An epistle of comfort to the reuerend priestes, & to the honorable, worshipful, & other of the laye sort restrayned in durance for the Catholicke fayth.

AN EPISTLE OF COMFORT TO THE REVERENDE PRIESTES, AND TO THE Honorable, Worshipfull, and other of the layesorte, restrayned in Durāce for the Catholike Fayth.

IT hath bene alwayes a laudable cus∣tome in Gods Church, for such, as were afflicted in time of persecutiō, not onlye, by continuall prayer, and good works, but also by letters, & bookes, to comforte one an other. And although ••he estate of imprisoned Confessours, or, as the Fathers call them, designed Martyrs,* 1.1 hath bene so honorable, and they euermor•• presumed, to be so espe¦cially lightened, and assisted by the ho∣lye Ghost, that the fountaine of spiri∣tuall delightes, was thought alwayes to lye open vnto them: yet because inward helpes are nothing preiudiced, yea ra∣ther abettered by externall motiues, I thought it no presumption to shew my reuerent affectiō towardes Gods priso∣ners, by presenting vnto thē this epistle of comfort. And though others haue

largely entreated of the same subiecte, and that in very forcible sorte: yet be∣cause where the same calamities are stil continued, the remedies agaynst them, can not be to often repeated, I deemed it not vnprofitable in this heate & seue¦ritye of molestations, to employe some labour, in a thing of the lyke tenour. For as to the wayfaring pilgrim, wan∣dering in the darke, and mistye night, euery light, though neuer so litle, is comfortable: & to the stranger, that traueyleth in a land of diuers language, any that can (though it be but broken∣lye) speake his contrye tongue, doth not a litle reioyce him: So peraduen∣ture in this foggye night of heresie, and the confusion of tongues, which it hath here in our Iland procured, this dīme light, which I shall set forth before you, and these my Catholicke, though bro∣ken speaches, which I shall vse vnto you will not be altogether vnpleasant. And though I maye saye with Tertullian,* 1.2 that as the sickest are most willing to talke of health, not for that they enioye it, but because they desire it: So I exhorte you to patience, rather as one, that

wold haue it: then as one that possesseth it: yet because somtimes a diseased Phi¦sician maye prescribe helthsome phi∣sicke, and a deformed engrauer carue a fayre image, I hope no man will blame me, if for my owne good and your com¦fort, I haue taken vpon me to addresse vnto you this short treatise. Wherein I will enlarge my selfe but in a few poyn∣tes: which seeme vnto me the princi∣pall causes of consolation, to those that suffer in Gods quarell.

Cap. 1.* 1.3

ANd first it must needes be a great comfort to those that ether reclai∣med from schisme, or heresie, or from dissolute lyfe to the constāt professiō of the Catholike fayth, are for that ca••se by the deuill & his instrumēts, persecu∣ted: for that it is a very great signe that they are deliuered out of his power, & by him accounted for sheepe of Gods flocke, seinge that otherwise he would neuer so heauilye pursue them. The poore creple had lyen long at the pond vppon Probatica,* 1.4 and none would saye a worde of rebuke vnto him, but so soone as he was by Christ cured both in

bodye and in soule, & begāne ioyfully to execute his commaundement, they streyte reproued him, for carying his bedd on a sabaoth daye. The lyke we reade,* 1.5 of that selye blynd man, who so longe as he cōtinued in his blindnesse, was neuer called in questiō, but so sone as his eyes were opened, not onlye he himselfe, but his parents also were pre∣sentlye conuēted.* 1.6 Whē Mary Magdalen came to wash Christs feete with teares, and anoynt them with pretious oynt∣mente, there was a Simon to murmur at her, for the one, and a Iudas to repre∣hend the other, who notwithstanding spake not agaynst her, while she helde on her lewd and damnable course. The deuill desireth allidere paruulos ad petram,* 1.7 to dash our litle ones against the rocke, that is, to blast vertue in the budd, be∣fore it growe either to fruite or flower. So beganne he with Eue in paradise, in so muche,* 1.8 that the forbidden aple, is thought by the Fathers to haue bene the verye first, that she tasted of. So did Pharao procure to roote out the Hebre∣wes,* 1.9 by killing theire babes: as Herode also thought to doe with Christ, when

he murdered the Innocents. The deuill hath his mastiues to garde his folde, that if anye escape out they maye pre∣sently barke & byte him with detracti∣ous slaunders; & if that will not serue, with heauier afflictions. Of these the Scripture sayeth,* 1.10 Filij hominum, dentes co∣rum arma et sagittae, et lingua eorum gladius acutus. The children of men their teeth are like swordes, and arrowes, & their tongue a sharpe blade. And thoughe they be verye vglye monsters, that in steede of teeth, and tongue, carye such murdering weapons, yett such are the deuils instruments, to persecute those, that recoyle from his seruice. These men S. Ciprian well describeth in the person of Nouatian,* 1.11 saying, that a man of that office, is Desertor Ecclesiae, miseri∣cordiae hostis, interfector paenitentiae, doctor superbiae, veritatis corruptor, perditor cha∣ritatis. A forsaker of the Church, an eni∣mye of mercye, a murderer of penance a preacher of pride, a corruptor of the truth, & a spoyler of charitye. But they that leaue theire iorney, for suche, are lyke horses that are frighted with shadowes, seing they feare the paines, &

troubles of this worlde which in deed are but shadowes,* 1.12 in respect of those of the worlde to come. Illic trepidauerunt timore,* 1.13 vbi non erat timor. They there trē∣bled for feare where there was no iust occasion therof. It is not for vs to re∣garde the slaunders of men, or to aban¦don the seruice of God for them, seyng that it is but a verye slender excuse, to alledge the feare of wordes of a vassall, as a iust impedimēt of not performing our duetye towardes our soueraigne. The frindshipp of this worlde is an ene∣mye to God,* 1.14 & S. Paule him selfe sayd, that if he would haue pleased men,* 1.15 he could not haue ben the seruant of god. It were a great follye for the blynd, to reuyle, or scorne others, because they see, or for the lame, to contemne those that are sounde of lymmes: and much more sottishnesse were it, for a man that seeth to goe blyndfolde, or to put out his eyes for the blynde wretches scoffinge, or to lympe or mayme him selfe for the creples sayinges. Ambulans recto itinere,* 1.16 & timens Deum, despicitur ab eo qui infami graditur via. He that walketh an vpright waye, and feareth God, is

despised of him that treadeth infamous pathes.* 1.17 But qui habitat in coelis irridebit eos. He that dwelleth in the heauens shall laugh such to scorne, knowinge how much better they deserue it, then those, whome they make their stales. It is no disgrace to the sunne to be ha∣ted of the Ousell, and night byrdes, nor to the iewell to be trodden on, and not esteemed of the beasts. And so A∣ristippus, when one tolde him, that men despised him, answered, so do the bests them, making as litle account of their contempt, as they did to be contem∣ned of the bestes.* 1.18 Ecce in eoelo testis meus, & conscius meus in excelsis. Lo my wit∣nesse (sayeth Iob) is in heauen, and in the highest he, that is priuye to my do∣ynges. We must not esteeme, how we are iudged of men, but how acceptable we are vnto God, who is the onlye vm∣peere, of whom we must looke for the finall verdicte vppon all our actions. S. Bernard compareth such as are caryed with the wordes of mens mouthes,* 1.19 vn∣to the moone; which because it hath but a borowed light, somtimes waxeth and somtimes weyneth, & other whiles

is not seene at all. So sayeth he they that relye theire consciences in other mens lippes, are somtimes of greate, otherwhiles of litle, and full often of no account, as it pleaseth the flattering tongues, to set forth, or suppresse their prayse. But he that with the sunne, ca∣ryeth his light within him, and maye saye with S. Paule Gloria nostra,* 1.20 testimoniū conscientiae nostrae. Our glorye is the testi∣monye of our conscience, howsoeuer he may with a cloud of disgrace, & ma∣licious slaūders, be couered from mens eyes, yet can his light be neuer so dark∣ned, but that Pater,* 1.21 qui videt in abscondi∣to, reddet illi: Our father, which seeth in secrett will reward him, and in the daye of iudgment shall he shine like the sūne it selfe, in the view of the whole world, agreablye to that saying,* 1.22 Fulgebant iusti sicut sol. The iust like the sūne shall blaze out theire brightnesse. You must not thinke, when you are come out of the Whales bellye,* 1.23 to sett with Ionas in the shadowe, but that you shall haue some enuious worme, to gnaw the Iuye roote asunder. And if you be altered from a thorne, or bryer, to be an odoriferous

Cedar, the worme, that can not breed in you, wilbe gnarring about you. It is the propertye of the deuill, and his in∣strumentes, to feede like storkes, vpon the venemous & euill actions of men, and they onlye take pleasure to see vs in sinne, and reioyce (if we amend) at our calamityes. And as Vultures, or ra∣uens, though they strayte smell a dead cors, when it is corrupted, and drawe, vnto it by the vnsauery stench, in which their delight is: yet the sound bodyes, they neyther sent, not seeke out: So the wicked are readye to flocke about vs while we are in the stench of sinne, and corrupted with vice, because they them selues delight therin: Yet if we be soūd and hole, and haue cast from vs, that carryon, wherof they were eagre, they neyther smell vs nor seeke vs, yea ra∣ther auoyde vs and hate vs. The sa∣uour of vertue striketh them dead, and though in the winter when the vyne was bare, they could lye vnder it, yett in the spring when it beginneth to flow¦er, they lyke serpents are stroken dead with the sent therof: and therfore no maruell, though they mortally hate it. In our storme is their time of singing,

as to the Sirens is vsuall, and they are most sadd in our calme, and sorye in our welfare. And as the shipp, while it is vppon the maigne sea, is in a manner a Castle or common wealth by it selfe, and hauing all the sayles hoysed vpp, and swolne with the wynde, and the banners displayed with a verye loftye shew daunceth vppon the waues, and allureth euerye eye to behold the pryde thereof: But when it is comen into the hauen, it is strayte ransacked by the Searcher, forced to paye custome, and the sayles being gathred, the banners taken in, the anchers cast, it lyeth qui∣etlye at rode and is litle regarded: So they, that whyle they sayled vppon the surges of worldly vanityes, & followed the tyde of a consciencelesse course, might range vncontrolled, and hauing the fauourable gale of authoritye to waf••e them forward, and honours and pompe to sett them forth, were admi∣red of the people: if they chaunce by Gods calling to retire them selues into the porte of true fayth, and vertuous lyfe, to worke their saluation, they are streyte serched, and sacked, theire say∣les

gathered, the accustomed wynde ••et, theyr glory disgraced, and they litle or nothing esteemed. Si de mundo essetis, mundus, quod suum est diligeret:* 1.24 sed quia ego elegi vos de mundo, ideo odit vos mundus. If you were of the worlde, the worlde, woulde loue you, but because I haue chosen you out of it,* 1.25 it beareth you ma¦lice. Saint Basill recoūteth of his owne experiēce, that the Libard beareth such a furious hatred vnto man, that it so∣deynly at the sight of him, flyeth in his face, and to auoyde the rage therof, the custome is to shew vnto it a mans pic∣ture, in a paper, which it presently ren∣deth and teareth asunder, shewing ther¦bye, how eagrelye it is bent agaynst mā him selfe, whose image it can not abyd. Euen so is it in the deuill and his follo∣wers, who not being able to wreacke their malice agaynst almightye God, whom they especyally hate, they turne their spite agaynst gods image, that is mans soule, and so much the more en∣uiouslye seeke the ouerthrow of it, the more they see it to waxe like vnto God, not onlye in nature, but also in goodnesse. When we come to the ser∣uice

of Christ we come to a rough pro∣fession, that is bound to haue conti∣nuall defiance and enimtye, with the pleasures, vanityes, and prayses of this worlde, and therfore can we looke for nothinge els at theire handes, that are friendes to the same, but onlye trou∣ble, hatred, and persecution. Accedens quisque ad seruitutem Dei,* 1.26 (sayeth Saint Augustine) ad torcularia sevenisse cognos∣cat, contribulabitur, conteretur, comprime∣tur, non vt in hoc seculo pereat, sed vt in apo∣thecas dei defluat. Let euery one, that cō∣meth to the seruice of God perswade him selfe, that he is come lyke a grape to the winepresse, he shal-be crushed, squeysed, and pressed, not so much to procure his death, to the worlde, as his reseruation in gods seller. The theefe as S. Chrisostome obserueth,* 1.27 whē he ente∣reth into a house to rob, he first putteth out the lightes, according to that, Qui male agit, odit lucem.* 1.28 He that doth euill hateth the light, and therfore the deuil and his Impes, seyng those, that were once darknesse,* 1.29 now to become light in our Lorde, they seeke to disgrace, & blemish their vertues, that they maye the more freelye contriue their wicked

purposes. Circumueniamus iustum, contra∣rius est enim operibus nostris.* 1.30 Let vs circū∣uent the righteous, (saye the wicked) because he is contrarye to our workes.* 1.31 But as it were sayth Origines a disprayse and abasement, for one, to be honored, and praysed by the impious onlye: so is it a greate honour, to be persecuted, and disgraced by them, because it is a pregnant proofe, that we are enemies to theire lewd behauiour. Howsoeuer the dogges barke, yet dogges remayne they, and we men: So remayne the bad, wicked, and we for all theire slaunders no whitt the lesse vertuous. The more the waues, and billowes, how boyste∣rous soeuer they be, beat agaynst a sto∣nye rocke, the more are they broken, and turned into a vayne some, & froth, & yet the rocke nothing the weaker. Let the malicious fume, and frett agaynst vs, our rocke is impregnable, if we cle∣aue vnto it, hurt them selues they may, but harme vs they can not. So it appea¦reth in Steuens persecutors, of whom it is writtē that Dissecabantur cordibus suis,* 1.32 et studebant in eum. They were cut in their hartes, and they gnashed with theire

teeth at him. & yet he nothing moued, or terrefied with theire furious spite. Whose example maye be vnto vs a pa∣terne of constācye, & teache vs to make the same account of the obliquyes of our aduersaries, that he did of the ma∣lice of the Iewes. For how can it moue any of gods seruantes, to be euill spo∣ken of, especiallye by heretickes Quasi (sayeth S. Ciprian) apud lapsos,* 1.33 et propha∣nos, et extra ecclesiam positos, de quoru pec∣toribus excesserit spiritus sanctus, esse aliud possit, nisi mens praua, et fallax lingua, et odia venenata, et sacrilega mēdacia, quibus, qui credit, cum illis necesse est inueniatur, cū indicy dies uenerit. As though emongest the lapsed, and prophane persons, that are out of the church, out of whose bres¦tes the holy ghost is departed, there could be other looked for, then a de∣praued mynde, a deceyptfull tongue, cancred hatreds, and sacrilegious lyes, to which, whosoeuer geueth creditt, must needes be numbred with them, in the daye of iudgement. Wherfore whosoeuer haue entred a vertuous cour¦se, lett them prepare their mindes to all kynde of tentation, both by words,

and wicked endeuours of the bad, se∣ynge that assuredly we know, that the deuill will neuer agree with those, that in gods cause are his enemyes, howso∣euer he fawned vpon them, while they were in his power. As long as the lyon hath the praye in his pawes, he can dal∣lye and playe with it, but if he see any offer of escaping frō him, he forthwith fixeth his clawes in the fleshe. Pharao neuer so fiercely did persecute the Isra∣elytes,* 1.34 as when they were going out of Aegipte.* 1.35 Laban neuer pursued Iacob, till he departed from him: so litle careth the deuill to byte or barcke at those, that are his ••ousehold seruauntes, vn∣till such time, as they beginne to waxe straungers vnto him. Of this the scrip∣ture geueth vs warninge,* 1.36 Qui recessit a malo praedaepatuit. He which forsooke wic¦kednesse, laye open to the spoyle. And S. Gregorye to the same effect sayth Hos∣tis noster,* 1.37 quanto magis nos sibi rebellare con∣spicit, tanto amplius expugnare contendit: eos enim pulsare negligit, quos quieto iure se possi∣dere sentit. Our enemye the more he se∣eth vs to rebell agaynst him, the more endeuoreth he to ouercome vs, For

such he litle careth to molest, of whom he findeth him selfe in quiet possession. So maye we vnderstand the wordes of Holofernes vnto Iudith. Nunquam nocui viro,* 1.38 qui voluit seruire Regi Nabuchodono∣zor. I neuer did harme to anye that was content to serue my Kinge Nabu∣chodonozor. younge Tobias,* 1.39 so long, as he walked in the myre, and dirt, wēt quietlye, and was neuer troubled: but when he went to washe his feete in the cleare riuer, there was presently a fishe redy to deuour him. The Pirates, while they knowe the shipp to be emptye, let it quietlye passe, but when it commeth loaden with rich marchandise, theire maner is to assault it with all violence: So sayeth S. Chrisostome,* 1.40 while men are voyde of vertue, the deuill letteth not theire voyage, but when they are enri∣ched with grace, & haue taken in their freyght of the gyftes of gods spirite, he strayte geueth the onsett with tribula∣tion. He commeth not into styes, and kenels to seeke his praye, for he know∣eth, that there is nothing to be found, but myre and filth: but his haunt is to the rich cofers, and chestes of Iewels,

and plate. Those that haue nothing in them, but sinne and wickednes, lye al∣wayes open vnto him, and well he kno∣weth, that they are not worth the rob bing: but those that begīn to fill their co¦fers, with the Iewels of vertue, & clense theire soules from vice, to geue roome to gods heauenlye treasures, are a praye that he longeth to gett, as the same sainte obserueth. He well knoweth, that suche as are out of gods fauoure, maye be wonne with out strokes, and he is able with eueryè push,* 1.41 to laye thē grouelinge in what sinne he listeth. But whē he findeth one returned into grace and armed with godlinesse agaynst his encounters, vpon him he cōmeth with sadd blowes, and by all sleyghtes and violence endeuoreth to ouercome him. A paper wall he breaketh with one kno¦cke, but when he findeth a strong ram∣pier, or bulwarke, he strayte planteth his batterye, and vseth all possible en∣gines to ouerthrowe it. But alas his force is but feeble,* 1.42 his engines weake, to batter downe the adamante rocke of vertue, and therfore as S. Chrisostome. sayth therin he doth but spurne against

a thorne, and while he seeketh to hyde the fire in his garmentes, he doth but burne him selfe,* 1.43 and geue the fire mat∣ter to worke vpon, and shew it selfe the more. God will alwayes defend a Moy∣ses, and prayse him most,* 1.44 when Aaron and Marye murmur agaynst him: and Christ will take vpō him the patronage of a Magdalen, what Iudas soeuer con∣troll her good workes, yea if men op∣presse them, the verye senselesse and vn∣reasonable creatures, will fight in their defence, and witnesse their innocencye. The sea will honour a true Israelite, by giuing drye passage.* 1.45 The hungrye Liōs will be lambes to a Daniel, the crowes will feed an Elias, and the flames of fire with-holde their force,* 1.46 from burninge a Sidrac,* 1.47 Misaac, or Abdenago.

CaP. 2.

Another cause, whye we should wil∣lingly suffer tribulatiō, is, because Quem diligit dominus castigat, flagellat au∣tem omnem filium quem recipit. Whome God loueth, he chastiseth, and scour∣geth euerye childe, that he receyueth: And S. Paul••, calleth those that are ex∣tra disciplinam,* 1.48 from vnder correction,

base borne, and not true children of Christe. When Dauid was reuiled of Se∣mei, he acknowledged it frō God, that vsed him like his childe:* 1.49 Praecepit illi do∣minus vt maledicat mihi. Our Lord hath commaunded him to rayle at me. God knoweth how easelye in the vanities of this lyfe, we reuolte from him, & ther∣fore restrayneth our licentious humor with the snafle of affliction, and with trouble curbeth our affections. The fal∣coner that hath a hauke on his fist of great price, be he neuer so fond of it feedinge it him selfe, and takinge his whole delight in it, yet will he not lett it loose, yea the more he loueth it, the more care he hath to keepe it hooded, to haue good Iesses at the legges, and to holde it fast: So dealt God with Da∣uid, whom though he aduaūced to suc∣ceed Saule in his kingdome, and gaue him not onlye the victorye ouer Golias, but bounde vnto him the good wils of Saul••s sonne & familye, yea of the whole people: yet put he iesses to his legges, vnwilling to leese so choyce a peece, & therfore was he so persecuted by Saule, that he was miserablye tossed, and tor∣moyled,

and suffered famyne, thirst & other greate distresses. S. Paule a greate fauorite of God soared so hye, that he came to the third heauen, and some de∣uines, and Fathers holde, that he had the view of the verye essence of God, and yet had he his iesses: Ne magnitudo reuelationum extollat me,* 1.50 datus est mihi An¦gelus satanae, qui me colaphizet. Le••t the greatnes of reuelations, shoulde puffe me vpp, ther is allotted vnto me, an An∣gell of Satan to buffet me.* 1.51 Beniamin of all the brothers was most tenderly lo∣ued of Ioseph, and therfore was Iosephs cup found in Beniamins sacke: So is the chalice which Christ droncke of, that is the chalice of tribulation found in their sackes, whom Christ most loueth: The new peeces are tryed, whether they be good by fire & gonnpowder, which if they can beare, without breakinge, they are much esteemed. God is verye ioyce, whom he adopteth for his child, and his inheritance is so greate, that he meaneth to geue it to such onlye, as shall well deserue it, and therfore not only beginners are tryed to the proofe, before he make anye reckoning of thē,

but euen those to whome he hath geuē honorable entertaynment in his ser∣uice, and maketh greate account of, ar putt to continuall proofe of theire per∣seuerance.* 1.52 So when Abraham seemed to be most in gods fauour, he was tēp∣ted, and biddē to offer his owne sōne. Whē God him selfe praysed Iob,* 1.53 he was strayte assaulted with most greeuous tē∣tations: Yea & Christ after that voyce Hic est filius meus dilectus, this is my belo¦ued sonne,* 1.54 was presentlye ledd of the spiritt into the deserte, to be tryed with tentation. And it was sayde to Tobye:* 1.55 Quia acceptus eras Deo, necesse fuit vt ten∣tatio probaret te, because thou werte ac∣ceptable vnto God, it was necessarye that tentatiō should prooue thee.* 1.56 Such Patients, (sayeth S. Gregorye,) as be not past cure, God geueth bitter medicines vnto, because he mindeth to restore thē to perfecte health, but such as are so farr gonne, that by ordinarye course of phisicke, they are not likelye to be recouered, he suffreth to doe what best liketh their phantasie, without control¦ment. When Dauid numbred his peo∣ple,* 1.57 god scourged him with a greate

mortalitye: but Augustus cōmitted the same sinne, yea and a greater, makinge all to paye tribute, yet was not once touched. When Ionas fledd by sea from going to Niniue,* 1.58 doubtlesse in the shipp were diuers greuouser sinners then he, beinge all gentils: & yet when it came to triall, for whose sinne the tēpest was raysed, the lott fell vpō Ionas: and whē he was cast into the sea, the storme cea∣sed: which is a token, that the wicked though they be full freyght with sinne, shall sayle with a calme tyde, and pros∣perous gale: but those whom god lo∣ueth, for that litle which they haue of∣fended, shall haue theire stormes, and be cast into a sea of afflictions. This lan¦guage of the holye ghoste, is not vn∣derstoode of the worplings, who like fleshwormes, only feede vpon the plea∣sures of this lyfe, and dreame of no o∣ther felicitie. Alas poore wretches full litle vnderstand they their owne mise∣rie, carying vnder the names of Christi∣ans, the hartes of Pagans, preferringe pleasure, & the future paynes due vnto it, before the Crosse of Christ, and the eternall felicitie ensuing after it. But

suche carye theire sinnes to hell to be punished with euerlasting tormentes, and the afflicted soules beinge purged here, shall after theire decease, enioye their heauenlye inheritance. This is sig¦nified in Leuiticus:* 1.59 Qui maledixerit Deo, portabit peccatum suum, qui autem assumpse∣rit nomen Dei, morte morietur. He that blas¦phemeth God, shall carye his sinne, but he that taketh his name in vayne shall dye the death. In respecte of blasphe∣minge God or reuiling him, it is but litle to take his name in vayne: and yet is this punished in this lyfe, with pre∣sent death, the other not: for why as Origines vnderstandeth it, the other is so great, as it deserueth a more greuous reuenge, & therfore shall the offendor carye it with him into hell. So befell it in the rich glotton,* 1.60 whose offences not beinge purged with anye tribula∣tion, were reserued to the flames of hell, wherin he was buried: wheras La¦zarus in life full of miseries went with∣out any stopp into the bosome of Abra¦ham. The like ende did the Machabees foretell Antiochus of, whē he put them to death.* 1.61 Nos propter nosmetipsos haec pati∣mur,

peccantes in deum nostrum, tu autem ne impune existimes futurum, quod contra Deum tentaueris pugnare, tibi enim resurrec∣tio ad vitam non erit. We for our owne faultes suffer this, offending our God, but thincke not thou that it shall passe vnreuenged, that thou hast presumed to fighte agaynst God, for to thee shal∣be no resurrection vnto lyfe. And this maner and fatherlye kinde of procee∣dinge vsed Paule with that sinfull Corin∣thian of whom he sayde. Quem tradidi Satanae in interitum carnis,* 1.62 vt spiritus saluus fiat. Whom I haue geuen ouer to Satan, for the destruction of his flesh, that his soule maye be saued. And in truthe it is a most rufull scourge of God, and a token of a reprobate soule, to be suffe∣red to enioye continuallye all sortes of delighte, and to haue no crosse to tra∣uerse our comfortes. This scourge did God threaten vpō the people of Hieru¦s••lem, when reckoning the enormities by them cōmitted, he surioyneth pre∣sentlye. Propter quod,* 1.63 non visitabo super fili∣as vestras, cum maechantur. For which I will not chastice your daughters, for theire fornications. As who would say,

this shal-be parte of your punishment for this,* 1.64 S. Basill expoundinge those wordes of Esaie, I will leaue my vineyarde desolate, it shall neyther be pruned, nor dig∣ged, vnderstandeth them of the soule that sinneth with-out scourge, which therby waxeth wylde, fruitlesse, & full of weeds. A more plaine saying for this purpose we haue in the secōd of the Ma¦chabees, wher the holy ghost in these wor¦des warneth vs of it.* 1.65 Obsecro autem eos, qui hunc librū lecturi sunt, ne abhorrescant prop∣ter aduersos casus, sed reputent ea, quae acci∣derunt, non ad interitum, sed ad correctionē esse generis nostri. Etenim multo tempore, non sinere peccatoribus ex sententia viuere, sed statim vltiones adhibere, magni beneficy est indicium. I beseeche thē that shall reade this booke, that they be not terified, by these aduersities, but rather deme those thinges which haue happened, to be rather to the amendmēt, then destructi¦on of our nation: for it is a token of a greate benefite, not to suffer sinners to haue longe time their designementes, but strayte to sende them reuenges: for God dealeth not with vs, as with other nations, whose sinnes he leaueth to the

laste daye, to be punished together, but though he neuer remoue his mercy frō vs, he chastisinge neuer forsaketh vs, in our troubles. Well therfore sayeth S. Augustine:* 1.66 Vnde plangis? quod pateris medicina est, non paena: castigatio, non dam∣natio: Noli repellire flagellum, si non vis re∣pelli ab haereditate: noli attendere, quam pae∣nam habeas in flagello, sed quem locum in tes∣tamento. Why weepest thou? that which thou sufferest is a medicine, not a pu∣nishment, it is a correction, not a con∣demnation: Reiecte not the whippe, if thou wilt not be reiected from the in∣heritance, regard not what payne thou sufferest in the scourge, but what place thou hast in thy fathers will. The calues or oxen (as S. Grgorye noteth) that are desig¦ned to the slaughterhouse,* 1.67 are suffered to rūne, and range at theire will in pleasant pastures: but those that are appoynted to lyue, are put in the plough, yoked, tyered, and whipped. Of this S. Augustine vseth these words: Quot sunt, qui lasciuijs vt boues, et vaccae ad iugulum tendunt,* 1.68 & canentes, et saltantes parant iter ad infernum? How manye be there. that runn dalyinge like oxen to the stall, and prepare their waye to hell

with singing & daūsing. Dimisit eos, (say∣eth Dauid) secundū desideria cordis eorum,* 1.69 ibunt ad inuentionibus suis. He hath giuen them ouer to their owne harts desires, they shall goe on theire owne deui∣ses. But howsoeuer they prosper here in all theire attempts, and worldelye wayes, portant peccatum suum, they cary theire sinne with them, and in them is that sayinge of Iob verified. Ducunt in bonis dies suos,* 1.70 & in puncto ad inferna descen∣dunt. They passe theyr dayes in iollitye, and in a momēt they tumble into hell.* 1.71

In this lyfe true it is, they are not par∣takers of the toyles of other men, and they shall not be scourged with them, and therfore were they puffed vp with pryde, & ouerwhelmed in theire owne sinne and impietye. But sure it is Come∣dent fructus viae suae,* 1.72 they shall feede on the fruites of theire owne waye, in the world to come.

Which fruites are thus described in Deutronomie, vua eorum vua fellis,* 1.73 & botri amarissimi. Fel Draconum vi∣num eorum, & venenum aspidum insanabile. Theire grape is full of gall, and theire clusters extreeme bitter, the gall of dra∣gons is theire wine, and the vncureable

poyson of Cocatrices. The theeues (say¦eth S. Chrisostome) till they come before the Iudge,* 1.74 lyue in delightes, and of o∣ther mens spoyle and calamitye enioye aboundance, & plentye of all pleasure: So the wordlings till theire time of ac∣compte come: but then shall they be throwne into fluddes of fire. And as S. Augustine warneth. Veniet iudicium, vt arescant peccatores,* 1.75 & virescant fideles. Ther shall come a Iudgemēt, that shall make the wicked wyther, and the faythfull florishe. Better therfore it is to be cha∣stised here with Gods children, then spared and pampered with the vassals of Satan: better to be dashed, with the frutefull plantes, thē without touching to florishe with barren trees, and in the ende be quite cutt downe to make fuell for hel fire. For aecording to the saying of S. Augustine.* 1.76 Boni laborant, qui flagel∣lantur, vt filij: mali exultant, quia damnan∣tur vt alieni. The good toyle because they are scourged as children, the bad triumphe, because they are condem∣ned as aliantes.* 1.77 And (as S. Gregorye ob¦serueth) Peccantes quosque tū putemus am∣plius miseros, cum eos conspicimus in culpa

sua sine flagello derelictos. Lett vs then ac∣compte sinners most miserable, when we see them lefte in theire sinnes with∣out correction.* 1.78 There is a people (sayeth Dauid) whose sonnes are like florishing young spyres, their daughters decked, and trimmed like temples, theire granaries and sellers full of prouision, their sheepe & cattell fatt & fertill, no ruines in theire howses, no noyse nor crye in their streetes: But for all this, doe not you saye Beatus populus, cui haec sunt, Bles∣sed is the people, that hath these thin∣ges. The oke is stately of grouth, full of fayre leaues and casteth a pleasante shadowe, but the fruite therof serueth for nothing, but for swine to feede vp∣pon. And Clemens Alexandrinus compa∣reth such to the prophane temples of the Egiptians,* 1.79 on which if you looke, you shall first se•• verye sumptuous, and stately buildings, garnished about with varietye of marbles, portraytures, and curious workes: with in the first roomes adorned, and decked with gorgeous furniture, and greate maiestye: But if you goe into the secretest Chappels to view the God for whose honour all this solemnitye & preparation is vsed, you

shall finde some vglye viper, or croco∣dyle, or some other venemous serpent. So is it with those that enioye prospe∣ritie in this worlde. If you cōsider their houses, they are costlye and glorious, if you marke their attyre, it is fayre and precious, yf you view theire bodyes, they are personable and comelye. But if you enter into their inmoste roome, and consider what is harboured in all this brauerye, you shall not finde a cle∣ane image of God, but in place therof, a monstrous, vglye, & sinfull soule, in the state of damnation, and therfore be not deceyued wtth their vayne ex∣ternall glose. Though you see the fishe merelye catch the bayte, and with flee∣tinge and turning to and fro, to seeme to reioyce at it, maruaile not (sayeth S. Augustine) neyther deeme it happye,* 1.80 the fisher hath not yet pulled the thred, the hooke is not yet fastened in the fish¦es guilles, but surely it will be one day verefied in such:* 1.81 Sicut pisces capiuntur ha∣mo, & aues laqueo, sic capiuntur homines in tempore malo. As the fishes are catched with the hooke, & the birdes with the snare, so are men taken in time of mi∣serie.

And in the ende how-soeuer they nowe dalye, and playe in pleasure, the fisher as Abachuc foretolde Totum in ha∣mo subleuabit,* 1.82 & trahet illud in sagena sua, et congregabit in rete suum: He shall drawe all vpp with his hooke, and shall hale and gather it into his nett. And then alas for theire libertye, they shall reape restraynte, and for one daintye bitt, be an eternall praye of the woroing & deuouringe helhoundes. And for this cause doth God chastice his children in this life, & if they can not be wonne with easier remedies, whom he seeth redye to rūn astraye, he holdeth backe with a hard bitt of aduersitye, & hedg∣eth thē in with the thornes of tribula∣tion.* 1.83

I will hedge in thy waye with thornes sayth God, to the sinfull soule, and I will inclose it with a wall.

First like a most faythfull paramour of our soule, hangi•••• in moste rufull maner naked, wounded, and redye to dye vp∣on the Crosse, he hath often sent vs em bassyes of loue,* 1.84 sayinge Dicite dilecto meo, quia amore langueo. Tell my beloued, that I languishe for loue. And we most vngratefullye haue refused his messen∣gers.

He hath shewed vs his feete nay∣led to attend our comminge,* 1.85 his side open to geue vs entrance, his armes stretched forth readye to embrace vs, his head inclined to afford vs the kisse of peace, his eyes shutt to all our offen∣ces, his eares vnstopped to heare our petitions, his handes open to enrich vs with his gyftes, finallye a multitude of bleeding woundes to shewe vs how entierlye he loued vs, and how dearlye he bought vs. But we like the stifnec∣ked Iewes, nothing moued with his ex∣cessiue loue, haue contemned all his in uitings, yea when vttering his most ar∣dent desire of our soules,* 1.86 he sayde sitio: I thirst, we answered him with a drafte of eyfell and gall, and when yelding vp the ghoste to conclude our redempti∣on, he sayde Consummatum est. It is cō∣summated: we with most brutish & sa∣uage hartes fought with his dead cors, not sparing with one, yea with a thou∣sande speares of our sinnes, to wound him to a second, yea to many deathes. Yet hath not all this vngratefulnes, al∣tered his affection, but seing that he can not moue vs with so manye griefes

susteyned in our behalfe, he obscureth the sonne of our comfortes, he sendeth earthquakes of tribulations, he maketh the graues open, and setteth death be∣fore our eyes, to wynne in a maner by force, sith by loue he coulde not, and to make vs euen amongst the mydst of his enemies, with the Centurian to con∣fesse him,* 1.87 and saye. Vere filius Dei erat iste. Vndoubtedlye this was the sonne of God. The vanities of this worlde, cast the soule into such a delightsome phrensie, and lull it so daungerouselye a sleepe, that maynye in a franticke fitt of licentiousnes, runne hedlong to per∣dition: Et dum letantur insaniunt.* 1.88 And while they reioyce they raue. And other in a carelesse, and remisse kynde of life sleepe them selues to death Sicut vulne∣rati dormientes in sepulchris,* 1.89 like wounded wretches sleepinge in theire graues. And therefore God holdeth ouer his children the rodd of tribulation, both to temper and staye to raging moode of the franticke, and to rouse the dead sleepers out of their letargye. And as it can of no reasonable man, be con∣strued, but in good parte, to bynde &

keepe in awe, yea to whipp and beate, the mad man, when he falleth into his rage, likewyse to pynch, nipp, & wring, yea and with redd hott yrons to burne the sicke of a letargye, when he ente∣reth into his dead sleepe: So for God, to correcte our former, or to preuent our future infirmities, by the scourges or hott yrons of affliction, can not but be thought the parte of a mercifull & prouident father: for as (S. Augustine oteth) Non omnis,* 1.90 qui parcit amicus est, nec omnis, qui verberat inimicus. Meliora sunt vulnera amici, quam blanda oscula ini∣mici. Melius est cum sinceritate diligere, quam cum lenitate decipere, et qui phreneti∣cum ligat, et letargicum excitat, ambobus molestus ambos amat. Not euery one that spareth is our friend, nor euerye one that striketh our enemy. Better are the woundes of a friend, then the flattering kisses of a foe. Better it is to loue with sinceritie, then to deceiue with lenitie: he that byndeth the franticke, or wa∣keth the sicke of the letargye, though to both ttoublesome, yet to both is verye friendlye. To weane vs from an vnnaturall nurce God anoynteth her

teate with the bitternesse of tribulati∣on, and as a mother desirous to affecti¦onate her childe, to her selfe aboue all other, maketh all of her householde, to vse it curstly in shew, that finding good intreatye of none but her, it maye the willinglyer repayre vnto her: So God, (sayeth S. Chrisostome) suffereth vs,* 1.91 of the worlde, fleshe, and deuill to be mo∣lested, that we maye only acknowledge him, and come vnto him as onr chiefe succour and refuge. The Deuill kisseth where he meaneth to kyll, he giueth vs a draught of poyson in a golden cup, and in a sumptuous and statelye shipp wafteth his passengers vpon the rockes of eternal ruine:* 1.92 Dū per voluptates (sayth Eusebius Emisssenus) extrinsecus blanditur, intrinsecus insidiatur: interficit spiritū dū ob∣lectat affectū. While with pleasures with∣out he delighteth vs, inwardlye he de∣ceyueth vs, and killeth our soule, while he flattereth our fancye. For when he moueth vs to labour our wittes, and settle our affection in these inferiour things, what doth he perswade vs, but with a golden hooke, to fishe in a fil∣thye puddle, & sincke, where nothing

can be gotten but venemous and vnsa∣uorye vermin. With Sirens sweete notes he woeth vs into the salte sea of perdi∣tion, with Crocodyles teares, he endeuo¦reth to intrapp vs, and when he shew∣eth a mans face, and glorious lockes adorned wrth a crowne of golde, as the Locustes of the Apocalips did,* 1.93 then mea∣neth he euen like the same to byte vs with his Lions teeth, & stynge vs with his Scorpions tayle. For whye all his fa∣uoures and friendlye countenances are but Oscula inimici, kisses of an enemye. Virus amaritudinis obscurat fraude dulce∣dinis,* 1.94 prouocat prius odor poculi, sed praefocat infusus sapor in virus, mel est, quod ascen∣dit in labia, venenum et fel, quod descendit in viscera. He shrowdeth his bitter poy∣son, vnder a deceiptfull sweetenesse, the pleasant sauour of the cupp inuiteth, but the sweete taste of the poyson cho∣keth, it is honye that commeth vpp to our lippes, but gall and poyson, that goeth downe into our bowels. And howsoeuer with a smoth flyghte, and an euen winge the deuill houereth in the ayre, as though he weare an Egle, that delighted to view the Sonne, and

looke towardes heauen: yet beareth he a raueninge minde, & in truth is but a greedy kyte, that hath his eyes alway∣es fixed on the Earth, and maketh only such a fayre shewe in the ayre, the bet∣ter to watch a fitt tyme, when he maye best seyze vppon his praye. For this Saint Basill compareth him to a theefe,* 1.95 that when he can not by open violence catch his bootye, seeketh by shrowding him selfe in the valeys, bushes, & dark∣nes of the night, to take the poore tra∣ualour vnprouided, and so to spoyle him. For so the deuill when he seeth, that by open pursute he can not ouer∣throwe vs, he couertlye cowcheth him selfe in the shadowes, & bryers of worl¦dlye vanityes, and delightsome allure∣mentes, therby to intrapp vs ere we preuente his traynes.* 1.96 But God taketh a contrarye course. For as the husband man doth lopp the vyne, leaste all the force be vnprofitable spente in leaues, and the roote beinge therbye weacke∣ned, the frute be neyther so much, nor so pleasante as otherwyse it would: So God like a carefull keeper of our soule, least our whole mynde shoulde be im∣ployed

in vayne and superfluous plea∣sures, he cutteth them from vs, that our wittes, which would in them with our profitt haue byn diffused, beinge kepte in compasse by troubles, may be fitter to worke, and bring forth frutes of eternall saluation. Where God pur∣poseth to heale, he spareth not to laun∣ce, he ministreth bitter sirroppes, to purge corrupte humors, and sendeth embassies of death and reuenge, where he meaneth to afforde eternall lyfe and felicity. Good Raguell prepared a graue for young Tobias,* 1.97 and yet desired harte lye his long lyfe. Ioseph accused his bro∣thers, as spyes, when he mente thē left harme, and restreyned litle Beniamin as guilty of thefte,* 1.98 whom he knewe fulwel to be a guiltlesse īnocent. But these ac∣cusacions were but like water in a smi∣thes forge, to kindle not to quenche, a rough entrance to a most kynd vsage, and an outwarde shewe of suspicion, to vtter the more his intire affection. Euē so dealeth god with his children. We haue passed through fire & water (sayth Dauid):* 1.99 but it foloweth, and he hath led vs out into comforte. Manye goe

de carcere & catenis out of prison & chei¦nes, but their iorneys ende is,* 1.100 ad regnū. to a kingdome.

Many be in a few thin∣ges vexed, but they shall be well consi∣dered for it in many.* 1.101 Manye are tryed lyke golde in the fornace, but at their time shall regarde be had vnto them. If it be a greeuous infirmitye, at the lest it maketh the soule sober.* 1.102

And if god beginne with aff••ixi te. I haue afflicted thee,* 1.103 he will doubtlesse ende with Non affligam te vltra. I will afflicte thee no more.* 1.104 And finallye. Sicut socij passionum sumus, sic erimus & consolationis, si commor∣tui sumus,* 1.105 & conuiuemus, sisustinemus, & conregnabimus. As we are fellowes of his passions, fo shall we be of his comforte, and if with him we dye, with him shall we liue, and if we suffer his Crosse, we shall be partners of his Crowne. God woundeth, but his wou••des be vulnera amici woundes of a frinde. He sent Ionas to Niniue to threaten thē an ouerthrow,* 1.106 but his intente was, to bring them to repentance, that he mighte continue towardes them his fauour.* 1.107 He sent to Ezechias to tell him of his laste day, but his meaninge was to make him sorye

for his offence, that he mighte adiorne his lyfe.* 1.108 He suffered Daniel to be thro∣wen into the denne of Lions, but it was to aduaunce him to greater credit.* 1.109 He that had seene Ioseph vndeseruedlye in prison,* 1.110 Iudith in her enemies campe, Mardocheus in sackcloth with his gib∣bet before his eyes, and innocent Susā∣na going to be stoned, would haue la∣mented their case, and feared their far¦ther misfortune. But had he knowen, that Iosephes prison shold end in a Prince dome, Iudiths hazard with a most hap∣pye victorye, Mardocheus perill, with royall preferment, and Susannas stoning with glorye and triumphe, he would rather haue thought thē m••ch behol∣dinge to god, for the ensuinge felicity, thē greatly to be pitied for their presēt distresse. The figtree hath bitter & rug¦ged leaues it beareth no flowers, and yet bringeth forth moste daintye and sweete fruite.* 1.111 The Deuill because in dede he hath no fruite, is fayne to feed his followers with leaues that soone wither, and flowers, that soone fade, and all that he giueth is blowen awaye with a blast. But god because he loueth

vs sincerelye, and not in shewe onlye, but in veritye, he giueth vs the fruite without flower or leafe, that is, his gif∣tes and graces without externall, and vayne solaces: yea and sometimes he besetteth his fruites, not onlye with rugged and bitter leaues, but also with sharpe and pricking thornes, that the hardnesse to attayne them, maye make them the more prysed, and the remēbrance of former aduersitie, maye make the comfortes followinge more delightsome. The benefitt of a calme weather is moste desired, and best wel∣come after a boystrous tempest. Health is neuer so much esteemed, as after a greate sicknesse, & all pleasure is most plesante to those, that haue ben leaste acquainted with it, and most troubled with the contrarye: according to that prouerbe of Salomon.* 1.112 Anima saturata cal∣cabit fauum, & anima esuriens etiam ama∣rum pro dulci sumet. A full stomacke will lothe the honye combe, and one that is hungrye will thinke the bitter sweet. But albeit god affordeth his finall re∣warde, onlye to those, that haue passed through manye tribulations, yet when

they are in trouble or anguish he doth not abandon or leaue them desolate, but watereth their miseries with sun∣drye comfortes. Egredietur fons de domo Domini,* 1.113 & irrigabit torrentem spinarum. There shall flowe a fountaine out of the house of our Lorde (sayeth Ioel) & wa∣ter the torrent of thornes. And Dauid to the same effecte Secundum multitudinē dolorum meorum in corde meo,* 1.114 consolationes tuae laetificauerunt animam meam. Accor∣dinge to the number of the sorowes of my harte haue thy solaces reioyced my mynde.* 1.115 Stephen when he was stoned, sawe heauen open, and Christ standing at the right hande of his father.* 1.116 When Elizeus was besett with the Assirians, he sawe a hill of fierye chariotts standinge in his defence.* 1.117 And when Elias was like to dye for hunger, he was fedd & com∣forted by an Angell. And, it alwayes fal∣leth out true, that as S. Paule noteth. Sicut abundant passiones Christi in nobis,* 1.118 ita & per Christum abundant consolatio nostra. As the passions of Christ abound in vs, so also by Christ aboundeth our cōso∣lation.* 1.119 And as the Musician neyther streyneth the string of his instrument

to hye, for feare of breaking, nor letteh it to low for feare of distuning. So god (sayth S. Chrisostome) will keepe a meane neyther suffering vs to be carelesselye secure, nor driuing vs for want of com∣forte to despayre.* 1.120 Which Hilarius fitlye expresseth saying. Virga de radice Iesse sto∣ruit, vt virgae seueritatem, floris suauitas tem¦peraret. The rodd of the roote of Iesse flowred, that the swetnesse of the flow∣er might mitigate the seueritye of the rodd. For if the potter tempereth his fornace agreeablye to the vessell, that he myndeth to frame, if the goldsmith vse greate care, not to haue his fyre to greate, or to litle, for the quantitye of his metall, if the caryer hath a regarde, not to loade his beaste, more then he is well able to beare: How much more warye is god,* 1.121 (sayeth S. Macarius) in not suffering vs to be tempted aboue our force.* 1.122 For as S. Augustine well noteth. Tantum admittitur Diabolus tentare, quan∣tum tibi prodest, vt exercearis, vt proberis, vt qui te nesciebas, a teipso inueniaris. So much, is the Deuill permitted to tempt thee, as is for thy benefite, that thou mayest be exercised, proued, and come

to knowledge of thy selfe that knewest not thy selfe before.

Cap. 3.

* 1.123THirdlye one that vnderstādeth the course of christian behoofe, can not but thincke it a most comfortable thinge, to suffer aduersitye, for a good cause, seing it is not onlye the liuerye and cognizance of Christe, but the very principall royall garmēt, which he cho∣se to weare in this lyfe. And therfore can it not be taken of a soldier but wel, to be cladd with his captaines harnesse, or of a disciple, to be like his maister. Christiani nomen ille frustra sortitur, (sayeth S. Augustine) qui Christum minime imita∣tur.* 1.124 Quid enim tibi prodest vocari quod non es, & nomen vsurpare alienum. In vayne he claymeth the name of a christian, that doth not imitate Christe, for what doth it auayle thee to be called that, which thou art not, and to chalenge vn¦to thee an other mans name. A man a most ambitious and haughtye mynded man,* 1.125 thought it the greatest honour that a prince coulde doe to his subiect, to make him ryde on his owne palfrey, attyred in his most royall and statelye

robes. If therfore tribulation be the most precious garment, that Christ did weare, and the Crosse his palfrey, we are greately honoured, whyle he aduaū¦ceth vs to the same prerogatiues. Of this did S. Paule greatlye glorye, when he sayed Absit mihi gloriari nisi in cruce do¦mini nastri Iesu Christi.* 1.126 God forbidd that I shoulde glorye sauing in the Crosse of our Lord Iesus Christ. And in the same place. I beare the markes of our Lorde Iesus in my bodye. This S. Iames accōp¦ted a principalll cause of ioye and com∣forte, when he sayde Esteeme it all ioye,* 1.127 when you shall fall into diuers temptations. It is noted in the scripture for a singuler proofe of Ionathas goodwill to Dauide,* 1.128 that he gaue him his owne cote & apa∣rell. Elias departing from Eliseus,* 1.129 in to∣ken of goodwill, cast him downe his mantell, and S. Ierome writeth of S.An∣thonye that he wore S. Paule the first E∣remytes cote,* 1.130 vpon highe and solemne feastes for loue and reuerence therof. And shall not we acknowledge it for a singuler fauour, to be clad with Christs attyre, and to weare the token of his goodwill towardes vs. Non consolantur

(sayth S. Bernard) panni Christi ambulantes in stolis,* 1.131 non consolantur stabulum & praesepe, amantes primas cathedras in sinagogis. Chri∣stes cloutes cōfort not those that walke in robes, the stable and maunger com∣forte not those, that loue the highest roomes in the sinagoges. But those onlye that rightlye iudgeinge of the manyfolde miseryes that they haue deserued, weare the morning weed of sorowe and repentaunce. He is an vn∣duetifull chylde, that is ashamed to professe whoe is his father, and a most maleperte seruaunte, that refuseth to weare his maisters liuerye, but of all a moste vngratefull creature, that doth not willinglye accept the liuerye of his god, and maker. If we be Christians af∣fliction is our cote, and the Crosse our cognizance. Of which it was sayde to Constantine, when he became a Christi∣an. In hoc signo vinces. In this signe shalt thou conquere. When Iacobe sawe the cote of his sonne Ioseph imbrued with bloode,* 1.132 thincking that he had been de¦uoured by a wylde beaste, as his bro∣thers sayde. He cutt his garments, put on sackcloth, mourninge his sonne a

longe tyme. And when his other chil∣dren, that had betrayed Ioseph went a∣bout to comforte him, he refused to receyue any consolation. Let vs looke on the sacred coate, not of our sonne, but of our father & redeemer, of whose humanitye it is sayde.* 1.133 Quare rubrum est indumentum tuum, & vestimenta tua sicut calcantium in torculari. Quis est iste qui ve∣nit de Edom tinctis vestibus? Why is thy garment redd, and thy apparell lyke theirs, that tread in the winepresse: and who is this that cōmeth from Edome with stayned attyre? Let vs cast our eyes vpon this cote, dyed in his owne inno∣cente bloode, let vs consider that not only one beaste deuoured him, but that he was for our sinnes, a praye of many bloodye & impious, helhoundes: and doubtlesse it can not seeme much to vs, patientlye to weare the hearecloth of tribulation, to cutt of the garmentes of our vayne pompe, and superfluities, and rather with Iacob to sitt comfort∣lesse, sorowinge, and lamentinge, then to receiue anye comforte at their han∣des, that betrayed our father, that is the vanityes, sinnes, and pleasures

of this worlde.* 1.134 In the Machabees it is written, that when the Elephantes went to the fielde, they shewed them a bloo∣dye coloured iuyce, to sharpen and en∣rage them the more to the battell. Be∣holde to vs beside the blood of infinite Martyrs, Christ our Captayne & King, hanging vpon the Crosse, openeth fiue fountaynes, gushinge out with his ino∣cente blood, and sheweth vs his whole bodye all goarye with lashes, and shall not all this harten vs constantly to en∣counter all tribulation, and to wage battell agaynst our vayne desires, and appetytes, when they drawe from the Crosse, to delight and pleasure? When we haue a thorne in our foote, much more if it be in our heade, or harte, all the reste of our bodye is so troubled, that no consolation seemeth sweete, and we wishe rather for the surgion to launce vs, then for anye pleasures to delighte vs. Seinge therfore that we see our hed which is Christ, to be stuck full & crowned with thornes, how can it be, if we be true members of his body, but that we must needes both care li∣tle for all comforte, & be more willinge

to sorowe wi••h our head, and be laun∣ced for his sake, then leane vnto the worldlye solaces, which he contemned because as S. Bernarde sayeth. Non decet sub spinoso capite membrum esse delicatum. It is an vndecent thing to haue a dayn∣tye member, vnder a thornye heade. Good Vrias, when Dauide bad him goe lye in his owne house, washe his feete, and take his ease. He lyke a true Israe∣lyte, answered agayne.* 1.135 The Arke of god Israel, & Iude dwell but in tentes, my Lorde Ioab, and the seruauntes of my Lorde lye vp∣pon the face of the earth, and shall I goe into my house to eate, drincke, and haue the com∣panye of my wyfe? By thy saftye O Kinge, and by the saf••ye of thy lyfe I will not doe it. He thought it, an odious thinge, to haue better lodginge then the Arke of god, and his captaine, and felowe sol∣diers. He thought it a grate stayne, to sleepe in a softe bedd, while they laye on the harde grownde, & therfore ra∣ther chose, to lye before the kings gate, then once to enter into his owne house. Loe our Arke lyeth not in papilionibus, in tentes, but in praesepio in the maunger. Our Captayne lyeth not on the harde

grounde, but hangeth naked and nay∣led to a reprochfull crosse. Our fellow soldiers are not onlye vpon the face of the earth, but some haue beene cast in∣to dungeons, other into fyers, manye amongst Lions, and raginge beastes, fi∣nallye all haue tasted of diuers and bit∣ter afflictions. And can any true Vrias, thincke it much to take lyke parte with all these?* 1.136 Whē the king of Niniue mour∣ned in sackcloth, and ashes, all his Pee∣res and people did the same.* 1.137 When Io∣nathas ventured to clyme most craggye and daungerous rockes, and was alone to set vpō a whole troupe of Philistians, his man sayde vnto him. Perge quo cupis, et ero tecum, vbicunque volueris. Goe whe¦ther thou wilte, and I will not fayle to folowe thee,* 1.138 which waye soeuer thou goest. Yea one of Saules squiers, seinge his Kinge to haue runn vpon his owne sworde and killed him selfe, presently, (though wickedly) followed his exam∣ple, chosing rather to spill his lyfe with his Prince, then to spare it for his ene∣myes. Beholde our Kinge mourneth in sackcloth & ashes of diuers calamities. Our Ionathas clymeth vp to the mounte

Caluarie, loaden with a heauye Crosse vppon his torne and wounded shoul∣ders. He alone encountereth the De∣uill, and all his impes, and offereth him selfe to the troupe of his enemyes, in the garden. Yea our Saule falleth on the most rigorous sworde of his owne iustice, for our sakes. And shall we for whose benefite all this is done, vngrat∣fullye refuse to followe his example? Shall he morne in sackecloth, and we bathe in pleasure? Shall he fightinge alone, in our defence, be all in a goure bloode with infinite woundes, and shall we disporte, and solace our selues with fonde & vayne delightes? Shall he be stricken through with the sworde of reuenge, for vs, and shall we be vn∣willinge to suffer for our selues? Alas we are they, that deserue rather to sitt with Iob in the dunghill, then in sack∣cloth, onlye with the Niniuites. We are they that deserue, with naked handes, and knees, to creepe vpp, on the most ragged rocke of aduersitye. For vs it were fitter in regarde of our trespasses, to hazarde our liues amonge a thou∣sande blades and tormentes. Finallye

it were our behoofe with repētant har∣tes, & lothsomenes of our former lyfe, to embrace the sworde of gods iuste re∣uenge, and therwithall to kyll in our selues olde Adam, that is veterem homi∣nem cum vitijs,* 1.139 & concupiscentijs suis. The olde man with his vices, and concupi∣scences. O moste vnnaturall children, that hauing before their eyes, the most bloody flaughter of their owne father, yea being with his bloode, like Pelicans younglinges, reuiued and raysed from death, will not yet learne the excessiue∣nesse of his loue, nor consider howe much they ought to doe and suffer for them selues, who by their misdeedes haue bene cause of so vntollerable pay∣nes, vnto their heauenlye father. Far other effecte tooke Christes passion in S. Paule, who beinge inflamed with the force of so vnusuall an example, labou∣red him selfe to be a perfecte scholer in this doctrine, esteeminge it the highest and most needfull poynte of Christian knowledge, to vnderstand the valew, necessitye, and maner, of patient suffe∣rance. He woulde haue no other vni∣uersitye but Hierusalem, no other schole

bur mount Caluarye, no other pulpitt but the Crosse, no other reader but the Crucifixe, no other letters but his Woun∣des, no other commaes but his Lashes, no other full poyntes but his Nayles, no other booke but his open syde, and finallye no other lesson But scire Iesum Christum & hunc crucifixum:* 1.140 to knowe Iesus Christe & him Crucified. In this schole shoulde be our chiefest studye. Here shoulde we learne by Christes na∣kednesse, how to clothe vs, by his cro∣wne of thornes, how to adorne vs, by his vinagre and gall, how to diet vs, by his praying for his murderers how to re¦uenge vs, by his hanging on the crosse, how to repose vs, and by his paynfull and bitter death, how to esteeme of the pleasures of this lyfe. Here maye we see the wounderfull fruites, and miracu∣lous sequels, ensuinge vpon tribulati∣on, patiently accepted: which passe all naturall reach, & haue bene sett downe vnto vs, as shores of comforte, to vp∣holde vs in all our distresses. Here may we see, that death reuiueth, that sores salue, that bloode washeth, that sorow solaceth, that an Eclipse lighteth, that

the fast nayled guydeth, the thirsty gi∣ueth drincke, the wearye refresheth, the diseased cureth, the dead bringeth forth. Which albeit they be principally the proper effectes of Christes onlye Passion, yet are they through the me∣rites therof, now experienced to fol∣lowe also the martirdomes of Christes seruauntes, to whom all crosses are cō∣fortable, and their bodilye death cause of many a soules spirituall lyfe. So that now we may trulye interprete Sampsons ridle.* 1.141 De comedente exiuit cibus, & de forti egressa est dulcedo. Out of the deuourer there came meate, & out of the stronge issued sweetnesse. For since that our sin¦nes lyke fierce Sampsons, most cruellye murdered that Lion of the tribe of Iu∣da, if our repentant thoughts, like bees, sucke at the flowers of his Passion, they maye worke a delicious combe of ho∣nye, and not onlye we our selues, taste the sweetnesse therof, but by our exam¦ple moue others, to feede willingly of the same, shewinge them by our expe∣rience, that the eysell and gall of our tribulations, in this Lions mouth, hath bene altered, from the wonted bitter∣nesse

to sweetnesse, & the lionishe rage, of persecutors, accustomed to deuour so manye soules, doth now rather mi∣nister to gods seruauntes, a most plea∣sant viand, yea & those rigorous iudg∣mentes of god, which haue heretofore bene so terrible vnto vs,* 1.142 are now be∣come Desiderabilia super aurum & lapidem pretiosum ••ultum, & dulciora super melet fauum. More to be desired then golde & pretious stone, & more sweete then honye and the honicombe. Bitter were the waters of tribulatiō, & so vntooth∣some to mans taste, that few could en∣dure the annoyance therof, and our queysie stomackes, were rather conten¦ted to wante health, then to procure it by such vnsauery & lothsome phisicke. And for this did our heauenlye Phisi∣cian strayne this bitter medicine, thro∣ugh the nectared cloth of his sacrede humanitye, and lefte therin such a taste of sweetnesse, that it hath bene since egrelye thirsted, which was before so warilye eschewed. We need not now to crye Mors in olla Death is in the pott:* 1.143 because the Prophet hath seasoned it, not with a litle flower or meale, but

with his owne bloode. We neede not murmur at the waters of Mara:* 1.144 that is of ghostlye discomforte, as vnable to be droncke, or feare to sincke in the tē∣pesteous poole of bodilye vexation: for our Moyses hath sweetned the one, with the sacred woode of his Crosse, & since our Elizeus cast into the other,* 1.145 the wood of lyfe, that is his blessed bodye, our Iron began to swimme, where before it had soncke, & the desolate that sayd, Infixus sum in limo profundi,* 1.146 & non est sub∣stantia. I am sett fast in the depth of the mudd, and can fynd on stedye footing: maye beginne to singe Eduxit me de la∣cu miseriae,* 1.147 & de luto faecis, et super aquam refectionis educauit me. He hath ledd me out of the lake of miserye, & the myre of filth, and hath brought me vppon the waters of refection. Let vs not ther¦fore be afrayde to saye now to Christe. Domine iube me venire ad te super aguas.* 1.148 O Lorde commaunde me to come vnto thee vppon the waters. For be the sur∣ges neuer so boystrous, the waters ne∣uer so deepe, the stormye windes neuer so outragious, if we runne vpon them towardes Christ, they will eyther yelde

drye passage, by diuidynge them selues, as the redd sea did to the Israelites, or they will vpholde vs from perishinge as the waues did S. Peter.* 1.149 Fidelis enim deus qui non patietur vos tentari supra id, quod potestis. For faythfull is god, who will not suffer you to be tempted, more thē you are able to beare. And surelye now is the time, that we are called by Christ through fyer and water, and now with open voyce doth he renue his olde pro∣clamation. Whosoeuer loueth father,* 1.150 mo∣ther, wyfe, children, house or liuinges more then me, is not worthye of me and he that ta∣keth not vpp his crosse (and that) euery daye can not be my disciple. We must not now seeke Christ as our Ladye did inter cog∣natos & notos,* 1.151 amongest her kinsefolke and acquaintance: nor as the spouse did, that sayed, In lcctulo meo per noctes, quaesiui quem diligit anima mea:* 1.152 In my bed haue I in the nights, sought whom my hart best loued. Nor as the Israelites did of whome O see speaketh. In gregibus suis, et in armētis,* 1.153 vadent ad quaerendum dominū. In their flockes, and herdes shall they goe, to seeke our Lorde. For as S. An∣selme well noteth:* 1.154 Non cubat in delitijs

splendidi cubilis, nec inuenitur in terrasua∣uiter viuentium. He lyeth not in the de∣licacye of a gorgeous bedd, neyther is he found in the lande of daynty liuers. Moyses did see him in the deserte,* 1.155 amid dest the fyer and thornes,* 1.156 in the mount amongest lighteninges, thunderinges, and mistes:* 1.157 Daniel sawe him in a fierye throne, & amongest fierye wheles, with a swifte fierye sludd runninge before him. And shall we thincke to be more priuileged, then our aunciente fathers? Thincke we to fynde in doune & deyn∣tinesse, him, that to them appeared so terrible, and fearfull. Doe we thincke, that his rigor and iustice, signified by these terrible semblances, is so relen∣ted, that he shoulde shew him selfe vn∣to vs, only in amiable & louelye coun∣tenances. Surelye we are greatlye de∣ceyued, if we feede our selues with this vayne persuasion. For albeit the new testament be fuller of grace, yet is it no lesse full of agonyes.* 1.158 Though Chri∣stes seruice be sweete, and lighte, yet is it a yoake and a burden: and though our champions, be of more courage, and our foes more enfeebled, since our re∣demption,

yet doth the Kingdome of hea∣uen still suffer violence,* 1.159 and the violent beare it awaye,* 1.160 and none shall be crowned, but they that haue lawfullye foughte for it. If Christe was seene transfigured in Mounte Tha∣bor in glorious maner, he was also at the same time, heard talkinge de exces∣su of his bitter passion.* 1.161 And euen he that allured with glorye, cryed bonum est nos hic esse. It is good for vs to be here affrighted with the voyce. Cecidit in faciem suam & timuit valde. fell vppon his face, and was in a greate feare: If he were in pompe and triumphe, at his entrance into Hierusalem,* 1.162 his pompe was of smale pleasure, and his triumph not without teares:* 1.163 and as fast as the children on the one side, did sett forth his prayses, so fast did the Pharises on the other side, repyne and murmur a∣gaynste him. There is no reason, that Christe shoulde shew him selfe more fa∣uorable to vs, that haue bene his ene∣myes, then to his owne bodye, neyther can we iustlye complayne, if ere we find him, he giue vs a sipp of that bitter cha¦lice, of which for our sakes he was con¦tente to drincke so full a draught. Yea

we maye be hartelye glad, if after long teares, and deepe syghes, we maye in the ende fynde him at all, whether it be in the pouertye of the cribb and maū∣ger, or in the agonyes of his bloodye sweate in the gardeyne, or in the mid∣dest of blasphemyes, reproches, and false accusations at the tribunals, or in the tormentes of a shamefull death vp∣on the Crosse. And we must thinke our selues, as much in his fauour, for being preferred to be tryed testimonyes of of his passion, as for beinge called to witnesse of his glorious transfiguratiō. Of which to ascertayne vs the more, the same Apostles, that in token of par¦ticuler loue, he tooke with him to moūt Thabor,* 1.164 he afterwarde in argument of the like goodwill, ledd with him to the heauye conflicte of the gardeyne. Wher¦by it appeareth siue foueat infirmos,* 1.165 siue exerceat proucctos, siue arguat inquietos, di∣uersis diuersa exhibens, sicut filios diligit vni∣uersos. Whether he foster the weaklings, or exercise the stronger, or checke the vnrulye, giuinge diuers remedyes to diuers persons, he tendereth all as his owne childrē. For as it is pleasāt & glo¦rious

vnto men, to haue their children resemble them, and then they are most delighted to haue bred new ofspringe, when they see therin expressed, the fea∣ture of their owne fauour: How much more comforte is it to our heauenlye father (sayeth S. Ciprian) when anye is so borne to spirituall lyfe,* 1.166 that his di∣uine prowesse & generositye is set forth in his childrēs actes, & prayses. Nether doth this comforte consiste, to see in vs a shadowe of his beautye, a sparke of his wisdome, or a resemblāce of his might, riches, or glorye: but rather in seinge in vs, the scares, wēmes and werttes of his vexations and paynes: which the more they deface vs in outwarde shew, the more they beautifye vs in soule, and the more vglye and odious they make vs in the mistakinge of mans eye, the more amiable they render vs, in the sight of god. For as the scarre of a woū∣de in the childes face, which he hath suffered in his fathers quarell, though it make his countenance lesse eyesome, & disfigure his fauour, yet is it a more edginge whetstone, of fatherlye affecti∣on in the parent, then if it were absent,

because it yeldeth, a perpetuall testimo¦nye of a dutifull and louinge mynde. So god more desirous to haue vs affec∣tionate, then fortunate children, de∣lighteth more to see our torturings, rac¦kinges, cheynes and imprisonments, for his sake, which are assurāces of our loue, then to see vs swimme in his tem∣porall guiftes, and pryseth more the Niniuire in his sackcloth, and disfigured Iob in his dunghill, then eyther of them in all the pompe and glorye of their ri∣ches. For as S. Gregorye noteth:* 1.167 Amissio felicitatis interrogat vim dilectionis. Nec pros∣peritas quippe amicum indicat, nec aduersitas inimicum cela••. The losse of felicitye, ser∣cheth the force of affectiō: for neyther prosperitye proueth a friende, nor ad∣uersitye concealeth an enemye:* 1.168 And as S. Ciprian also sayth: Delicata iactatio est, cum periculum non est, conflictatio in aduer∣sis, probatio est veritatis. It is an effeminat bost, when there is no perill, the com∣bate in aduersity is a triall of the truth. If therfore our god be more delighted with our valour in conflicte, then with our pleasure in peace, lett vs saye with S. Peter:* 1.169 Tecum pa••atus sum in Carceres &

in mortem ire: With thee I am readye to goe into prison, and to death it selfe. And with S. Thomas:* 1.170 Eamus & nos, & moriamur cum illo. Let vs goe also, & dye togither with him. We reade in the booke of kings,* 1.171 that Ioab and Abneis seruauntes to shew their Captaynes dis∣porte, entered into so fierce and despe∣rate game, that bloode and woundes was the beginninge, and mutuall mur∣der the ende of their pastime. And if they at a wordes warninge, to so open hazarde, ventured them selues, for a vayne contentmēt of their Captaynes, and in hope of a sorye reward, nothing comparable to their perill, how much more ought we, beinge chalenged to the fielde, by gods enemyes, giue our heauenlye Captayne a profe of our loy¦altye, and perfitt remonstrance, of our seruiceable myndes, by waginge in spi∣rituall battayle with his foes, and most readilye encountring them, in his qua∣rell, with what daunger soeuer. we see, that an enamored knight hath no grea¦ter felicitye, then to doe that, which maye be acceptable to his paramour, and the fadinge beautye, of a fayre La∣dyes

countenance, is able to worke so forceiblye in mens myndes, that ney∣ther losse of riches, daunger of endu∣rance, menacinges of tormentes, no not present death, is able to withholde where she inuiteth, or make the barke ryde at anker that is wafted in her stre∣ames. Euery perill vndertaken for her, seemeth pleasante, euerye reproch ho∣norable, all drudgery delightsome, yea the very woundes that come from her, or are suffered for her, are voyde of smarte, and more reioyced is the woū∣ded wretch, with hope that his hurte will purchace fauoure, then agreeued that his bodye hath receyued such a mayme. The colours that like her seme fayrest, the meate that fitteth her taste sweetest, the fashion agreable to her fancie comlyest, her faultes are vertues, her sayinges oracles, her deeds paterns. Finallye whatsoeuer pleaseth her, beit neuer so vnpleasante seemeth good, & whatsoeuer cometh from her beit ne∣uer so deare bought and of litle valew, is deemed pretious and a cheape peni∣worth. O vnspeakable blyndnesse of mans harte, that so easilye trayneth to

senses lure, and is so soone caught with the bewtye of an Image, and hath not grace to remember whome it resem∣bleth. I will not staye vppon Christes corporall seemlynesse, though in deed he were Candidus et rubicundus,* 1.172 electus ex millibus, et speciosus forma prae filijs hominum.* 1.173 White and ruddie a choise peece out of thousands, comlye in feature, aboue al the sonnes of men, and in that respecte more amiable then any other: but I set before the eyes of our faythe, the glo∣rye, maiestye, and beautye of his God∣hed, wherin whatsoeuer is in any crea∣ture, that maye breed delight or con∣tentment eyther to our sense, or soule, is so perfectly vnited together, that ther is no more comparison betweene the delight that his presence yeldeth, and that which any worldly thing can affor¦de, thē between the fayrest damosell in the worlde, and her shadow, betweene the light of a sparkle, and of the sunne, yea betweene a most vglye leaper, and a most beutuous Angell: Which Saint Augustine consideringe sayde Deus vera et summa vita,* 1.174 in quo, et a quo, & per quem, bona sunt omnia, quae beata sunt. Deus a

quo auerti cadere, in quem conuertiresurgere, in quo manere consistere est. Deusa quo ex∣ire mori, in quem redire reuiuiscere, in quo habitare viuere est. Deus quem nemo amit∣tit, nisi deceptus, nemo quaerit, nisi admoni∣tus, nemo inuenit, nisi purgatus: God is the true and chiefest lyfe, in whom, from whom, & by whom, are all good thin∣ges, whatsoeuer they be, that are hap∣pye to enioye. From whom the reuol∣ting is fallinge, to whom the returning is risinge, in whom the stayinge is sure standinge. God from whom to depart, is to dye, to whom to repayre, is to re∣uiue, in whom to dwell is to liue. God whome none leeseth, but deceyued, none seeketh but admonished, none findeth but the clensed. If therfore god be so perfectlye amiable, and the chie∣fest obiect of pleasure, why doe we not saye with Dauid Quid mihi est in coelo,* 1.175 & a te quid volui super terram? What haue I in heauen, or what desired I in earth, besydes thee. why doe we not crye out with S. Augustine Quicquid praeter deum est,* 1.176 dulce non est. Quicquid vult dare domi∣nus meus, auferat totū, et se mihi det. What∣soeuer is not god is not pleasant, and

whatsoeuer my Lord will vouchsafe vp∣pon me, let him take awaye all, and geue me him selfe. Shall the presence of his picture, wherin he is but verye rudelye expressed, make vs lauishe of our wealth, carelesse of our libertye, and prodigall of our lyues? And shall not he, whom the picture representeth, woe vs to as much readinesse in his af∣fayres? Can we to please his shadowe, delighte in daunger, embrace disho∣nour, triumph in our harmes: And care so litle for him, that casteth it as not to thincke him more worthye of the lyke affection? Are we so eagre, lico∣rous, and plyable, to those colours, eates, and fashions, that a base creature of his liketh: and shall not the fauours, foode, and attyre, of our creator, be as acceptable vnto vs? Finallye shall we take no exception, agaynste the faults, wordes, and deeds, of a frayle, & faul∣tye wretch: & not be as much moued, with the vertues, sayings, and exam∣ples of an vnfallible trueth. What is the fayrest creature in the worlde, but an imperfecte counterfaite, and onlye a vayne shadow of gods soueraigne beu¦tye,

and maiestye. If therfore with the naturall peyse of affection, we sincke so deepe into the liking therof, according to that of S. Augustine Amor meus pon∣dus meum,* 1.177 illo feror quocūque feror. My loue is my loade, with that am I caried, whe¦ther soeuer I am caried: Much more oughte we to be deepely rauished, with the loue of god, and so settle our myn∣des therin, that we thincke it our chie∣fest happynesse in this lyfe, to embrace all hazardes, disgraces, & misfortunes in his quarell, and then to haue moste cause of comforte, when for his glory, we are in moste bitter panges. For as S. Gregorye noteth.* 1.178 Amor dei otiosus non est, operatur enim magna, si est, si operari renue∣rit, amor non est. The loue of god is not idle, it worketh greate effectes, where it is, if it refuse to worke, loue it is not. And so much the more ought we to re∣ioyce in our passions for Christe, in that we haue bene so tenderlye beloued of him, that whatsoeuer we suffer for him, it is lesse then he suffered for vs. And whatsoeuer we spende in his behalfe we restore him but his owne, & are ne∣uer able to come out of debte, though

we had as many liues to spend, as drop∣pes of bloode to shedd. For as S. Ber∣nard sayeth.* 1.179 Si totum me debeo pro me facto, quid addam iam pro me refecto. Nec enim tam facile refectus, quam factus. In primo ope¦re, me mihi dedit, in sccundo se, & vbi se de∣dit, me mihi reddidit. Datus ergo & reddi∣tus, me pro me debeo, & bis deb••o. Sed quid domino pro se retribuam. Nam etsi me millies rependere possē, quid sum ad dominū meum. If I owe my selfe wholye for my firste makinge, what can I add more for my redeeminge, espeaciallye seinge I was not so easely redeemed, as I was made. In the first worke he gaue me my selfe, in the second him selfe, and when he gaue me him selfe, he restored vnto me my selfe. Therfore thus geuen & resto∣red, I owe my selfe for my selfe, and I owe my selfe twise. But now what am I able to repaye my Lorde sor him selfe. For though I coulde repaye my selfe a thousande tymes, what am I in compa∣rison of my Lorde. O harde and stonye harte, that is not incensed, at the con∣sideration of so inflamed loue, and be∣inge woed of so louinge a spouse, can reiecte this offer, or be slacke in recog∣nisinge

so vnspeakable charitye. For as S. Augustine sayeth. Nulla maior est ad a∣morem inuitatio,* 1.180 quam praeuenire amantem, & nimis durus est animus, qui si dilectionem nolebat impendere, nolit rependere. There is no greater entisement vnto loue, then to preuente the louer, and to harde is that harte, that if it woulde not request loue is not contente at the least to re∣quite it. And where was euer any, that eyther sought so much, or bought so deare, the loue of anye creature, as Christ did ours: What hath a man more then riches, honor, & lyfe, and all this did Christ spend in woinge our soules. As for his riches, he was borne and dy∣ed naked, concerninge his honor, he was sorted, and executed with theeues, touchinge his life, he was bereued ther∣of, by a most vylde & dispytefull death. Let vs but consider, the last tragicall pa¦geant of his Passion, wherein he wōne vs, and lost him selfe. And marke the excessiue loue shewed therin, which if anye other then god had vttered, it would haue been at the least deemed a senselesse dotage, waying by whome, and to whome it was intended. Let vs

view him with the eyes of our harte, & and we shall (sayeth S. Bernard) disco∣uer a most lamentable sight:* 1.181 we shall see his heade full of thornes, his eares full of blasphemyes, his eyes full of teares, his mouth full of gall, his bodye full of woundes, his harte full of sorowe, and yet in all these tormentes, doth he crye to man,* 1.182 sayeth the same Sainte. Magis aggrauant me vulnera peccati tui, quam vul∣nera corporis mei. More am I payned with the wounds of thy sinne, then with the woundes of my owne bodye, more so∣rowinge at mans vngratitude, then at his owne affliction. Where the Prince (sayeth Cassiodorus) in so greate agonye morneth,* 1.183 who would not weepe, when he weepeth, and sighe when he lamen∣teth: Whē in steed of his royall crowne, he is couered with dust, and his head is hoarye with ashes, not with age. O worke without example, grace without merite, charitye with-out measure. What woulde he haue done, if we had been his friendes, that was contented to doe so much for vs beinge his ene∣myes? what will he doe, when he kno∣weth we loue him? that did al this, whē

he knewe we did hate him. O Christi∣an, sayeth S. Augustine.* 1.184 Ama amorē illi∣us, qui amore tui amoris, descendit in vterū Virginis, vt ibi amorem suum amori tuo co∣pularet. Loue the loue of him, that for the loue of thy loue, descended into the wombe of a Virgine, and afterward ascēded to the ignominy of the Crosse, that there he mighte couple his loue, and thy loue together. What Christian harte, can thincke much to suffer, be∣yng moued with this example, yea who woulde not glorye with S. Paule, in his infirmities, and take greatest comforte in his desolations, seynge the most lo∣uinge & faythfull spouse of our soule, hath thus sweetned all our paynes, with the excesse of his vnspeakable charitie, and geuen vs such a presidente in suffe∣ring for vs, as it must needs seeme litle, whatsoeuer we suffer for him: Shall the loue of a mortal friend, not only a moue vs, but enforce vs, to loue him agayne, and his perils for vs, make vs eagre of perils for him, because therbye both our loue to him, is best witnessed, and his loue to vs most confirmed, and shall not this loue of an imortall welwiller,

who tendereth vs more then we our selues, and in all respectes better deser∣ueth to haue his loue counteruayled, shall it not I saye be able to inflame vs, with desire to suffer for him, & to testi∣fye our affection with continuinge the same in the middest of our tormentes if need so require. We see a dogge that is voyde of reason, by onlye instinct of nature, readye for hauinge receyued a bone, or a crust of breade, to runne vpon the sword, in his maisters defēce. We thincke it the dutye of our seruant, if we geue him but fortye shillings in the yeare, to hazarde him selfe in our perils, to fight in our quarels, and we condemne him as an vngratefull mis∣creant, if he stand not betweene vs and our enemyes, as a buckler of our blo∣wes, though the daunger be neuer so apparant. And shall a christian harte, be eyther more vnnaturall then a beast, or lesse thākfull thē a hired seruant? shal a crust of breade preuayle more with a brute thinge, or a litle money with a hyrelinge, then with vs the foode of Angels, wherwith Christ hath fedd vs, then his precious bloode, wherwith he

hath bought vs, then eternall felicity, wherwith he will rewarde vs? Yea and shall men be so readye to serue the de∣uill, that we see thousands euery daye, carelesse to cast awaye both bodye and soule, in followinge his trayne, & shall we to serue our omnipotent, and lo∣uing Lord, refuse to venture our goods, or bodyes, with so vnestimable bene∣fitt, and vantage of our soules?* 1.185 S. Cipri∣an sayeth. When Christ in the daye of Iudgement shall shew him selfe, & laye open to the worlde, the benefits which he hath bestowed, the rewardes which he hath promised, the tormentes and paynes which he hath suffered for man, then shall the deuill on the other syde, most greeuouslye charge vs, and saye vnto god: Loe how much more right I haue in man thē thou. I neuer loued him, and yet he serued me. I neuer did him good turne, & yet he obeyed me. Without woing or wages I easely wōne him. What I suggested, he performed, whatsoeuer I profered, he imbraced. No perils could stopp, when I allured, no feare, or loue of thee coulde moue him, to abandon and forsake me For

obteyning a vayne pleasure, he hath yel¦ded to most seruyle drudgerye, to plea∣se an appetite, he hath contemned all gods and mans punishmentes, & hath bene readye to venture libertye, liuing, creditt, yea lyfe and limme, for the at∣chiuinge a delighte, that I cast in his fantasie. And yet did he vndoubtedlye beleeue, that in steed of thy loue, I bare him implacable malice, in steede of thy sufferinge tormentes for him, I desired to be his eternall tormentour, & wher∣as thou didest promise eternall felicity, I coulde afforde him, nor wishe him, a∣nye thing, but endlesse damnation. Yet coulde not this (though foreseene and thought of) withdrawe him from me, but still he was readye to be drawne with my lore, and so soone as I set him anye seruice to doe, he forthwith putt it in executiō. On the other syde, what hast thou preuayled with the miseries of thy poore natiuitye, with the grie••e and shame of thy paynfull circuncision, with thy three and thirtye yeares pilgri∣mage, bestowed in his seruice? Hath thy fastinge, or prayinge, thy whippinge, or crowninge, thy bloodye death, or pas∣sion,

bene able to counteruayle my sug¦gestions? Hath not for all this, my mo∣tions bene sooner obeyed then thy pre¦ceptes, & my will preferred before thy commaundementes? If therfore I haue ruled him, reason it is that I should re∣warde him: And if with me he contem∣ned thy mercye, with me also, lett him feele thy seueritye. In this maner shall the deuill accuse vs, & happye is he, that in this lyfe hath so testified his loue, by his patience, in gods cause, & willing sufferance of aduersitye, that he maye eyther preuent the accusatiō, or be pro¦uided of a sufficient answere. Conside∣ringe therfore how glorious, how de∣cent, yea and necessarye it is for a Chri∣stian, to take vp his crosse with Christ, and tread the path of tribulatiō, which he hath playned vnto vs, by his owne example: lett vs not be dismayde with these crosse aduentures, that befall vs, lett not the crueltye of our enemyes, the sharpnesse of our miseries, the con∣tinuance of our afflictions, daunt our courage in gods cause. We are not bet∣ter then our maister, who suffered farr more, nor wiser then god him selfe who

iudged and embraced the distresses of this worlde, as fittest for the passengers therof. Finally we are Christians, whose captayne is a crucifixe, whose stendard the Crosse, whose armoure patience, whose battayle persecution, whose vic∣torye death, whose triumphe martir∣dome.

Cap. 4.* 1.186

BVt though this example of Christ,* 1.187 and the title of a Christian, were not so forcible motiues, to suffer ad∣uersitye, as they be, yet consideringe where we are, what state we stand in, the daungers that hang ouer vs, and our ordinarye misses and wantes: we shall finde, that our whole lyfe is so ne∣cessarilye ioyned with sorowes, that it mighte rather seeme a madnesse to liue in pleasure, thē odious to liue in paine. Consider O man, (sayeth S. Bernard) from whence thou comest, and blushe whether thou goest, and feare where thou liuest, and lamente. We are begot¦ten in vncleanesse, nourished in darke∣nesse, brought forth with throbbs and throwes. Our infancye is but a dreame, our youth but a madnesse, our man∣hode

a combate, our age a sicknesse, our lyfe miserye, our death horror. If we haue anye thing that, delighteth vs, it is in so manye hazardes, that more is the feare of leasinge it, then the ioye of the vse of it. If we haue anye thing that annoyeth vs, the agreuance therof in∣creaseth, with the doubt of as euill or worse that maye strayte ensue after it. Which waye can we cast our eyes, but that we shall finde cause of complaynt, and heauinesse. If we looke vp towardes heauen, from thence we are banished: If we looke tawards earth, we are there imprisoned: On the right hand we haue the sayntes, whose steppes we haue not followed: On the left hand, the wicked, whose course we haue pursued: Before vs we haue our death readye to de∣••oure vs: Behynde vs our wicked lyfe readye to accuse vs: Aboue vs gods ius∣tice readye to condemne vs: Vnder vs hell fire readye to swallowe vs, into end lesse and euerlasting tormentes. And therfore S. Damascen most fitlye com∣pareth vs,* 1.188 to a man, that pursued by an enraged Vnicorne, whyle he was swiftlye fleeinge from it, fell into a well, and in

the fallinge, gott holde by a little tree, and setled his feete on a weake staye, & thus thought him selfe verye secure. But looking a litle better about him, he espyed two myse, one whyte, and an other blacke, that continually laye gnawing a sunder the roote of the tree, which he helde bye, vnderneth him a terrible Dragon, with open iawes ready to deuoure him, at the staye of his feete, he found fower adders, that issued out of the wall, and after all this lifting vp his eye, he espyed vpon one of the bow∣es of the tree, a litle honye: He ther∣fore vnmyndfull of all his daungers, not remembringe that aboue the Vni∣corne wayted to spoyle him, that be∣neath the fierye Dragon watched to swallowe him, that the tree was quick∣lye to be gnawen asunder, that the stay of his feete, was slipperye, and not to truste vnto: Not remembring I saye all these perils, he onlye thought, how he might come by that litle honye. The Vnicorne is death, the pitt the worlde, the tree, the measure and tyme of our lyfe, and whyte and blacke myse the day and night, the stoppe borne vp by fow∣er

adders, our bodye framed of fower brittle and contrarye elementes, the Dragon the Deuill, the honye worldly pleasure. Who therfore woulde not thincke it a madnesse in so manye daū∣gers, rather to be eagre of vayne de∣light, then fearefull and sadd with con∣sideratiō of so manifold perils. O blind¦nesse of worldlinges, that loue vanitye, and seeke lyes,* 1.189 that reioyce when they haue done euill,* 1.190 & triumphe in the baddest things, that haue no feare of god before them. A na∣tion without counsell or prudence. O that they woulde be wyse vnderstand and prouide,* 1.191 for their last thinges, lest it fare with them as Iob sayeth:* 1.192 They holde the drumme and citherne, and reioyce at the sounde of the organe, they passe their dayes in pleasure, and in a moment they descende into hell. Farr otherwyse ought we to doe, that fore see these in∣conueniences, and rather with sorow∣full hartes crye,* 1.193 Hei mihi, quia incolatus meus prolongatus est. Woe vnto me that my inhabitance is prolōged. For vpon the fluddes of Babilon,* 1.194 what cause haue we, but layinge a syde our myrth and musicke, to sitt & weepe, remembringe our absence, out of our heauenlye Sion:

In the vassalage and seruilitye of Egipt, where we are so daylye oppressed with vncessante afflictions, & filthy workes, Luti et lateris of claye and bricke, that is of fleshe and blood, what can we doe, but with the Israelites ingemiscentes prop∣ter opera vociferari,* 1.195 lamentinge our vn∣tollerable drudgery, cry out vnto God. Who consideringe him selfe a wande∣ring straunger in this farr, and foreyne countrey, and a drudge in the mierye farme, of this worlde, inforced to feede the swyne of his earthlye appetites & senses, and dryuen to so extreame exi∣gents, as not to be suffered implore ven∣trem,* 1.196 de siliquis, quas porci manducabant. To fill his bellye of the huskes, that the swyne did eate: Who I saye considering this, would not with the prodigall sōne, bitterlye morne, remembringe the a∣boundance and plentye of his fathers house, wherof he is depryued, and the moste wretched plyghte, into whiche through sinne he is falne.* 1.197

We are here in a deserte pathlesse, and waterlesse soyle, in an obscure land, couered with the fogge,* 1.198 and shadowe of death.

We are here in a place of exile, in an hospi∣tall

of lazars, in a chanell of ordure, in a dungeon of miserie, in a sepulcher of dead carcases, finallye in a vale of teares. And who could in such a place, liue without sorowe, and who woulde not saye with the wyse man.* 1.199 Risum re∣putaui errorem, & gaudio dixi, quid frustra deciperis. I accounted laughture errour, and to ioye I sayde, why arte thou in vayne deceyued.* 1.200 For laughing shalbe min∣gled with sorowe, & the endinge of our mirth, shalbe preuented with morninge. Happye is he that sitteth solitarye, & in the peruse, of these miseries, lifteth vp himselfe, aboue him selfe,* 1.201 happye is he that carieth the yoke, from his verye youth, blessed are they, that morne and vnderstande, how much better it is to go to the house of lamentatiō,* 1.202 then of a bancker? What comforte, can a man reape, in a place that is gouerned, by the prince of darcknesse, peopled with gods and our enemyes, where vice is aduaunced, vertue scorned, the badd rewarded, & the good oppressed? What quiet or con¦tentment of mynde, can be enioyed, where the paynes be infinite, common, & vntollerable, the pleasures few, rare, and damnable, where frindshipp bree∣deth

daunger to the soule, enmitye vex¦ation to the bodye, where wante is mi∣serable, plentye full of perill, & a man on euerye syde assaulted, with vnplaca∣ble aduersaries.* 1.203

My flesh (sayeth S. Ber∣nard) is of earth, & therfore ministreth earthlye, and voluptuous: the worlde vayne, and curious: the deuil euill, and malitious, thoughtes: These three ene∣myes, assayle, and persecute me som∣tymes openlye, somtimes couertlye, but alwayes malitiouslye. The deuill trusteth much vpon the helpe of the fleshe, because a housholde enemye is apter to hurte. The fleshe, also hath en∣tered league with him, and conspired to my subuersion, beinge borne, and nourished in sinne, defiled from her be∣ginnynge, but much more corrupted by euill custome. Hereuppon it is, that so egrelye she coueteth agaynst the spi∣rite, that so daylye she murmureth, im∣patiente of disciplyne, that she sugges∣teth wickednesse, disobeyeth reason, & is not rastrayned with feare. The croo∣ked serpente enemye of mankynde, to her ioyneth his force, her he helpeth, her he vseth, and he hath no other de∣syre,

no other businesse, no other stu∣dye, but to cast awaye our soules. This is he that alwayes endeuoreth mischie∣fe, that speaketh sub••ellye, prompteth cunninglye, and deceyueth guylfullye. He insinuateth euill motions, he infla∣meth venemous cogitations, he stirreth broyles, he fostereth hatredes, he mo∣ueth to glotonye, he procureth lust, he incenseth the desires of the fleshe. He prepareth occasions of sinne, and cea∣seth not with a thousand hurtfull tray∣nes, to assaye mens hartes. He beateth vs with our owne sta••fe, he byndeth vs with our owne gyrdle, labowring that our flesh, which was giuen vs as a helpe, mighte be rather cause of our fall and ruine. A greeuous combate, and great daunger it is, to wrastle agaynst our do¦mesticall foe, especiallye we being straū¦gers, and she a cityzen. For she dwel∣leth here in her owne countrey, wher∣as we are but pilgrimes and exiled per∣sons. Greate is also the hazarde in sus∣teyninge the often and continuall in∣coūters, agaynst the deuils deceiptfull guyle, whome not onlye his subtill na∣ture, but also the long practise, and ex¦ercyse

of his malice, hath made crafty.

By which wordes of S. Bernard, we may vnderstand, how litle cause we haue, to ioye in this lyfe, in which we haue to struggle howerlye, with so mightye, peruerse, and malicious enemyes, who can neuer be so ouercome, or so tho∣roughlye vanquished, but that after a litle respitt, they turne to bydd vs newe battayle: And that with such varietye, and chaunge of forcible temptations, that they putt vs in continuall daunger and anguishe of mynde. This doth S. Ciprian well expresse.* 1.204 Obsessa mens homi∣nis, & vndique Diaboli infestatione vallata, vix occurrit singulis, vix resistit. Si auaritia prosstrata sit, exurgit libido, Si libido com∣pressa, succedit ambitio, si ambitio contemp∣ta est, ira exasperat, inflat superbia, vinolen∣tia inuitat, Inuidia concordiam rumpit, Ami∣citiam Zelus abscindit; cogeris maledicere, quod diuina lex prohibet, compelleris iurare quod non licet. Tot persecutiones animus quo tidie patitur, tot periculis pectus vrgetur, et delectat hic, inter Diaboli gladios diu stare? Mans mynde beseeged on euerye syde, inuironed with the vexation of the de∣uill, is scarce able to preuent all temp∣tations,

yea scarce to resiste them. If couetyse be subdued, vpriseth lust, if lust be suppressed, ther succeedeth am∣bition, if ambition be contemned, an∣ger incenseth, pryde puffeth vp, drun∣kēnes inuiteth, Enuie breaketh peace, Ielosie sundereth frindshipp. Thou shalt be cōstrayned to speake, that gods precepte forbyddeth, to sweare that, which is vnlawfull. So manye persecuti∣ons daylye doth our mynde suffer, with so manye perils is our breast assaulted, and can it delighte vs to make longe abode amongst these swordes of the de¦uill? Moreouer if we consider our body what it is, how britle, how frayle, how subiect to corruption, how full of hor∣rible diseases, stuffed with lothsome ex¦crementes, miserable in lyfe, and abho∣minable after death: how can we take pleasure in a foūtaine of so much paine, or not fynde a tediousnes, to serue, and of necessitye to feede, so noysome a thinge. But of all other miseryes, that deserue to be lamented, there is one that passeth al the rest, and is of it selfe, though ther were none but it, able to crosse all possible comfortes, and to

make him that semeth meriest, to spend daye and night in weepinge, and com∣playnte. We haue but one poore and sillye soule, our onlye treasure and Ie∣well, in whose custodye consisteth our welfare, with whose losse ensueth all our discomforte. A soule of noble sub∣stance, of exceedinge beautye, inspired by God the Father, redeemed by the sonne, sanctified by the holye Ghoste, and endewed with the Image of the whole Trinitye. A soule created to liue with Angels, to enioye the loue and companye of an eternall spouse, to be a citizen of heauen, to enherite a king∣dome, and triumphe in royall dignitie. This soule I saye, is not only exiled from her natiue coūtrye, like a caytiue, fette∣red in a most filthye dungeon, like a for∣lorne & left widow depriued of her spou¦ses felowshipp, & in most lamētable sort debarred from her kingdome: but is so perilouslye besett, with the fore-resited enemyes, that it standeth in continuall hazarde, to encrease her presente mi∣serye, with an eternall losse, and in liew of all her honours, endowmentes, and dignityes, that she was created vnto, to

reape euerlasting horror, and punish∣ment. O fearefull and vncomfortable case, of which ther is no cure. O harde and heauye daunger, that receyueth no security, whose easiest and only remedy, is the seueringe of soule and bodye a∣sunder. Thryse happye are the Martirs, whose bloodye agonyes, purchase assu∣rance of happines, and acquite them from all perill of ensewing tormentes. And thryse vnhappy is our estate, whose hope of felicitye hangeth, on so tickle and slipperye termes: For as S. Augus∣tine sayeth Lubrica spes qua inter fo∣menta peccati saluari se sperat,* 1.205 Incerta victo∣ria est, inter hostilia arma pugnare: et impos∣sibilis liberatio est, flammis circundari, et non arderi. It is a slipperye hope, that amon∣estg so manye nourishmentes of sinne, looketh to be saued: vncertayne is the victorye, when it is fought for amongst the enemyes weapons, and vnpossible (in a maner) is the deliuery frō burning, where we are compassed in with flames. And as S. Bernard well noteth,* 1.206 so longe as in any creature ther is power to sinn, it is securee in no place, Nec in coelo, nec in paradyso, multo minus in mundo. In coelo

enim cecidit Angelus, sub praesentia diuinita∣tis. In paradyso Adam de loco voluptatis. In mundo Iudas, de schola Saluatoris. Neyther in heauen nor in paradyse, much lesse in the worlde, for in heauen fell the An¦gell, euen in Gods presence, in pa∣radyse fell Adam from the place of plea¦sure, in the worlde fell Iudas from the schole of our Sauiour. Neyther is it cer∣tayne in anye, that, qui fieri potuit ex de∣teriori melior,* 1.207 non fiat etiam ex meliore dete∣rior. as Saint. Augustine noteth, that he which of worse could become better, maye not also of better become worse. For if S. Paule sayde Nihil mihi conscius sum,* 1.208 sed in hoc non sum iustificatus: My con∣science accuseth me of nothinge and yet in this am I not iustified. If Iob sayd I feared all my workes,* 1.209 and though I be wa∣shed with the waters of snowe, and my hands shyne as though they were most pure, yett wilte thou fynde me stayned with vncleanes. If Dauid cryed Enter not into iudgmente with thy seruaunte,* 1.210 for not anye liuing crea∣ture shalbe iustified in thy sighte. And the wyse man.* 1.211 No man knoweth whether he be worthye of loue or hatred,* 1.212 and who can saye cleane is my harte, and pure I am from sinne.

If these men I saye stoode in such feare of them selues,* 1.213 how much more ought we In tremblnge and feare to worke our sal∣uation and not to be without feare euen of our released sinne.* 1.214 But rather labour in our so∣rowe, and washe our bedd with teares,* 1.215 and make them our bread, daye & night, so longe as it is daylye sayde vnto vs,* 1.216 where is your god,* 1.217 and till such time as our soule is de∣liuered like a sparrowe out of the foulers sna∣res. We read that the strumpet which came for iudgment to Salomon,* 1.218 when she harde him call for a sworde, and cōmaund, that her litle childe should be parted into two peeces, she present∣lye fell into so vehement a passion of sorow, that Commota sunt viscera eius super filio, her bowels were moued for pitye of her sonne. We reade that Agar beinge driuen out of Abrahams house,* 1.219 and enforced to wander in the wildernesse, with her ••ender suck¦linge, seeinge the infant for want of wa¦ter readye to dye, and not fiyndinge wherwithall to refresh it, nor hauinge the harte to see her li••le innocent geue vpp the ghost: she withdrew her selfe a farr of from it, and with pitifull mone

and lamentation lyfted vpp her voyce to heauen, feedinge her pensiue and timorous thoughtes, with the dolfull re¦membraunce, and continuall feare of her childes departure. We see what cold and trembling agonyes, surpryse the poore wretch, that pleadeth at the barr, whyle the Iurye deliberateth vpon his finall sentence. We see how doubtfully the sicke patient hangeth in suspence, betweene hope and feare, whyle the phisicians are in consultatiō, whether his disease be mortall. Finallye if a younge spouse tenderlye affected, and deeplye enamoured vpon her new hus∣bande, see him assaulted by fierce and cruell enemyes, or inforced to wage in a whote & daungerous battayle, what a multitude of frightfull passiōs oppresse her, how variablye is she tossed vp and downe, with crosse and fearfull surmi∣ses. Of euery gunne that is discharged, she feareth that the pellett hath hitt his bodye, ere the noyse came to her eares, at euerye worde that is reported of anye that are slayne, feare maketh her doubt that her best-beloued is one. Euerye rumour costeth her a teare, eue∣rye

suspicion a pange, and till she see the battayle ended, and her husbande safely returned, she hangeth betweene life & death, drawing euery thing to so∣rowful constructions, & vtterly refusing all kynde of comforte. O how harde and tough harted are we, towarde our owne soules, that seeinge them in all the rehersed daungers, feele not in our selues, any motiō of the like affections. The sword of gods iustice hangeth ouer our soules, ready for our sins to diuyde vs from eternall blysse, and vncertayne it is, whether he will geue not onlye a parte, but the whole to the foule fiend, that hath so often through our iniqui∣tyes, stolne vs from our mothers syde, into his enuious handes, and shall not we be moued with pitye and griefe. We are from paradyse exiled with A∣gar, into this barren deserte, and can not certaynelye assure our selues, that we haue so much as one dropp of grace to slake and mitigate the thirsting pas∣sions, which without it vndoubtedlye worke the death of our soules, and our finall damnation. And can we seeinge not our childe, but the chiefe portion

of our selues, in such a taking, with drye eyes and vnnaturall hartes beholde it, without sorowe? Are not we to stande at the barre in the daye of Iudgment, where the deuils, our consciences, and all creatures shall giue most strayte in∣formation agaynst vs? The twelue Apo∣stles as our quest, & Christ as our Iudge, whome we haue daylye offended, shall passe their verdicte in moste rigorous sorte vppon vs, and that about our e∣ternall death, and saluation: And can we vntil we here, what wil become of vs, doe otherwyse but lyue in continuall feare and perplexitye? Is not our soule in this bodye, as a Lazar in death-bed, vncertayne of life so long as it couched therin, yea in apparent daunger of an endlesse death, and shall not we till we heare the iudgment of our heauenlye phisician, who can quicklye search, and onlye can enter into our diseases, trē∣ble, quake & feare a hard resolutiō? Final¦lye is not our most beutiful & noble por¦tiō, of which the body hath al the seem∣linesse, without which it strayte becom∣meth vglye, and monstrous: Is it not I saye in the thronge and presse of most

powrable, subtile, and barbarous ene∣myes, hauing continuall warre, not on¦lye agaynst fleshe & bloode,* 1.220 but also agaynst the princes and powers, agaynst the rulers of the worlde of this darcknesse. Is it not also set the in reach of many occasiōs, allure¦mentes, and prouocations vnto sinne. And can we seeinge this doe any thing, but morne and liue in continuall an∣guish and pensiuenesse, vntill we see the battayle ended, and our soule safely deliuered out of daunger. O senselesse and benummed hartes of ours, that at the consideration of so heauye and la∣mentable poyntes, can not fynde scope and fielde of sorowe. Lett vs at the lest be sorye for our want of sorowe, and bewayle our scarcitye of teares, lest we fall into a carelesse securitye, and by not sorowing as we should, leaue consi∣dering for how great causes we ought. For as S. Gregorye noteth.* 1.221 Saepe quod tor∣pentes latuit, fletibus innotescit, & afflicta mens certius inuenit malum, quod fecerat, et reatum suum cuius secura non meminit, hunc in se cōmota depraehendit. Oftentimes that which we knowe not through our sloth, we learne by teares, and an af∣flicted

mind more certainly findeth a cō¦mitted fault, & the guilt which in securi∣tie it remēbred not, being troubled it es∣pyeth. And seeing that on euerye syde we haue such vrgent occasiōs to morne and passe the dayes of this our paynfull pilgrimage in griefe and heauinesse, we must rather content our selues in tribu∣lation, then in repose, seeinge by the first we are but inuited to weeping and sorowe, which is the thinge that we should professe, and by the last to com∣fort and solace, which with reason the eminent daungers and straytes that we stand in, will not comporte. Which both of Christ and his saintes hath ben so well vnderstood, that Christ, though it had bene as easye for him, to haue bene borne an Emperour, & haue had all the pleasures that heauen and earth could yelde, yet would he not in the vale of teares, geue so preposterous an example, of myrth. But as one that knew whether he came, he entered in∣to the worlde weepinge, and in tyme of his aboade with vs, lyued lyke an outwayle, and morner, & in his death, tooke his leaue with teares & tormēts.

What his Saintes haue done, lett all an∣tiquitye testifie, how like men that had no feelinge of worldlye comfort, they roued in deserts, lodged in desolate holtes, and caues, were cloathed with heare and sackcloth, fedd very litle and groslye, chastised their bodyes often and seuerelye: endeuouringe to keepe them selues alwayes in remembraunce, that they were mourners: And therfore choosinge place, habyte, dyet, & ex∣ercyse, fittest for that dolfull professiō. The Sayntes knew, that heauen onlye was Terra viuentium,* 1.222 a lande of the li∣uinge, and that in this worlde we sitt, In tenebris,* 1.223 et in vmbra mortis, in darke∣nesse, and the shadowe of death, and therfore they wyselye iudged, that mu∣sica in luctu importuna,* 1.224 vnfittinge it is to haue myrthe, and musicke, in tyme of sorowe. They sawe (no doubt) the tree of this lyfe, loaden with some allu∣ringe and delicious fruites: but consi∣deringe that it grew in such a place, as the clyminge vnto it, implyed manifest daunger of falling into the bottomlesse pitt of hell, they lefte it as a praye for the raueninge foule of this world, con∣tenting

them selues with the bitter fru∣tes of aduersitye. They knew that only in the arriuall to heauen,* 1.225 In exultatione metent portantes manipulos suos, They shall reape in ioye bearing their handfuls, and therfore here all the waye, Euntes ibant etflebant mittentes semina sua, they went weepinge sowinge their seedes in sorowe. They knew that who will keepe the feast in heauen, must first keepe the vigill and the fast here. For otherwyse he that will feast it here in ioconsye and disporte, after this lyfe, ad sepulchra du∣cetur et in congerie mortuorum vigilabit.* 1.226 He shalbe led to the graues, & in the heape of the deade shall keepe a perpetuall vi∣gill in hell.* 1.227 They obserued that as S. Ba¦sill sayeth, the huge and noble cityes furnished with glory of munition, with aucthoritye of great personages, and all plenty both at home and abroade, at the length shew in the onlye ruines the signes of their auncient nobilitye: The shipp also that hath often escaped many shipwrackes, & a thousand tymes cros∣sed the seas with great aduātage of the shipmē, in the end iustled with a blast, is shattered in peeces.

Mightye armyes

that haue often cōquered in warr, haue afterward bene made a miserable and bloodye spectacle to their enimies. All nations & Ilandes enhaunced to great power & swaye, haue decayed in time, or chaunged their libertye, with bon∣dage. Finallye what hauocke, losse, ru∣yne, or miserye can be reckened, wher∣of this wretched world hath not shew∣ed some example?

yea and that in the lyfe of the godlye. All thinges therfore bendinge here to decaye, and beinge taynted with deathes consūption. The Sayntes in mourninge sorte, agreablye to dyinge and passing persons, liued in a continuall farewell, as men that all wayes stoode vpon the departure from these earthlye solaces: litle regardinge the thinges, that they were to leaue, and hauinge their hartes setled vpon the felicity, that they tended vnto. And as men, that at noone daye, desire to see the starres, goe downe into a deepe and darke well, from thence the easier to discrye them: so they desyring to haue the eyes of their harte, perpetuallye fix¦ed vppon the starres of heauen, that is the glorye of the Sayntes, descended in

to that profounde, obscure, and base kynde of lyfe, sequestring them selues from the lyght and pleasure of these in∣ferior comfortes, yea and delyghtinge in griefes, the better to conceaue of fu¦ture happynes.* 1.228 Consider how low Iob went when he cryed. Putredini dixi pa∣ter meus es, mater mea & soror mea vermi∣bus. I sayde vnto corruption, thou art my father, and to the wormes, you ar my mother & sister. Consider how low S. Paule went,* 1.229 when he sayde, Esurimus et sitimus, & nudi sumus, & colaphis cedi∣mur, tanquam purgamēta huius mundi facti sumus omnium peripsema vsque ad huc. We are hungrye, we thyrst, and we are na∣ked, and beaten with buffets: yea and that which is more, we are made the re¦fuse of this worlde, and drosse of all euen vntill now. How farr went Dauid when he sayde,* 1.230 Ego sum vermis & non ho¦mo, opprobrium hominum & abiectio plebis. I am a worme and no man, the stale of men, and the castawaye of the peo∣ple. They were not ignorant, that euery valley shalbe filled,* 1.231 and euerye mountayne & hill humbled. They knew that the waters of grace springing into lyfe euerlasting,* 1.232 rest

not on the hyghe and steepe hilles,* 1.233 but in the bottomes and lowe valleyes, ac∣cording to that. Qui emittit fontes in con∣uallibus, inter medium montium pertransi∣bunt aquae.* 1.234 Who letteth out his foun∣taines in the valleyes, and his waters shall passe in the middest betweene hils. They well vnderstoode, how conueni∣ent a thinge it is, and conformable to the state of this lyfe, recumbere in nouissi∣mo loco,* 1.235 to sitt downe in the last place as Christ counsayled. For as S. Augustine sayeth.* 1.236 Excelsa est patria, humilis via: ergo qui quaerit patriam, quid recusat viam? Aloft is our countrye, but lowe is our waye, who therfore seeketh the coūtrye, why shuneth he the waye? O howe much are the worldlinges deceyued that walke, in magnis & mirabilibus super se in greate thinges and in marueyles aboue them selues,* 1.237 that reioyce in the time of wee∣pinge, and make their place of impri∣sonmēt, a pallace of pleasure, that think these examples of Sayntes follyes, and their endes dishonorable, that thincke to goe to heauē by the wyde waye, that onlye leadeth to perdition.* 1.238 Well maye we to these saye with S. Augustine. Quo

itis? peritis & nescitis, non illac itur quo per∣gitis, quo peruenire desideratis. Nam vti∣que beati esse desideratis: Sed misera sunt, & ad maiorem miseriam ducunt, itinera ista quae curritis. Tam magnum bonum querere per mala nolite, si ad illud peruenire velitis huc venite hac ite. Whether goe you, you perishe and you perceyue it not, that is not the waye to the place you goe vnto, and to which you desire to arryue: for your meaninge is to be happye, but mi¦serable are they, and to more miserye leade they, those iorneyes which you runne: seeke not so greate a good by euill. If you meane to atchiue it, hyther must you come, & this waye must you goe. The path to heauen is narrowe, rough, and full of weerisome and tye∣ringe ascents, neyther can it be trod∣den without greate toyle. And therfore wronge is their waye, grosse their error, and assured their ruine, that after the steppes and testimonyes of so manye thousand Sayntes, will not learne wher¦to settle their footinge. It were enough to haue the example of Christe onlye, who as S. Augustine noteth cryeth al∣wayes vnto vs.* 1.239 Qua vis ire, ego sum via.

Quo vis ire ego sum veritas. Vbi vis perma∣nere, ego sum vita. Which waye wilt thou goe, I am the waye. Whether wilt thou goe, I am the truth. Where wilt thou staye, I am the lyfe. And if this waye leade vs through austere, and paynfull passages, if this trueth teach vs the trace of humilitye, if this lyfe be not atchi∣ued without a doleful & dyinge pilgri∣mage.* 1.240 Then Vae vobis qui ridetis quia flebi∣tis: & beati qui lugent quoniam ipsi consola∣buntur.* 1.241 Woe be vnto you, that laugh, for you shall weepe, & happye are they that morne, for they shalbe comforted. For as S. Gregorye sayeth.* 1.242 Qui honoratur in via, in peruentione damnabitur: & quasi per amoena prata ad carcerem peruenit, qui per praesentis vitae prospera ad interitum ten∣dit. He that is honored in his iorney, shalbe condemned at his iorneyes end: and he commeth as it were by pleasant medowes to his prison, that by the pro¦speritye of this worlde runneth to his ruine. For in trueth the contentments of this lyfe, haue true miserye, fayned felicitye, assured sorowe, doubtfull de∣lightes, rough stormes, timorous rest, solace full of sadnesse, and hope full, of

hazarde. They are lyke fayre wether in winter, nothing durable, lyke a calme in the sea, alwayes vncertayne. Like the stedines of the moone, that is ouer in chaunginge. They resemble the Co••••••ri∣ces egge fayre without & foule within: Nabuchodonozors image, that had the face and hed of golde, but earthen and brittle feete, or the sweete riuer, that runneth into the salte sea. Sordes eius in pedibus eius & nouissima eius amara quasi ab sinthium.* 1.243 Her filth is in her feete, and the last of her pleasures are as bitter wormewoode. Seeing therfore, that all our troubles, penaltyes, restrayntes & afflictions, be but meanes to remem∣ber vs of our place, state, daungers, and profession, and but seedes of comforte, and eternall glorye, howsoeuer they seeme here couered and corrupted in earth. Lett vs solace our selues in hope of our ioyfull haruest. We are but pil∣grimes, and haue no citye of aboade,* 1.244 but seeke a future place of rest. If the waye had bene besett with pleasures, with true de¦lyghtes, with vnfadinge & odoriferous flowers, we should haue easilye bene slacked in our iorney towardes hea∣uen,

beinge drawen, and with-helde, with the pleasant view & desire of these allurementes. And therfore god hath made our throughfare tedious, vncom¦fortable, and distresfull, that we hasten towardes our repose, and swyftly rūne ouer the cares of this lyfe: imitatinge the dogges of Aegipt, that of the riuer Nilus drincke runninge, lest if they stay∣ed to take their full draughte at once, they should be espyed, and stunge by venemous serpentes. Whereuppon S. Peter warneth vs,* 1.245 Tanquam aduenas, & peregrines abstinerenos a carnalibus desiderijs, quae militant aduersus animam. Like stran∣gers and pilgrimmes, to absteyne from fleshlye desires, which fyghte agaynst the spirite, remēbring, that this world is a deluge of miseries, and heauen on∣lye our arke of securitye, out of which though the vncleane crowe, can vppon carren and dead carcases finde footing, and litle care to returne: yet the cleane and chaste doue, abhorring such a loth∣some abode, without this arke can not fynde anye rest: but with the wynges of penitent harte, and longing desire, flickereth still at the wyndowe, vntill it

please our Noe to put out his merci¦full hand, and receyue it into the Arke of his heauenlye felicitye.

Cap. 5.* 1.246

But suppose that the pleasures of this world,* 1.247 & place or state of our lyfe, were such, that they rather inuited vs to comforte and ioye, then to sorowe and patient sufferance: yet if we consider, what our lyfe hath ben, what our sinns are, what punishments therby we haue deserued, we shall thinke god to deale moste myldlye with vs, and be moste ioyfull of our troubles, which be allot∣ted vs, in liew of most vntollerable cha∣stisementes. What hath our whole lyfe bene, but a continuall defiance & bat∣tayle with God. Our senses so manye swordes to fyght agaynst him, our wor∣des blowes, and our workes woundes. What haue our eyes and eares ben, but open gates, for the deuill to sende in loades of sinne into our mynde. What hath our sente, taste, and feelinge ben, but tinder and fuell, to feede and no∣rishe the fyer of our cōcupiscence. Our bodye, that ought to haue ben a tem∣ple of the holy ghost, a chaste & cleane

harbour of an vnspotted soule, a bed of honour, and a gardeyn of delyght, for him that sayde delitiae meae esse cum filijs ho¦minum.* 1.248 My delyghte is to be with the children of men. What hathe it ben, but a haunt of deuils, a stewes of an ad∣uoultresse, and a filthye sepulcher of a corrupted soule, as full of carrein, and venome, as any poysened carcas. What hath it ben, but a forge of Satan, wher∣in the fyer of our passions, kindled with his wicked instinctes, he hath enflamed our soule, and made it so plyable to his purposes, that vppon the Anduyle of euerye pleasure, and sensuall delighte, he hath wrought it to most vglye and detestable shapes. And as for the soule that was betrothed and espoused to Christ in baptisme, that was beutified with grace, fedd with the repast of An∣gels, and a treasurye for all gods riches: that was a receyte of the blessed Trini∣tie, and ordeyned to the felowshipp of Angels in eternall blisse. What hath it ben, but a most ryetous, disloyall, and vngratefull losell. Our vnderstandinge hath ben lyke a most lewd Priuado, to prsent vnto the will incentyues, and in¦strumēts

of sinne. Our will a most lewd & common curtesan, coueting & lusting after euerye offer, that she aliked. Our memorye a register and record, of wic∣ked and abhominable sightes, sayings, and deedes, for our sinfull thoughtes, and phansies to feede vppon. Finallye what parcell of our bodye, what power of our soule, wherof god hath giuen vs the vse, haue we not abused to his dis∣honour: warring agaynst him with his owne weapons, & employing our lyfe, motion, and beinge, to the continuall incensynge of him,* 1.249 In quo viuimus, mo∣uemur & sumus. In whome we lyue, we moue, and we are. Seeing therfore we haue not onlye bene sinfull, but euen a lumpe, & masse of sinne, what thinke you was due vnto vs, if god had dealte with, vs according to his iustice. Which the better to consider, lett vs call to mynde, how odious a thing vnto God sinne is, and then maye we the better perceyue, how mercifullye we are dealt withall, to haue our heynous faultes rather chastised here, then in hell: and how worthy we may thinke our selues, of all our heauye scourges. Of God it

is sayde,* 1.250 that nihil odisti eorum, quae fecisti. Thou hast hated nothinge of all that, which thou hast made. Onlye that no∣thinge of which, as S. Augustine expoū∣deth it the Gospell speaketh sine ipso fac∣tum est nihil without him was made no∣thing that is sinne,* 1.251 this nothing I saye, is the cause, that to some things he bea∣reth an vnplacable hatred. The deuill in his nature is more amiable thē man, beinge of nobler substance, of higher excellencye, and endewed with higher prerogatiues, then we. Yett who kno∣weth not, how muche God doth hate him. We knowe what tender affection God hath alwayes shewed to mankind, for whose sake he hath made this world, and enriched and garnished it with so glorious ornaments, besydes other in∣finite tokens of a moste tender loue, howerlye shewed vnto vs. And yett it is sayed.* 1.252 Odisti omnes operantes iniquitatem. Thou hast hated all, that worke iniqui∣tye. And in the booke of wysdome. Odio est deo impius,* 1.253 & impietas eius. Hatefull is to God the impious, & his impiety. If therfore both the wicked man, and the deuill him selfe, is so deepelye of

God detested, and for no other cause but onlye for sinne? How abhominable must we thincke that sinne is. When we will make a comparison of a thing that is euill, in the highest degree, we can fynde nothing to lyken it vnto, worse then the deuill: And when we haue na∣med him, we thincke to haue reckened the last, and greatest euill, that can be imagined. For the which cause,* 1.254 of Ter∣tullian and the auncient fathers, he was called Malum the euill it selfe: As who would saye, that no other name was sufficient to expresse his noughtinesse. And as badd,* 1.255 odious, and detestable as he is, more odious & detestable is sinn, which is the onlye cause of his odious∣nesse, of which if he were ridd, he were a more glorious and louelye creature, then anye mortall man. Seinge ther∣fore this most monstrous and abhomi∣nable sinne was as well in vs, as in the deuill, we maye rather thincke our sel∣ues happye, that we are not chastised as he is, then marueyle that wee are afflicted as now we be; espeacially con¦sideringe, that which S. Ans••lme well noteth,* 1.256 that sinne in vs, is more punish∣able,

then in the deuill him selfe. For his sinne was but one: ours infinite. His before the reuenge of sinn was kno¦wen, ours after notice, and experience therof. He sinned created in inocency, we restored to the same. He persisted in malice beinge of God reiected: but we beinge of God recalled. He was har¦den••d agaynst one, that punished him: we agaynst one, that allured, & tende∣red vs. He agaynst one, that sought not him: we agaynst one that dyed for vs. And lo thus (sayeth this Sainte) I fynd in my selfe a more horrible horrour, then in him, whose verye image I ab∣horred.

Moreouer as it is a straunge & most dreadfull darknesse, that no light can illuminate; and an extreame colde, that no heate can rebate; So must it be a moste odious thing, that an infinite loue hateth, and the baddest thing that can be that an infinite goodnesse detes∣teth, and a most vyld & execrable thing that omnipotencye can not doe. For if there were in it anye sparke or iott of goodnesse, God could not otherwyse doe, but in some respecte loue it, ap∣proue it, and be aucthor of it. And syth

we so long haue suffered this vglye and filthye deformitye, to sticke and fester in vs, and consequently haue ben most abhominable, and lothsome in Gods eye, what rubbing, what rough intrea∣tye, or harde vsage can we thincke to much, to scoure out so canckred a cor∣ruption. For as S. Bernard sayeth.* 1.257 Qui perfecte senserit onus peccati, aut parum sen∣tiet, aut ex toto non sentiet corporis paenam, nec magnum reputabit, quo pcecata nouerit deleri praeterita, & caueri futura. He that perfectlye feeleth the burden of sinne, and the hurte of the soule, eyther shall litle, or nothing at all, feele the punish∣ment of his body, nor esteeme it much, whereby he knoweth his former offen¦ces to be canceled, and his future sinns to be preuented. But because the con∣sideratiō of that, which our sinnes haue deserued, is a most forcible motiue, to disgest with patience what miserye so∣euer, though otherwise very tedious: Let vs call vnto mynde, how God mighte iustly haue delte with vs, what he might haue layde vppon vs, and yett not only not exceeded, the bond of his iustice, but haue still shewed himselfe of infi∣nite

mercye. It is a generall Axiome, and an approued veritye, ratified by the common consent of all fathers, and diuines, that as God rewardeth aboue the deserts of our merites, & in his eter¦nall recompence farr exceedeth the va∣lew of our good works, so on the other syde, doth he chastise farr vnderneth the rate of our mysdeedes, and his in∣finite iustice considered, his greatest pu¦nishment amounteth not, to the ex∣ceeding heynousnesse of the lest mor∣tall sinne. For the iniurye offered to so infinite a maiestye of one so farr inferi∣our, & so highlye beholding vnto him, in so opprobrious and despytefull wyse, that as much as in the sinner lyeth, he quite defeateth God of his godhead, and yeldeth it to that wherin he sin∣neth: This iniurye (I saye) is so greate, that though God shoulde double and treble all punishmentes of sinne, and lay thē on one sinners backe, for one on lye mortal offence, yett might he iustly double them of new, and as often as he thought good, without doing anye iniurye to the offendor; yea and punish∣ing him farr lesse, then his desert were.

Lett vs now therfore consider, what ri∣gorous punishmentes God hath vsed, in reuenging him selfe vppon sinners. First if we marke what temporall mise∣ryes cōmon to all men, God hath cau∣sed in the worlde, for one onlye sinne of Adam; They will seeme so manye, as might suffise yea and exceede the iust measure of the desert of that sinne. For if man had perseuered in the state of innocencye, nether should our bodyes haue ben subiect to anye diseases, nor the minde to anye sorowe or disordred passions. The earth should haue ben a place of pleasure, the ayre temperate, all creatures to man obedient, finallye all thinges to our contentment, & no∣thing to our annoyance. If therfore we consider now the miseryes of our bo∣dyes, as hunger, thirst, nakednesse, de∣formitye, sickenesse, and mortallitye; the troubles of our mynde, as phansies, feares, perplexityes, anguishes, & di∣uers imperfections: likewyse the gene∣rall scourges of plagues, warre, a thou∣sand hazardes and calamityes,: Finally all other incombrances, that in any re∣spect ar incident into this lyfe, they are

so manye in number, so greeuous in qualitye, and so ordinary in experience to all, that who so well wayeth them, might thinke them sufficient scourges, not onlye of one, but of all the sinnes of mankynde. Doe but cast your eyes into one hospitall of lazars. See what cankers, fistuloes, vlcers, and rottings, what wolfes, sores, and festered carbu∣cles. Wey the miseries of the phrensye, palsey, letargy, falling sicknesse, and lu∣nasye. Consider the diseased of the eyes, eares, mouth, throate, and euerye par∣cell of mans bodye. On the other syde consider the infirmityes of the mynde, the furious rages, enuyes, rancours, and corrasiues, the vnplacable sorowes, and desperate passions, the continuall hell, tormentes, and remorse of conscience, and infinite other spritishe fittes, and agonyes. Consider the displeasure of superiours, the malice and enmitye of our equalles, the contempt, ignominy, and reproch, we receyue of our inferi∣ours, the fraude and trecherye of all sortes and degrees. Goe forwarde to the other ordinarye molestations, by losse of goodes, lymmes, libertye, frin∣des,

wyfe, or children. By daungers of fyer, water, sword, beastes, and infinite of lyke qualitye. And remembring that all these thinges, and the defeating of the commodityes & pleasures contra∣rye to the same, befell vnto man by rea¦son of one, and that in shew but a light sinne; Lett vs not thincke much if we, whose offences are most greeuous, and verye many, suffer a few of these scour∣ges, and those such, as compared with diuers other afore recyted, haue in re∣specte of them, scarce anye colour or shadow of miserye. What sinne haue we committed, that maye not be deemed as exorbitant as the eating of an aple: and how manye haue we done, that seeme farr more detestable? why then shoulde we not, eyther looke for the whole heape of afflictions to light vp∣pon vs, or at the lest, the most noysome and greuous that are emongest them: which God of his mercye, not hauing permitted, but layed a softe and easye hande vppon vs, more cause we haue of thankes giuinge, then of anye iuste complaynte. But to passe to other par∣ticuler scourges, that God hath sent in

this lyfe, for the diuers sinnes and of∣fences of men, we shall fynde them so manye, so terrible, and so vntollerable, as the very imagination of them with∣out the experience, were able to af∣fryght a right couragious, and stoute harte. In the scriptures what straunge punishmentes reade we, of the deluge of Noe,* 1.258 of the powring downe fyer and brimstone vppon Sodome and Gomorrha: of the opening of the earth, to swallow in Dathan and Abiron,* 1.259 and a deuouring fyer to consume their confederates. How wonderfull were the plagues of Egipt,* 1.260 the turninge of the waters into blood, giuing to their thirst, more pu∣nishing remedyes, then the punishmēt it selfe. The horror of scrauling froggs, leauing no place nor person vnannoy∣ed: the fierye stinging gnattes, encom∣bringe lyke clowdes the ayre, as well within as without the howses: the most bitter and viperous flyes, that not con∣tented to sting without, with extreeme torment gnawed them selues passage into the verye intrayles, leauinge no parte of the sinner vnreuenged. The so∣deyne death of the cattell of all the E∣giptians,

the mattering sores, & bliste∣ring byles, and botches, the wonder∣full hayle myngled with fyer, that kyl∣led man and beast wheresoeuer it fell. The cloudes of locustes that couered lyke sande all the earth, deuouring the verye rootes of the herbes, and plants that the hayle had spared. The fearfull and palpable darcknesse, the kylling all the first begotten, both of man & best, and finally the drowning of Pharao, and his innumerable armye in the redd sea. I omitt the slaughter and mortalitye of men;* 1.261 Of the Bethsanites for curioslye beholding the Arke,* 1.262 of the Philistyns for robbing it from Gods people, of the Israelites for Dauids numbringe of them.* 1.263 The deuouring the disobedient Prophett by a Lyon,* 1.264 the children that scoffed at Elizeus with wylde beares, A∣chabs soldiers with fyer from heauen, The turninge Loth his wyfe into an i∣mage of salte:* 1.265 finally infinite other rec∣koned in the Scripture. I will come to the straunge reuenges of God, menti∣oned by other authors, first what vnto∣lerable vsage hath there ben of diuerse people by the rage and furye of Barba∣rous

tyrantes, what spoyle of their goods, shedding of their bloode, op∣pressing of innocentes, persecutions of the Godly, deflowring of virgins, Abu∣sing of matrones, compulsion vnto wic∣kednesse, and terrifyinge from all ver∣tue. What inconueniences and mise∣ryes haue insued by warr, what altera∣tion of estates, subuersiō of Kingdomes, slaughtering of men, destroying of cit∣tyes, and confusion of all order.* 1.266 And to put one example what a tragicall & straunge vengeance, did God shew vn∣to the Iewes, for their horrible sinne in murdering Christ, at the last destruc∣tion of Hierusalem. To omit their rifling, and spoyle by diuerse roman magistra∣tes, their seruilitye vnder straungers, the surprising of other cittyes of Iurye, & the driuing all the inhabitants into that one cittye of Hierusalem: the onlye taking of it was the occasion of suche miseryes, that were they not registred, by such authenticall writers, it were al∣most incredible, that so manye and so straunge calamityes, coulde befall in so shorte a space. First the famine was so greate, that not onlye they of the same

familye, were at weapons for a bitt of meate, but the soldiers, that lyke hun∣grye wolues ranged about the cittye, if in anye place they felt but the sent of vittayle, they rushed in with drawne swordes, and were readye to ripp open the bellyes and bowels of their owne citizens, to fetch out the meate which they had eaten, and fedd vppon that lothsome stuffe so brutishlye gotten, & imbrued in the bloode of the first ea∣ter, as vppon a deyntye & delicate dish. The childrē were at defiance with their owne parentes, the brothers & sisters mortall enemyes, the father and mo∣ther at deadlye foode, with their owne ofspring, all readye to murder one an other, for euery bitt that anye of them putt into their mouth; So farr did the extremitye of hunger, abolishe all fee∣linge of naturall affection: yea & that which is more, man was enforced to chew beastes dunge, & after they had eaten vpp the fleshe to take their repast vppon their most filthye excrementes. Others fishing & raking in the sinckes & chanels, from thēce gatherd though for to thincke most detestable & best∣lye,

yet to them in those termes not vn¦pleasant foode. Some fedd vppon the lether of their bucklers, and shoes: o∣thers on trampled and broken haye, finallye men vsed to all varietye of vi∣ande, and delicious fare, were now dri∣uen to so base and abhominable dyett, as the brute beastes them selues by na∣ture would abhorr. I leaue it to your consideratiō what mortallity & strange diseases this famine was likely to breed. But yet besid this, were ther at the same time such ciuil mutinies, such domesti∣call vprores amongest thē selues, that e∣uen Titus theire mortall enemye, who laye in siege about their citye, hearing of their mutuall slaughters, for all his vnplacable enmitye, was deepely mo∣ued with compassion, saying that they needed no foreyne enemyes to worke theire confusion, so bloodye were the tragedyes they reysed among them sel∣ues. Neyther was this the greatest of their miseryes. For afterward besyde the vnmercifull hauocke, that the ro∣maines made of the Iewes, when the citye was taken, there was found an o∣ther thing, that bred occasion of a gre∣ter

and most cruell massaker. For the Iewes vnwillinge to enrich their ene∣myes with their treasure, and thincking to saue somewhat from the generall spoyle, swallowed into their bodyes so much golde, perle, and prcious stone, as nature woulde beare. which thinge the Romanes afterwarde fyndinge out by their excrementes, they left rifeling their houses, & in most barbarous sort began to ransacke their bodyes & bow¦ells: So that wheras they thought their bodyes, their surest coffers, they found by a rufull experience their owne fol∣lye, who when they might with theire treasure haue tedeemed theire lyues, they so horded it vp, that neyther they coulde vse it to their owne profite, nor the enemye spoyle them of it without spillinge their lyues. Finallye besydes battering downe the walles, the defa∣cinge of the citye, the burninge of the temple; there were as Iosephus reporteth partly by famine, partly by the sword, put to death, an eleuen hundred thou∣sand Iewes, besydes fourscore and ten thousand other the relques and onlye remnant of that nation, that were scat∣tered

and most miserablye dispersed in to diuers partes of the world. And the glory of the temple after an eleuen hū∣dred yeres standinge, and the people of all other most famous, strong, and glorious, after the honour of so manye ages, ended in this most shameful & op¦probrious sort. Much like vnto this was the destruction of Carthage, which after seuen hundred yeres glorye & maiesty, was in the end ouerthrowen, the walles were turned into duste, and the citye burning continuallye for the space of seuentene dayes together, had not on∣lye the buildinges and treasures therof consumed into ashes, but was also a fu∣nerall pyle to the Queene and her two sonnes, and diuers other desperate mul¦titudes, that rather chose to be fuell of theire countrye fyer, then captiues of their f••reyne enemyes.* 1.267 Of which Orosi∣us sayeth Nomssime miseris ciuibus passim 〈…〉〈…〉 vltima desperatione iactentibus, vnus regus tota ciuitas fuit: cui etiam nunc siti•• 〈◊〉〈◊〉, moembus destitutae, pars miseria∣ru•• est, recordari quid f••••erit. In the end the wretched citizens euerye where throwing them selues with a finall des∣peration

into the fyer, the whole citye became a funerall fyer, and being now left smale in situation, & bare of walles, it is a parte of the misery therof to here what it hath ben. It were infinite to ex∣emplifye the desolations, ruines, and calamityes, that by warr haue fallen vp¦pon all nations, and prouinces, & eue∣rye history & cronicle of former times, yea the v••rye experience of our dayes geueth so large proofe and notice of them, that none can be ignorant how terrible a scourge it is, hauing in it no smale resemblance of the eternall hor∣rour of hell. And thus it appeareth how mans offence, by man hath ben reuen∣ged. Lett vs now see, how the whole worlde hath conspired to the iuste pu∣nishment of Gods enemies. And first to beginne with the earth what a terri∣ble instrumēt of Gods iustice hath this element bene?* 1.268 All Achaya was so stran∣gelye shaken with an earthquake, that two cityes Bura and Helice, were swal∣lowed vpp. An other also happened in Traians tyme,* 1.269 which in Asia ouerthrew fower cytyes, in Greece two, and three others in Galatia. About the same time

was greate parte of Antioch in lyke ma∣ner ouerthrowen.* 1.270 In the nynth yeere of Titus & Vespasianus,* 1.271 three cityes of Ci∣prus were by the like accident destroy∣ed. I omitt the earthquake of Constan∣tinople,* 1.272 Rhodus, and Caria, thoughe all memorable for terrible effectes. I will not speake of the horrible breach, and gaping of the earth, that happened in Rome,* 1.273 out of which vamped so vntol∣lerable a stench, that the verye byrdes that flew ouer it fell downe dead, which by no other meanes coulde be closed vpp,* 1.274 but by the deuouringe of a man, that voluntarilye leaped into it. I omit diuerse other wonderfull calamityes, which the earth by Gods permission hath occasioned, to giue vs to vnder∣stand, that we ought not to muche to marueyle at our present afflictions, as muse at Gods mercye, that we beinge attaynted with the lyke crymes, we are not swallowed vpp quicke, with our fa∣milyes, howses, children, and goods, as the sinners of former ages were. Ne∣ther haue fewer vexations happened by meanes of the water. For to saye no∣thing of Noe his fludd,* 1.275 that left in the

whole worlde no more but eyght per∣sons aliue, destroying cityes, townes, men, and beastes. There haue also since that time happened other inudations, though not so generall as that, yett doubtlesse such, as testified sufficiently Gods deepe and immortall hatred a∣gaynst sinne.* 1.276 Of Ogigius fludd we reed that it wasted all most all Achaia. Deu∣calions deluge consumed greatest parte of Thessalia.* 1.277 And Diodorus writeth of an Iland in Egipt called Pharos, that was altogether couered and drowned with a straunge irruption of waters. I will not recken the ouerflowing of riuers, yea of litle brookes, that by continuall rayne and snowe, swelled so hye, that they haue drowned manye cityes,* 1.278 de∣stroyed manye townes, spoyled corne, and cattell, and left behinde them most rufull monumentes of Gods deserued indignation. How often also and how daylye see we, how by diuers alterati∣ons the ayre hath ben a meane to cha∣stise mens iniquityes. What wracke & hauocke hath ben made by stormes, and tempestes, what terrible & fright∣full casualtyes, by thunder, what strang

mortallitye by pestiferous vapours, & exhalations, corrupting and infecting the ayre, and breeding infinite disea∣ses in mens bodyes.* 1.279 Eusebius writeth that Aethiopia was so pestered with the plague, and infectious diseases, that it was almost brought to vtter desolati∣on. Rome in L. Genucius and Q. Seruili∣us consulshipp,* 1.280 by an infectious wynde was two whole yeres consumed with so generall a pestilence, that all the in∣habitantes were eyther dead, or by ex∣treame leanes left in as good as deadly termes. Yea and in L. Cecilius Metellus and Q. Fabius Maximus Seuerinus tyme,* 1.281 The infection and mortalltye was so greate, that first there were not enow to burye the dead, and in the end ther were none at all. In so much that great howses were voyde of liuing, and full of dead bodyes, furnished with ample patrimonyes, but without anye to en∣ioye them: Yea the miserye grew to so lamentable an issue, that not onlye, there could no man liue in the citye, but not so much, as approch vnto it, so vntolerable was the stenche of the dead carcases, rotting in their houses,

and in theire owne beddes. Neyther was that wonderfull punishmēt of god, shewed in M. Plautius Hipsaeas and M. Flaccus dayes, of lesse terror. For when throughe out all Africa, there swarmed innumerable multitudes of Locustes, which deuoured, not onlye the corne, fruites, herbes, leaues, and twigges; but euen the barke of trees, and drye wood being lifted al frō the earth, with a sodeyne tempest, and gathered into globes, they were caried in the ayre, a long tyme, and in the end drowned in the African sea. Which afterwarde casting them by huge heapes vpon the shoares, there rotting, and putrifying, they breathed out so noysome and per¦nicious a sauour, that the verye bestes and byrdes dying, and corrupting in the fieldes, greatlye increased the for∣mer annoyance. And as for men in Nu∣midia where then Micipsa raygned, ther dyed eyght hundred thousand, and a∣bout the sea costes, towarde Carthage, and Vtica two hundred thousand more and in Vtica it selfe thirtye thousande soldiers. The death also was so sodeyne that in one daye, and by one only gate

of this one citye, there were caried out fiftene hundred of the younger sorte. And thus the multitude of vermyne, that could not alyue haue bene endu∣red, was much lesse tolerable, when it was dead, and the perishing therof de∣stroyed all thinges, which they could haue consumed, if they had liued lon∣ger. Which most detestable infections, being conceyued, encreased, and foste∣red, in mens bodyes, by breathing, and drawing in the corrupted ayre, we see how seuere a whipp, of Gods iustice it hath bene, and that of Gods great mer¦cye it proceedeth, that we liuing therin so long, haue ben thereby spared, from parte of lyke rigorous punishemente, our sinnes, being so greuous that they deserued, not onlye this our present, and in comparison verye smale aduer∣sitye; but the moste bitter portion of the forenamed vengeance. Now if we consider, what desolate effectes the fy∣er hath wrought, not onlye in hell and purgatorye, where the torment therof is vnspeakeable, but in this verye lyfe we shall fynde them, no lesse fearefull argumentes, of Gods iustice, then haue

bene touched before. For to omitt the ordinarye casualtyes, wherby manye townes & cities haue bene by Gods per missiō vtterly cōsumed. To omit also the burning of Constantinople by fyer descen¦ded from the element,* 1.282 in Arcadius his tyme, The ouerthrow of greate parte of Rome walles by lightening, The bur∣ning of manye partes of the same citye by sodeyne fyer, which no man know∣eth from whence it issued; To omitt the strange iudgementes of God vpon diuers Tirants, persecutors, and wicked persons by thunder flashes: I will onlye sett downe some other extraordinary, and notorious declarations of Gods se¦ueritye shewed, by fyer in most terrible sort.* 1.283 In a place of Italye called Ager Ca∣lenus, with a sodeyne breach and ope∣ning of the earth, ther burst out a most horrible flame, burning continuallye for three dayes, and three nightes, tur∣ning manye akers of grounde and all that was in them into ashes, not spa∣ring so much as the verye rootes of the trees. How often hath Mount Aetna in Sicilia, not only belched out huge flakes and globes of fyer, throwing them on

euery syde verye farr to the great ruine and consuption of cattell, corne, tow∣nes, & villages, but also burst out with whole f••ddes of fyer, which turninge all things where they passed, into ashes, haue both terrified with their horrible sight and smoake, and made a moste lamentable waste and spoyle, to the in∣habitantes vtter vndoinge, besydes the incōuenience which they bredd farther of, by the filthye sauour and inflaming of the ayre. This scourge hath the citye Catana, and the adioyning places felte so greeuouslye, & that more then once that all the houses therof being coue∣red and oppressed with heapes of bur∣ning ashes, the Romans were contented to release them tenne yeares tribute, to repaire the vnestimable damages of one such eruption. But of all other, that was most notorious, which Iulius Obse∣quens and Orosius write of the Iland Lip∣para,* 1.284 where as though hell mouth had ben open, not onlye the earth but euen the sea it selfe boyled, with such exces∣siue heate, that euen the verye rockes were burnt and dissolued, the pitch of the shippes melted, and the bordes scor¦ched,

the fishes turning vpp their bel∣lyes, sodden in the same waters & seas, wherein they were bredd. The men al∣so that could not flye verye farr from that place, styfled, and their bowelles burnt within them, so miraculouslye was the ayre inflamed. And to passe from heate to colde, we read that fow∣er thousand soldiers, who at the siege of Asculum fledd from Pompeius, were vppon the topp of a mountayne frozen so styffe, that standing ther in the snow with theire eyes open, and their teeth bare, no man could otherwise perceiue they were dead, but onlye by want of motion. It were to long to reherse the inuasions of wylde beastes, though as Diodorus writeth,* 1.285 diuers cityes of Libia were dishabited by the continuall in∣cursions of Lyons. And Titus Liuius re∣porteth of a serpent of huge syse, that deuoured a great multitude, bare dow∣ne and crushed, a number, and with the poysend breath wrought the bane of diuers others; howbeit in the end it was by Regulus armie and engynes, af∣ter losse of manye soldiers ouercome. Which prodigious and feafefull exam∣ples,

ought to put vs in minde of Gods singuler mercye towardes vs, that ney∣ther he now wantinge the lyke aboun∣dance of fyer, colde, wylde beastes, and horrible monsters, nor we the lyke ab∣homination of sinnes, no lesse worthye to be in the same maner chastised, he is contented notwithstanding, to abate our deserued hyre, and with a fatherlye pitye, rather to geue vs a warninge not to offend hereafter, then a scourge for our former trespasses. I wil not enlarge my selfe, how the heauens by cōcourse of planettes, and diuers pernicious in∣fluences, haue caused no small miserye. Amongest others lett that onlye acci∣dent suffise, of the extraordinary broy∣ling & parching of the sunne,* 1.286 through the whole worlde, mentioned by Plato which the vayne Poets not acknowled∣ging as a worke of Gods omnipotent hande, framed vppon occasion therof, the ridiculous fable of Phaeton. I will not also staye to shew how the Angels both good and badd, haue ben execu∣tioners of Gods indignation. Of these lett the scripture suffise, of the good it sayeth:* 1.287 Exultationes Dei in gutture eorū

& gladij ancipites in manibus eorum ad faci∣endam vindictā in nationibus increpationes in populis. The prayses of God in their mouthes & two edged swordes in their handes to doe vengeance vppon nati∣ons, & correction emong the peoples. Examples of their actions in this be∣halfe, we haue manye. For who killed with the plague threescore & ten thou∣sand,* 1.288 for Dauids numbring of the peo∣ple, who in one night slew a hundred fourscore and fyue thousand Assyrians,* 1.289 who whipped Heliodorus for robbinge the temple,* 1.290 who strake into Herode that horrible disease, wherby he was eaten with vermyne. Finallye who powred those scourges on the worlde, wherof S. Ihon speaketh in the Apocalips. But Angelus Domini the Angell of our Lord. Of the badd Angels besydes the diuers examples in the scriptures, of those that tormented Saule,* 1.291 afflicted Iob, choaked the seauen husbandes of Sara. Of these that are called spiritus procellarum, and Principes & Potestates tenebrarum harum, that lyke roaring Lions goe about see∣king, whome they may deuoure: and for theire diuers mischiefes, that they

worke vs, are called sometymes Dra∣gons, sometyme Lyons,* 1.292 otherwhiles Ser∣pentes, Adders & Basiliskes, besydes these I saye, the daylye experience of posses∣sed persons, of sorceries, witchcraftes, and enchauntemēts, wrought by their meanes, giue vs sufficient intelligence, of their manifold scourges: which had God permitted them, agréably to our desertes, and their malice to haue prac∣tised vpon vs, we would haue thought our present distresses, fauourable and gentle corrections, in respecte of their vnmercifull & hellishe vsage. But thus we see, howe trulye it is sayed in the booke of wisdome.* 1.293 His anger shall take harnesse, & arme all creatures to the reuenge of his enemyes, he shall put on iustice for his breastplate, and shall take for his helmett cer∣tayne iudgemente. He shall take equitye as an vnpregnable buckler. He shall sharpen his dreadfull wrath into a speare, and the worlde shall fight with him agaynst the senselesse per∣sons. His throwes of thunderboltes shall goe directlye, and shalbe driuen as it were from a well b••nded bowe, and shall hitt at a certaine place. From his stouye anger shal fall hayle shoures, the waters of the sea shalbe inraged

agaynst them, and the fluddes shall roughlye concurr. Agaynste them shall the spirite of myghte stande, and lyke a whirlewynde shall diuide them, and shall bringe all the land of their iniquitye, to a deserte, and shall ouer∣throw the seates of the mightye. Now ther∣fore considering the rehearsed penal∣tyes, & heauy scourges, and remēbring that they were not meere casualtyes, but permitted and procured by the om¦nipotent hand of God, soueraigne Mo¦deratour of all creatures, and vmpyer of mans transgressions: Consideringe on the other syde that doubtlesse the lest mortall sinne, that we haue cōmit∣ted, deserueth not one, but all the sayd punishmentes, yea & a thousand times more: Lett vs not thinke it much, that of so huge a heape of miseryes, a least parte therof is happened to our lott, but rather lett vs rest astonished, and merueyle at the secrete iudgments and mercyes of God, that he being still of lyke iustice, habilitye, and power; the creatures as much at his commaunde∣ment, rule and obedience; our sinnes as manye, as horrible, and as worthye of reuenge: Neuertheles the same thin∣ges

are helpes and comfortes vnto vs, that were scourges and most cruell tor∣turres to our forefathers. When two guiltye wretches are conuented before the same iudge, for crymes of lyk te∣nour, and qualitye, if the one be con∣demned to endure the extremity of the lawe, hath not the other greate cause to tremble and quake, yea and vndoubted∣lye to looke for the same entreaty. But now if contrarye to his desertes, the iudge mitigate his sentence, & in liew of a rigorous chastismente appoynte some farr mor easye, then that which to his felow was allotted: Hath not he rather greate cause, to be gratefull to the iudge, for the benefite of his deli∣uerye, then anye waye to murmur or repyne at his verdict. How then can we hauing so manye examples of condem∣ned persons, for the lyke sinnes where∣of we are also guilty, but highlie prayse the mildnesse of our heauenlye iudge, that hauing so hardlye vsed others, he hath mercifullye spared vs, and relen∣ted the heauye hand of his iustice, to laye so easye a burthen vppon vs. Yea when we ether looke vpp to heauen, or

downe to earth, or on the ayre, fyer, or water about vs, remembring howe terrible they haue ben agaynst others, how can we but muse how they haue ben with-helde from wreaking vppon vs the lyke indignation.* 1.294 But to passe from preambles to the thinge in deede, from shadowes to the truthe, from gen¦tle warninges to the penaltye it selfe: I will leaue the reuenge of sinne shewed in this lyfe, and come to that which is prepared in the next, in respect wherof al the formētioned miseries, are but very small resemblances, and forerunninge signes. This we maye gather of Christs owne wordes, who reckening all these calamityes, saying Natiō shall ryse agaynst nation and kingdome agaynst kingdome and ther shalbe great earthquakes in places,* 1.295 and greate pestilences,* 1.296 and famines, and terrours from heauen, and there shalbe signes in the sunne moone and starres, and vppon earth dis∣tresse of nations, for the confusion of the sounde of the sea and waues, men wythering, for feare and expectation, what shall come vppon the whole worlde, for the powers of heauen shalbe moued.* 1.297 Hauinge (I saye) reckened all these,* 1.298 he addeth Initium autem dolorum

haec, These are but a beginninge of the griefes, as who would saye, these won∣ders, and straunge euentes, are but pro¦nostications of thinges to come, as a smoake in respect of a terrible ensuinge fyer, and lyke a musteringe of soldiers before the sadde battayle. What there∣fore will the paynes be, that these be∣ginninges portend, and how rigorous a sentence, that hath so fearefull remon¦strances before the iudgement. But lest I be to tedious, I will not stand to make a full declaration of the tormentes of the next world, but onlye briefly touch so much thereof, as maye be enough for vs to ghesse at the rest. And first not onlye these aforesayde afflictions, or at the lest the terrour and payne therof, but all other paynfull and vnpleasant thinges, that are in this worlde scatte∣red, and dispersed in diuers places, and creatures, shalbe there vnited and ioy∣ned to the reuenge of sinne. And that in such sorte, that whereas here diuers of them, are sufficient alone to worke our temporall death, and he that hath indured one, is past feare of susteyning anye other; there euery sinner shall sus∣teyne

them all, in farr more cruell ma∣ner, then any of them can here punishe, and besydes them also infinite other panges proper and peculier to hell. So that whatsoeuer there is in the whole worlde, or euer hath ben or shalbe, that can payne sighte, hearing, sent, taste, or feeling, what disease or vexation so e∣uer, can here torment the hart, the hed, ioints, bones, sinews, veins, or any parcel or mēber of our bodye, whatsoeuer can most or lest trouble or annoye our will, memory, or vnderstāding or any poure of our mynde: all these and a thousand tymes more, shall ioyntlye at one in∣stant, and that foreuer, most vnmerci∣fully torment eche sinner in euery part of bodye and soule. And to descende to some particulers. First if we consider the place the verye names therof maye giue vs to vnderstande how miserable a thing it is to be thrust into it. It is called a bottomlesse depth,* 1.299 or pitt, a profound lake of the wrath of God, outward darcknesse, A pond burning with fyer and brimstone, A well of per¦dition, a huge Chaos of confusion, a prison, a fornace of fyer, and is by Iob thus descri∣bed. An obscure lande, couered with the fogg

of death, a lande of miserye and darcknesse, where the shadow of death, and no order but euerlasting horrour inhabiteth. Nether (as S. Cirill noteth) can anye deliuer him thence by flyght,* 1.300 nor prouide anye es∣cape, because he is fast shutt vpp. The prison wall is vnsuperable, the Gayle full of darcknesse, the fetters vnsoluble, the cheynes able by no force to be vn∣fastened, finallye whatsoeuer can make anye place odious, and detestable, shal∣be all there vnited, to store that roome with furniture fittest for sinners deser∣tes. Nether shall the comfortes of the companye, anye whitt relieue the dis∣comforte of the place. For first they shall haue the Deuill and his Angels in most horrible & frightful shapes,* 1.301 which how fearfull they shalbe may be gathe∣red by the wordes and description sett downe in Iob. Who (sayeth God) shall o∣pen the gates of his countenance throughout the compasse of his teeth appeareth feare.* 1.302 His bodye is lyke founded shieldes, compacted to∣gether with scales pressing one an other, His neesing is like the blasing of fyer, and his eyes lyke the eye liddes of the morning. Out of his mouth come lampes lyke flaming torches of

fyer. Out of his nostrills issueth smoake as out of a kindled, boyling pott. His breath maketh the coales to burne, and flame goeth out of his mouth. In his necke shall remayne his stren∣gthe, and before his face goeth needinesse. His harte shalbe hardened lyke a stone, & pressed hard together lyke the hammerers anuyle. In hell sayeth Cassianus dwell the hideous fiendes,* 1.303 whose armes are lyke Dragons heddes, whose eyes shoote out fierye dartes, whose teeth sticke out lyke Ele∣phantes tuskes, & sting to their tormente lyke scorpions tayles. Finallye whose sighte striketh terrour, dolour, & death into the beholders. Of men out of this world they shall haue as S. Ihon noteth the timorous,* 1.304 incredulous, accursed, murde∣rers, fornicatours, wiches, Idolaters, & lyers, to whom S. Paule addeth adulterers,* 1.305 effe¦minate, sodomites, theeues, couetous persons, dronckerdes, raylers & extortioners, the ve∣rye rifraffe and dregges of mankynde. Neyther is here an end of theire num∣ber. The Prophet Esaye yett telleth vs of more:* 1.306 there sayeth he shall the bestes rest, and their howses shalbe filled with Dragons, There shall struthions dwell and the apes shall leape. There shall the skrichoules giue an E∣cho

in the houses, and the Sirens in the tem∣ples of their pleasure. O vnhappye place and more vnhappye companye, what tormentes in this lyfe come neere to any of these miseries, and yet how often alas haue we deserued them both, and a great deale more. But peraduenture there is ether some pleasant sight, some comfortable talke, or musicke, some sweet odores, or delitious iuncates, or o¦ther pleasurs of the body, that abate the horrour of the place & companye. Alas and what are theire sightes, but the de∣uills in hideous and monstrous formes, theire moste fearefull and threatninge shapes, their barbarous & spritishe cru∣eltye, their vnmercifull rending, woro∣wing, slaughtering, scourging, and tor¦turing. The tormentes of others, and espeaciallye their fellowes in sinne, a∣boue them an vnplacable iudge, vnder¦neath them an vnquencheable fyer, a∣bout them vnfatigable tormenters, on eche syde desperate and miserable com¦panye, euerye where vneuitable & end∣lesse tormentes. Finally as Isidorus say∣eth Ignis gehennae lumen habet ad damna∣tionem,* 1.307 vt videant Impij vnd•• doleant, non

habet ad consolationem ne videant vnde gau∣deant. The fyer of hell hath light to dam¦nation, that the wicked maye see wher∣of to be sorye, but it hath no lyght to their consolation, that they maye see wherof to besolaced. There shalbe con∣fusion of moste frightfull noyses, for their musicke there shalbe the horrible terrour of thunder, wyndes, stormes, and tempestes, the raging of the seas, the horrible roaring of the deuils, the sparkling of the flames, the cursinge and blasphemies of the wicked, the wee¦ping and gnashinge of teeth, continu∣all skriching, howling, sighing, and sob¦binge, continuall hissing, barking, gur∣minge, and bellowinge, with all other odious & fearfull noyses. woe, vae and Alas, shall euerlastingly fill their eares, and this shalbe their harmonye, to re∣compēce the disordered abuse, of their hearing in this lyfe. Nether shall their sent be free frō most noysome sauours. For besydes the stench of the fyer and brimstone, besydes all the filthe & cor∣ruption of this worlde, that in the la∣ter daye shall (as some holde) be voyded into hell, as the chanell and sincke of

all vncleanesse: The verye bodyes of the damned shalbe more vnsauery then any carryne, or dead carcas, and being ther so pestered & crammed together, that they shall lye scralling vppon one an o∣ther like heaps of froggs or toades min¦gled with serpents, Basaliskes and other most vglye and vncleane wormes, and vermyne. We maye easelye ghesse what their torment shalbe in that behalfe. Now for their taste, what comfort can it yelde when the rehearsed annoyan∣ces be, yea what discomfort shall it ad∣ioyne, to the former miseryes. And of this is sett in Iob.* 1.308 His bredd in his bellye shalbe turned into the gall of cocatrices, he shall vomitt out the riches which he hath de∣uoured, and God shall pull them out of his bel¦lye, he shall sucke the head of a cocatrice, and the tongue of the viper shall kill him. Their mouth shall continually be stuffed, and farsed full of abhominable poyson, and filth most bitter, sower, salte, and loth∣some. Their lippes, roofe, tongue, and gummes perpetuallye tormented with gnawinge venemous wormes, whose taste shalbe as paynfull as their tearing. Finallye their whole bodye now free,

sing in snow, now broyling in fyer, man gled by wormes and tearinge fiendes, whipped and harried by the deuill, and perpetually tumbled in fyer and brim∣stone, amiddest that masse of carcases and monsters, what an vnrestye bedd and vntollerable torment shall it feele in euerye parte. And loe if we remem∣ber, this verye bodye of oures, that we now beare about vs, and whose present misery we so much lamēt & thinke so gre¦uous, deserued to haue ben in all these vnspeakeable paynes, since the time we committed the first mortall sinne, in all our lyfe, vntill this instant and for∣euermore. Yea and in much more mi∣serable tormentes of mynde. For our imagination should haue ben in conti∣nuall frightes, and feares of the present terrours, and paynes, The vnderstan∣ding vexed with a desperate, and obsti∣nate conceyte, of Gods vnplacable ius∣tice, of the eternitye of these paynes, and of the losse of euerlasting felicitye. The memorye also pestered, with remē∣brance of the ioyes past, and sorowes present, comparing euerye senses plea∣sure, with the incumbent payne, and

the opportunity that was once offered to avoyde those punishmētes, of whose releasing there nether now is, nor euer wilbe anye sparke of hope. For as S. Gregorye sayeth,* 1.309 the damned suffer an end without end, a death without de∣ath, a decay without decay, because ther death euer liueth, their end alwayes be∣ginneth, and their decaye neuer cea∣seth. But they are alwayes healed to be new wounded, alwayes repayred to be new deuoured. They are euer dyinge and neuer dead, a perpetuall praye ne∣uer consumed, eternallye broyling and neuer burnt vpp. Now therfore if there be anye man so innocent, that he may saye Nihil mihi conscius sum, mundum est cor meum.* 1.310 My conscience accuseth me of nothinge, cleane is my harte, and so assured of his integritye, that he maye vaunte In tota vita mea non reprehendit me cor meum.* 1.311 In my whole lyfe my harte hath not reprehended me: Such a one mighte marueyle with some grounde, why he shoulde be so afflicted, though if he way how S. Paule, who sayed the first, & Iob who vttered the last wordes, were tormoyled, he might thinke him

selfe as well worthy of their troubles, as ether of them, how much more be∣ing one from his childhoode, fleshed & noseled in sinn, as most of vs be, hath he rather cause to maruaile why he is not in hel, thē why he is in prison, why he is not rather condēned to the eternall losse of heauenly treasure, then to the temporal losse of a few worldly goods, finally why he is not adiudged to a death, that is an vnhappye beginning, to a more vn∣happye progresse, and no ending, then to a death, that ending all miserye, be∣ginneth an endlesse felicitye.

Cap. 6.* 1.312

But now to come to the principall drift of this my discourse,* 1.313 for a mo∣tiue to comfort you in your tribulati∣on, what more forcible thing can I sett before your eyes, thē the cause of your persecution, the honour of your pre∣sent estate, and the future rewarde of your patiente and constant sufferance. First the cause which you defend, is the onlye true and Catholike religion, that which impugneth you, is erroneous, and blasphemous heresye. Our wea∣pons in this action, are prayer, fasting,

exhortation and good example. We defende that Church, which is by all antiquitye auouched, by the blood of infinite Martirs confirmed, by the he∣retikes of all ages gaynsayed, and by all testimonyes most vndoubtedlye ap∣proued. We defende that Church of Rome,* 1.314 to which as S. Ciprian sayeth, Per∣fidia non potest habere acc••ssum: Misbeliefe can haue no acce••se.* 1.315 Whose fayth Saint Hierome affirmeth Praestigias non recipere et etiamsi angelus aliter annuntiet, quam se∣mel praedicatum est, Pauli autoritate muni∣tam non posse mutari. To receyue no for∣gerye, and though an Angell teach any otherwyse then hath bene once prea∣ched, garded with S. Paules auctoritie, it can not be chaunged. We defende that Church of Rome,* 1.316 which as Cirillus sayeth. Ab omni seductione et haeretica cir∣cumuentione manet immaculata. Remay∣neth vnspotted from all seducinge,* 1.317 and hereticall circumuention. Of whiche Theodoretus writeth, that Semper haeretici faetoris expers permansit.* 1.318 It hath alwayes bene cleere, from stench of heresye. We defend that Church of which Ruffinus noteth. In ecclesia vrbis Romae neque here∣sis

vlla sumpsit exordium, & mos ibi serua∣tur antiquus. In the Church of the citye of Rome, nether hath anye heresye ta∣ken the beginning, & the auncient cus∣tome is ther dulye obserued. Of which also Gregorye Nazianzen obserueth,* 1.319 that Vetus Roma ab antiquis temporibus habet rectam fidem, & semper eam retinet, sicut de∣cet vrbem, quae toti orbi praesidet, semper de Deo integram fidem habere. In olde Rome hath the true fayth euen from the times of our forefathers, ben kept, and it al∣wayes retayneth it, as it is fitt for a cit∣tye, that ruleth the whole worlde, to haue euermore a sound fayth of God. We defend not a Church singled from others, not the dismembred Church of Arrius, Berengarius, Luther, or Caluin, who as they haue their seuerall names, from their seuerall founders, so ar they kno∣wen therbye,* 1.320 as Lactantius and S. Hie∣rome note, to be no longer members of Christ, but the sinagoge of antichrist. But we defend the Catholicke Church, whose name as S. Augustine is witnesse,* 1.321 no Hereticke dareth for shame clayme as proper to his owne secte, hauing of all ages and persons, ben euermore ac∣counted

the knowen style of men of our profession. We defend a Churche founded by Christ, enlarged by his A∣postles, impugned by none but infidels and condemned heretikes. Whose doc¦trine can be deriued from no late au∣thor, neuer conuinced of noueltye, ne∣uer touched with variablenesse, change, or contrarietye in essentiall poyntes of beliefe. This Illiricus our professed ene∣mye,* 1.322 hath in his centurias sufficientlye shewed, where from age to age he set∣teth downe the sayinges of the fathers that manifestly approue our fayth, how beit malicously he termeth them, naeuos Patrum the wennes or wertes of the fa∣thers. And yett for his owne doctrine, he can not fynde in all antiquitye so manye sound and vnblemished places, as the werttes be which he findeth for the cōfirmation of oures. And therfore well sayth Vincentius Lirinensis, that our religion imitateth the course of our bo¦dyes. For though there be greate dif∣ference betweene the flower of child∣hoode & the ripenesse of olde age, yet is it the same man that was then younge, and is now olde, & though the partes

of childrens bodyes, be nether so bigg nor stronge, as they be in the full gro∣weth: yett are they the verye same, e∣quall in number, and lyke in proporti∣on, and if anye haue altered shape, vna∣greable to the former, or be increased or diminished in nūbre, the whole body eyther waxeth monstrous, or weake, or altogether dyeth. So ought it to be in Christian doctrine, that though by yee∣res the same be strengthened, by tyme enlarged, and aduaunced by age, yett alwayes it remayne vnaltered, and vn∣corrupted. And though the wheate cor¦nell, which our forefathers haue sowen, by the husbandmans diligence hathe spronge to a more ample forme, hath more distinction of parts, & is become an eare of corne, yett lett the proprie∣tye of the wheate be retayned, and no cokle reaped where the wheate was so∣wen. But now towching the Churche that impugneth vs, as of all other here∣sies, we can bringe forth the late begin∣ner, his new doctrine, eyther vnheard of before, or condemned in other he∣retickes, his first adherentes, the gene∣ral opposition against him, or counsels,

vniuersityes and Catholicke Doctours, varietye and sodeyne chaunge in doc∣trine, and diuision of his disciples, as of Luther and Caluin the worlde know∣eth, and of other heretickes all histo∣ryes doe reporte.* 1.323 And thus did Tertul∣lian Optatus Millenitanus and S, Augustine with other fathers sett downe a note, to know them by the demaunding the beginninge of their beliefe, the cause of their longe lurkinge, the origin of their cathedrall seate. We defend that Churche which notwithstandinge the rage of the Iewes in her Infancye, the barbarous tirranye of Pagan Emperors in her Childhoode. The outragious perse∣cutions of heretickes in her ripe age, not withstandinge all other bruntes, and encounters of Satan, and his impes, hath alwayes remayned vnpregnable, yea the more it hath bene lopped and pruned, the more hath it shott out, and florished. The more it hath bene sup∣pressed, the better hath it prospered, and lyke the arke of Noe with the swel∣ling of the waters, that haue drowned all other sectes, it was rather alofted and aduaunced to the view of all nati∣ons.

For as S. Leo noteth.* 1.324 The Church is not diminished with persecutions, but encreased, and our Lordes fielde is then alwayes best furnished with most abundance of corne, when the cor∣nells that are single in their sowing, are multiplyed in theire grouthe. Which surelye could neuer be, vnlesse it were of God miraculously maynteined. For as Gamaliel sayed.* 1.325 If it were the counsell or worke of men, it would haue bene dissolued, but because it is the Church of God the gates of hell haue not bene able to preuayle a∣gaynst it,* 1.326 beinge the firmament and piller of truthe as S. Paule calleth it.* 1.327 S. Chrisos∣tome also vpon the forerehersed wordes of S. Mathew, sayeth, that God onlye was able to make, that a church foun∣ded vppon one fisher, & a base person, shoulde not fall beinge shaken with so boystrous tempestes. For though the Catholickes haue bene temporallye so weake, their number in respect of their enemyes small, The princes that haue impugned them most mightye, theire decrees, manacinges, and tormentes, to suppresse them vntollerable, yet be∣cause they were built vpon a sure rocke

not all this blusteringe of wyndes, nor irruption of waters, haue had power to ouer flowe or to beare them down, but that in the ende, they haue had and alwayes shall haue the vpper hande of Gods enemies. Nether can any say, that it is not our Church, but theirs that was thus persecuted. For there is no tirāni∣cal persecution, but hath alwayes bene most violentlye bent, agaynst the sea of Rome, and agaynst the Pope and his followers, in so much that of the Popes them selues, there haue bene aboue thirtye Martirs. Besydes if we reede all antiquitye, we shall not fynde one, that hath suffered for anye parte of our ad∣uersaryes religion, but onlye such, as are by all auncient authors registred for damnable heretickes. whereas we can alledge them diuers that hane died and ben persecuted for poyntes of our beliefe, who haue euer bene since their deathes honoured, and acknowleged for Saintes, by all Christendome, vntill Luthers tyme. For how manye virgins for not breakinge theire vowe of virgi∣nitye, haue bene cruellye put to death which if they would haue consented to

mariage might haue easelye escaped as S. Agnes so highlye praysed by S. Am∣brose and diuerse others.* 1.328 How many for cleauing vnto the Pope & fayth of Rome, haue bene by the Arrian Emperours, banished and put to death. Did not S. Alban dye for receiuing a Clergye man, and S. Thomas of Canterburye for de∣fendinge the libertye of the Churche agaynst vsurped authoritye. Were not diuerse put to death in Coproninus tyme for defendinge Images, finallye how manye monckes, heremites, and reli∣gious men, whom our aduersaryes dis∣clayme from their religion, how many I saye haue ben martired for their faith as Palladius and S. Damascen write.* 1.329 Ne∣ther doe I recken these in perticuler to exclude all the other Martirs, for dout lesse as by their historyes is apparent, in all persecutions none died Martirs, but of our fayth. But I cite these perticulers to shew that those generally in former a¦ges haue ben accoūted as Martirs, that haue suffered for these selfe same poyn∣tes, for the which we are now chieflye persecuted. So that it sufficiently appea¦reth, that both all the generall persecu∣tions

haue ben raysed agaynst our chur¦che, and that not withstanding all their crueltye it yett endureth, and shall to the worldes end. But now on the other syde, two hundred archheretickes, bro¦chers of new sectes, that haue ben since Christes tyme, though they haue for a season florished, and preueyled, ha∣uinge Emperours, Bishopes, and Poten¦tates, to defende them, infinite bookes and writings to diuulge their doctrine, and all temporall aydes to sett them forwarde: Yet we see that their memory is quite abolished, their names cōmon∣lye vnknowen, theire bookes perished, and no more mention of them thē the condemnation and disproofe of their errours recorded by Catholicke wri∣ters. The same doubtlesse wilbe the end of Luthers noueltyes, which being but parcels of their corruptions, reuiued and raked out of obliuion, as hereto∣fore they vanished with their prime de∣uisers, so will they now with their late reuiuers. And we see this almost euen alreadye verified, seeing that amonge so manye of Luthers progenye, ther are founde scarce anye, and peraduenture

none at all, that dare aduouche or take vppon him the patronage of all his ar∣ticles: Yea and his schollers are alredy so straungelye sondred into most con∣trarious and diuers sectes, that it is a most manifest token, and proofe, that God is not the author of theire opini∣ons, seing he is only the God of peace, and not of dissentiō.* 1.330 For Lindanus long since, in his Dialogue named Dubitan∣tius, reckeneth vpp threescore & eygh∣tene diuerse sectes, sprong all since Lu∣thers first preachinge, and with those that are of later grouth, they are now well nere a hundred all different from others, in essentiall poyntes of faythe, as in moste of them Prateolus sheweth. Which doubtlesse is the prouidence of almightye God, in this as it hath bene in all other heresies, of former dayes, that the vnconstancye, varietye, and so¦deyne chaunge, the dissention of doc∣trine and diuision of schollers, both from theire maisters and among them selues, should be a manifest argument, that their assertions proceeded of the spirite of error, were maynteyned with the spiritt of pryde and obstinacye, and

should be quicklye ended by the spiritt of discord & contradiction. This doth Ireneus obserue of Simon Magus,* 1.331 and of Valentinus,* 1.332 S. Augustine of the Donatistes & Maniches, Epiphan. of the Marcionites, & Montanistes, Ruffinus & Hillarius of the Arrians, and Euagrius of the Eutichians: who were scarce so soone sprong as they were spread into most cōtrarious bran∣ches, or as S. Austine speaketh in minu∣tissima frusta into very small māmocks. For why, when they once swarue from the compasse of the Catholicke Chur∣ches censure, onlye allowing and inter∣preting the scripture in the sense, that their single spiritt susgesteth, as they be of diuerse fancyes and humours, so fall they into diuerse and sondrye perswa∣sions, and then not yeldinge to anye vmpiershipp but their owne, they are past all meanes and possibillity of agre∣ment. Wherevppon Origines expoun∣dinge the signification of that acte of Sampson,* 1.333 when he bound three hundred foxes by the tayles, & tyed fyer in the middest, and sente them to burne his enemies corne, so (sayeth he) must the true Catholike Doctor, take the repug∣nant

opinions and contradictons of he∣retickes, and by conferring them toge¦ther deduce therby a conclusiō against them, which maye serue as fyer to bur∣ne vpp their owne frutes. And in deed there is nothing of more force, to shew their madnesse, thē this presumptiō vp∣on their selfe arbitrement, which is the cause of all their discord. For as S. Chri¦sostome noteth.* 1.334 As we would iudge one madd, that seinge the smithe take a red hott iron with his tongues, would ad∣uenture to take the same in his bare fingers, so maye we deeme both of the Philosophers, that went about to com∣passe our faith in their bare reason, & of the heretickes of our tyme, that aduen¦ture vppon the creditt of their single spirits, to decyde all controuersies, and interprete Gods worde, which the cun¦ningest smithes of all antiquitye, durst neuer handle but by the tongues of the Catholike Churches censure. And ther¦fore as one takinge the Kinges image sett forth with exquisite, conning, and with most choyce precious stones, by a rare workman, should change it from mans shape, and the seemelye fashion

that it had, to the likenesse of a fox or dogge, vsing still the same mettall, and the same pretious iewels, though rude∣lye and groslye disposed, and shoulde then vaunt that this were the Kinges true portrature, so artificially wrought by the first worker deluding the igno∣rant with the beautye and glisteringe of the pretious stones: so doe the here∣tickes sayeth Ireneus.* 1.335 that changinge the fayth of Gods Church into the fa∣bles of their owne phansie, seeke to set forth their follyes, with the authori∣tyes and sayinges of Gods worde, ap∣plyed and wrested by their peruerse spi∣rittes agaynst the true meaning, so the easier to blynde the simple. And as the Pirates vse in the darcke nighte to sett lightes in the shallow places, and hid∣den rockes, that the shippes by that di∣rectinge their course, and thinckinge to fynde some sure hauen, may be thus guilfullye drawne to their owne ruine, so the Deuill sayeth Origines,* 1.336 setting the light of the scripture and counterfaite pietye, vppon the rockes of heresyes, allure the simple passengers of this lyfe, to their owne perdition vnder colour

of truth. And therfore are we warned, not to beleue euerye spiritt, whereup∣pon Catholickes the better to auoyde this variance, presumption, and mali∣cious fraud of heretickes, alwayes stan∣ding to the verdict of the Church, and her chiefe Pastour, to whom God hath promised the vnfallible assistance of his spirite, haue euermore defended with one accorde, one onlye fayth, agreable to it selfe in all tymes, places, and per∣sons, which is the selfe same, which we now suffer persecutiō for. Wherof we cal all auncient writers to witnesse, who by their bookes & many by their bloode, haue before vs laboured in the same qua¦rell & confirmed the same faith, though assaulted by other kynde of enemyes. But if comparison with sayntes be not presumption, this for our greater com∣forte maye we saye, that thoughe the cause of religion were alwayes honora∣ble, yett is it in vs more worthelye de∣fended, then of anye Martirs of former ages. For they defēded it ether agaynst Epicures and heathens or agaynst the Ie∣wes and Rabbines, or agaynst some one heretike and his ofspringe. But we are

now in a battayle, not onlye agaynst men o four tymes, who are both Epicu∣res in conditions, Iewes in malice, and Heretickes in proud and obstinate spirit∣tes: But agaynst the whole rable and generatiō of all heretiks, that since Chri¦stes tyme haue ben, & in a māner with Satan the father of lying, and his whole armye. who albeit they be fast cheyned in hell, & there reape the fruite of their blasphemyes. yett haue these compa∣nions of theires borowed all their wea∣pons, and reuiued some of all their he∣resies. So that encountring with these, we chalenge all the olde heretickes in∣to the fielde, and must in one age sus∣teyne a multitude of enemies, ioyntlye assaulting vs, euerye one of the which, haue in times past made worke enough for diuerse Doctours, in seuerall ages accordinge as they did ryse one after an other. For we must defend that God is not author of sinne agaynst. 1 1.337 Simon Magus 2 1.338 Cerdon 3 1.339 and Florinus. We must defende that the whole Churche can not erre agaynst. 4 1.340 Nestorius, That tradtions are to be obserued agaynst 5 1.341 Cerdon 6 1.342 Arrius 7 1.343 Eunomius 8 1.344 Ae∣rius

9 1.345 Nestorius and almoste all heretic¦kes. That onlye faythe suffiseth not a∣gaynst 10 1.346 Aetius. Eunomius and Simon. That good works are necessary agaynst 11 1.347 the same, together with Valentinus. That man hath free will agaynst 12 1.348 Si∣mon 13 1.349 Valentinus and 14 1.350 Manicheus. That the fathers writinges are of great authoritye, agaynst 15 1.351 Paulus Samosa∣thenus 16 1.352 Aetius and Eunomius. That sinnes are not alike, & Virginitye to be preferred before Matrimonye, against 17 1.353 Iouinian. That Baptisme is ne-ces∣sarye to saluation agaynst 18 1.354 Maniche¦us 19 1.355 the Euchytes, and 20 1.356 Philoponus. We must defend the Sacrament of the Altar agaynst 21 1.357 the Donatistes 21 1.358 & Arrians that trodd it vnder thelr feete, and gaue it to their dogges: agaynste 22 1.359 Berengarius and the 23 1.360 Ichonoma∣chie, that made it but a figure of Chri∣stes bodye. The Sacrifice of the Masse, agaynst 24 1.361 Manicheus. The Priestes or namentes agaynst 25 1.362 Pelagius, Purga∣torye agaynst 26 1.363 the Armenians, Re∣liques, chastitie of Priestes, voluntarie pouertye, aud prayer for the deade a∣gaynst 27 1.364 Vigilantius and 28 1.365 Aerius.

The Vow of obedience agaynst the 29 1.366 Lampetians. Churches & Altares against the 30 1.367 Eustachians and 30 1.368 Euchites. We must defend confirmation agaynst 31 1.369 Nouatianus. Confessiō agaynst .32. Mon tanus. Matrimonye agaynst the 33 1.370 A∣postolici. The Sacrament of Order and Priesthoode agaynst the 34 1.371 Pepusites, that gaue it to women. Lent and other appoynted fastes agaynst the 35 1.372 Gnos∣tickes 36 1.373 Eustathians 37 1.374 Aerians and 38 1.375 Iouinians. All which men are by 39 1.376 S. Augustine 40 1.377 Epiphanius, Ireneus, Ter∣tullian and al antiquitye registred in the Catalogue of condemned heretikes. Finally we mnst defend in a manner all Catholicke truthes, agaynst all hereti∣call innouations. I am ashamed to say, that we are forced to defend that Christ is come agaynst the Iewes, that he is of the same snbstance with his father, and Homoousios agaynst the Arrians, yea and that there is anye Christ or God at all, agaynst the Politiques and Atheistes. Yet vndoubtedlye if euer there were anye neede, euen when Epicurus sect moste florished to proue a God, a hell, or a heauen, then surely is there now, when

heresye is growne so ripe, and the infi∣nite sectes and diuisions so spread, be∣syde new daylye vprisinge, that the va∣rietye of religions, hath abolished al∣most all religion, and the vncertaintye which emongest so many is truest, hath made the greatest parte of our contrey to beleeue none at all. Yea and we see the liues, consciences, and dispositions of men in this behalfe to be at suche a staye, that should the Prince but com∣maunde them, to adore Mahomett or renewe the memorye of the olde Godds, and Goddesses, as Iupiter, Iuno, Venus, with the rest of that crew, there would be thousandes, as readye to em∣brace them, and seeme as zealous in their seruice as now they be in a belief of they can not tell what them selues. And this in truthe is the ende, and last stepp that heresie bringeth men vnto. Seinge therfore that Peters shipp now sayleth, not agaynst the wynde of one euill spirite, or agaynst the streame of one fludde of heresye, but agaynst all the pestilent spirittes, of former ages, and agaynst the maigne streame of all heresye: It is no lesse necessarye then

glorious, for vs to employe our last en∣deuours to the defence thereof. And thincke our limmes happelye lost, our bloode blessedlye bestowed, our lyues most honorablye spent in this so noble and in important a businesse. And how beit it maye seeme much, for men of one age to fighte with the enemyes of so many. for Catholikes of one beliefe, to encounter with hoastes and armyes of all sundrye sectes: yett this comfort we haue to encourage vs, that first as some medicines there be of such quali∣tye, that they are not onlye profitable for this or that disease, but haue a ge∣nerall and common force aganst all, so sayeth Hillarius,* 1.378 the Catholicke fayth not onlye agaynst euerye heresye, but agaynst them all hath so vniuersall a re∣medye, that nether the straunge kynde of the disease can hinder it, nor the nū∣ber ouercome it, nor the varietye de∣ceyue it, but one electuarye serueth it a∣gaynst all hereticall pestilences, which is the vnfallible assistance of Gods spi∣ritt. Secondlye we fight agaynst suche as deriue their petegree from the offal∣les, and condēned castawayes of Gods

Chuche, whose weapons and wardes hauinge bene seuerallye blunted, and broken, by the Champions of former tymes, they are lesse able to offend vs, or defend theire vnhappye posteritye. Whereas on the other syde, we are coū¦tergarded with the assistance of so vnuī¦cible aydes, that as hitherto they could neuer be discomfited, so is ther no pos∣sibillitye that they should be hereafter. And firste what an assured defence of our cause haue we, by that continuall, and neuer interrupted descent, and suc¦cession of Bishopps in the sea of Rome, of whom from S. Peters tyme vntill this daye, we are able from tyme to tyme to giue a certayne accounte, & to shew of euery one the same beliefe, that they haue from hand to hand deliuered vn∣to vs, without chaunge or alteration: as agaynst the impious obliquies of he¦retiques of our tyme, Bellarminus lear∣nedlye sheweth in the fourth booke of of his first Tome, and third controuer∣sye. This sayeth Ireneus confoundeth all heretickes,* 1.379 who were alwayes them sel∣ues the first, and often tymes the last pretensed Bishoppes, of theire beliefe,

nether laufullye descended from anye Apostle, nor orderlye installed in their cathedral seates, but intruded by them selues with-out anye vsuall creation. This same doth S. Hierom S. Epiphanius and S. Augustine,* 1.380 oppose against sectaries for an vncōquerable engine, as in deede it is. Especiallye if we consider, that after the decaye of al other Patriarchal, and Apostolicall Seates, as of Anti∣och, Alexandria, and Hierusalem, after so manye alterations, and violent chan¦ges of the temporall state of Rom••, from Emperoures to Kinges of the Gothes, from them to exarkes of the Greekes, and an otherwhyle to Consuls, and of these some by right, some rayninge by vsurped authoritye, likewyse after so manye Massakers, sackinges, and ouer∣throwes of the citye it selfe: yet this suc∣cession hath neuer fayled the authority therof neuer decayed, but hath alwayes continued & perseuered as it shall doe to the ende of the worlde. Secondlye, what an assured proofe of our religion agaynst all the aduersaryes Cauils, hath the Church of Rome, by the īnumerable miracles wherby God hath auerred the

truth thereof, in diuerse famous and holye men, adherentes and defendours of the same. For albeit the deuill maye worke some fayned wonders, aboue mans reache, & yet in the cōpasse of o∣ther naturall causes, thoughe also by inueigling and deceyuing our sense, or imagination, he maye make that ap∣peare a miracle which in deed is none, yett these thinges which surpasse the habilitye of anye creature, and are on∣lye in the power of almightye God, ne∣ther the deuill nor anye other, can doe by naturall meanes, but onlye as the instrument and agent of God, chiefest and soueraigne cause therof: as to giue sighte to the blynde, to restore a līme to the maymed, to rayse the deade and such lyke, which men of our beliefe in all ages since Christe haue donne. For to omitt Christ and his Apostles, to o∣mitt also others of the primitiue Chur∣che, we fynde such as our aduersaryes can not denye, to haue bene of our Church, to haue wrought verye extra∣ordinarye miracles. First those of Grego∣rye Thaumaturge,* 1.381 of which S. Basil, S. Hie¦rom, & S.Gregory Nazianzen. The strange

cures and raysinge of the dead, by S. Anthonye Hillarion S. Martin and S. Ni∣eholas, which S. Athanasius S. Hierom Sulpitius and others write of.* 1.382 And yett it is well knowne that S. Anthonye and S. Hillariō were professed Eremites, and Monckes and consequentlye enemyes to those, that condemne and reproue Monasticall lyfe. After them we haue these which S. Gregorye speaketh of in his Dialogues of whiche manye were donne by Monckes & other religious persons.* 1.383 And to come to our natiue ex¦amples, how manye miracles wrought S. Austine and his companye in reclay¦mynge of our contrye,* 1.384 as S. Bede and S. Gregorye reporte, to omitt those of S. Cuthbert S. Ihon S. Oswalde S. Dunston and diuerse other registred by the same S. Bede,* 1.385 & our owne cronicles. Which mens religion, it were a follye to call in question, what it was, seinge that by the testimonye of all writers it is as ap∣parēt that they were addicted to the Ca¦tholicke Roman Churche, as that there were anye such men at all. Now if we come to later tymes.* 1.386 Let S. Malachias so highly cōmended in S. Bernardes works,

Lett S. Bernardes owne lyfe written by Gotfrye a man of the same tyme, lett S. Francis miracles registred by S. Bona∣uenture, S. Dominickes S. Thomas of Aquine Saint Bonauentures owne be testimonies whose fayth is the trewest, seinge that all these were them selues monckes and fryers, and first founders of diuers reli∣gious orders, professours of perpetu∣all pouertye, chastitye and obedience, and vowed persons. All which poyntes are condemned by our aduersaryes, and maynteyned by vs. Finally to come to sayntes yett freshe in memorye, what miraculous thinges haue ben wrought by S. Bernardin & S. Catherine of Siena, of whome Sainte Anthonine writeth, by S. Anthonine him ••elfe of whome Surius writeth. And in our dayes since Luther vprist, by the reuerend father Francis Xauier of the societye of Iesus, in the Indies whose wonderfull miracles are not onlye certeyne by most diligent en¦quirye, and scrutinie made for the true knowledge of them by the Kinge of Portugall, but the miraculous conuer∣sion of so manye thousandes, yea and so manye Kingdomes, as by the same

were turned from infidelitye to the Ro¦maine faith, yeldeth an vndoubted assu∣rance therof. Seynge therfore that these men by our aduersaries owne confessiō, and by their lyues and writinges, are manifestlye knowne for men of our re∣ligion; Seynge also their miracles were suche, as surmounted all power of con∣iuringe, sorcery, or enchantment, as the fathers graunt the giuinge light to the blynde limmes to those that wante them, and reuiuinge the dead to be. Seynge finallye these miracles haue ben wrought, eyther for testimony of their vertue, which can not be true vertue without true faythe, or for proofe of their religion, which all authors assure vs was the same that oures, what grea∣ter certificat can we haue of the good∣nesse and integrity of our quarell, since we are sure that God the onlye author of these supernaturall effectes, can not witnesse anye kynde of vntruthe. And to doubte whether these miracles be true, or truelye reported, being written by so graue and authenticall auctors is nothinge els, but to condemne all his∣toryes, bookes, and registers of anti∣quitye,

and onlye to allow that where∣of our owne sight and sense doth acer∣teine vs, which is extreme follye. More∣ouer if we consider both the sinceritye and sanctitye of our fayth, and the pro¦fessours therof, and the absurditye and corruption of our aduersaryes beliefe, and behauiour; by the fruites we shall soone know in whose gardeyne the best tree groweth. For as concerninge our fayth, the principles, rules, & groun∣des therof are suche, that though they be aboue, yett are they not agaynst rea∣son, neither yelde they scope to suche as lyue accordinge to their prescript, of licentiousnesse or riott, but keepe them in awe and compasse of their duety to∣wardes God and man. Whereas the ve¦rye articles of our aduersaries religion, are of suche tenour, that in reason and pietye, they can not be held for religi∣ous truthes, nor beinge belieued re∣strayne mens consciences to the limites of vertue, but rather open them a wyde gate to desperat & dissolute lyfe. For he that affirmeth all the actions of man, euen the verye beste to be damnable sinnes, as Caluin and his followers auou¦che,

and therewith that all sinnes are of equall deformitye and heynousnes, touchinge death and damnation, what harte or encouragement can he haue, to followe vertue, or what bridle can holde him from plunginge him selfe in the puddle of all vyce: seinge the one is as greate an offence, and as punisha∣ble before God as the other, and the same fayth which maketh, that the sin∣fulnesse of a good action is not impu∣ted to the doer, is also of the same force and hath the same effecte, in anye other wicked worke whatsoeuer. Agayne he that beleeueth the cōmaundements of God to be impossible for man to keepe, and withall that howsoeuer he breake them, it nether can nor ought to make him doubt of his election, which depen¦deth only vpon gods predestinatiō, why should he not thincke it follye to ende∣uoure to obserue Gods lawe beinge an impossibillitye: yea and vppon certain∣tye of his saluation, become carelesse to breake anye commandemement, & to take what course most pleaseth his sensuall appetyte. Further he that ma∣keth God the author of sinne, & as well the inforcer of man to wicked and im∣pious

actes, as the directour to anye vertue. and withall knoweth that if he be damned it shalbe for no other sinne then suche as by God him selfe he was constrayned to committ, must needes thinke his case most miserable in being so dishabled, from auoydinge suche an offence, and God a most rigorous and vniust iudge, that condemneth a man for that fault, which he forced him vn∣to. The effecte of which and such lyke principles, well appeareth in the vnchri¦stian and irreligious behauiour of son∣drye estates, and speaciallye of the pro∣testant ministers, teachers, and defen∣ders of the same, who are knowen in most places to be so loose, and lewde, & so far disordred, that their own shepe do greatly mislike their vngodly behauior. But now on the other syde for proofe of the sincerity of our religion, I only ap¦peale to the common experience of Ca¦tholickes lyues, both in our and for∣mer ages. Let all historyes witnesse their sincere dealing, playne wordes, simple attire, frugal tables, vnfained promises, assured loue, & amity, and most intier & friendlye conuersation one with an o∣ther.

Lett vs consider their large hospi∣tallity, in houskeeping: their liberallity towardes the poore, their redinesse to al mercifull and charitable actes. Lett vs remember their assiduitye, and conti∣nuall exercyse of prayer, theire strayte obseruation of long fastes, their auste∣ritye and rigour, in other chastisments of their bodyes, & we shall fynde what different manners, and fruites proceed from our beliefe, & from the doctrine of our new doctours. Yea and the chie∣fest thinges layde to our charge, by in∣fidels, and heretickes, are that we kepe men to much in awe, that we restrayne them to muche from carnall libertye, that we haue to muche of the crosse of Christ. Iudeis quidem scandalum, Gentibus autem stultitiam.* 1.387 Scandall to the Iewes, and follye to the Gentils. So doth Plini∣us reporte of vs in his epistles to Traian that we detest all vices,* 1.388 and lyue most holylye, and that we haue onlye twoe faultes. The one is, that we are to rea∣dye to spend our lyues in Gods cause, the other, that we ryse to earlye before daye to syng prayses vnto Christ. which faultes our Gospellers of all other take

most heede of. So for the moste parte exceptinge those lyes, that the Heretic¦kes father vppon vs, the greatest com∣playntes they haue agaynst vs, are for prescribing fastes, forbidding fleshe on certayne dayes, condemninge mariage of Priestes, Monckes, and other vowed persons. For prescribinge confession, satisfaction, and penance in this lyfe for men sinnes. For auouchinge prayer, fastinge, almois, and other good wor∣kes as necessarye to saluation. For re∣quiringe an exacte obedience, of the temporall to the spirituall, and of all to Christes Vicar here in earth. For con∣demninge the arrogancye, of their selfe spirites, refusinge all other iudgement in matters of controuersye, and intel∣ligence of the scripture besydes theire owne, and suche lyke poyntes that may anye waye brydle them, from full liber¦tye of followinge their carnall appeti∣tes. Yett for all they thus disalow our doctrine, the truthe it selfe enforceth them somtymes, as of olde it did the verye deuils, to speake most reuerently of our religion, and professours therof. Luther in his booke agaynst the Ana∣baptists,

cōfesseth that in the Popdome ther is most of christiā goodnes, ye al christiā goodnes, & that frō thēce he & his recei∣ued it. And rehersing that we haue the true scriptures, Baptisme, Sacramēt of the Altar, the true keyes of iurisdiction, the true office of preachinge, the true Ca∣thechisme, our Lordes prayer, the ten commandementes, and the articles of faythe. In the end he concludeth with these wordes. I auouche moreouer (say∣eth he) that in the Popdome there is true Christianitye, yea the verye cornell of Christianitye, so that this cornell be∣inge but one, according to that Vna fi∣des Vnum baptisma, ther is but one fayth and one baptisme, ether he must be of our religion or els by his owne confes∣sion, we hauinge the true cornell, he hath nothing but the huske and shell for him and his disciples. Now concer∣ninge the professours of our faythe, S. Athanasius, S. Hierom and Sulpitius write that the infidels them selues, bare ve∣rye greate reuerence, and did muche honour, to S. Anthonye, S. Hillarion, and S. Martin. Totila an Arrian Prince ho∣noured highly S. Benedict. Caluin called

saint Bernarde a godlye writer. Luther Melancton, and the Augustan confession call Bernard Dominicke and Francis Sain∣tes. All which being as is before sayed Monckes, Fryers, & religious persons, are vndoubtedlye knowne to haue ben farr from the Protestantes or Puritanes religion. And though the Heretickes sayed nothinge, yett doth all antiquity crye, and infinite miracles yelde cer∣tayne warrant, of the holinesse and ver¦tue of the Catholyke fathers. But we neede not to range farr for examples of good lyfe. For God be thancked, euen our aduersaryes them selues, are so fullye perswaded of our good beha∣uiour, that if a man in companye be modest and graue in countenance, wor¦des or demeanor, if he vse no swearing, foule or vnseemelye speache, if he re∣fuse to ioyne in lewde companye, and dishonest actions, he is strayte suspec∣ted for a Papist: And on the other syde if there be anye ruffianlye, quarellous, foule spoaken, and lewdlye conditio∣ned, he is neuer mistrusted for a Papist, but takē for a very sound & vndoubted Protestant. Lett also the recordes of s∣sises,

and sessions be serched, and lett it be but shewed among so manye hun∣dred Protestantes, as are yearelye exe∣cuted, for fellonyes, murders, rapes, extortions, forgeryes, and suche lyke crymes, how few recusantes, haue bene euer in so manye yeares, attached iust∣lye with suche lyke offences. Lett but the neyghbours of Catholicke and Pro¦testant gentlemen, be witnesses who•• liue best, and are readyest to all good deedes and workes of charitye. Let the Iaylours and keepers of prisons report, what difference they fynde, in the lyues of Catholicke & Protestant prisoners. And if all these say as the truthe is, that we goe beyonde the other in Christian dutye, then maye we by theire owne testimonyes, auouche the tree of our religion to be good, seing that as Christ sayeth an euill tree can not bringe forth good fruite.* 1.389 Whereby we maye also inferre that the religion of our aduersaryes is euill, syth the fruites therof are so ex∣treme badd, as daylye experience she∣weth, that euen among heathens and infidels there is found more truth, ho∣nestye, and conscience, then is now in

the Protestant multitude, so well haue they profited in the licentious princi∣ples of their religion. Agaynst whome we must remember that the Apostles were not without cause called salte of the earth, and lyght of the worlde, but for that their doctrine shold haue effec∣tes agreeable to the propertyes of these thinges. For as the salt preserueth flesh from the vermyn, stenche, and corrup∣tion, & the light is a meane to discerne the good from the badd, the mierye from the cleane waye, our friend from our foe: So doth the true faythe geue remedyes, agaynst all stench and cor∣ruption of vice, and sheweth the path of vertue and trueth, from the dirtye waye of sinne and erroure.

Cap. 7.* 1.390

Now as concerning your estate, how can that be but honorable, where your quarell is so good: seing the cause honoreth the combate, and assureth you of the finall victorye. Your coun∣terpeeres are mightye, their force very greate, their vantage not vnknowne, their malice experienced, theire tor∣mentes to fleshe and bloode vntollera∣ble:

but your Captayne hath alwayes conquered, your cause hath ben always in the end aduanced, your Predecessors neuer loste the fielde, wherfore then sholde you haue lesse hope of the victo∣rye. Christianitie is a warfare, and Chris¦tians spiritual Soldiers, their conflictes continuall, though their enemies be diuers. In the beginninge our faythe was planted in the Pouertye, Infamye, Persecution, and Death of Christe. In the Progresse, it was watered, and dung¦hed, with the blood and slaughtered limmes of Gods Saincts. And it cannot come to the ful grouthe, vnlesse it be fos¦tered with the continuall showres of Martirs woundes. You are the choise captaines, whom God hath alotted to be chiefe actours in the conquest. Your veynes are conduittes, out of which he meaneth to driue the streames, that shal water his Church: he hath placed you as the fayrest and surest stones, in the forefront of his building, to delighte his friendes, and confound his enemies, with the beautie and grace of your ver∣tuous lyfe and patient constancie. Now is the tyme come, for the lighte of the world

to blaze out beames of innocencie: for the salt of the earth to season the weake soules, bending to corruption. Yea and for the good shepheard to spende his life, for the defence of his selye flocke. Tempus putationis aduenit.* 1.391 The loppinge time is come, and to the intent the tree of the Churche may sproute out more aboundantlye, with yong twigges, the branches and bowes of full grouth, are lopped. Nowe is that tyme come of which Christ fore-warned vs.* 1.392 Erit, vt qui occiderit vos arbitretur se obsequiū praestare deo. It shal come to passe that he that kil¦eth you shal thinke he doth god a good peece of seruice. And as S. Ciprian say∣eth,* 1.393 fiunt ecce, quae dicta sunt et quando fiunt quae ante praedicta sunt, sequentur et quaecun∣quae permissa sunt, Domino ipso pollicente, ac dicente:* 1.394 Cum autem videritis haec omnia fieri scitote quoniam in proximo est regnum dei. Loe the thinges that were sayd, are now done and now sith that it is fulfilled that was fore tolde, that which was pro¦mised wilbe also performed: Our Lord him-selfe assuring it and saying, when you see all these thinges to come to passe, then knowe you, that the King∣dome

of heauen is neere at hande. When we see the flower we hope for the fruite, and take it as a presage of a calme temperate, and pleasant season. Our floures that foreshew the happye calme of our felicitye, growe out of these thornes, and of these bryars must we reape our fruite. If the stalke woūd, the flower healeth, if the reapinge be troublesōe, the fruite is the more delight some. Lett no man denye the sea to be deepe sayeth S. Ambrose, because the shores be shallowe, nor heauen to be cleere, because it is sometymes cloudy, nor the earth to be fertill, because it is some where vnfruitefull, nor the cropp of corne to be good, because it is mix∣ed with barren otes: So thinke not the haruest of a good conscience to be lost, though it be interrupted with some so∣rowfull and bitter shoures. The igno∣rant peraduenture will condemne vs, that thincke it no follye, to make ac∣count of the gall of Tobias fishe. Lett thē muse at our madnesse that most willing lye feede on Sampsons honicombe, when it is taken out of the Lyons mouth. Lett vs not regarde their phreneticall laugh¦tures,

and rauinge scoffes. Animalis ho∣mo non percipit ea,* 1.395 quae sunt Dei. A sensuall man vnderstandeth not the thinges ap∣perteyning to God. We know that the floure of Iesse gaue his most pleasante sent, and came to his full grouth vpon the Crosse, we knowe that the fruite of lyfe was not gathered without thornes, we knowe finallye that gall was chosen in extremitye by the most experienced and perfitt taster, and the honicombe not eaten till after his resurrection, whē it was in a manner fetched out of the Lions mouth whome he had by his death victoriouslye foyled. Our choyse agreeth with our Captaynes examples, and both the tyme, and our cause mo∣ueth vs therunto. If two keyes were of∣fred vs, the one of golde sett with dia∣māts, rubies, & perle curiously wrought & hanged in a cheyne of greate price, the other of olde rustye iron, vnhand∣some and shapelesse to beholde, tyed in a rotten corde, and yett this the true keye to infinite treasure, the other to a sincke of corruption, and a dungeon of dispayre, whiche of these two keyes, were in reason to be desired. This rusty

key is trouble and affliction, the key of golde worldlye prosperity: That, ope∣neth heauen gates. For Per multas tribu∣lationes oportet introire in regnum Dei,* 1.396 By manye tribulations must we enter into the kingdome of God. This other ope∣neth hell dores. Multos enim perdidit au∣rum & argentum. For manye, hath golde and siluer cast awaye.* 1.397 We must now re∣member the last will that as S. Ambrose sayeth,* 1.398 Christ made vppon the Crosse. Author pietatis in Cruce pendens, testamen∣tum condidit singulis pietatis opera distribu∣ens Apostolis persecutionem, Iudeis corpus, Patri spiritum, Virgini Paranymphum, Pec∣catori in••ernum, Latroni Paradisum, Chri∣stianis vere paenitentibus Crucem commenda∣uit. Vnde inquit Maximus omnis Christiani vita qui secundum euangelium vixerit,* 1.399 crux est atque martirium. The author of lyfe hanging vpon the Crosse made his will allotting to euerye one workes of pie∣tye, to his Apostles persecution, to the Iewes his bodye, to his father his soule, to the Virgin a Paranymphe, to the sin∣ner hell, to the theefe Paradyse, to the repentante Christians he commended the Crosse. Whereuppon S. Maximus

well sayeth, that all the lyfe of a Christi∣an, that will lyue agreeably to the Gos∣pell, is a perpetuall crosse and martir∣dome. We must now acknowledge our profession, and not be ashamed of our inheritance, which Christ allotted vn∣to vs. We must saye with S. Paule Mun∣dus mihi crucifixus est,* 1.400 & ego mundo the worlde is crucified vnto me and I to the world. To put them selues in mind of this, the olde Christians in Tertul∣lians tyme, were wonte to praye with theire armes streatched out, as men all readye crucified in mynde, and readye in Gods cause to be crucified also in bo¦dye. Where vppon Tertullian speakinge of this gesture in prayer,* 1.401 sayeth. Sic Ita∣que nos expanges vngulae fodiant, cruces sus∣pendant, ignes lambant, gladij guttura de∣truncent, bestiae insiliant. Paratus est ad om∣ne supplicium, ipse habitus orantis Christiani. Whyle we are thus prayinge with our armes spread abroade, lett the hookes digge vs, the Gibbetes hang vs, the fy∣ers consume vs, the swordes cutt our throates, the beastes flye vppon vs, the verye behauiour of a Christian in pray∣er, sheweth him readye to all kynde of

tormentes. A wyse shipmaister, when he setteth forth from the shore, and goeth to sea, layinge asyde the remembrance of wyfe, children, house, and familye, employeth his bodye and mynd onlye to the due performance of his office, in auoydinge the daungers and direc∣tinge his shippe to a gaynfull hauen. You are now lanched out of the porte of worldlye prosperitye, into the sea of temporall discomforte, in Gods cause, and therefore it behoueth you to vn∣comber your selues of all earthlye ca∣res. You must displaye the sayle of your soule, vppon the mast of Christes Crosse, betake you to the tacklinge of vertue, keepe your hande vppon the sterne of good order and discipline, and beinge aparted from earth, lifte vp your eyes towarde heauen. You must directe your course by the motion of the starres, and planettes, that is by the example of former Saintes, that so ha∣uinge Christ for your Pilott, the inspi∣rations of the holy Ghost for your gale, you maye goe through the stormes of persecution, ouercome the surges of worldlye pleasure, passe the shelfes of

alluringe occasions, auoyde the ship∣wracke of deadlye offence, and finallye safelye arryue to the porte of lyfe and perfitt repose. Now is the tyme wher∣of the spouse in person of the Churche sayde,* 1.402 Surge Aquilo & veni Auster, perfla hortum meum, et fluant aromata illius. Arise north, and come southwynde blowe my gardeyne, and lett the spice therof flow downe. These windes now blow, & it is now tyme, that the spice fall & the vertues & constant examples of Saints, that laye hidden, and couered amongst the leaues, be with this persecution sha∣ken from them and layde open for eue∣ry one to gather. We must now ascend ad Montem mirrhae to the mounte of mirrhe, which is in taste bitter, and Ad collem Thuris to the hill of frankincense, that giueth no sweete sauour but whē it is by fyer resolued. Our heauenly smith hath now brought vs into the forge of triall, and kyndled the coales of per∣secution, to proue whether we be pure golde and fitt to be layde vp in his trea surye. Now whyle this winde is stirring, commeth the winnoer with his fanne to see who is blowen awaye lyke lyghte

chaffe, and who resisteth to the blastes lyke massye wheate. That which lyeth hidd in the younge blade of corne, is displayed in the ripe eare, that which is concealed in the flower, is vttered in the fruite. Many beleeuers are deemed aequall whome triall prooueth of vne∣quall fayth, the tribunall sheweth what was couered in the budd, agreeablye to that sayinge by theire fruite you shall knowe them. Manye flowers promise a multitude of fruite, but when they are once putt to the proofe by stormes of wynde, verye few perseuer to the full grouth. So manye seeme faythfull in the calme of the Churche, but when the blastes of aduersitye bluster agaynst them, few are founde in the fruite of martirdome. The conninge of the Pi∣lott is not knowne till the tempest ri∣seth, nor the Captaynes courage till the warre beginneth, nor the Catholickes constancye till the Persecutor rageth.* 1.403 Persecution as Tertullian noteth is Pala quae Dominicam aream purgat scilicet eccle∣siam, confusum aceruum fidelium euentilans, discernens frumentum martirum, & paleas negatorum. The shulue which purgeth

our Lordes floore, that is the Church, fāning the confused heape of the faith∣full and seueringe the corne of Martirs, from the chaffe of deniers. This is the ladder which Iacob dreamed of,* 1.404 which shewed to some the waye into heauen, and to others the descent into hell. This is the water of contradiction by which Gods seruauntes are proued ac∣cording to that Probasti in tentatione,* 1.405 iu∣dicasti ad aquas contradictionis. Thou hast taken triall by tentation, and iudg∣ed vs at the waters of contradiction. This is the water at which our heauen∣lye Gedeon, trieth who are fitt soldiers to assist him agaynst the Madianites,* 1.406 and he seuereth such as fall on theire knees for greedines and thirst of worldly va∣nityes, from those that reach with their hande, so much onlye as their necessity requireth. Of whome God sayeth in tre centis viris qui lambuerunt aquas, liberabo vos. In those three hundred men that haue licked the waters will I deliuer you.* 1.407 S. Chrisostome reporteth that the shepherdes of Capadocia, for the care they haue of their flockes, many times lye three dayes together couered with

snow, and they of Libia are contented whole monethes, to wander after their flockes in those desertes, that are full of cruell wilde beastes, preferring the care of their catell, before their owne daun∣gers. How much more are the Pastores yea al the Catholikes of this time, boud to endure the pinchinge and freesinge colde of what aduersitye soeuer, yea and the hazardes of cruell persecutors, that lyke wylde beastes haue turned this vinevard of our contrye into a bar ren desert, rather thē to suffer so much as in vs lyeth, Christes flocke ether to be scandalized by our example, or des∣titute of our necessarye endeuours. For as in a serious & earnest battayle, wher vppon the state of the common welth depended, and the King him selfe were in cōplet harnesse, & with his weapons ready in person to fight for his kingdōe. If anye of his nobles, should come in∣to the fielde with a fanne of fethers in steed of a buckler, and a poesye of flow ers in steede of a sworde, and in euerye other respect more like a carpet knight then a man of armes, The Kinge could not but take it in verye euill parte: So

surelye must Christ if in this spirituall warre agaynst his Churche, for which he fought in person, and receyued so manye woundes, we should looke on more lyke worldly wantones, then true soldiers, and not be as readye as our Kinge & Capteyne to venture our liues in the same quarell. Now therefore is the tyme, that it standeth vs vppon, to shew proofe of our selues. Now must it be knowne whether we be vasa in ho∣norem or contumeliam, Vessels of honour or reproch, whether we be signed with the name of the lambe, or touched with the marke of the beast Antichriste,* 1.408 whether we be of the wheate or of the cockle, and finallye whether we belong to the flocke of Christ or to the herd of Beliall.

Cap. 8.* 1.409

And a thousande tymes happye are you,* 1.410 whose prisons are proofes, whose cheynes are pledges of your fu∣ture immortallitye. A thousand tymes happye I saye, whose estate is both glo∣rious here, & a sure waye to an vnspeak able glorye of the worlde to come. For as S. Ciprian sayeth.* 1.411 Longo temporum duc∣tu

glorias vestras non subtrahitis, sed auge∣tis. tot vestras laudes, quot dies, quot menti∣um curricula, tot incrementa meritorum. By the longe tract of tyme you diminishe not your glorye, but increase it. So ma∣nye are your prayses, as dayes, so many encreases of merites as courses of mo∣nethes. Of you there is no doubt whe∣ther you be for the barne or for the fy∣er, for you being there layde vpp, lyke cleane wheate, and precious corne, Hos¦pitium carceris horreum computatis.* 1.412 Your lodginge of the prison, you accounte your barne. For though the prisons be in them selues foldes of Satan to har∣bour his lewde flocke, yett when the cause ennobleth the name of a prisoner, the prisoner abolisheth the dishonour of the place. What thing of olde more odious then the Crosse, what place more abhorred, then the mounte Caluarie, what roomes more reprochefull then the Criptes, grottes, and dungeons of Saintes. Yett now what thing more ho¦norable then the holye Crosse, what place more reuerenced, then the foresayde mounte, what sanctuaries more desired, then the dungeons of Saintes. So doth

God defeate the Deuill of his vsuall hauntes, and of kenels ordeyned for the couching of his hell houndes, fra∣meth mansions of greate merite, & por∣tes of saluation for his owne seruaunts. A reprochefull thing it is, to be chey∣ned in sinne, gyued in wickednesse, and shutt vpp in the deadlye prison of mor∣tall offence. A miserable thing it is, to be enthralled in the vassalage of the de¦uill, in the seruile subiection to our law¦lesse appetites, and in the slauishe bon∣dage of worldlye vanityes.* 1.413 But O pedes faeliciter vincti, qui itinere salutari ad Para∣disum dirrigantur. O pedes compedibus & trauersarijs interim cunctabundi, sed cele∣riter ad patriam glorioso itinere cursuri. O feete happelye cheyned which are direc¦ted a safe waye to paradyse. O feete for a tyme foreslowed, with fetters and bol¦tes, but shall hereafter with a glorious iorneye swiftelye runne vnto their con∣trye. Honorable it is in Gods quarell, to be abridged of bodilye libertye, for mainteyning the true libertye and free∣dome of our soule. The birdes beinge vsed and naturallye delighted with the full scope of the ayre, though they be

neuer so well fedd in the Cage yett are they all wayes pooringe at euery cranie to see whether they maye escape. For why, they vnderstand not, that in the Cage they are both surer from the kyte hauke, and fouler, then abroade, ney∣ther marke they the benefitt of theire assured repayre, from harde weather and worse foode. But for a reasonable creature, and withall a Christian Cath∣olicke so much to affecte a daungerous libertye, as not to accounte of the be∣nefitt of his prison in so good a cause, it can not but be thought an imperfec∣tion, especiallye consideringe how ma∣nye perils of our soule are cutt of, and how highlye our spirituall welfare is ad¦uaunced. Lett vs not in this be lyke the senselesse byrdes, but rather imitate them in an other propertye, which is, that in the cage they not onlye singe their naturall note, both sweetlyer and oftener, then abroade, but learne also diuerse other, farre more pleasant, and delightsome, So we both keepe, and of∣tener practise our wonted deuotions, and besydes learne new exercises of ver¦tue, both for our owne comfort, and

example of other. And when might you so freelye range emongest the qui∣res of Angels, as when you are seques∣tred from the distractions of vaine com¦panye? when could you take a fuller re∣past of the sweete fruites of prayer and contemplation, then when the onions, garlicke, and fleshe pottes of Egipt are farthest out of sent and sight? Your eyes are not to much troubled with impi∣ous and wicked sightes, your eares not annoyed with bloodye outcryes and heynous blasphemies. You are quitt from many scandals, and seuered from occasion of diuers tentations. Finallye thincke not of the name of a prison, and you shall finde it a retyringe place fittest to serue God. If it restrayne you of temporall comfortes, your bootye is gainfull, that by losse of transitorye deserue eternall. If your bodye be cha∣stised your soule is cherished, and the pyninge of the one is the pamperinge of the other. You forsake a paradyse of of poysening delightes, for a place that yeldeth cause of grounded and true so∣laces. Yea and as Tertullian noteth if you way from whence you came, and

where you are, you shall fynd, that you are rather deliuered out, then commit∣ted into prison. Greater darknesse hath the worlde, which inueigleth and blin∣deth not onlye the eyes, but the hartes of men. Heuyer cheynes and shackles doth the worlde lay on vs, which doe fetter and entangle our verye soules. Farr worse ordure and stenche doth the worlde breath out. I meane ribaldrye, carnallitye, and all kynde of brutishe behauiour. Finallye more prisoners & guiltye persons hath the worlde, the whole generation of mankynde, not to be iudged by the vmpiershippe of anye earthlye magistrate, but by the censure and verdicte of almighty God. Happye therfore are you, if you can recken your selues translated out of pri¦son, into a place of preseruation, which if it be combred with darcknesse, your selues are lampes to light it, If it charge you with gyues, yett are you loose and vnbound towardes God. If you be pes∣tered with vnsauery smell, you are fran¦kincense and sauour of sweetnesse. If it affright you with expectatiō of iudges.* 1.414 Your selues hereafter shall iudge nati∣ons

and rule ouer peoples. With this saying of Tertullian doth S. Ciprian agree.* 1.415 O blessed prison sayeth he which your presence hath honored. O blessed pri∣son that sendeth the men of God to heauen. O darknesse brighter then the sunnne it selfe, and more cleere then the light of this worlde, where the temples of God are now placed, and your mem¦bers sanctified with your diuine confes∣sions of your fayth. Lett them com∣playne of the difficultyes of the prison, that haue fastened their affection vpon worldlye vanityes. A Christian Catho∣licke, euen out of prison hath renoun∣ced the worlde in his baptisme, and it litle importeth in what place he be in the world, who by promise and profes∣sion, hath vowed neuer to be of it. Lett them complayne of the prison, that knowe not the glorye and soueraigne prerogatiue of that place, but for a Ca∣tholike, that hath Christ for his auctor, the Apostles for his witnesses, all for∣mer Saintes for testimonyes howe honorable it is, to suffer in Gods qua∣rell. It is a greate shame not to thincke worthilye and reuerentlye therof. One

that knoweth not the vertue of herbes, when he walketh in the fieldes, or hils, without any regard treadeth vnderfoote whatsoeuer groweth in his waye, ma∣king no more accounte of one herbe then of an other, but if he come into a Phisicians house, where he seeth ma∣nye, not onlye holsome herbes, but to his thinckinge stronge and vnsauerye weedes, he neuerthelesse conceyueth, that there is in them some secrett ver∣tue to cure diseases, And if he see the experience of theire operation muche more accounteth he of them, and wher¦as before he trampled with contempt vppon them, he now would be as care∣full to gather them: Euen so one that knoweth not the vertue and honour of the Crosse, cheynes & prisons of Christ, despiseth and abhorreth them as con∣temptible & dishonorable thinges, but if he come into this schoole of our hea∣uenlye Phisician, I meane the scripture, and there see these thinges had in ac∣counte, and view the strange operation of them, not onlye in Christ him selfe, but in S. Paule S. Ihon Baptist & others, how can he choose but haue them in

greate esteeme, and be readye if occa∣sion serue, to trye the force thereof in his owne selfe, howsoeuer the ignorant iudge them as vnprofitable weeds, and badges of disgrace. What place of more price then Kinges Pallaces, yea what place so glorious as heauen: and yett S. Chrisostome sayeth that kings courtes,* 1.416 and heauen it selfe yeldeth to the glory of the prison, that harboreth Christes prisoner. For as the Princes presence honoreth the basest cottage, and ma∣keth it more esteemed and resorted vn∣to, then the most statelye buildinges. So the presence of Gods prisoner in the most infamous dungeon, maketh it a courte and resorte of Angels, and a pa∣radyse where God him selfe delighteth to walke and taketh pleasure in the con¦stancye of his afflicted seruantes. For such is the honor that the cheynes giue him that is a captiue in Gods quarell, that his roome what soeuer it be, is honorable, and he by his fetters more richely adorned, then he could be with anye Princely or imperiall robes. Mar∣docheus was not so much honored with Assuerus royall garmentes, nor Salomon

so glorious in his costliest habitt, nor Herode so adorned when he sought in his gorgeous attyre to boast him selfe for a god, as S. Ihon Baptist was, when he had atchiued that title Ioannes in vin∣culis Ihon in cheynes. Yea imagin not onlye what pompe hath of any Empe∣rour or worldly potentate ben shewed, In golde, iewels, or anye ornamentes of highest price, but also what might be shewed, if mans wishe might be putt in execution, yett maye it still be sayed with S. Chrisostom. Pudet diuitias et auream munditiē huiusmodi conferre vinculis.* 1.417 I am ashamed to compare riches, or the pure¦nesse of golde, with such cheynes. For in truth they are but base comparisons, in respect of other things of greter pre∣eminence, whiche neuerthelesse amoūt not to the dignitye of beinge cheyned for Gods cause. It was a great preroga∣tiue to be an Apostle, a Doctour, an Euanglist. It was a singuler fauour, to be rapt into paradyse, and to the third hea••en, to heare secrettes that it is not lawfull for man to speake. It was a rare priuiledge to heale anye disease, not onlye with the touch of his handes but

with the touche of his verye handker∣chers and girdles.* 1.418 And yett S. Chrisos∣tome of these thinges sayeth, Admiran∣da quidem fuerunt ista, sed non qualia illa Cae sum autem multis plagis, coniecerunt in car∣cerem. Merueylous thinges were these but not lyke to those other, whipped with manye stripes they cast him into prison. And this S. Paule him selfe see∣med to acknowledge in th••t he wri∣tinge to Philemon, he omitteth his vsuall style, of Paulus Apostolus or seruus Iesu Christi Paule an Apostle, or seruant of Iesus Christ, & begineth his epistle with Paulus vinctus Iesu Christi Paule a priso∣ner of Iesus Christ. Wherin he seemeth to follow the custome of great perso∣nages, who when from inferiour dig∣nityes they are enhanced to more ho∣norable titles, they alwayes in theire letters omitting the other, sett downe their principall style, proper to theire new atchiued prefermente. But now to speake of the highest glorye, whiche men chiefely esteeme, what place more acceptable then heauen, what seate more to be wished then the thrones on Gods right hande, what company com¦parable

to the felowshippe of Angells, what dignitye so greate as to be one of the celestiall spirittes, that haue theire roome next vnto God? And yet S. Chri¦sostom thought S. Paules prison a wor∣thyer place, his clogges and cheynes worthyer seates, his fellowe captiues more honorable companye, and the state of Christes prisoner a more surpas¦sing dignitie. And if you aske the cause, he will answere, for that it is more glo∣rious to a stout soldier, more pleasant to a true louer, to suffer for their Cap∣tayne, and laboure in seruice of their Loue, then to be honoured by them. Potius mihi habetur affici pro Christo, quam honoraria Christo. I account it more ho∣norable, sayeth he, for Christ to be tro∣bled, then of Christ to be honored. For if Christ becomminge man, strip∣ping him selfe in a manner of his ma∣iestye, thought it not so honorable to be in his glorye, as for vs vppon the Crosse, how much more ought we to deeme it a singuler preferment, to suf∣fer for his sake. The Apostles did great∣lye reioyce, that they were vouchsafed with this honour.* 1.419 Ibant gaudentes a con∣spectu

consilij, quod digni habiti sint pro no∣mine Iesu contumeliam pati. They wente reioycing from the presence of the coū¦cell, for that they were thoughte wor∣thye to suffer reproche for the name of Iesus. But we neuer reade, that they so reioyced at their power ouer deuils, the gyfte of miracles, or other lyke especi∣all fauours, which well declareth how muche they prised theire persecution, more then theire authoritye. And ther¦fore Christ sayde Beati estis not for com¦maunding deuils, not for raysinge the dead, or healing the lame, or working of infinite wonders:* 1.420 But beati estis cum ma∣ledixerint vobis homines, & persecuti vos fu∣erint, & dixerint omne malum aduersus vos, mentiētes propter me. You are blessed whē men hate you, and persecute you and speake all the euill they can agaynste you, belying you for my sake. But if it were a blessednesse to worke wonders, in this respect also the cheynes of Christ were able to make vs blessed. What greater miracles, then for those that are fast bounde,* 1.421 to vnloose? for those that haue their handes manacled, and theire feete fettered, to shake the foun∣dations

of the prison? to open without key or other materiall instrument loc∣ked & fast barred dores. To vncheyne not onlye the fast bound bodyes, but the enthralled & captiue soules. What stranger thing then the same cheyne, that byndeth the bodye in earthe, to bynde the soule to God in heauen, to make a prison of miscreantes, a church of Christians, and the nest of vipers, a nurcerye of Saintes. What greater won¦der then Iaylours to desire to be vn∣bounde, by theire cheyned Captiues, and yelde them selues voluntarye pri∣soners to those, whome they violentlye kept in durance. And if these seeme smale matters, consider what reuerēce the verye senselesse and vnreasonable creatures beare vnto Christes cheynes. The Viper durst not stinge the hand of S. Paule,* 1.422 that those cheynes had bound. Nether tempest, storme, sea, nor ship∣wracke, coulde drowne those passen∣gers, whome these cheynes defended. How did Felix tremble and quake,* 1.423 at cheyned Paules speaches,* 1.424 how muche were other hartened and comforted by the force of his fetters,* 1.425 how manye did

he bring to Christ, whyle he was boūd for him, gloriynge in them as so much the fayrer, in that they were bred in his captiuity. Now what prisoner for gods cause woulde not crye with Dauid funes ceciderunt mihi in praeclaris.* 1.426 My bondes fell out to my greate glorye? Whoe woulde not willinglye harken to those comfortable speaches, that exhort vs to embrace the cheynes of wisdome, that is of Christ the wisdome of his father. Inijce pedem tuum in compedes illius,* 1.427 & in tor¦ques illius collum tuum, subijce humerum tuū et porta illam, & ne acedieris vinculis eius & erunt tibi compedes eius in protectionem fortitudinis, & bases virtutis, et torques ill∣us in stolam gloriae. Decor .n. vitae est in illa, & vincula illius alligatura salutis. Put thy feete into her fetters, and thy necke in to her cheynes, set vnder her thy shoul∣der, and carye her, and take no tedi∣ousnes in her gyues, and her fetters wilbe vnto thee a fortresse of strength, and foundations of vertue, & her chey∣nes a stole of glorye. For the beautye of lyfe is in her, and her gyues are ban∣des of saluation.* 1.428 Where beganne Ioseph to be made a decipherer of dreames,

a sercher of secrett interpretations, but in prison?* 1.429 Where did Hieremias prophe¦sye most boldlye and truelye the ouer∣throwe of his enemyes, but in prison? Where did Sampson recouer his strength and victoriouslye reuenge him self vp∣pon the Philistines, killinge more at his death,* 1.430 then in his lyfe, but Quando educ¦tus de carcere ludebat coram cis when he was brought forth of prison to playe before them?* 1.431 Manasses a most wicked Idolater, and an impious King was ne∣uer conuerted vntill he was captiue. Ionas came not to full konwledge of his faulte,* 1.432 but when he was imprisoned in the Whales bellye. Iosephes brethren ne¦uer entered into consideration of their offence in betrayinge him,* 1.433 but when they were kept in restraynte. So that we see the prison is a schoole of diuine and hidden misteries, to Gods frendes, a fountaine of reuenge agaynst his ene∣myes, and a cell of repentance to care∣lesse offenders. O how true a sayinge is that In funiculis Adam traham eos,* 1.434 in vinculis charitatis. In the bandes of A∣dam, will I draw them vnto me and in the cheynes of charitye. How truelye

maye they be called cheynes of chari∣tye and loue, that haue not only force to appease the iustice and stirre vpp the mercye of God, but euen haue power to suppresse and brydle the vnflexible enmitye that Nature hath engrafted. Who could liue vntoucht among hun∣grye Lions, but a Daniel and Gods pri∣soner?* 1.435 Who could walke in the mid∣dest of the flame without burning, but such as were bound and should haue bene burned in Gods quarell?* 1.436 These S. Basill,* 1.437 compareth to a stone called Amianton, which is of that nature, that in the fyer it becometh as bright as a fierye coale, and taken out, is cleerer then at the casting in, and can not be anye waye stayned or defiled. For their bodyes were not only as golde purged, but more then golde, not so much as dissolued, & came purer out, then they were cast into the fornace.* 1.438 These are they, that are visited by Angels, as S. Peter, fedd by Prophetes as Daniel,* 1.439 ho∣nored by heauenlye light and earth∣quakes as S. Paule and Sylas.* 1.440 Of these it verefied that de carcere & vinculis catenis∣que egrediuntur ad regnum.* 1.441 From prison

gyues, and cheynes, they come out to a kingdome,* 1.442 as in Ioseph and Daniel ap∣peareth, the one being made Lorde of all Egipt, and the other agayne made one of the three chiefe vnder Darius, And both from the thrall of the dun∣geon aduanced to the throne of Prince lye dignitye. In these haue all we afflic∣ted Catholickes our chiefe confidence, hoping, that their cheynes will pleade for vs, theire prisons protecte vs, and their prayers obteyne vs some end of our miseryes. We doubt not, but Do∣minus de coelo in terram aspexit,* 1.443 vt audiret gemitus compeditorum. Our Lord hath lo∣ked from heauen into earth, that he might heare the grones of the cheyned in prison. We assure our selues, that exaudiuit pauperes Dominus,* 1.444 et vinctos suos non despexit. Our Lorde hath heard the poore, and hath not neglected the chei¦ned for him. And therfore doe we day∣lye crye Introeat in conspectu tuo gemitus compeditorum.* 1.445 Lett the grones of thy pri∣soners enter into thy sighte. Wherfore be not you dismayde, but rather take comforte in your present estate. If you be despised by the bad, you are hono∣red

of the good, if you be disgraced of men, you maye righte well looke for your prayse from God. S. Ihon Baptist was alwayes worthy of honour, both in respect of his rough habitt, his hard dyet, his innocent lyfe, his hye functi∣on, and greate Prerogatiues. Yett so longe as he was at libertye, that the people rann admiring his lyfe, and re∣uerencing his person, we here no great mention made by Christ of him, but when he was once become Ioannes in vinculis Ihon in cheines fallen into worl¦dlye disgrace,* 1.446 & preferred to this Chri∣stian honour, the Capteyne strayt soun¦ded the souldiers renoume, and God him selfe rehersed the catologue of his diuine prayses. Which though they al∣wayes were so greate, that they could neuer haue bene worthily enough by mans tongue rehersed, yett were they neuer so worthy to be vttered by Chri∣stes owne mouthe, as when they had their chiefe complement and perfecti∣on, which was the honour of his chey∣nes. Now let the captyues of the world flatter them selues with the vayne title of liberty. Lett them triumphe in their

cheynes of golde, in theire iewels of perle, and pretious stone, in their gor∣geous and statelye robes. Lett them bost of theire freedome, when euerye thridde and ornament about them, is a manifest marke of theire captiuitye. When I saye theire tongues are thrall to Potentates eares, theire action and all theire behauiour framed to the li∣kinge of greate personages eyes, their sense bodyes and myndes seruyle to their owne sensualityes. It is with them as S. Chrisostome noteth as with Kinges,* 1.447 that are taken captiues by a barbarous Prince, who for their greater ignomi∣nye, and his owne glorye, suffereth them to keepe on their princely robes, and to were their crounes and in this attyre forceth them to most base & ser∣uyle offices. For so these that on the one syde, by their brauerye seeme of great might, and at large libertye, on the o∣ther if you consider their slauishe acti∣ons, most base and filthye, and theire daylye drudgerye in sinne, you can not but deeme thē so much the more mise∣rable, in that seeming glorious, they are inthralled in so heauye a bondage. For

as often tymes the lightening though it leaue the veluet and costlye scaberd whole, yet it consumeth the more wor¦thye thing that is the sworde, whiche by the lightnes of the scaberd is easely perceyued: So that pernicious fierflash of sinne, thoughe it leaue the bodye and goodes sounde, and impayre not the outwarde state, yett kylleth it the soule, and leaueth it dead, wherof the gaudye lightnes of their outwarde be∣hauiour, is no obscure signe. Lett vs not yelde to suche follye, but rather re∣ioyce in our enclosure, and glorye in our bandes, remembring that the lon∣ger we weare them, the more honour we shall purchase by them, and the bet¦ter we lyke them, the more benefitte shall we reape of them. Semel vincit say∣eth S. Ciprian,* 1.448 qui statim patitur, at qui ma¦nens semper in paenis, congreditur cum dolore, nec vincitur, quotidie coronatur. He hath but one victorye, that strayte suffereth, but he that alwayes dwelling in payne, doth encounter with sorowe, & is not conquered, is euerye daye crowned. And agayne blessed is that parte emon∣gest you, sayeth the same Sainte, that

remayneth in prison, ad meritorum titu∣los ampliores tormentorum tarditate profici∣ens, habitura tot mercedes in coelestibus prae∣mijs quot nunc dies numerantur in paenis. Pro¦ceedinge by the lingringe of your tor∣mentes to more ample titles of meritt, and sure to haue so manye rewardes in the heauenlye paymente as there are dayes reckoned in presēt paynes. These are the true ornamentes for Christians to bost of. This captiuitye is our prin∣cipall freedome, and the prisons are portes where God harboureth with vs here and from whence he conueyeth vs into the shore of eternall faelicitye. Of this sayeth S. Ciprian.* 1.449 Imposuerunt quoque compedes pedibus vestris, ac membra felicia ac Dei templa, infamibus vinculis li∣gauerunt, quasi cum corpore ligetur, & spi∣ritus, aut aurum vestrum ferri contagione maculetur. They haue putt shacles vpon your fecte, and haue bounde your hap∣pye members temples of God with in∣famous cheynes, as though the spiritt coulde be bounde with the bodye, or your golde could be stayned with the contagion of their iron. But com∣forte your selues, and thincke this in∣treatye

no hard vsage: howbeit in them it proceede of a malicious hatred. For Dicatis deo hominibus,* 1.450 & fidem suam reli∣giosa virtute testantibus, ornamenta sunt ista non vincula, nec Christianos pedes ad infami∣am copulant sed clarificant ad coronam. To men consecrated vnto God, and with religious vertue professing their fayth, these are not cheynes but ornamentes, neyther doe they fetter Christian feete to their infamye, but honour them to their croune and glorye. Of this did Salomon forewarne vs, shewinge vs the protection and care that God hath of those, that suffer for him, and how glo¦rious estate they be in. Descenditque cum eo in foueam, & in vinculis non dere∣liquit illum, donec afferret illi sceptrum reg∣ni, & potentiam aduersus eos, qui eum depri∣mebant, & mendaces ostendit, qui macula∣uerunt eum,* 1.451 & dedit illi claritatem eternam. He descended with him into the pitt, and forsooke him not in his cheynes, till he brought him a scepter of a king∣dome, and powre agaynst those that did oppresse him, and shewed thē lyers that did defame him, and gaue vnto him an eternall glorye. Remēber ther∣fore

the goale and you shall comforta∣blye passe ouer the race, regarde not so muche where you are, as where you shalbe. Thinke not so much of the com¦fortes that you want, as of the wage that you winne. Grieue not at the com∣panye from which you are barred, but reioyce in that to which you are prepa∣red, and assure your selues that how few soeuer you see, yett are you not a∣lone, to whome Christ and his Angels haue continuall accesse. Solus non est cui Christus comes est,* 1.452 solus non est qui templum dei seruans, vbicunque fuerit sine deo non est. He is not alone (sayeth S. Ciprian) who hath Christ for his pheere, he is not a lone that keeping the temple of God, vndefiled, where soeuer he be, without God he is neuer. Finallye considering that our lyfe is but a warfare and we alwayes in the field agaynst our profes∣sed enemyes, to whom in our baptisme we badd battayle by defiynge and re∣nouncing them: Seing also the times be such that those whiche sticke vnto the truthe, are in a manner designed to the slaughterhouse, in so muche that we maye truelye saye,* 1.453 Propter te mortifica∣mur

tota die, aestimati sumus velut oues oc∣cisionis: For thy sake we are mortified all the daye, & are accounted as sheepe for the butcherye: These thinges I saye considered, lett vs take our prison as a place of preparatiō, & a priuate schoole of exercyse, to trayne and instructe vs, for the publicke, serious, and moste sharpe frayes. For as Tertullian sayeth,* 1.454 It is not for the aduantage or behoofe of a valiant soldier, to come from dis∣portes to bloodye strokes, or from the carpett to the campe, but it is neces∣sarye to be hardened firste in roughe treatye of them selues, in harde vsage and toylesome trauayles. For so in peace, they shall learne to disgest the disasters and incommodityes of warre, and by these forerunning laboures in∣ure their bodye to vnease, and fos∣ter the courage and prowesse of theire myndes. Happye therefore are you, what troubles soeuer you susteyne, for the exercyse of youre vertue, and bet∣ter inhabling both of bodye & mynde. Such was the preparatiō of the champi¦ons & soldiers of profe in former ages. They were restrayned of libertye, with∣helde

from chamber worke, straytned in their diett, from sweete meates, and pleasant drinckes, The more they were laboured, the better they were liked, and the more tormoyled in trouble, the more hope they had of the victory: knowinge that vertue and constancye, that with hardnesse and rigoure gathe∣reth force, with softnesse and ease doth languishe and fall to ruyne. This did they in regard of a corruptible croune, which they were nether certayne to at∣tayne, nor sure to possesse. We there∣fore ayminge at an incorruptible re∣warde, lett vs recken the prison a place of triall, that we maye be broughte vn∣to iudgment well fortefied agaynst all encounters, and be able to saye vnto the iudge that, Quantum formidinis & terroris attulit,* 1.455 tantum fortitudinis ac robo∣ris inuenit. As much feare and terrour as he brought, so muche force and for∣titude hath he founde.

Cap. 9.* 1.456

AND Now to drawe to the ende of your conflicte,* 1.457 for your final com∣fort I put you in mynd of a moste com∣fortable thing, that if you be putt to deathe in this cause of the Catholicke fayth, your death is Martyrdome, and your foyle victorie. And therfore seing that dye we must, lett vs imbrace as S. Ciprian sayeth this happye occasion,* 1.458 vt fungamur exitu mortis, cum praemio immortal litatis, nec vereamur occidi, quos constat, quando occidimur, coronari. To passe ouer our mortall ende with the rewarde of immortallitye, neyther lett vs feare to be killed, who by killing are sure to be crowned. Death of it selfe to the good is not so odious, but that for infinite motiues, we haue rather cause to wishe it, then to eschewe it, and rather to de∣sire it,* 1.459 then to feare it. Sweete sayeth S. Chrisostome is the ende to the laborers, willinglye doth the trauayler question about his Inne, often casteth the hire∣linge when his yeare will come out, the husbandman alwayes looketh for the tyme of his haruest, the marchant is stil busie about his billes to know the daye

of payment, and the woman great with childe is euer musing vppon the tyme of her deliuerye. No lesse comfort it is to Gods seruauntes, to thinke of theire decease, seing that there is theire hart, where they haue horded their treasure. For as S. Bernard noteth,* 1.460 where the cōscience is cleere, absque formidine mors expectatur, imo et exoptatur cum dulcedine, et excipitur cum deuotione. Death is loo∣ked for without feare yea desired with delight accepted with deuotion. To vs it killeth our most daungerous and do∣mestical enemy, it breaketh the lockes, vnloseth cheynes,* 1.461 and openeth the do∣re, to lett vs out of a lothsome prison. It vnloadeth vs of a combersome bur∣den which oppresseth our soule.* 1.462 Who would not willingly be out of the sway of Fortune, ridd of the infinite hazards and periles, of daylye casualtyes. Who would not be gladd to settle his soule in securitie, out of this daungerous sea, wherin as S. Bernard sayeth,* 1.463 periculum probat, transentium raritas, pereuntiū mul∣titudo. The rarenesse of those, that passe ouer safe, and the multitude of others, that perishe in their passage sufficiently proueth the perill. In the Ocean sea, of

fower shippes not one doth miscarrye, and in the Sea of this worlde, of manye fowers, not one is saued. This world is the kingdome of Sathan, what seruaunt of God can loue to liue in it? It is a place of banishment, and who is so vn∣naturall as not willinglye to forsake it? Can any choose rather alwayes to hang in hazard, then once to fall for his feli∣citye? Can anye rather desire to liue in the Gunshott of the deuils assaultes, then to enioye the porte of assured securitye?* 1.464 We are promised, that here we shal-be persecuted, and hated of the worlde, that we shall we••pe, and liue in sorowe, that we shalbe despised, and put to shame, and haue no reste of bodye, nor perfecte contentmente of mynde. We are assured on the other syde, that in the nexte lyfe our rewarde is greate, our repose without trouble, and our comforte without crosse. Our teares shalbe turned into triumphe, our disgrace into glorye, all our mise∣ryes into perfect felicitye. Who ther∣fore would not reioyce quickly to dye; seing that death is the passage from this worlde to the nexte, from all the pre∣sente

agreeuances, to all possible hap∣pynesse. Well maye the brute beastes feare death, whose ende of lyfe is the conclusion of their being. Well maye the Epicure tremble, who with his lyfe, looketh to lose his felicitye. Well may the Infidels, heretickes, or vnrepentant sinners quake, whose death is the begin¦ning of their damnation. Such as here haue their heauen, and haue made their prison their praradise: those whose bel∣lye was their god, and their appetites theire guides, maye with reasone rue theire death, seing they haue no por∣tion in the lande of the liuinge. They haue sowne in sinne, and what can they looke to reape but miserye, vanityes were their traficke, and griefe wil-be their gayne, detestable was their life, & damnable wilbe their decease. Of suche it is verified,* 1.465 O mors quam amara est me∣moria tua, homini pacem habenti in substātijs suis?* 1.466 vere mors peccatorum pessima. Sed pre∣tiosa in conspectu Domini mors sanctorū eius. O death, how bitter is thy remēbrance to a man that hath planted his peace and contentment in his worldlye sub∣stāce, for in deede most miserable is the

sinners decease. But pretious is the de∣ath of saintes in the sight of our Lorde. Here they haue their payne, and in hea∣uen they looke for their payment. Here they haue sowne in teares, and there they shall reape in ioye. Their Iudge is he, for whome they haue suffered, and therefore doubtlesse wilbe mercifull. Their accusers are made dūme, by their former repentance, and therfore can∣not be preiudiciall. Their conscience is cleered by humble confession, and ther¦fore cannot be fearfull. Hope is theire staffe to keepe them from sliding, righ∣tuousnesse their safe conduite, to war∣rant them from arrestyng, grace is their guide, to keepe them from erring. Their woundes and sufferings in Gods cause, are rewardes to assure them of comfor∣table intertaynment. Their frayes and wrastlinges against their owne passions, are badges of perfection and will finde free accesse. Finallye the hell that here they haue passed, will acertayne them of obtayning a crowne in heauen. They are goodlye fruite, more fitt for the golden plate, and Kinges table, then to hange longer on a rotten bough. They

are pleasant and sweete roses, more wor∣thye to be honoured in the Princes hande, then lefte vpon a thorny stalke. Yea they are glorious rubies, rather to be sett in the crowne of glorye, then here to be trodden vnder foote by dir∣tye swyne. What can they see in this world to with holde them.* 1.467 They runne (sayeth Saint Chrisostome) for a greate wager, and not quasi in certu. They re∣garde not whether the way be greene, and pleasant, or rough & mierye, they waye not whoe seeth them, nor what they saye of them. Though they be re∣uiled, they stay not to answere. Though they be stroken, they stande not to re∣ueng. Though their house burne, their wife cōplayne, their children crye, they turne not backe to m••ane them, their minde is onlye on their wager, if they runne not, they winne not, and there∣fore their onlye ioy is to come soonest to their goale. If they looke vppon the worlde, they see it lyke a Sea where ma∣nye trusting to the waues are drowned, others are beaten with the billowes a∣gainst the stonye rockes, dyuerse labo∣ring to attayne dyuerse shores, some by

healpe of a selye plancke, some by some fragment of the broaken shippe. They see manye forced to healpe them selues with their onlye handes, and manye o∣ther ouercome with the surges, to haue yelded vp the ghost, and lefte a multi∣tude of dead carcases to the waters rage. Amongest others they see them∣selues, also tyred not with the smalest stormes, and their holde to be verye fickle, and therfore what greater com∣forte can ther befall them then to be quicklye landed in a safe porte, where behoulding vnder them, the perilles es∣scaped, they maye the more reioyce at theire attayned securitye.* 1.468 Dauid de∣scribing this tedious voyage, or nauiga∣tion of Gods seruauntes thorough this stormye sea, sheweth howe eagre they were, and desirous to be deliuered out of the same. They sayethe he which de∣scende into the sea of this lyfe, in the shippes of their mortal bodyes, doing their worke in manye waters of worldlye afflictions; true it is that th••y see the mercyful wor∣kes of our Lorde in cherishing thē, and his maruayles in cōfirming thē: But all this they see in the depth of theire distresses.

He sayd, and the spirite of tempest stoode vpp in their persecutours, and the waues of aduersitye were raysed hye agaynst them. They mounte, as hye as heauen, and fall, as lowe, as hell and for the tyme so amaze them, that their life pined away in miseries. For they are tossed, and made to stagger lyke a drouncken man with continual varietye of newe surges and grieues, and all their wisdome in patiently suffering, & firmely hopinge of Gods helpe, is deuoured, and to the eye vnprofitable against their e∣nemyes rage. And therfore they cryed vnto our Lord, when they were distressed in this daūgerous manner, and desired to haue a shorte cut to theire voyage end, and esteemed it a singuler benefitt, that he led them by death out of their necessities, and so altered their storme into a calme wind, and guided them in the hauen of theire owne willes, that is the hauen of securitye, in which they most desired to be. If they consider the poore, their lyfe is lead in such agonye, payne & needynesse, that it maketh euery one to loath it. If they beholde the rich and mightye, their fe∣licitye is follye, and their ioye is vanity. If they looke on Potentates, that seeme

the very flower of mankinde, they finde oftentimes, that they are poore in their riches, abiect in their honours, discon∣tented in their delightes. Their bodye a sacke of dunge, their soule a sincke of sinne, miserable their birthe, wicked their lyfe, and damnable their ende. Looke (sayeth S. Augustine) into the graues,* 1.469 sur-vew all the Emperours, Du∣kes, States, and, Worthyes of former ages, & see who was maister, who man, who riche, or who poore. Discerne, if thou canst, the Captyue from the King, the strong from the weake, the fayre from the deformed. Which wordes im∣port, that if after lyfe there is no more, difference of persons then there is in the ashes of veluet and course canuase, or of diuerse woddes burnte vp in one fyer, then surelye it is follye to care for these bodyes or to desyre theire long continuance, whiche in the end must be resolued into earth and dust, and can not here liue without a multitude of combers. The lyke we fynd almost in euery other thinge, and therfore surely all miseryes of our lyfe well perused, we maye thinke it a great benefitt of God,

that whereas there is but one waye to come into this worlde, yett are there verye manye to goe out of the same. What can there be in lyfe, eyther dura∣ble, or verye delightsome, when lyfe, it selfe is so frayle, and tickle a thinge Our lyfe (sayeth the scripture) is like the printe of a cloude in the ayre,* 1.470 lyke a mist dissolued by the sunne, lyke the passing of a shadowe,* 1.471 lyke a flower, that soone fadeth, lyke a drye leafe caried with euerye Wynde, lyke a vapoure that soone vanisheth out of sighte.* 1.472 S. Chrisostome calleth it one whyle a heauye sleepe fedd with false and ima¦ginarye dreames, an other while he cal, leth it a comedye or rather in our day∣es a tragedye,* 1.473 of transitorye shewes & disguised persons.* 1.474 Somtimes he like∣neth it to a birdes nest made of strawe and dung, that the winter soone dis∣solueth.* 1.475 S. Gregorye Nazianzen calleth it a childes game that buildeth houses of sande in the shore, where euerye waue washeth them away, yea and as Pindarus sayeth

it is no more but the dreame of a shadow.* 1.476 It passeth awaye like one that rideth in post, like a shipp in the Sea, that leaueth no printe of the

passage, like a bird in the ayre of whose way there remaineth no remembrance, like an arrowe that flyeth to the marke, whose tracte the ayre sodaynlye closeth vp.

Whatsoeuer we doe, sitt we, stande we, sleepe we, wake we, our shipp saith S. Basill alwayes sayleth towardes our last home,* 1.477 and the streame of our life kepeth on an vnflexible course. Euery daye we dye, and howrely loose some parte of our life, and euen then when we grow we decrease. We haue lost our Infancye, our childhood, our youth, and all til this present daye. what tyme soeuer passethe, perisheth, and this very daye, death secretly by minutes pour∣loyneth from vs.* 1.478 This S. Gregorye well expresseth saying Nostrum viuere, a vita transire est, vita nostra ipsis suis augmētis ad detrimenta impellitur, et inde semper deficit, vnde proficere se credit. Our liuing is a pas¦sing from lyfe. For our lyfe with her in¦crease diminisheth, & by that alwayes impayreth wherby it seemeth to pro∣fit. Future things (sayth Innocentius) are alwayes beginning,* 1.479 present thinges al∣wayes endynge, and thinges paste are quite dead and donne. For while we

liue, we dye, and then we leaue dye∣inge, when we leaue liuinge. Better therfore it is to dye to lyfe, then to liue to death: because our mortal lyfe is no¦thing, but a liuing death. And lyfe con∣tinually flyeth from vs, and cannot be with-helde; and death howrely com∣meth vppon vs, and cannot be with∣stood. No armoure resisteth, no threat∣ning preuayleth, no intreaty profiteth, against deaths assalte. If all other peril∣les & chaūces spare our lyfe, yet tyme and age, in the ende will consume it. We see the fludd, that riseth in the top of a Mountayne, to fall & roule downe with a continuall noyse: It gusheth out with a holowe and horse sound, then it runneth roaring down, ouer craggye and rough clyffes, and is continuallye crushed and broaken with diuers en∣counters, til at the foote of the hill, it entereth into the Sea. And so fareth it with mans lyfe, he commeth into the worlde with payne, and beginneth his course with pitifull cryes, and continu∣ally molested with diuers vexations, he neuer ceaseth running doune, til in the ende he fall into the Sea of death. Ney∣ther

is our last houre the beginning of our death, but the conclusion, and then it is come that hath bene longe in the comming, and fullye finished, that was still in the ending. Why therfore shold we be vnwlling to lese, that which can∣not be kept? Better it is since death is debte, and natures necessarye wracke, to folowe S. Chrisostomes counsell.* 1.480 Fiat voluntariū, quod futurū est necessarium, of∣feramus deo pro munere quod pro debito tene mur reddere. Lett vs make it voluntarye, which must needes be necessarye, and lett vs offer to God for a present which of due and debte we are bound to ren∣der. What maruayle if when the winde bloweth, the leafe fall, if when the day appereth, the night ende. Our life say∣eth the same saynct was a shadowe and it passed,* 1.481 it was, a smoake, and it vani∣shed. It was a buble, and it was dissol∣ued. It was a spinners webb, and it was shaken a sunder. No wise-man lamen∣teth, that he liued not a yeare sooner then he was borne, and whye shoulde he lament, that within a yeare or lesse, he shall liue no longer. For he leeseth nothing, that then he had, and he shall

be to the world but as thē he was God made Adames garment of dead beasts skinnes,* 1.482 to put him in minde, that he was condemned to dye; and to make the remembrance of death familiar vn to him, that the losse of lyfe might not affright him who alwayes caryed the li∣uerye of deathe vppon him. And as Da∣niell by spreadding ashes in the Temple discouered the treacherye,* 1.483 and falshood of the Priestes of Babilonia: So by pou¦dering our thoughtes, and memorye with the duste of our graue, and often repetition of our decease, we shall soon discrye the vanitye of this lyfe, the trai∣nes of the diuell, and our secrete temp∣tations to be such, as we would rather wishe by losing of lyfe to cutt of, then by auoyding death to continue. If any thing make death tedious, it is the wante of the consideration of it. The old men haue it right before them, the yonge men hard behinde them, all men daylye ouer them, and yet we forget it. Familiarytye with Lions taketh awaye the feare of them, the being vsed to tem¦pestes geueth harte and courage to en∣dure them, and in warre the seinge so

manye howrely bereaued of lyfe, ma∣keth the soldier litle or nothing to sett by it. If therfore we wilbe out of all feare of death, lett vs continuallye re∣member it. If we vse our horse to the race before we runne for the wager; If we accquaint our selues with the wea∣pons before we fighte for the victorye; Much more sholde we take heede, that we come not dispourueyed to this laste combat. The good Pylot, when he gui∣deth his shipp, he sitteth at the sterne in the hinder parte therof, and so the prouident Christian to directe his lyfe, must alwayes sit at the end of the same, that the mindfulnes of death being his sterne, he may feare it the lesse and pro∣uide for it the better. This is the dore wherby we must go out of bondage, & therfore, as the prisoner that standeth vppon his deliuerye, taketh greatest comfort in sitting vpon the threshold, that when the dore is opened, he maye the sooner gett out: So ought we alway¦es to haue our minde fixed vppon the laste steppe of our lyfe, ouer which we are sure, that passe we muste, though how, or when we know not. For this

cause that holy man Ioannes Eleemosina∣rius Patriarke of Allexandrya hauing his Tombe in building, commaunded that it shold be lefte imperfect, and that his seruauntes euerye daye, shoulde putt him in minde to finishe the same, that hauinge hys eye alwayes fixed vppon this dore of death, he might the better prepare for the passage through it. The memorye of death is the ashes, wher∣in the fire of vertue being raked vpp, it continueth the better, and wilbe fitter to enkindle the courage of our mind, that when death commeth in deede, & these ashes shalbe vnraked, we maye ra∣ther reioyce, that our flame hath found a vente to mount to hir natural Sphere, where it will shine to our glorye, then sorowe, that it parteth out of the chim¦nye of our fleshe, where it was in daun∣ger to be quenched with our iniqui∣tye. It was not without cause that God likened death to a theefe. For as the theefe when hee findeth the man of the house watchinge, and vppon his garde he saluteh him in curteous sorte, and taketh vppon him the person of a fri∣ende; but yf he finde him a sleepe, he

cruellye murdereth him, and robbeth his treasurye: So death, to those, that are prepared for it, is verye cōfortable, and to those onlye terrible that sleepe in sinne, and are carelesse of their ende. And to these belongeth that sayinge, The deathe of the sinners is worste. Euill because it seuereth from the worlde, worse because it seuereth from the bo∣dye, and worste of all because it seue∣reth from God. For why; they make the worlde their Parradise, their bodye their god, and God their enemye. To suche death is hatefull, for that therin they are tormented with the panges of of the dyeing fleshe, amazed with the fittes and corrasiues of the mynd, frigh∣ted with the terrour of that which is to come, greeued with remorse of that which is paste. They are stunge with the gnawing of a guiltye conscience, discomforted with the rigoure of a se∣uere Iudge, annoyed with the thought of their lothsome sepulchre. And thus though death of it selfe be not bitter, yet is it bitter, to the wicked. And yet (as S. Ambrose noteth) euen to them is lyfe more bitter then death.

For more

greeuous is the liuinge to sinne, then the dyinge in sinne. For the wicked while he liueth increaseth his offence, and when he dyeth offendeth no more, and therfore by his lyfe he agumenteth his tormentes, and by his death he a∣bridgeth the same. It is the feare of death, that maketh it terrible, & is not in deed so greeuous to dye, as to liue in perpetuall feare, and expectation of death.* 1.484 For he that feareth God, shall make a good ende, and in the daye of his decease he shalbe blessed. And hap∣pye are the dead,* 1.485 that dye in our Lord, from hence forth (sayeth the spirite) they shall reste from their laboures, for theire woorkes doe followe them.* 1.486 The noone daye lighte shall ryse vnto thē, at the euening (of their life) & when they thinke themselues quite cōsumed, they shal ryse as bright as Lucifer.

They (as S. Augustine sayeth) bycause their desire is to be loosed, and to be with Christe, endure to liue with patience, & are rea∣dye to dye with ioye. They feare not death because they feared God in lyfe. They feare not death, because they ra∣ther feared lyfe; And an euil deathe,

is but the effecte of an euil lyfe. Their lyfe was a studye how to dye well, and they knew, that since death passed tho∣rough the veines of lyfe, it loste the bit∣ternesse of death, and tooke the taste & sweetnesse of lyfe. Neyther are they a∣mazed with the fore-goinge gripes, & extremityes, because they take them as the throwes of childebirth, by whiche our soule is borne out of this lothsome bodye, and brought forth to an eternal felicitye. They feare not the diuels, to whome they haue stoutelye resysted. They haue confidence in God, whose wrath they haue with repentaunce ap∣peased. The horror of the graue dothe nothing moue them, because they doe but sowe therein a carnall and corrup∣tible bodye, to reape the same in the resurrection incorruptible and spiri∣tuall. This made Simeon so ioyfullye sing Now thou releasest thy seruant O Lord,* 1.487 according to thy worde in peace. This made S. Hilarion so confidentlye say vnto his soule,* 1.488 Egredere, quid times? egredere ani∣mamea quid dubitas? septuaginta prope an∣nos seruisti Christo, & mortem times? De∣parte, why fearest thou; departe O my

soule, why doubtest thou? Almost three score and tenne yeares hast thou serued Christe, and fearest thou death? This made S. Ambrose on hys death bedd, geue this aunswere to those that wished his longer lyfe.* 1.489 Non sic vixi, vt pud••at me inter vos viuere; nec mori timeo, quia bo∣num dominum habemus. I haue not so ly∣ued that I am ashamed to liue amongst you, nether feare I to dye, because we haue a good Lord. This made a Bishop S. Augustines familiar friende,* 1.490 when his ••locke semed vnwilling with his death, to say. Si minquam bene. Si aliquādo quare non modo? If I shold neuer dye. Wel. But if euer why not now? They wel knew, that death is but Gods officer to sum∣mon before him, whome he meaneth to call. They thought it an vnchristian parte, to with-saye in deedes, that, which they prayed euerye daye in wor∣des. For euery daye, the Christiā sayeth, thy will be donne, And how preposte∣rous a thing is it (sayth S. Ciprian) when his will is,* 1.491 that we departe not willing∣lye to obeye him? If we repyne and grudge against his pleasure, doe we not folowe the guise of stubbrone and euill

deseruing seruauntes, that cannot with out sorowe and greefe be brought be∣fore their maister? Doe we not rather goe enforced by meere necessitye, then with anye remonstrance of goodwill or dutye? And can we for shame desire, of him to be honoured with eternal rewar¦des, that can so hardlye be intreated to come and receaue them? or to enioye for euer the glorye of his presence, that shunne the dore wherby we must enter into it? Wel might those wordes be re∣peated to vs,* 1.492 which in S. Ciprians tyme were sayde in a vision to one that laye a dyinge. Pati timetis, exire non vultis, quid faciam vobis? You are vnwilling to suffer in the worlde, lothe to departe out of the worlde, what should I doe vn¦to you? A worthye rebuke of the loth to dye. For if the chased Harte, to a∣uoyde the greedye houndes, flyeth of∣ten tymes to the hunters protection, and though pursued of him, yet by na∣ture hath an affiance in his mercye; If one enemy sometimes findeth fauoure at an other enemyes hande, where he least looked for it, why should a duty∣full childe feare, to goe to his heauenly

Father, a penitent soule to his sweete Sauiour, an obedient member, to be ioyned with his head. If he came into this worlde to redeeme vs, why should we doubte, but at our death he will re∣ceyue vs, especiallye if we dye for him, as he dyed for vs. He that accepteth his enemyes, will he reiect his friendes? and he that bought vs so deere, will he refuse his penyworth? If he affecte our companye so muche in earthe, that he sayde my delyghte is to be with the children of men, hathe he now so forgotten his olde loue, as not to admitt vs to his companye in heauen? He came hether to buy vs, an inheritance, and he went from hence to prepare it for vs, and when we are to enter into posession wil he exclude vs? Who can imagin of him, that is contented here to be him selfe our food, & to abase his maiesty to en∣ter into our soule, dwelling in this cot∣tage of clay, & vnpleasant dungeō, that he (I saye) will not be content in our cheefest neede, to be our frende, & to aduaunce our departinge soule to the comforte of his presence? Can he that hath bene our guyde, and our gardian all the waye, forsake and shake vs of in

in the ende of our iourney. No no the eyes of our Lorde are vppon those,* 1.493 that feare him, that he maye deliuer theyre soules from deathe. Lett vs remember his loue in adopting, his trueth in promi∣sing, and his power in performing, and our feare of death wilbe soone altered into desire of the same. He came to o∣pen heauen gates, and what meaned he but that we sholde enter in? He came into earth to inuite vs vnto him, and why departed he from earth, but to haue vs folowe him? Finallye he aban∣doneth none, but abandoned by them: he is easily found, where he hath bene carefullye sought: and is moste readye to crowne, the victorious conquerour. All whiche considdered,* 1.494 we maye well saye with S. Ambrose, that death to the good is a quiet hauen, and to the bad may be coun∣ted a shipwracke.* 1.495

Cap. 10.* 1.496

NEyther let the vyolence of death, or multitude of torments affrigh•• vs, we haue but one lyfe, and but one can we leese. * 1.497 Golias was as much hurte by Dauids litle stone, as Sampsone by the wayght of a whole house. And Hely

had as much harme, by fallinge backe∣warde in his chayre, as Iesabell, by be∣inge throwne downe from a hye win∣dowe.* 1.498 And all they that stoned Steeuen to death, tooke no more from him, then an ordinarye sicknesse did from Lazarus,* 1.499 and doth dayelye from vs all. One death, is no more death then an other, and as wel the easyest, as the har¦dest, taketh our lyfe from vs. Whiche poynt a gloryous Martyr of our dayes executed for the Catholike Faythe in Wales,* 1.500 hauing well vnderstood, when the sentēce of his condēnation was red that he shold be drawen vpon a hurdle to the place of execution, then hanged till he were halfe dead, afterwarde vn∣boweled, his head cut of, his body quar¦tered, his quarters boyled, and se••t vpp in such and such places, he turned vn∣to the people, & with a smiling counte¦nāce sayd. And all this is but one death. But yet if the foregoing torments daūt our constancie. Lett vs consider what we are, what we auoyde, what we looke for▪ and whome we serue. We are Chris∣tians▪ and ought to be of more valoure then heathens, we auoyde by shorte

punishmentes eternall and more gree∣uous afflictiōs, with small conflicts we purchase vnspeakable glorye, we suf∣fer for a God, that hath suffered more for vs. Lett vs but consider what men haue suffered for false gods, for the de∣uyll, and for vayne glorye, and we shall thincke our tormentes the more tole∣rable. Tertullian writeth of a Curtizan called Leoena,* 1.501 that hauing tiered the tor¦mentours, in the ende spitt her tongue in the Tirantes face, that she might also spitt out her voyce, and be vnable to bewraye her complices, though vio∣lence should chaunce to make her wil∣linge. It was the fashion emongst the Lacedemonians, for choyse younge gen∣tlemen to offer themselues to be whip∣ped before the aultars of theire false gods, their owne parentes exhortinge them to constancye, and thinkinge so much honoure gayned to their houses, as they shedd blood. Yea and accoun∣tinge it greater glorye, that their lyfe should yelde and departe from theire bodye, rather then theire bodye yelde or departe from the lashes. The history of Mutius Scae••ola is knowen, whose

constancye Seneca commending sayth. Hostium flammarumque contemptor, manū suam in hostili foculo distillantem spectauit, donec iussum est vt inuito ignis eriperetur. Hoc tanto maius puto, quanto rarius est, hos∣tem, amissamanu vicisse, quam armata. A contemner both of flames and foes, behelde his owne hande, melting in his enemies fyer, vntil commaundement was geuen that agaynst his will the fyre sholde be taken from him. Whiche so much the more I account of, by howe much a ra••er thing it is, with a maymed then with an armed hande to conquere an enemye. It was an ordinarye pas∣time a monge the Romaines, for men to shew sporte in wrastelinge and stri∣uing with Lions, and other wilde beas∣tes, onlye for a vayne proofe, and bost of their valoure. They esteemed the printe of brutishe tuskes glorious orna¦mentes. The ranges of bloodye clawes badges of honour, and their comlines increased with number of scarres. Of these S,* 1.502 Ciprian speaking sayeth. Quid illud oro••te, quale est, vbise feris obijciunt, quos nemo damnauit, aetate integra, honesta satis ••orma, veste pr••tiosa viuentes in vltro∣neum

funus ornantur, malis suis miseri glori∣antur, pugnant ad bestias non crimine sed fu∣rore. What meaneth that I praye thee, what thinckest thou of it, where suche cast themselues to wilde beastes, whom no man condemned, and persons of ripe age, of comely feature, gorgeously attyred, while they are aliue sett forth themselues towardes a voluntarye fu∣nerall, and glorye poore wretches in their own miseryes, & fight with bestes not condemned for their faulte, but in¦cenced with furye. But what neede I reckone profane examples, though in deed they ought so much the more to moue vs in that they suffered for a puffe of vayne glorye, more then we doe for eternall felicitye. Yet wante we not most gloryous examples of our owne Sainctes, and in our owne cause, and be¦cause the particulers were infinite, I wil onlye sett downe some general speches of their torments.* 1.503 S. Cyprian speakinge to a persecutor sayth, Innoxios, iustos, deo caros, Domo priuas, patrimonio spolias, cate∣nis premis, carcere includis, bestijs gladio igni¦bus punis. Admoues laniandis corporibus lon∣ga tormēta, multiplicas lacerandis visceribus

numerosa supplicia, nec immanitas tua vsi∣tatis potest contenta esse tormentis, excogitat nouas penas ingeniosa crudelitas. The inno∣cent iuste and deerest vnto God, thou thrustest out of their howses, thou spoy¦lest of their partrimonye, thou loadest with cheynes, thou lockest in prisons, with wilde beastes, swords, and fyre thou deuourest. Thou vsest longe tor∣ments in dismembringe their bodyes. Thou multiplyest varietye of punish∣mēts in tearing their bowels. Nether is thy barbarousnes contēted with vsuall torturinges.* 1.504 Thy wittye crueltye deui∣seth newe paines. And in another place speaking of the martyrs.

The tormēted sayeth he, stood stronger then the tor∣mentors, and the beaten and torne members, ouercame the beatinge and tearinge hookes. The cruell and often doubled scourginge, coulde not con∣quere their vnconquerable fayth tho∣ugh they were brought to that passe, that the tormentour had no whole nor ••ounde parcell of limes, but only goa∣rye woundes wheruppon to continue his crueltye.* 1.505 Arnobius speaking to the persecutours. You sayeth he with yo••r

flames, banishments, tormēts & bestes, wher with you rend & racke our body∣es, doe not bereaue vs of our lyues, but only ridd vs of a weake & sorye sicknes.* 1.506 You put vs sayeth Tertullian vppon gal∣lowes and stakes, you teare our sydes with forkes, we are beheaded, throwēto the wilde beastes, & condēned to toyle in the mettall mines. Not inferiour to these were the tormēts of the fathers of the olde Testamēt,* 1.507 of which S. Paule spe¦keth sayinge.

Others were racked not accep¦tinge redemption, that they might finde a bet∣ter resurrection. And others had tryal of moc∣keryes, and strypes. Moreouer also of bandes, and prisons. They were stoned, they were he∣wed, they were tempted, they dyed in the slaughter of the sworde, they went about in sheepes skinnes, in gotes skinnes, needye, in dis∣stresse, afflycted, of whom the worlde was not worthy. Wandering in desertes, in mountaynes, in denes, & cau••s of the earth. And of these tormentes of Martyrs, all Historyogra∣phers doe make so often & large men∣tiō, that ther can hardly be deuised any kind of cruelty, that they reckon not a∣mongst the passiōs of Gods sayncts. Ne¦ther ar ther fewer that haue most valiāt¦lye

besyde tormentes indured the laste brunte of death; then thinkinge them∣selues, most happye, when they had ob¦tayned any meanes to departe this life. Lucretia sheathed her knife in her owne bowels to renoune her chastytie. Empe∣docles threwe him selfe into Aetna fla∣mes to eternize his memory. Peregrinus burnt himselfe in a pyle of woode, thin∣king thereby to lyue for euer in mens remembrāce. Asdrubals wife at the sur¦prysing of Carthage, rather chose to burne out her eyes, and yeelde her bo∣dye to hir countrye flames, then to be∣holde her husbandes miserye, and to be her selfe her enemyes praye. Regulus a Captayne of the Romaynes, rather thē he would ransome his owne lyfe, with the death of manye, was contented to be rouled in a Hogsehead sticked ful of sharpe nayles, and Cleopatra suffered her selfe to be bitten and stounge with moste venomous Vipers, rather then she would be caried as captiue in triumph. Dyd not Saule and his esquire runne vppon their owne swordes,* 1.508 to auoyde the Philistians rage. Dyd not Iudas hang him selfe for desperation,* 1.509 to hasten his

iourney toward his deserued punishe∣mente. And yet all these with theyre death, began theyre hell, not ended theyre miserye, and vppon a vayne hu∣mour did the same, that we are forced vnto for Gods cause.* 1.510 And as Tertullian well noteth, haec non sine causa Dominus in seculū admisit, sed ad nos et nunc exhortan∣dos, et in illa die, confundendos si formidaue∣rimus pati pro veritate ad salutem, quae alij effectauerunt, pro vanitate in perditionem. Not without cause hath our Lorde per¦mitted these exāples in the worlde, but for our present exhortation, and future confusion, if we be afrayde to beare for verytye to our saluation, that whiche others haue desyred for a vanytye to their perditiō. Now if I would stand to recite the glorious examples of those, that haue constantlye dyed in a good cause, the number is so great, their cou∣rage so glorious, that it would require a whole treatise by it selfe. Cōsider the example of Abell that was cruellye mur¦dered,* 1.511 of Hieremy that was stoned, Esay that was sawen in sunder,* 1.512 Zacharye that was slayne betwene the Temple and the Aultar. Consider in the newe Tes∣tamente,

the courage of litle children, that in their prowes surmoūting their age, ha••e in their childish bodye, shew∣ed hoarye and constant mindes, and in that weakenes of yeares, bene supe∣ryours to all Tyrantes tormentes. Con∣sider the tender and softe Virgins, who being timorous by kinde, and frayle by Sexe, haue neuerthelesse in Gods qua∣rell altered their female relenting har∣tes, into vnfearful and hardye valoure, and bene better able to endure, then their enemyes to practise vppon them anye outrage. Consider the whole mul¦titude and glorious hoste of Martyrs, whose tormentes haue bene exquisite, bloody, and with all kinde of extremy∣tye, and yet their myndes vndaūted & stronge, and their agonyes alwayes en∣ded with triumphe and victorye. And if all these examples be not forceible enough, to make vs not to feare death, let vs consider how manye wayes, we may of force and without merite suffer casuall mischaunces, and sodayn death; Vt illa nos instruant,* 1.513 as Tertullian sayeth, si constanter adeunda sint, quae et inuitis et eue nire consueuerunt. That those things may

benefit vs if they be constantlye endu∣red, whiche whether we will or no are incidente vnto vs. How manye at vn∣awares haue bene burnte vpp in theyre owne howses, how manye slaughtered by beastes in the fieldes, how manye by the same deuoured in Cytyes? Howe many consumed in cōmon pestilences, murdered by theeues, slayne by theyr enemyes? And euen in oure dayes, how many see we not onlye desperatelye to venture in warre, to runne vppon the swordes, to contemne perilles, to be lauishe of theire lyues, but diuers also forced against their willes, to enter the same daungers, and to caste them selues awaye, and that often tymes in vniuste quarrelles, to the damnation of theyr soules. Finallye who is there, that mau∣ger whatsoeuer he can doe, maye not suffer that by misfortune, which he fea∣reth to suffer in Gods cause. Why ther¦fore should we feare that, which cannot be auoyded? The verye necessitye of death, sholde make vs not vnwilling to dye, and the remembrance of our mor∣talytye sholde make vs litle feare, whē experyence sheweth vs mortall. Lyue

well and dye well we maye, but lyue longe, and not dye, we can-not. We should not thinke our lyfe shortened, when it is well ended. He dyeth olde enough, that dyeth good, and lyfe is better well loste, then euill kepte. We goe but that waye, by the which all the world before vs hath gone, and all that come after vs shall followe, and at the same instant with vs, thousandes from all partes of the worlde shall beare vs companie. If we be taken awaye in the flower of our age, how coulde it be bet¦ter bestowed, then on him that gaue it, and all our losse therein is concluded in this, that being passengers vpon this worldlye Sea, we had a stronger gale to wafte vs sooner ouer, to our desired porte. If we dye in this cause, our pit∣cher is broaken ouer the fountayne, where the water is not loste, but onlye returned thether, from whence it was firste taken. We are not in prisone for thefte, or murder, that when we are called out we sholde looke for nothing but for presente death. Our bodye is our holde, our death our deliuerye, when the Iayler calleth, we haue a clere

conscience and feare not hys threat∣ninge. If he manace death, he promi∣seth lyfe, and his killinge is our reui∣uinge. It is a shame for a Christian to feare a blaste of mans mouth, that hath such vnuincible shores to support him, as that no man nor diuell is able to o∣uerthrowe them.* 1.514 Times hominē Christi∣ane sayeth Tertullian, quem timeri opo••tet abab Angelis, siquidem Angelos i••dicaturus es. Quem timeri oportet a demonijs, siquidem et in demones accepisti potestatem. quem timeri oportet ab vniuerso mundo, siquidem et in te mundus, iudicatur. Fearest thou man O Christian, that arte to be feared of the Aungels, for the verye Aungels shalte thou iudge. That art to be feared of the diuels, for ouer the diuels haste thou receyued authoritye, that art to be fea∣red of the whole worlde, for in thee is the world to beiudged. How often for a poynte of honoure, haue we bene rea¦dye to chalenge our counterpeere into the fielde? how often haue we for oure pleasure, vsed desperate and breaknec•• games, thinking it glorye, to contemne death for a brauery, and a stayne to our courage to shew any cowardice in mor∣tall

hazardes. Now therfore maye Ter∣tullians words be well obiected vnto vs.* 1.515 Quid grauatur pati nunc homo ex remedio, quod non est tunc grauatus pati ex vitio. Dis¦plicet occidi in salutem, cui non dsplicuit occi∣di in perditonem? Nauseabit ad Antidotum, qui hiauit ad venenum? Why grudgeth man to suffer for hys remedye, that which he grudged not to suffer vppon a vanitye? Displeaseth it him to be kil∣led to his saluation, whome it displea∣sed not to be killed to his perditō? and will he loathe to receyue the medicyne that gaped so wyde to lett in the poy∣son. Now ought we to renewe, that wonted courage and be as carelesse of our lyues, when they are to be wel spēt, as then we were, when we would haue spilte them for a vanitye. When the di∣uell led vs in his seruice, he could with a vayne hope of prayse, weane vs from loue of our lyues, and shall we thincke that God dealeth hardlye, that with so glorious rewardes enticeth vs from the same? Is death pleasant, when the di∣uell commaundeth it, and is it vncom∣fortable when it is at Gods appoynte∣mente? For this verye ende hath God

ordayned Martyrdome. Vt a quo libenter homo elisus est,* 1.516 eum iam constanter elidat. That by whom man was wilfullye foy∣led, him he should manfullye foyle a∣gayne. In sinne and heresy, we were ven¦turous and bolde, or rather presūptu∣ous and rashe. when we were vnarmed▪ naked, and without force, no terrour could amaze or coole our audacity: & now that we are reclaymed to vertue, and true religion, harnesed with Gods grace, garded vnder Gods pauice, pro∣tected by his Angels, and fortified by the Prayers, Sacraments, and good wor¦kes of the Churche; shall we be more fearfull, then we were without all these succours? We are allotted to a glori∣ous combat, in which the onlye com∣forte of so honourable lookers on, were enough to harten vs againste all affrontes.* 1.517 Preliantes nos sayeth S. Cipryan, & fidei congressione pugnantes spectat Deus, spectant Angeli eius, spectat et Christus. Quā ta est gloriae dignitas, quanta faelicitas, praesi∣de deo congredi & Christo iudice coronari? When we skirmish or fight in the qua∣rell of our fayth, God beholdeth, hys Angels beholde vs, and Christ looketh

on. What a glorious dignitye is it, how great felicitye, to fighte vnder God as ruler, and to be crowned of Christe as iudge of the combate. Lett vs therfore with our whole might, arme vs, and pre¦pare our selues to this conflicte. Let vs put on the brestplate of Iustice, so that our breast may be garded agaynst our enemyes dartes.* 1.518 Let our feete be shod, that when we beginn to walke vppon the Basiliske and Adder,* 1.519 and to tread vnder foote the Lyon and the Dragon, we be not by them stung or supplanted. Let vs cary the shield of fayth to repayre vs from our enemyes shott. Let vs hyde oure head in the helmett of saluation, that our eares yelde not to bloodye menacinges, our eyes detest heretycall bookes and seruice, our forehead al∣wayes keepe the signe of the Crosse, and our tongue be alwayes readye to professe our faythe. Lett vs arme oure hande, with the sworde of Gods spirit, that it refuse to subscribe to anye vn∣lawfull action, and defende onlye the true Catholike faythe, and being thus armed with a pure minde an vncor∣rupted fayth, and sincerytye of lyfe;

Ad aciem qua nobis indicitur, dei castra pro∣cedant, Armentur integri••ne perdat integer, quod nuper stetit. Armentur et Lapsi, vt et lap sus recipiat quod amisit.* 1.520 Integros honor, lapsos dolor ad praelium prouocet. Let Gods campe marche on to the battayle, that is bid∣den vs. Lett the perseuerant be armed leste they lese the benefitt of their late stāding, let the yeelders be armed that they may recouer the losse of their for∣mer falling. Lett honoure to the con∣stante, and remorse to the lapsed be a spurre to the skirmige.* 1.521 It hath bene al∣wayes sayeth Tertullian accounted a moste worthye experience of combat∣ters studyes, to put in tryall the stren∣gthe and agilitye of their bodyes, and measure it by the multitude of cōmen∣ders, hauing theire rewarde for theire goale, the assemblye for their iudge, & the common verdict for their pleasure. The naked limmes beare awaye many woundes, the buffetes make them stag∣ger, the spurninges iustle them, the plummet staues rende them, the whip∣pes teare them: Yet no man condem∣neth the Captayne of the conflicte, for obiecting his champions to suche vio∣lence.

Complayntes of iniuries haue no place in the fielde, but euerye one marketh what reward is apoynted for those galles, woundes, and printes of the strypes, as namely the crownes, glo¦rye, stypende, publike priuileges, por∣tratures, and grauen Images, and such like monuments, wherwith the worlde dothe as it maye eternize them, with a certayne perpetuitye, and procure thē a continual resurrection in their poste∣rityes remembrance. Pictes ipse non que∣ritur, dolere se non vult,* 1.522 corona premit vul∣nera, palma sanguinem obscurat, plus victo∣riatum est, quam iniuriatum, hunc tu lae∣sum existimabis, quem vides laetum? The Champion himselfe complayneth not, he would not be deemed to feele anye payne, the crowne couereth the woun∣des, the wager shrowdeth his bloode, greater is his victorye then his iniurye, and whome on the one side you thinke sore, on the other side you see not sory. How muche more ought we to glorye in our martyrdomes, and not only not condemne, but highlye prayse our hea∣uenly Captayn, for exposing vs to these bloodye frayes. The husbande-man

scattereth in the earthe his corne so car¦fullye before reaped, yea he burieth it and couereth it in the forowes, he re∣ioyceth whē the showers come to rotte it, the froste to nippe it, the snow to lye ouer it, and yet in that seede hath he all his hope of gayne. The rayne mo∣ueth him not, whē he thinketh on the haruest, nor the corruptyng of the cor¦nel, when he thinketh on the rype eare of corne. Lett not vs therfore condēne our husband man for delighting in our passions. For well knoweth he, that nisi granum frumenti cadens in terram mortuū fuerit, ipsum solum manet. Vnlesse the cor••nell of wheate fall vpon the grounde & dye, it selfe onlye remayneth. And ther¦fore suffereth he these persecutions, be∣cause therby multiplicabit semen vestrum,* 1.523 et augebit incrementa frugum iustitiae vestrae. He will multiplye your seede, and aug∣mente the increases of the fruites of your iustice.* 1.524 Wherfore herein, Liberali∣tas magis quam acerbitas dei praeest. Euulsū enim hominem de diaboli gula per fidem, iam & conculcatorem eius voluit efficere per vir∣tutem, ne solum modo euasisset, sed etiam de ••icisset inimicum. Amauit, quē vocauerat

ad salutem, inuitare ad gloriam, vt qui gau∣deanus liberati, exultemus etiam coronati. Gods liberalitye appeareth more, then his rigoure. For whome he had draune out of the deuils throate by faythe, he would haue to trample him doune by vertue. Lest he shold onlye haue fledd, not foyled his enemye. It pleased him, whome he called to saluation to inuite vnto glorye, that we might not onlye reioyce as deliuered, but also tryumph as crowned.* 1.525 If therfore as S. Chrisostom sayeth the stormes and rage of the Sea to the maryner, the winter and foule weather to the husbandman, the mur∣ders and woundes to the soldiers, the cruel blowes and stripes to the combat¦ter, seme tollerable enough in hope of a temporall and transitorye rewarde: Muche more all worldlye miseries, to vs in hope of heauen. Other Kinges and potentats, neuer conquere with out killinge, neuer tryumphe without crueltye, neuer enioye the pleasures of this lyfe, without the miseryes of many mens deathes. But the souldiers of Christ are most honourable, not, when they liue in deyntynesse, pompe, and

maiestye, not when they murder impi∣ously, cruelly, and brutishly: But when they suffer, humblye, stoutly, and pati∣entlye, in his quarell. Let our aduersa∣ryes therefore loade vs with the infa∣mous titles of traytours, and rebels, as the Arians did in the persecution of the Vandals, and as the Ethnicks were wonte to call Christians Sarmentitios, & semias∣sios, because they were tyed to halfpeny stakes, and burnte with shrubbes: So lett them drawe vs vppon hurdles, hange vs, vnbowel vs alyue, mangle vs, boyle vs, and sett our quarters vppon their gates, to be meate for the byrdes of the ayre, as they vse to handle rebels: we wil aunswere them as the Christians of former persecutions haue done.* 1.526 Hic est habitus victoriae nostrae, hec palmata ves∣tis, tali curru triūphamus, merito itaque vic∣tis non placemus. Such is the manner of our victorye, such our conquerous gar∣ment, in such chariotes doe we triūph. What maruayle therfore if our vanqui∣shed enemyes mislyke vs. Consolamini igi¦tur in verbis istis. Take comfort therfore in these wordes, and with ioyful hartes crye,* 1.527 Mihi viuere Christus est et mori lucrū.

If you dye, you shalbe delyuered out of two prisons at once, the one so muche worse then the other, as is it worse to be with-helde from perfect blisse, then from the libertye of a moste paynful & tedious pilgrimage. You haue hereto∣fore lyued to dye, but then shal you dye to lyue for euer. Here you so liued that you were continuallie dyeing, but then you shall once dye neuer to dye more, or rather by abrydging a lingring death p••rchase and euerlasting lyfe. You shall leaue a ruinous and base cottage, and passe to a moste glorious and blessed pallace, whose verye pauement, set with so manye bryght and glorious starres, maye geue you a ghesse what roomes you are lyke to fynde aboue. It cannot greeue you to departe with the prodi∣gall Sonne from this dirtye village,* 1.528 and the companye of swyne to your fathers house, and you must needes willinglye cast of your sacke of dunge, to receyue the first stole. where you are inuited to the great supper.* 1.529 I hope you haue ney∣ther oxen to trye, nor farme to see, nor newe wife to withholde you from go∣inge. You haue had toyle enoughe in the seruitude of Egipte. You haue wan∣dred

longe enoughe in the Deserte in continuall battayle, with youre and Gods enemyes. And nowe if you dye the tyme is come, that you take repose and enioye the felicitye of the lande of promise. You haue bene in the Mount Sinai with Moyses,* 1.530 quando caeperunt audiri tonitrua, micare fulgura, & nubes densissima, operire montem. When thunderinges be∣gan to be heard lyghtnings to flashe, & a thicke darke cloude to couer the Mounte. Nowe are you called vnto Mounte Thabor,* 1.531 where in-ioyeinge his glorye, whose terroure you haue alrea∣dye sustayned. You maye saye with S. Peter. Bonum est nos hic esse. It is good for vs to be here. The haruest of the Churche, wherof the Spouse speaketh in the Canticles.* 1.532 Messui mirrham meam cū aromatibus. I haue reaped my mirrhe with my spyces, is not yet donne. You are growne vpp in this fielde, and are part of the croppe that by martirdome must be reaped, to be layde vp in Gods barne. You are the mirhe to enbalme not the deade bodies but the dead sou∣les of heretickes. You are Spyce to sea∣sone by the example of your constancy,

the bitter griefes and passions of poore Catholickes. Remember howe often you haue bene with Christe at his Sup∣per,* 1.533 and reasone nowe requireth you shold folowe him to Gethsemanie not to sleepe with S. Peeter, but with him to sweate bloode. Your lyfe is a warfare your weapons patience, your Captayne Christe, your standerd the Crosse. Now is the larum sounded, and the warre proclaymed, dye you must, to winn the fielde. Neyther is this newes to you, that haue professed to be Christs cham¦pions, seeinge the Captaynes generall of his armye, I meane the Apostles and all the most famous Soldiers since their tyme, haue esteemed this the moste so∣ueraygne victorye, by yelding to sub∣due, by dyeing to reuiue, by sheddinge bloode, and leesinge lyfe, to winne the goale of eternall felicity. Elyas must not thinke much,* 1.534 to let fall the worthlesse Mantle of his fleshe, to be caryed to Pa∣radyse in a fyery chariot. Gedeon maye willingly breake his earthē flagons, to shewe the lyght that must put to flyght his enemyes.* 1.535 Ioseph must leaue his clo∣ake in the strumpets hands, rather then consent vnto her lewd entysements, &

the yonge mā of Gethsemani rather rūne away naked,* 1.536 thē for sauing his Sindon to fall into the Sinagoges captiuity. The Be∣uers when they are hunted, & see thē sel∣ues strayted haue this propertye, they byte of their owne stones, for whiche by kinde they knowe themselues to be chieflye pursued, that the hunter ha∣uinge his desyre, maye cease to folowe them anye farther. Now if nature hath taught these brute thinges, to saue thē∣selues with so paynful a meanes, from bodilye daunger, howe muche more oughte reason and Faythe to teache vs, willinglye to forgoe not onlye lybertye and lyuinge, but euen our verye lyfe, to purchase therby the lyfe of our soules, and deliuer our selues from eternall perdition? You haue euerye daye in your prayers sayd Adueniat regnum tu∣um, lett thy kingdome come. Now is the tyme come to obteyne your peti∣tion. The Kingdome of this worlde is in the wayning, and the age thereof beginneth to threaten ruine. The fore∣runners of Anti-christ are in the pryde of their course,* 1.537 and therfore S. Cyprian sayeth. Qui cernimus iam caepisse gra••ia, & scimus imminere grauiora, Lucrum maxi∣mum

computemus, si istinc velocius, receda∣mus. We that see alreadye greate my∣seryes, and foresee greater to be at hande, let vs account it tyme happilye gayned, if we maye quicklye departe, to preuente their comminge. Ney∣ther is the winter so full of showers to water the earthe, nor sommer so hot to ripen the corne, nor the springe so tem¦perate to prosper young growthe, nor Autumn so full of rype fruite, as here∣tofore it hath bene. The hilles tyered with diggynge yelde not such store of marble, the wearyed mynes, yelde not so great plenty of precious mettall, the scante vaynes waxe daylye shorter. In the Sea decayeth the maryner, in the tentes the souldier, Innocencie in cour∣tes, Iustice in iudgementes, agreement in friendshippe, cunning in artes, and disciplyne in māners. The hot Sunne ge¦ueth not so cleere lighte, the Moone declineth from her accustomed bright¦nesse, the fountaynes yelde lesse aboun∣dance of waters. Men are not of so per∣fytt hearing, so swift running, so sharpe sighted, so well forced, nor so bygge and strong lymmed, as heretofore. We see graye heades in children, the heare

falleth before it be full groune, neither dothe our tyme ende in olde age, but with age it beginneth, and euen in our verye vprist our natiuitye hasteneth to the ende. Fynallye euerye thing is so impayred, and so fast falleth awaye, that happye he may seeme, that dyeth quick¦lye, least he be oppressed with the ru∣ynes of the dyinge worlde. Lett them make account of this lyfe, that esteeme the world their frende, and are not on∣lye in the worlde, but also of it, As for you the world hateth you, and therfore how can you loue it, being hated of it. We are here Pilgrimes & straungers, & how can we but willinglye imbrace the death, that assigneth vs to our last home and deliuering vs out of these worldlye snares, restoreth vs to paradyse, and the kingdome of heauen. Our coun∣trye is heauen, our parentes the Pa∣tryarkes, why doe we not hasten to come speedylye to our countrye, and to salute these parentes. There a greate number of our friendes exspecteth vs, a huge multitude desyreth our com∣minge, secure and certayne of theyre owne saluation, and onlye carefull of

ours. What vnspeakeable comforte is it to come to the syghte and imbracing of them? How great is the contentment of theire aboade, without feare of dy∣inge, and with eternytye of lyuinge? There is the glorious quire of Apostles, a number of reioycing Prophetes, the innumerable multytude of Martyres, crowned for the victorye of theyr bloo∣dye frayes and passions. There are the troupes of fayre Virgyns, that with the vertue of chastity, haue subdued the re∣bellions of flesh, and bloode. There are the companyes of all Gods Saynctes, that bathe in eternall felicytye, hauing happelye passed ouer the daungerous voyage through this wicked worlde. There is the center of our repose, the onlye seate of vnfaylyng securitye, and who can be so vnnaturall an enemye to himselfe, as to eschewe death being the bridge to so vnspeakeable contentmēt. Seeinge therfore there is so lytle cause ether to loue lyfe, or to feare deathe, and so greate motyues, to lamente that oure inhabitance is prolonged, & oure decease adiourned: Lett not their threatninges appall vs, who can onlye kille the bodye, and haue nothinge to

doe with the soule. Whose greatest spyte worketh our profitt, and whoe when they thinke to haue geuen vs and our cause the greatest wounde, then haue they deeplyest wounded themsel∣ues, & procured our hyghest aduance∣mente. They vnarme vs of blunte and bending weapons, they stryppe vs of slyght and paper harnesse, and agaynst theyre willes, they arme vs with more sharpe, & prycking swordes, and with armoure that yeeldeth to no kinde of vyolence. When they thinke to haue rydde vs, from encounteringe theire wicked endeuoures, they doe but a bet∣ter our habilitye to resiste and vanquish them, altering vs from earthlye souldi∣ers, to heauenlye warriers, from tymo∣rous subiectes to mightye soueraignes, from oppressed captyues to glorious Saints.* 1.538 They thinke by kill••••g Abell that Caynes sacryfice wilbe accepted, not re¦membringe that Abels bloode cryeth out agaynst them.* 1.539 By pursuinge Elyas with manye soldyers, they thinke to haue the vpper hande, not remembring that the fyre wil fall from heauen in his defence.* 1.540 They thinke by stoning Steeuē

to haue ended their chiefe enemye, not considering that his principall persecu∣tour, will succeede in his roome, and be vnto them a more victorious aduersary. Lett them still contynewe their rage, let them thinke themselues wise in this ig∣norante follye. But Lett vs though we lamente at theyr offence yet reioyce in oure felicitye.

Cap. 11.

* 1.541WHat greater preeminence is there in Gods Churche,* 1.542 then to be a Martyr? what more renoumed dignity, then to dye in this cause of the Catholike faythe? And this crowne doe our greatest enemyes sett vppon oure heades. The glorye wherof, thoughe none can sufficyentlye vtter, but suche as by experiēce haue proued the same, yet maye we gather by coniectures, no small parte of the greatnesse ••fit. For yf we consider it in it selfe, it is the noblest acte of Fortitude, death beinge the hardest thinge for nature to ouer∣come. It is also the greatest poynte of Charytye by Gods owne testimonye, who sayde Maiorem charitatem nemo ha∣bet,* 1.543 quam vt animam suam ponat quis, pro

amicis suis. It is the principallest acte of obedience commended so highlye in Christ.* 1.544 Factus obediens vsque ad mortem. Become obedient euen vnto death. It is by S. Augustins verdict more honoura∣ble then virginitye.* 1.545 It is finallye the ve¦rye chiefest acte or effect of all vertues. If therfore as the Diuines saye, that worke or action is more perfit or meri∣torious, which proceedeth of the grea∣test number of good causes concurring to the same; Then must Martirdome be a most glorious thing, which requireth the cōcourse of all vertues, and that in th•• ••••••hest degree, to the accomplishe∣ment therof. Martirdome hath the pri∣uiledge of the sacramēt of baptisme,* 1.546 & by S. Augustine is compared therwith. In Martyrdome sayeth he all the miste∣ryes of baptisme are fulfilled.

He that must be baptised confesseth his faythe, before the Prieste, and aunswereth whē he is demaunded. This doeth also the Martyr before the persecutoure, he ac∣knowledgeth his fayth and aunswereth the demaunde. The baptised is eyther sprinkled, or dipped in water, but the Martyr is eyther sprinkeled with hys

blood, or not dipped but burned in fyre. The baptized by imposition of the Bishoppes handes receyueth the holye ghost. The Martyre is made a habitacle of the same spirite, while it is not he that speaketh, but the spirite of his hea∣uenly Father that speaketh within him. The baptized receyueth the blessed Sacramente in remembraunce of the death of oure Lorde, the Martyr suffe∣reth death it selfe for our Lorde. The baptised protesteth to renounce the vanityes of the worlde, the Martyr be∣syde this renounceh his owne lyfe. To the baptised all his sinns are forgeuen.

In the Martyr all his sinnes are quite extinguished.* 1.547 Sainte. Cipryan also a∣leadging a reason, why no cryme nor forepassed offence coulde preiudice a Martyre. sayeth Ideo martirium a••pella∣tur, tam corona quam baptisma, quia bap∣tiz at pariter & coronat. Therfore is Mar∣tirdome called as well a crowne, as a baptisme, for that it baptizeth & crow∣neth together. So that as no offence committed before baptisme can doe the baptised anye harme, so also dothe Martirdome so clense the soule from

all spot of former corruption, that it geueth ther-vnto a most vndefiled beau¦tye. Yea and in this, Martirdome see∣meth to haue a prerogatyue aboue bap¦tisme. For though baptisme perfectlye clense the soule, and release not onlye the offence, but also the temporal pu∣nishment due vnto the same: Yet stic∣keth the roote of sinn in the flesh, & the partye baptysed retayneth in him, the badge and cognizance, yea the scarres and tokens of a sinner. But Martir∣domes vertue is such, that it not onlye worketh the same effecte of baptisme, but purchaseth also to the soule, forth with a perfect riddance of all concupi∣scence and inclynation to sinne, and maketh it not only without offēce, but vnable to offende anye more. It dothe not onlye gather the fruites, or lop the braunches, or fell the tree, but plucketh it vpp by the verye rootes, and disha∣bleth it from springing vp agayn. With the broode it killeth the dame, it con∣sumeth both the weede and the seede together, & clenseth vs both from the myre and from the stayne and spot that remayneth after it. And therfore of

Martirs doth the Scripture say,* 1.548 Isti sunt qui venerunt de tribulatione magna, et laue∣runt stolas suas, et dealbaucrūt eas in sangui∣ne agni. These are they that came out of a great tribulation, and haue washed theire stoles and whited them in the bloode of the Lambe. Vppon whiche place Tertullian sayeth,* 1.549 Sordes quidem bap¦tismate abluuntur, maculae vero mar••irio can∣didantur, quia & Isaias ex rufo & coccino niucum & lancum repromittit. The filth is washed away by baptisme, but the stay∣nes are cleered by Martirdome, for Esay promiseth that redd and scarlet should become as white as snowe or woll: As who sholde saye, so much more forcible is martirdome then baptisme, as the water, that taketh out dirte and stayne together, then that which washing the dirte awaye leaueth the stayne behinde it. Not that this stayne importeth any sinne, but the infirmity which originall sinne hath caused, and of which actuall sinne proceedeth. So that baptisme ta∣keth away our falte, & martirdome our frayltye, baptisme geueth vs the keye, but martirdome letteth vs in. That ma¦keth vs members of the millitant, this

of the tryumphante Churche, that ge∣ueth vs force to walke to our iourneis end, and to fight for the victorye, but this setleth vs in repose, and crowneth our conquest. Baptisme bringeth vs forthe as the mother dothe the childe, to which though she geue most of those partes which are in men, yet some she geueth not, and those that she geueth are so impotent & weake, that though they may be vsed in childishe actions, yet not to the principall thinges that man needeth, till by processe of tyme they be farther enhabled. For so bap∣tisme geueth vs grace, wherby we maye weakely turne the powers of our mind to God, and haue an obscure and in a manner a childish kinde of knowledge, & loue of him. But the chiefe actions, wherin our felicitye consisteth, ensewe not strayghte vppon our baptisme, but with longe toyle we must laboure for them, before we can attayne to so great habilytye. But martirdome bringeth vs forthe as the Lyonesse dothe her whelpe. Which breeding but one in all her lyfe, beareth it six and twentye mo∣nethes in her bellye, till it grow perfect

in proportion, hable and stronge of all the lymmes, armed with all the clawes, and not so muche but with all euen the cheeke teeth full growen. So that it commeth forth with full make, and free from the impotencye of other broode, as Epiphanius writeth.* 1.550 And thus mar∣tirdome doth with our soule, bringing it forth with such perfection, that it is strayght enhabled, to haue the perfect syght and loue of God, wherin consis∣teth our blisse and happynesse, without any delaye of further grouth, or suffi∣ciency. In the baptisme of water (saith S. Thomas) the Passion of Christe wor∣keth, by a certayne figuratiue represen∣tation, in the baptisme of spirite by a desyre and affection, in the baptisme of bloode by perfecte imitation. Lyke∣wyse the power of the holy ghost wor∣keth in the first by secret vertue, in the seconde by commotion of the mynde, in the thirde by feruour of perfect loue. So muche therefore as immitation in deede, is better then representation in the figure, and desyre in the thoughte: So muche doth the baptisme of blood, surpasse those of water and spirite. Bap∣tisme

is the cloude by which Moyses gui¦ded Gods people,* 1.551 and shrouded them in the deserte:* 1.552 but martirdome is the ryuer Iordan thorough which Iosue lea∣deth them into the lande of promise.* 1.553 Baptisme appareleth Mordocheus in Kin¦ges attyre, yet leaueth him a subiecte: But martyrdome with the robes, in∣uesteth him also with royall dignytye. No Naaman is so foule a leaper,* 1.554 that this water of Iordan cannot cure. No man so blynde but that the washing in this poole of Siloe can restore to sight.* 1.555 No disease so vncurable,* 1.556 but this ponde vppon Probatica can perfectlye heale. It accomplysheth the laboures of the vertuous, & godlye, & satisfieth for the sinnes of the sinfull and wicked, & is to those a rewarde, and to these a remedy. Vidimus sayth S. Cyprian ad hunc nominis titulū fide nobiles venisse plerosque,* 1.557 vt deuotio nis obsequiū mors honestaret. Sed & alios fre∣quentur aspeximus interritos stetisse, vt ad∣missa peccata redimentes cruore suo, loti habe∣rentur in sanguine, & reuiuiscerent interemp∣ti qui viuentes putabātur occisi. Mors quippe integriorem facit vitam, mors amissam inue∣nit gloriam. We haue seene manye of

noble faythe, to haue aspired to this ti∣tle of Martirdome, that their deathe might honoure their seruiceable deuo∣tion. We haue seene others to haue stoode without feare, that redeeminge their offences with their bloode, they might be knowen to haue bene washed in the same, and might be reuiued by killing, that alyue were accoūted dead. For this deathe maketh lyfe more per∣fect, and recouereth the grace that was loste.* 1.558 And if S. Chrisostome extollinge baptisme sayeth,

that it not onlye ma∣keth vs free, but also holye, not onlye holye but iuste, not onlye iuste but chil¦dren, nor only children but heyres, not onlye heyres, but heyres of the same in∣herytaunce with Christe. Not onlye heyres with Christe, but members of Christe. Not only members, but tem∣ples, not onlye temples, but also instru∣mentes of the holye Ghost:

Then may I farther enlarge my selfe in the prayse of Martirdome and saye, that martir∣dome geueth a freedome voyde of all seruitude, a holines and iustice without any faulte or feare of losse. It so maketh vs children, that we cannot become

enemyes. It make••h vs heyres not only in right, but in full possession. It ma∣keth vs heyres with Christ not onlye of hys grace, but also of his glorye. It ma∣keth vs mēbers, that can not be cut of, temples that cannot be defyled, suche instrumentes of the holy Ghost, as can∣not be abused. Finally it geueth vs the crowne, wherof baptisme is the pledge, In all which poyntes it is superior vnto it. To praye for the baptised is a bene∣fitt, Quia nescit homo finem suum,* 1.559 no man knoweth what his ende shall be,* 1.560 but to praye for a martyr S. Augustine termeth it an iniurye seeing we ought rather to commende vs to his prayers. Iniuria est orare pro martyre, cuius debemus orationibus commendari. It is an iniurye to praye for a martyr, to whose prayers we must be commended. For these causes dothe the Churche call the dyinge dayes of martyrs their byrth dayes.* 1.561 For though we be borne agayne by baptisme, yet are we not come to a ful birth and per∣fecte healing. For as S. Augustine sayeth Filij dei quamdin mortaliter viuunt cum morte confligunt,* 1.562 & quamuis veraciter de il∣lis dictum sit, quotquot spiritu dei aguntur hi

sunt filij dei. The children of God so longe as they lyue a mortall lyfe they struggle with death, and though of thē it be truelye sayde, that so manye as are ledd by the spiryte of God, they are Gods children. Yet so longe as the bo∣dye opresseth the soule. Often times tan quam filij hominū, quibusdam motibus huma¦nis deficiunt ad se ipsos, et ideo pereunt. Lyke children of men with carnall motions they fall into their oune fraylty & so pe¦rishe.* 1.563 Likewyse vpon these wordes of S. Ihon in iudiciū non venit sed transit a morte ad vitā. Ecce (inquit) in hac vita non dū est vita transitur a morte ad vitam, vt in indiciū non veniatur. He came not into iudgmēt but passed from death to lyfe. Lo sayth he, in this lyfe there is yet no lyfe, we passe from death to lyfe to auoyde the cōminge vnto iudgment.* 1.564 We therfore sayth Origen. Doe not celebrate the day of the Sayntes natiuitye, which is an en¦trance of all griefes, and molestations, but the day of their death, which is a rid dāce of their sorowes & a farwell to the deuiles assaltes. We celebrate the daye of theire death because thoughe they seeme to dye, yet in deed they dye not.* 1.565 When you here therefore named say∣th

an other Father the birth daye of the Sainctes, vnderstand not that which breedeth them of fleshe into the earth: but which bringeth thē from the earth into heauen, from laboure to reste, frō tētations to quiet, from tormentes to delightes, from worldlye laughters, to a crowne of glorye.* 1.566 For as S. Ciprian noteh, scimus eos non amitti sed praemitti, & recedentes praecedere. We know they are not loste, but sente to leade vs the way, and gone from vs to make way before vs.* 1.567 Natales vocamus dies sayeth Eusebius Emissenus, quando cos martyrij vita & glo∣riae fides, dum ingerit morti, genuit eternita∣ti, & perpetua gaudia breui dolore parturiit. We call their natall dayes, whē the life of martyrdome, and the glorye of their Fayth, while it putteth thē to a tempo∣rall death, begetteth them to eternall lyfe, and with a shorte payne bringeth them forth to perpetuall pleasure. Wor¦thely are they called birth dayes by the whiche, they that were borne into this myserye of mans frayltye, sodaynly are borne agayne to glory, taking of theire end & death, a beginning of an endles lyfe. For if we call those birth dayes, in which in sinn & sorow we are borne to

sorowe in this worlde, more iustly may these be called birth dayes, wherin frō corruptible lyght, they come into the brightnesse of the next worlde, and the sonnes of men ascende to the adoption of a heauenlye Father. Whiche consi∣deratiōs, were enough to encorage vs to be rather greedy of martyrdome, be¦ing so glorious a thing, then anye waye slacke in imbracinge it,* 1.568 when it is offe∣red.

But if we consider moreouer, how beneficiall the same is to the Churche, and how importante a meanes to ad∣uaunce Gods glorye, no true member of Christe, nor true childe of the Ca∣tholicke Churche, can be so vnnatural, as not to reioyce, that he hath so good an occasion to discharge his dutye to them bothe, in so acceptable a sorte. The martyrs sayeth S. Chrisostom vphold the Church lyke pillers,* 1.569 they defende it lyke towers, they beare of the rage of waters lyke rockes, keeping them sel∣ues in great tranquillitye. Lyke lyghts they haue dispersed the darkenesse of impyetye, and lyke oxen haue drawen the sweete yoake of Christe. The corne the more it is watered with showers, of

rayne, the more plentyful haruest doth it yeelde.

And the Vyne also when it is pruned, it spreadeth out the braun∣ches in greater pryde, and is the more loaden with fayre clusters, and the in∣iurie it seemeth to suffer returneth to the greater increase. It is beneficiall to the fielde, to set on fire the stubble, that the ground maye be more fertyll and aboundant. So sayeth S. Cyprian in mar¦tyrdome the fore-goinge fall,* 1.570 is a pre∣paration for greater fruite, & condem¦neth lyfe to deathe, that by deathe lyfe maye the better be preserued. And for this Theodoretus compareth the persecu¦tours to men,* 1.571 that go about to extin∣guish the flame with oyle, wherby they rather increase it: & to carpēters that fel¦ling trees, cause many more to springe thē they cut downe. For the more mar¦tyrs are slayne, the more daylye spring vp in their place. This sayeth S. Hila∣rius is peculier to Gods Church,* 1.572

while it is persecuted it florisheth, while it is troaden doune it groweth vp, while it is despised it profiteth, while it is hurt it ouer cometh, while it is contraryed it better vnderstandeth, and then it is

most constant when it seeemeth to be conquered.

So wonderfull is the force of the death and bloode of martyrs. Whose gloryous course is verye fitlye expressed in the silk-worme, which first eating it selfe out of a verye lytle seede, groweth to be a small worme, after∣warde when by feeding a certaine time vppon freshe & greene leaues it is wax∣ed of greater syse, eateth it selfe agayne out of the other coate and worketh it selfe into a case of silke, which when it hath once finyshed in the ende castinge the seede for manye younge to breede of, and leauing the silke for mans or∣nament, dyeth all white and winged in shape of a flyeinge thinge. Euen so the martyrs of the Catholicke Church, first breake out of the dead seede of original sinne by baptisme; then, when by fee∣dinge on the Sacramentes and leaues of Gods worde, they are growne to more rypenesse, castinge the coate of worldlye vanityes, they cloath them sel¦ues with the silke of vertue, and perfec∣tion of lyfe, in whiche worke perseue∣ring to the ende, euen when the perse∣cution is greatest, they finallye as need

requireth, shedd their blood, as seede for newe ofspring to arise of, and leaue moreouer the silke of their vertues as an ornamente to the Church. And thus departe white for theyre good workes, and winged with innocency of handes, and cleanes of harte they presentlye flye to theyre heauenlye repose, agree∣ablye to Dauides saying Quis ascendet in montem Domini?* 1.573 Innocens manibus & mun¦do corde. Who shall ascend to the mount of God, The innocent of handes and cleane of harte. So that thoughe the rype fruite of the Church be gathered, yet their blood engendereth new sup∣plye, and it increaseth the more, when the disincrease therof is vyolentlye pro¦cured. It is lyke the bush that burned & was not cōsumed.* 1.574 Of the owne ruines, it ryseth, and of the owne ashes it reui∣ueth, and by that increaseth, by which the worlde decayeth.* 1.575 The Phenix as Epiphanius S. Clement and others report when she is come to her full age, gathe∣reth in some hye moūt a pyle of mir∣rhe frankēcense, & other spices, which being kindled by the heat of the Sunn, she suffereth her selfe to be burnte vpp,

and of her ashes, there firste breedeth a litle worme, which in the ende becom∣meth a Phaenix agayne: So the Martirs, when they see it necessarye for Gods glorye, hauing gathered a pyle of ver∣tue and good woorkes, in the mount of the Catholike Churche, and gotten that bundle of which the Spouse spea∣keth Fasciculus mirrhae dilectus meus mihi,* 1.576 My beloued is vnto me by the example of his Passion a bundle of Mirrhe: Ex∣posinge them thereuppon to the scor¦chinge heate of persecution, sacrifice them-selues in the flame of patience & charytye, that by theyr death the poste∣ritye of the Churche may be preserued. For as Saint Ambrose noteth,* 1.577

the greate goodnes of our God, so plentyful of mercye, and so cunning an artificer of our saluation, by setting before our ey∣es the hye rewarde of vertue, will haue the merytes of martyrs to be our patro¦nage, and while in the harde conflicte of martirdome, he cōmendeth vnto vs the true Faythe, he maketh the afflicti∣on of the fore Fathers, an instruction of their posterytye. O how greate is Gods care ouer vs: he examineth them

to informe vs, he spoylethe them, to spare vs, and turneth their passions to our profitt.

For we finde by experience that whosoeuer suffereth, though he suffer for his offence is pityed, and na∣turally miserye, though deserued, can∣not but breede remorse, & tendernesse in the beholders. But now when such men as be of innocente behauioure, of vertuous conuersation, learned and graue persons, shall with comforte of∣fer themselues to extremytye, reioyce when they are tormented, smile when they are dismembred, and goe to death as they would to a bancket: When such as neyther want dignityes to withdraw them, nor frendes and familye to pulle them backe, nor powerable enemyes to affrighte them, shall be readye to change theire dignitye with disgrace, to forsake their friendes, and geue thē∣selues into the handes of their mortall foes only for the defence of theire con∣science, men must needes saye as they dyd in S. Cyprians time.* 1.578 Noscenda res est, et virtus penitus scrutāda, visceribus. Nec e∣nim leuis est ista quaecunque confessio, propter quā homo patitur & mori posse. It is a thing

worthye to be knowen and some vertue that deserueth deepe consideration for which a man is content to suffer death. They wante no meanes to searche out the trueth, hauing both read & heard, that which can be sayd on eyther syde. They wante not witt and iudgemente to discerne the good from the bad, be∣ing persons knowen to be of deepe in∣sight and discretion. They can haue no pleasure in paynes, nor anye temporall allurement to moue them to vndertake so greate miserye, yea they haue manye delyghtes, honours, and prefermentes, to withdrawe them from it, and with altering opiniō, and speaking a word, mighte easylye anoyde it. Sure therfore it is, that they fynd it necessarye to doe this, and that their soule lyeth vppon it, or else fleshe and bloode coulde neuer disgest so heauy calamities. And though other, as worldlye wise, doe the con∣trarye, yet maye we easilye conceyue, that pleasure, profitt, and vanitye, with draweth the most parte of men, which here haue no place,* 1.579 and narrowe is the waye, that leadeth to lyfe, and but fewe they be that finde it.* 1.580 And this is the

comforte of those that suffer, that their death rayseth manye from death, and their patience maketh euery one inqui∣sitiue of their religiō. Quisquis enim sayth Tertullian,* 1.581 tantam tolerantiam spectās aliquo scrupulo percussus, et inquirere accēditur quid sit in causa, & vbi cognouerit veritatem, & ipse statim sequitur. And agayne Exquisiti∣or quaeque iniquitas vestra, illecebra est magis sectae. For euery one seinge such cōstan∣cie is cast in some scruple, and waxeth inquisityue, what quarell we mayntain, and when he knoweth the truthe, he strayte embraceth it, and euerye most exquisite iniquity of yours agaynst vs, is a greater allurement of others to our religion. For as one that breaketh open the Iewellers cheste, by breakinge an iron locke, discouereth to those that are presente a multitude of most preci∣ous iewels, which being once seene, eue¦rye one is desyrous to consider more at leysure the workemanship, glorye, and valew of the same: and manye vppon the sighte moued to buye them, which if they had bene still vnder locke, no man would haue regarded: So the per∣secutoures, by breaking the worthlesse

lockes of martyrs bodyes, laye open their fayth and vertue to the sighte of the worlde, of which men fallinge into deeper consideration, and debatinge with themselues the grace, and perfec∣tion, that appeereth therin, are moued to buye thē, though it be with losse of all theire landes, libertyes, and lyues. O wonderfull force of the Catholicke faythe, which aboue all natural course, and beyonde all reache of mans vnder∣standinge, increaseth by that meanes, by which all other things are suppres∣sed. We haue no other way to roote out wyckednesse, sinne, and impyetye, no meanes to abolishe lewde behauioure, and disorder amonge men, but onlye vyolence of tormentes, and cruell pu∣nyshmentes. And we see, though sen∣suality, and pleasure, intyse them with vehemente incentyues, yet the feare of seuere chastisemente, maketh them bri∣dle their affections, and if anye be exe∣cuted for greate enormityes, when he is dead, his sinne dyeth with him, and syldome leaueth he any posteritye, that by his deathe, is not rather dismayed, then incouraged to folowe hys euill

example. But in this quarell of oure Faythe, it happeneth quite contrarye, For as good slypp beinge ingraffed in a soure tree, bringeth forth neuerthe∣lesse sweete fruite, agreable to the owne kinde, and the sapp of the same roote, which in the crabb is soure, and bitter, in the aple of the slypp, is most pleasāt, and delightsome, & though it be loth∣some in the one, it allureth in the o∣ther: So hapneth it to Gods Saynctes, beinge put in the persecutoures han∣des. For theyr odyous and vntolerable crueltye, breedeth when it is practised vppon malefactoures, terroure, feare, and horroure of the wicked fruites, for whiche they are punished: Yett in the faythfull, and vertuous, the same bitter tormentes practised vpon them, worke the pleasante and goodlye fruites of sal¦uation, not onlye moste acceptable vn∣to God, but able to allure mens harts to taste of the same. And as a cunninge artificer, not onlye of Iuorye or golde, but of iron or clay, can frame a propor¦tionable Image, & in a base mettall or moulde, shewe exquisyte skill: so the true childrē of the Catholike Church,

taught by Gods spiryte, shewe the per∣fection of their vertue, not onlye in ry∣ches, and welth, but in neede and po∣uertye, and as well in the depth of my∣serye, and middest of paynes, as in the heyght of prosperitye and worldly plea¦sure. To this effecte may we vnderstand the promise of God made by Dauid to those that kepte themselues within the walles and boundes of Hierusalem, that is the Church. Who geueth snowe as wooll and spreadeth the miste as ashes. That is those tormentes which to the badd are snowe colde and vnprofitable, and able to quenche the naturall heate that men haue to folowe sinnfull examples, are wooll to the good that both in them & others encreaseth the warmthe of true faythe and vertue, and the rancke fogge of worldlye disgrace, whereby the fyre of heresye and sinne is extingui¦shed as ashes to Gods seruantes, where in the fyre of true religion and perfecte charitye is preserued and strengthned.* 1.582 Ligabātur, sayth S. Augustine includeban∣tur, caedebātur, torquebātur, laniabātur, truci∣dabātur, vr••bātur, et multiplicabātur. They were imprisoned, whipped, tortured,

burned, torne in peces, & murdered, and yet they were multiplyed.* 1.583 Philo comparing the worde of God to Cori∣ander, reporteth this seed, to be of that propertye, that being cutt into litle pee¦ces, euerye crūme of it bringeth forthe as muche, as the whole seede woulde haue donne: Euen fo happeneth it in the Martyrs, of whome when they are martired, euerye quarter, and parcell, yea euerye dropp of bloode, is able to doe as much, and somtymes more for∣cible effectes, then the martyr himselfe, if he had remayned alyue. Well did S. Hierom say est Triumphus dei passio marty¦rum,* 1.584 & pro Christi nomine cruoris effusio. The passion of martyrs and sheddinge bloode for the name of Christe, is the tryumphe of God. Well maye it be cal∣led the tryumph of God, seeing it pas∣seth all other tryumphes of men. The tryumphes of the Romans, were wonte to be solēnyzed, in glorious chariotts, drawn with Lyons, Elephants, or good¦lye steedes, with applause of the peo∣ple, with pleasant musicke, with a troup of captyues, with costlye arches, and suche other monumentes of victorye.

The banners of the foyled enemies, the ryche spoyles, and famous pryses, were caryed in syghte, and euerye thinge or∣dered, and sett forth, with pompe and maiestye. But who euer heard of a try∣umphe, where the conqueroure was ha¦led, and haryed vppon the grounde, with his handes and seete bounde, with reproche of the lookers on, with dis∣grace and infamye, where he him-selfe was captyue, his tryumphall arche the blocke, or the gallowes, his enemyes banners, the axe or the corde, his spoy¦les and pryses his vnbodyed bowels, & dismembred limmes, fynally his pomp, punishmēt & his maiestly miserye. This tryumphe is not that, which world∣lings affecte, neither can they conceiue, how torments, & tryumphes can agree together. And therfore did S. Hierome well call it, the tryumphe of God. In this tryumphe was Nabuchonosor and Paule captyues, and Iustinus confesseth him-selfe, to haue bene conuerted by the constancye of martyrs. Of this try∣umphe speaketh S. Cyprian when he say¦eth.* 1.585 Tanta est virtus martirij, vt per illam credere etiam ille cogatur, qui te voluit occi∣dere.

So greate is the force of martyr∣dome, that therby euen he, is forced to beleene with thee, that was readye to kill thee. But to proue this, though for the present disgracefull, yet in the sequell, a more gloryous tryumph, euen heare on earth, then euer anye the Ro∣mans had; Lett vs consider the glory∣ous shewes ther be to sett it forth. The martyrs for their tryumphall charyots, haue most sūptuous and statlye Chur∣ches; For the applause of the people, the prayers and prayses of al true Chris¦tians; For their musycke, the solemne quires; and instrumentes, vsuall in the Church; For their triumphall arches, most riche shrynes, and altars; For the banners of theyr foyled enemyes, the Armes and honours of Prynces, con∣uerted by their meanes; For theyr cap¦tyues, Kinges, Emperoures, and Mo∣narches; For their spoyles and pryses, the Empyre, Kingdomes, & common wealthes. Finallye, for their pompe, the reuerend maiestye of the Catholike Churche. Loe now whether our try∣umphe, though base in the eye, be not in effecte most gloryous, and whether

any conqueroures euer wann more, by killinge others, then the martirs haue done by being killed themselues. Quid infirmius Sayth S. Cyprian quā vinciri, dam nari,* 1.586 caedi, cruciari, occidi, et cum ad arbitriū carnificis collum praebetur? Haec species inter dum misericordiam mouet, etiam saeuissimis tyrannis. verum vbi iam ad monumenta mar¦tyrum pelluntur morbi, rugiūt Daemones, ter∣rentur monarchae, coruscant miracula, conci∣dunt idola: tunc apparet quam sit efficax & potens martyrum sanguis. What argueth more impotencye, then to be bounde, cōdemned, whipped, tormēted, killed, and to laye the head on the blocke at the hange-mans pleasure? This sighte, somtyme stirreth mercye, euen in the moste cruell tyrantes. But when at the martyrs tombes disseases are cured, the diuels rore, the monarches tremble, miracles are wrought, Idols fall doune: then appeereth it howe forcible the blood of martirs is. While the golde is yet mingled with earth in the mines, men treade it vnder foote as they dyd the earth, But when it is tryed with the fyre, & depured by the artyficers hand, Kinges them selues thinke it a greate

honour to weare it on theire heades: and so the martyres while they were a∣lyue, enwrapped in that masse of earth, I meane their corruptible bodyes: they were contemned and troaden on, as the refuse of the world. but when their golde was seuered from drosse, that is their soule from their body by vyolent death in Gods cause: ther is no Catho¦lycke Prynce so hautye, but that with bowed knee, and stooping head is rea∣dye to adore them, and accounte their very ashes, as cheefe ornamētes of hys crowne, and succoures of his realme. They are not therfore subdued that o∣uercome their enemyes, yea and theyr victorye is moste gloryous, for the vn¦usuall manner.* 1.587 You shall dye lyke men (sayeth Dauid) and lyke one of the princes shall you fall. You shall dye lyke men be∣cause your death shall seeme full of hu∣mane myserye, but in deede lyke one of the Prynces shall you fall, that is like one of the Princes of Gods people. Or you shall dye not as the sensuall world∣lynge, who is compared to the foolishe beas∣tes and is become lyke vnto them,* 1.588 but lyke mē, iudging it in reason good for your

fayth to dye in hope of a better lyfe. Yea not onlye as men, but as Prynces amongest men, whose successours neuer faile, whose tombes are glorious, whose memorye is perpetuall.* 1.589 Nolite me consi∣derare, quia fusca sum. Regard you not how blacke I am, for though I be black yet am I the fayre daughter of Hierusa∣lē. Of all the partes of a tree, the roote is to the sight the foulest, and most vg∣lye, and therfore semeth nature to haue hyd it from the eye, that it might be no disgrace to the beauty of the other par∣tes. But yf you consider the fayre flo∣wer, the sweete fruite, the pleasant lea∣ues, the goodlye braunches, the ve∣rye lyfe, and sappe of the whole tree: you shall fynd, that all proceedeth frō that shaplesse, & vnseemely roote, and therfore it ought of all other partes to be cheeflye prysed. So is it with the mar¦tyres, they seeme in theyr torments the most myserable of all other men, coue∣red with disgrace, infamy, and reproch: But if we cōsider the beauty of virgins, the fruite of the confessors, the leaues of temporall commodityes, the braun∣ches of all nations, yea the verye lyfe, &

grace of the Churche of God, we shall fynd that for all these, we maye thanke the blood of Martyrs. Well may they be called, the neat or kine of the church, whose teates serue it of necessary milke; For as the neate at all seasons, euen in the foulest weather, ranging in the me∣dowes, fieldes, & pastures, and feeding vppon grasse and wilde hearbes vnfitt for mans eatinge, by vertue of theyre inwarde heate, turne them into sweete mylke, and suffer the same quietlye to be drawen out of them, for the benefitt of mankinde: So the Martyrs, euen in the most stormye tyme of persecution, are contented to feede vppon the so∣wer and bitter paynes of theyre ene∣mies rage, and disgestinge all theyre crueltie, with the inwarde heate of cha∣ritye, and zeale, turne theyre owne af∣flyctions, to our instruction and spiri∣tuall nurture, and suffer their bloode to be drawen from them, the vertue wherof hath more force to fortifye our soules, thē sweetest milke to streng∣then oure bodyes.* 1.590 This is Vinum ger∣minans virgines wyne that breedeth vir∣gins sanguis vuae & mori acuens Elephantos* 1.591

in bellum the bloode of the grape and mulberye, sharpeninge the Elephantes that is Christians, to spirituall battell. This is the pledge that gott the priuy∣ledge. Iudicabunt nationes,* 1.592 dominabuntur populis, they shall iudge nations, and rule ouer peoples.* 1.593 And as Tertullian say¦eth, Tota clauis paradisi est sanguis marty∣rum. The blood of Martyres is the very keye of Paradise. So that we maye euen of the earthlye crowne, vnderstande that sayinge of S. Hierome.* 1.594 Persecutioni∣bus creuit ecclesia, martyriis coronata est. The church encreased by persecutions, and was crowned by martirdomes. For when was that veryfied,* 1.595 Erunt reges nu∣tritii, tui et reginae nutrices tuae. Kinges shal¦be thy foster fathers, and Queenes thy Nurces, but after the death of infinite martyrs, whose very ashes afterwardes the Kinges and Monarches haue hono¦red, doing as it were due homage, and acknowledginge them as captaynes, by whome they were conquered? Whiche also in the same place Esaye fore shewed in the wordes following. Vultu in terra demisso adorabunt te, & puluerem pedum tu∣orum lingent. With a lowly countenance

they shall worship thee, and shall lycke the verye duste of thy feete. And whoe are the feete of the Churche, but onlye the Martyrs, Apostles, and Pastoures, that Vpholde it, and carye it still for∣ward through out all nations, of whom it is sayde.* 1.596 Quam speciosi pedes euangelizan tium pacem, & uos estis qui portabitis nomen meū antereges & presides & vsque ad extre mū terrae. How fayre are the feete of the preachers of peace, for these are they that carye my name before Kinges and rulers, and to the verye ende of the worlde. Thus we see how the wordes of Christ are veryfied.* 1.597 Nisi granum frumenti cadens in terram, mortuum fuerit, ipsum so∣lum manet, si autem mortuum fuerit multū fructū affert. vnlesse the cornel of wheat fall into the grounde and dye, it selfe remayneth alone, but if it dye, it brin∣geth forth much fruite:* 1.598 Saynt Ambrose noteth that in the vinyardes of Engaddi a citye of Iurye, there is a tree that if it be pricked or cutt, it distilleth out most precious balme, and yeeldeth a moste sweete sauoure, neyther of which thin∣ges it dothe being lefte whole: Euen so happeneth it in the Martyrs, whose

blood by their woundes gushing oute, is more precious, sweete & acceptable, then the balme. And of this maye we vnderstand those wordes of the Spouse.* 1.599 Botrus Cypri dilectus m••us mihi in vincis Engaddi. A cluster of Cyprus is my be∣loued vnto me, in the vyne yardes of Engaddi.* 1.600 For as S. Hierome sayeth Ideo odor disseminatur inter gentes, & subiit tacita cogitatio nisi verū euangeliū nunquā san∣guine defenderēt. By this meanes is the sa¦uoure of Christianitye spredd emonge the Gentils, and this secret thought cō∣meth to theyr mynde, that excepte the Gospell were true, men wold neuer de¦fend it with their blood. The swetnesse of the rose, if it be vntouched soone wi¦thereth awaye with the leafe, which to day is fayre, and to morow fadeth. But put it into the still, couer it frō the cō∣forte of the Sunne, yea scorche it with the fyre, it vapoureth out most delicate water, which maye be longe preserued, & imparteth sweetnesse to whatsoeuer it toucheth: So that whether it be by fyer, or by naturall course, the rose wy∣thereth: but in the firste manner, both the leafe keepeth a pleasant sauour, &

distilleth from it a most sweete liquour, wheras in the seconde, bothe the leafe is lesse lykesome, and the water lost. So fareth it with Gods Martyres. Whyle they lyue, they are sweete in their vertu¦ous conuersation, If they dye, their ex∣ample for a tyme doth some good, but put them in pryson, keepe them from worldlye comfortes, yea scorche them, burne them, and vse them in all extre∣mitye, then doe theire vertue geue the best sauoure, and their bloode wherso∣euer it is shedd, engendereth a wonder∣full alteratiō in mens māners, makinge them embrace the trueth and become Christi bonus odor & incensū dignū in odorē suauitatis.* 1.601 A good sauoure of Christe, & an incense worthy to be odour of sweet¦nes, wheras in their naturall deathe, though theyr example wold haue done good; yet neyther theyr leafe, had ben so odoriferous, nor theyre precious ly∣quoure, to such benefitt of the church. And therfore maye we say with Salomō. O quam pulchra est casta generatio cū clari∣tate,* 1.602 cum presens est imitantur illam; & de∣siderant eam, cum se eduxerit; & in perpetuū coronata triumphat, incoinqui••atorū c••rta∣minum

praemia vincens. O how fayre is a chaste generation with bryghtenesse, whyle it is present men doe imitate it, and longe after it, when it is departed, and tryumpheth crouned with perpe∣tuall glorye, winning the rewardes of theyre vndefyled encounters. Perso∣nable men of comelye feature, though they be by sicknesse or dirte disfigured, yet keepe they the tokens of seemely∣nesse: yea and then, theyr seemlynesse is most seene, when it is compared with some contrarye deformitye. And so is it in Gods Martyres, euen in the dep∣the of worldlye disgrace, doe they shew the glorious grace, and beautye of theyre mynde, and when theyre ver∣tue encountereth with the persecutors vyce, then doth it shyne brightest, and is vnto the behoulders most pleasinge and amyable. O vnspeakable force of the bloode of Martyrs, then most pow∣rable, when it is spilte, and then moste victorious, when it is troadden vnder foote. No Adamant so hard, but though it resiste to the strokes of preaching, yea and to the mightye force of myracles, yet yeeldeth it to the blood of innocent

lambes, of which Christe speaketh Ego mitto vos sicut agnos inter lupos.* 1.603 I sende you lyke lambes amonge wolues. No lea∣prosye so vncurable, but the blood of these infantes, in innocencye, thoughe not in age, in malyce though not in di∣scretion, cannot cure. And albeit Con∣stantine refused a bathe of the bloode of Infantes in age, yet doubtlesse had not these Infantes in innocencye (I meane the Martyres) bathed him in theyres, God knoweth whether euer he had ben rid of his spiritual leaprosye. Which he himselfe in a manner acknowledging, whē he came to that famous Coūcell of Nice, fynding manye of those Fathers, that had some parte of theyre bodye, maymed or disfigured, with the tormē¦tes suffered for the Catholike Fayth, he embraced thē, in humble sorte, most de¦uoutlye kissing the scarres of theyre tor¦mentes, as most honourable badges of Christianity. Three testimonyes recoū¦teth S. Ihon in this world tres sūt qui testi¦moniū dāt in terra,* 1.604 spiritus, aqua, et sanguis. There are three that geue witnesse in earthe, the spirite, water, and bloode. The firste dyd S. Ihon Baptist see in the

forme of a doue, the second and thirde S. Iohn Euangelist cōminge out of Chris∣tes syde. In one sense, these three thin∣ges haue caused our spirituall lyfe, in an¦other they mayntayne our corporall. Our inward man is quickned by Gods spiryte, clensed by the water of Baptis∣me, redemed with the blood of Christ. But nether wold this spirite haue quick¦ned, nor the water washed, vnlesse the blood had redemed. The Spirit soweth, the water rypeneth, the blood reapeth. The spirite appeared in Christes baptis∣me, & though the heauē was opened, yet nether earth nor hell gaue any signe of his comming. The water was shed, whē Christe weeped at Lazarus raysinge, & though hell was enforced, to render her praye, yet neither heauen nor earth were moued at it. But when the blood came out of Christes woundes, bothe the heauens denyed lyghte, the earthe quaked, and hell deliuered vppe the deade, and then was it fulfilled, si ••xal∣tatus fu••ro a terra omnia traham ad mcipsū.* 1.605 If I be exalted from the earthe, I will draw all things vnto me. Our corporal lyfe also dependeth partly vppon brea∣thing,

partlye in watrye humours, but chieflye in blood. Yet those are by na∣tural course, tokens of lyfe, while in the bodye they performe theyr seuerall ef¦fectes. But for our present considerati∣on, it importeth more to consider, that theyr spirituall value, and force, is she∣wed, when the bodye is bereaued of them. No man was moued, by seeinge Christe drawe breath, but when with a greate voyce, hee gaue vpp his spirite, and loste his breath, then dyd the Cen∣turion strayte crye,* 1.606 vere filius dei erat iste. In verye deede this was the sonne of God. Whyle the blood and water were in his bodye vnseene, and vntouched, the effecte of them was neuer percey∣ued. But so soone as by the wound in his syde, they founde passage, to come out, there issued also with them, a foun¦tayne of grace, where of all the Sacra∣mentes take theire effecte. Euen so is it in the blood of Martyrs. They whom theyre holye lyfe nothing moued, they that by theyre myracles could not be conuerted; by theyr blood were molly∣fied, & wrought to goodnes. S. Paul•• was obstinate for all S. Steuens preaching,

he was stubborne in his opynion, for all his myraculous workes. He could ne∣uer be wonne, tyll he felte the effecte of his innocent blood.* 1.607 For as S. Augustin saieth Nisi Stephanus sic orasset, ecclesia Paulum non habuisset. Vnlesse Steeuen had thus prayed, that is in his bloodye a∣gonye, the Churche had neuer had S. Paule. Of S. Iames also it is written, that in Spayne he could in his lyfe con∣uerte but eyght persons: But when his blood began to worke, the whole con∣trye yelded to his dead bones, and re∣liques, that regarded so lytle the force of his lyuinge speeches. So lyke-wise the Citie of Rome, though by S. Peter & S. Paules owne voyces, Epistles, and conuersation, they had bene laboured vnto the trueth; yet it neuer could be throughly conuerted, vntil it was longe soaked in Martyrs bloode.* 1.608 Tenebrosa a∣qua in nubibus aeris. Darcke sayth Dauid is the water in the cloudes of the ayre. and yet, that verye same it is that brin∣geth to light the sweete rose, & fayre li••¦lye, that loadeth the trees with good¦lye fruites, and geueth all the pryde to the stateliest plants. That is it, as black

as in the cloudes it seemeth, that wate∣reth the earthe, and fallyng vppon the flowers, setteth them forthe, as it were with perles, and diamantes, and filleth the riuers with moste cleere streames. What are these cloudes, but Martyres, of whome it is sayde,* 1.609 whoe are these that flye lyke cloudes, and lyke doues vnto theyre windowes. What is the water so darke in the clowdes, but the blood of Martyrs in theire bodyes, where the force ther¦of is not yet vttered? But when it is once shedd,* 1.610 it sheweth it selfe to be the fludd of lyuing water, that Christ promy∣sed should flowe out of his beleeuers,* 1.611 and that voluntarye rayne, which God hath sett aparte for his inheritance,* 1.612 that falleth lyke a shower vpon the herbes, & lyke dropps vpon the grasse,* 1.613 in whose droppinges the younge springe reioyseth. Of this maye we vnder∣stande Dauides prophesye. Thou haste vi¦sited the earth,* 1.614 doubtlesse of thy Church by persecution, thou haste thoroughlye wa∣tered it, doubtlesse with the bloode of Martyres, and thou haste multiplyed to en∣riche it, with younge springe of newe be¦leeuers. In this are the words of Esay ve¦rifyed.* 1.615 Since that thou art made honorable

in my eyes, and glorious by martyrdome, I loued thee, and will geue to my Churche, men for thee, many for one, yea & whole peoples for thy only lyfe, that of thee it may be sayde,* 1.616 as of Sampson, that thou hast had a victory ouer more by thy death, then by thy lyfe thou hadest obteyned. To this effect may we referre these wor¦des of the Prophet.* 1.617 They shal turne theire swordes into culters of ploughes, and theyr spea¦res into suhes, because since Christs tyme all the persecutors by vsinge their swor¦des against the Church haue but plow∣ed and tilled it, to prepare it for newe corne, and their speares haue bene but sithes, to reape the rype croppe, that more seede myghte shoote vpp in the place therof, to the greater increase of Godds people. And hetherto we haue experyenced the performance of that promyse,* 1.618 made to Christes Church, that the younge grouthe of Gods planting sholde to his glory shewe it selfe to be a worke of his han¦des, for that the least shal become a thousand, and a litle one, become a moste stronge nation, as by the vertue of the same hands, fiue loues were multiplyed to be sufficiente foode, for fyue thousand persons. So

hath it bene in euery place for the most parte, and alwayes is proued true, that Quo plus sanguinis,* 1.619 effusum est, hoc magis ac magis ••f••••o••nit multundo fidelium. As S. C••∣prian noteth. The more bloode hathe bene shedd, the more hath the multi∣tude of the faythfull sloryshed. Well may the Church saye vnto Christ these wordes of Sephora.* 1.620 sponsus sanguinum tu¦mihies. Thou arte vnto me a Spouse of blood, seinge that he neyther planted, nor increased, nor fostered her, but in bloode. With blood sprouted out her firste buddes, as a presage and paterne of the future fruites, and she was no so∣ner maryed vnto Christ, but strayt the Innocentes gaue her notise, in what greefe ••he was to bring forthe her chil∣dren. Of these S. Augustine speakinge sayeth.* 1.621 Iure dicuntur martyrum flores, quos in medio frigore infidelitatis exortos, velut primas crūpentes ecclesiae gemmas, quaedam persecutionis pruina decoxit. Non habebatis, aetatem qua in passurū Christū crederetis, ha¦bebatis carnem qua pro Christo passuro pas∣sionem susti••eretis. They are worthely cal¦led the flowers of Martyres, whiche springing in the harte of the colde of

infidelitye, as the firste buddes of the Church, that shot out, a certayne frost of persecution parched. Your yeares ser¦ued you not to beleue in Christe, but youre fleshe serued you to suffer for Christe, that was afterwarde to suffer for you. With theire blood did the A∣postles, Disciples, and other Martyres vntill our dayes establish the Churches doctrine. With bloode must we con∣firme it, and in the ende of the worlde Enoch and Elias, and other Martyrs of Antichristes time with their blood must seale vp the same.* 1.622 for as S. Cyprian well noteth nullum instrumentum indubitabilius quam quod tot martyrum sanguine obsignatū est. No obligatiō more infallible, then that which is sealed vp with the blood of so manye Martyres. And therefore Christ taketh this course for the confir∣mation of his doctrine. If in the olde Testament when Moyses redd the lawe vnto the people, he sprinkeled them with blood of calues,* 1.623 sayinge Hic est san¦guis faederis, quod pepigit Dominus vobiscum super cunctis sermonibus his. This is the blood of the league which our Lorde hath made with you, concerning all

these speeches: How much more effec∣tuallye, is the Churche sprinckled wyth the bloode of Martyrs, as a meane to binde our hartes with vnfoluble league of beleefe to Christes sayinges? The ef∣ficacie of this cōfirmation of our saith, doth S. Ambrose acknowledge, as verye important.* 1.624 Nouerimus itaque (sayth he) quia non sine magno discrimine de religionis veritate disputamus, quam tantorum mar∣tyrum sanguine confirmatam videmus. Mag¦ni periculi res est, si post tot Prophetarū ora∣cula, post Apostolorum testimonia, post mar∣tyrum vulnera, veterū fidem quasi nouellam discutere presumas, et post tam manifestos du¦ces in errore permaneas, & post moriētium su∣dores otiosa disputatione cōtendas. We must vnderstand (quod he) that we cannot without great daunger dispute of the trueth of that religion, whiche we see confirmed with the blood of so manye Martyrs. It is a verye perylous thinge, if after the oracles of so many Prophe∣tes, after the testimonies of the Apos∣tles, after the wounds of Martyrs, thou presume to discusse the auncient faythe as a noueltie, and remayn in thy errour after so manifest guydes, and contende

with idle disputation after the toyles of so manye as haue dyed in the cause. Finallye how beneficiall, both in this, and infinite other respectes, the blood of Martyrs hath bene vnto the Church, & the wonderous force therof no man is able sufficiētly to expresse. Holy was the austeritye & zeale of Elias, & S. Iohn Baptist: Godlye was the estate of the olde Patriarches and Prophetes: vertu∣ous the lyfe of virgins and widdowes: Honourable the condition of confes∣sors and Religious persons; Yett as S. Cypriā sayth Martyrio totū n••cesse est ce∣dat,* 1.625 cuius inaestimabilis gloria, infinita men∣sura, īmaculata victoria, nobilis virtus, inaesti∣mabilis titulus, triūphus immēsus. All must of force yelde to martyrdome, whose glory is vnualewable, whose measure in¦finite, whose victorye vnspotted, whose vertue honourable, whose tytle inesti∣mable, whose triump exceding great. To our blood the gates of heauen flye open, with our blood the fyre of hell is quenched, in our blood our soules are beautifyed, our bodyes honoured, the diuel suppressed, and God glori∣fied. It is poyson & death to heretickes,

it is restoratyue and comfortable to Ca¦tholikes, a seede of all vertue, and the bane of vyce. To conclude assure your selues de martyrio tantum posse dici quātum potuerit estimari.* 1.626 Of martyrdom so much maye be sayde as maye be conceyued. But now hauing shewed, how honou∣rable it is in it selfe,* 1.627 and how profitable to the Church: Let vs see how glorious it is, euen in this world vnto those that suffer it. And to omitt the tryumph of the Church, which being procured by theyre blood, redoundeth also to their prayse; What a glorye is it to Martyrs, that the verye prophesies that wente of Christ, are so playnlye verified in them, that it is no small coniecture, how par∣ticulerlye they resemble Christ in glo∣rye, whose titles haue so neere affinitie with his style. And to touche of infinite some fewe,* 1.628 of Christ it is sayde, Ascendet quasi radix de terra sitienti, he shall come vpp like a roote out of a thirsting gro∣unde, and yet of him it is also written, erumpet in germen & faciet fructum,* 1.629 it shall breake out into a budd, and shall bring forth fruit. Who semeth more lyke a wi∣thered roote in a drie and barren soyle,

thē the Martyrs, that are pestered in pri¦sōs, & as it were buried in miseries; & yet frō this roote, who seeth not how many budds of vertues, and fruites of gayned soules continuallye springe? Of Christ it is sayde, we haue seene him, and there was no comelynesse in him, yea we tooke him for a leaper, & the basest of all other men, and yet we desyred him. And how fitlye agreeth this to Martyrs, whose tortured bodies & opprobrious deathes, if you cōsider, there are none more abiect, and defor∣med, then they: But for all this, not a∣nye disfiguring or outward vnhappye∣nesse could so preuayle, but that they are, & euer shalbe, desired, honored, and highlye esteemed.* 1.630 Of Christ it is sayde, if he yelde his soule to death he shall see a long aged seede and I will geue him verye many, & he shall diuide the spoyles of the stronge. And is not this also veryfied in Martyres, whose bloode is seede, whose death re∣uyueth, whose plucking vpp, is the plan¦tinge of theyre posteritye? Was not Abel the first figure of Christ, and he a Martyr? Was not Ioseph a principall pa∣terne of Christes passion, and he sett to sale, and an innocent prisoner? Were

not all the sacrifices of beastes & birds, types and shadowes of Christes oblati∣on, & none of them without shedding of blood? how perfectly therfore doth Martyrs resemble theyr Captayne, see∣inge these figures and types, that fore∣shewed him, maye also be aptely apply∣ed vnto them? But to procede to their other prerogatiues, there are but three especiall poyntes, wherin the dead can be honoured, by those that be alyue. First by monumentes and worthye me moryals erected for theyre renoune. Secondlye by famous wryters to regis∣ter theyre actes. Thirdlye by being re∣uerēced & generally esteemed to be of soueraygne great power. And as cōcer¦ning the first poynte, though the Em∣prerours and men of marke, emongest the Gentiles, haue had dyuers honou∣rable memoryes: Yet were they for the most part of theyr owne or others buil∣dinge before they dyed, or if it were af∣ter theyre decease, it was rather to flat¦ter some of their suruiuing frendes, thē for anye greate care, that they had of the dead partyes glorye. And howbeit to the false gods in token of duty, there

haue bene set vpp most sumptuous tem¦ples, longe after theyre deathes: Yet with the memory of that wherin they were beneficial to the common wealth, there was also sett forth to be honou∣red in them theyr brutishe and vnnatu∣rall wickednesse, which did geue to rea∣sonable persons of good iudgemente, more cause to abhorre them for theyr lewdenesse, then to honoure them for theyre vertues. So was it a common thing to sett forthe the rapes of Iupiter, the adultryes of Venus, the lasciuious∣nes of Apollo, & such lyke & to haue thē paynted in the verye aultars and pro∣spectes of their temples. but for Mar∣tyrs, the monumentes are so generally raysed in dyuerse countryes, that it can not be deemed flatterye, and of them nothing but good either hath or could be sett forthe whiche they euer wolde haue reckoned in theyre vertues, or tur¦ned to theyre glorye. If Potentates & greate personages, haue had suche re∣membrances, it is no greate maruayle, seeinge they were mightye in power, they had ryche and wealthye posterity, which as well for theyr owne aduaunce¦ment, as for the goodwil to the deade,

were contented to renoune theyr hou∣ses and familyes with such stately wor∣kes. But a wonderful thinge it is, that common yea abiecte and base persons, suche as in theyr lyfe were counted the reuersion and refuse of the worlde, such as had neyther friendes nor posteritye to shewe them anye lyke fauoure, yea suche as dyed with infamye and dysho∣noure, deuoured by beastes, and not thought worthye of so mcuh as a place of buryall in the earthe: that such men (I saye) sholde after theyr deathes, be honoured with sūptuous Churches, al∣tars and daylye solemnityes, and not onlye in the place where they conuer∣sed, but in dyuers distant nations, and countryes, where they were neuer kno∣wen before their departure, it is a thing wherof as there can be no naturall rea∣sone, so surelye muste it needes be con∣strued a testimonye of Gods myghtye hande to honoure his Saynctes.* 1.631 This dyd Saynte Chrisostome obserue when he saide Christe when he was deade, drew the whole world to worship him.

And why speake I of Christe, when he caused his verye disciples after theyre

decease, to be gloryous. Yea and what speake I of his Disciples, for not so muche but theyre places, theyre Sepul∣chers and theyre dayes hath he made to be celebrated with perpetuall memo¦ry. Shew me thē the Tombe of Alexan∣der, name the day wherin he ended his lyfe. But neither of them is notorious. They are now destroyed and quite abo∣lyshed. But the Sepulchers of Christes seruantes are famous, aduaunced and honoured, in the Imperyall citye, and theyre dayes commonlye knowen to the worlde, bringing with them a festi∣uall comforte. And as for Alexanders Tombe, not his owne neyghboures knowe it, but these of the Saynctes, euē the Paynims can tell of. And the sepul∣chers of a crucyfied mans disciples are more gloryous, then kinges pallaces, not onlye in the hugenesse and stately∣nesse of the buildinges (for in this also they exceed thē) but that which is more in concourse and resorte of suppliants. Theodoretus also hath the like sayinge The Churches of Martyrs are glorious to be sene,* 1.632 notorious for their hugenes, garnished with all kinde of ornaments,

and blazing a broad the pomp of their beautye. Neyther frequent we them on¦lye once, twise, or fyue tymes in a yere, but often spend in them whole dayes, yea manye tymes euerye daye doe we there singe to our Lord the prayses and Hymnes of these Martyrs, What sūptu∣ous Churches did Constantyne the great buylde, in the honoure of S. Peter and S. Paule?

What massye Images of all the Apostles did he make, with crownes of gold on their heads of fourescore & ten pound wayghte a peece? beside other passing riche ornamentes, namelye two Crosses of golde,* 1.633 one vpon S. Peters an o¦ther on S. Paules Tombe, of a hūdred & fyfty pound wayght a peece. I omit the Temple that by Gallus was built to the honoure of S. Mama martyr,* 1.634 mentio∣ned by Gregory Nazianzene. The Church of S. Theodorus,* 1.635 which Gregorye Nisene reporteth to haue ben most sūptuous. I omit the statelye riche Churches, yet extante in all places of Christendome, which are sufficient proofes to shewe the Martyrs of God, more gloryous in this behalfe, then the greatest Monarks that euer were. For one Sainte Steuen

or one S. Laurēce, hath not only in Rome where theyre bodyes are: but in France England, Flaunders, Spayne, Italye, Germa∣nye, and all christendome, most hautye buildinges erected for theyr memory: Yea not onlye in euerye countrye, but almost in euery cheefe Citye, and in in∣finite other townes. Now as concer∣ninge the writers, that haue regestred the Martyrs actes, they surpasse all for∣mer Potentates of the Gentiles, for how manye Emperoures, haue you, that haue had Emperoures to write theyre worthye exploytes? how fewe, vnlesse they were men of base callinge, had theyre equales or betters to register theyre fame? Wheras to the Martyres other now as famous, for miracles, & holynesse of lyfe, as they were for their martyrdome, and as muche honoured euery waye, as they in the whole world, haue ben the croniclers & penners of theyre prayses. How manye Martyres doth S. Cyprian S. Basill S. Chrisostome S. Hierome S. Ambrose S. Augustine S. Ber∣narde and others honoure in theyr Ser∣mons and workes? All, men as glory∣ous thēselues in Gods Church as they

of whome they sett forth the prayses. I omitt Eusebius S. Beede, Florus, Meta∣phrastes, Vsuardus, and infinite other graue authors. For what bookes haue you almost written by a Christiā, where in if the matter beare it, there is not mention made of Gods Martyrs? Yea how manye of the verye Gentiles haue regestred their memoryes? of whome thoughe they conceyued not as they sholde, yet speake they of them to their owne confusion, and theyre glorye. Now as touching the thirde poynte, whiche is the reuerente and worthye opinion, that true Christians haue of the power of Martyrs, it were to longe to recyte the perticular testimonyes of antiquitye. For though we doe not (as the heretickes groslye father vppon vs) yelde them anye diuine honoure, or take them for Gods; yet they haue ben euer more highlye esteemed of our fore fathers, as also they are by vs, for theyr wonderfull power. And firste if what theyr power is in heauē, be gathered by that which they had in earth, we haue great cause to put cōfidence therin. If S. Peters shadow, S. Paules hādkerchers, &

girdeles, were able to cure diseases; If S. Paules prayer in the shippe was able to obtayne the lyues of two hundred seuentye sixe persons; If S. Steeuens pray¦er, was so forcible for his persecutours, as to conuerte a cheefe agente in his death; Why maye we not with S. Hie∣rome inferr,* 1.636 that they are able to doe much more in heauen, where they are in more fauour with God, and perfited in charitye towardes vs?* 1.637 Mortales adhuc et morituri, imperiū vitae & mortis videban∣tur habere, solo nimirum verbo mortificantes viuos, & mortuos suscitātes; quanto magis nunc cum honorati sunt nimis, nimis confor∣tatus est principatus eorum. When they were yet mortall (sayeth S. Bernard) & sure to dye, they seemed to haue com∣mandement ouer lyfe and death, put∣ting to death the quicke, and raysinge from deathe the deade, and that with theyre onlye worde. How much more mighty are they now, when they are ad¦uanced to suche vnspeakable honoure, and theyr princedome is most assured∣lye established?* 1.638 And againe, Quam po∣tentiores sunt in coelis, qui tam potentes fue∣runt in terris? How muche more pow∣rable

are they in heauen, whose power was so great euen here on earthe? Se∣condlye if we consider the might of the diuels, what stronge effectes they haue wrought, as by the inchaunters of Pha∣rao, the sodayne destruction of Iobs cattel, the murderinge of his children by ouerthrowing their house, & other wonderful effectes, that God hath per∣mitted vnto them; Muche more power must we presume to be in Gods Saints, whome we are sure he wolde not make inferiour in might vnto his enemyes in heauen, ouer whom he gaue them so greate authoritye here in earth. And for this hath it bene alwayes a custome in the Church to goe on pilgrimage to Martyrs Tombes, where they haue al∣wayes shewed theyr patronage to such, as come vnto them for succour. Of this S. Chrysostome sayeth Ipse qui purpura indu¦tus est,* 1.639 accedit illa complexurus sepulchra, & fastu deposito stat sanctis supplicaturus, vt pro se apud deum intercedāt, & scenarum fa∣brum & piscatorem etiam mortuos vt protec∣tores orat, qui diademate redimitus incedit. He which is clad in purple commeth to embrace those Sepulchers, and setting

aside his maiestye standeth as a suppli∣ant to those Sayntes, that they would vouchsafe to pray for him: and he that goeth adorned with his crowne, pray∣eth to a tente-maker and a fysher, and those also deade, as to his protectours.

And a litle after, who euer went in pil∣grymage to see anye Kinges Pallaces, but to enioye the sight of the Martyres tombes, many Kings haue become Pyl¦gryms.

Prudentius also of this writeth.

* 1.640Illitas cruore nunc arenas nicolae Cōfrequentāt obsecrātes voce, votis, munere, Exteri nec non et orbis huc colonus aduenit Fama nā terras in ōnes praecucurrit proditrix Hic patronos esse mundi quos precātes am¦biant. The tounsmē flock to the imbrued sāds There makinge sute with voyce, with vowe, with gifte. Men also come from farre and forreine landes, To euerye coast fore-ranne the fame so swifte. That heere the patrons of the worlde did lye, By whose good prayers eche wighte might seeke supplye.

S. Beede also and our own Chronicles make mentiō how King Cedwall & King Cenred wente to Rome in Pilgrimage to those holye reliques of the Apostles,* 1.641 which honour to what Emperoure was it euer geuen, or so longe continued? Moreouer what wonderfull force the Martyrs be of, the effectes that haue bene wroughte by theyre verye ashes, bones, garmentes, and other thinges of theyres doth aboundantlye testifye. S. Chrisostome sayeth that S. Peters chey∣nes,* 1.642 his sworde, and his garmentes, wrought manye myracles. S. Ambrose writeth that at S. Geruasius and Protasius reliquies,* 1.643 so diuerse diseases were cured that the people caste theyre Beades and garmentes vppon theyre bodyes,* 1.644 dee∣minge them of force to cure maladyes, by the only touch of those saintes. The verye ashes of S. Cyprian dryue the di∣uells, out of the possessed, cured disea∣ses, and gaue fore-knowledge of future euentes,* 1.645 as Cregorye Nazianzen wry∣teth. And S. Chrisostome compareth Mar¦tyrs bodyes to the Emperoures owane armour,* 1.646 the verye lyghte whereof ma∣keth the theeues that is, the diuels to

flye though neuer so eager of praye. Nō ad naturam eorum intendunt, sed in arcanam dignitatem, & gloriam christi, qui in ago∣ne certantium induta corpora martyrum su∣orum sicut arma portauit. For theyre eye, aymeth not at theyr nature, but at the secret dignitye and glorye of Chryste, whoe puttinge on the bodyes of hys Martyrs, beare them as armoure in the agony of theyr combates. And in sūm, what hath bene wrought by anye Mar∣tyre in his lyfe, but that ordinarilye his ashes and reliques haue ben of the lyke yea and somtimes of greater force, whe¦ther it were raysinge of the dead, re∣storing of the lame, geuing sighte to the blynde, hearinge to the deafe, or speache to the dūme, or what other mi∣racle so euer.* 1.647 Now therfore yf Dauid demaunde his olde question. Shall any vtter thy mercye in the graue, or thy trueth in perdition? shall thy maruayles be knowen in darkenesse, or thy iustice in the lande of ob∣liuion? We maye aunswere, that the Mar¦tyrs in their tombes extoll his mercye, who by theire verye ashes cureth disea∣ses, and releeueth manye miseryes. In perdition, by the losse of theyr lyues &

shedding of theyr blood, they confirme and geue testimonye vnto his truethe. In darkensse of infidelitye and errour, or of temporall disgrace and worldlye punyshmentes, they make the maruay∣les of hys power and maiestye to be knowen, and in theyre graues whiche are the lande of oblyuion, they renewe a continuall memory of his iustice, who is so forwarde to aforde his rewarde to the deseruers, and to crowne the con∣querours in his quarrell, that euen he maketh theyr deade bones and duste, gloryous in this worlde, before they be indued with theyre final incorruption. Where-vppon Gods Churche hauinge to her great aduancement founde the singuler power of Gods Martyrs, hath alwayes made an especiall accounte of them, & had them euermore in chiefe reuerence. This also moued the Fathers to geue them suche honourable tytles. S. Basill calleth them the helpe of Chris∣tians,* 1.648 the guardians of mankinde, part¦ners of our cares, furtherours of oure prayers,* 1.649 our embassadoures vnto God, the starres of the worlde, the flowers of the Church, and Towers against inuasiō

of heretickes.* 1.650 S. Ambrose calleth them gouernoures and watchers of our lyues cryers of Gods kingdome, inheritours with God, intercessours of the worlde, Patrons and fortresses of Cityes.* 1.651 Theo∣doretus calleth them our Captaynes, our Prynces, our defenders, keepers, and aduocates. Finallye S. Chrisostom calleth them Pillers,* 1.652 Rockes, Towers, and lygh¦tes of the Church, and Protectours of Kinges and Emperoures.

Cap. 12.

* 1.653O How vnhappye are they, that for the sauing of goods,* 1.654 credite tēpo∣rall authority, or such worldly respects, forsake these so glorious & diuine ho∣nours, & purchase a most lamētable & ignominious stile. For what are they but cōtrary to that which S. Basill sayth of Martyrs, the spoyle of Christiās, the destroyers of mens soules, the occasio∣ners of our cares, hinderers of our pray¦ers, factours of the diuell, cloudes of darkenesse, weedes of the Church, and fortresses of heresye. What are they but ruynes of relygyō, dismembred offales and lymmes of Sathan. Manye of them yeldinge before the battayle, and foy∣led

before they foughte, haue not lefte them-selues so muche as this excuse, to saye that they went to church vnwil∣lingly. They offer them selves volunta∣rylye, they runne wittinglye to theyre owne ruine, and seeme rather to im∣brace a thing before desired, then to yeelde to an occasion that they wolde fayne haue eschewed. And did not your feete stumble, your eyes dasele, your hart quake, & your body tremble, whē you came into the polluted Sinagoge? And could Christes seruant abyde in that place to do anye reuerence and re¦nounce Christe, or to doe anye homage to his enemy whom he had in baptisme renounced? And could you come the∣ther to offer your prayers vnto God, where your verye presence offered you bodye and soule to the diuell? And could catholicke eares sustayn without glowing, the blasphemous, reproche∣ful, & rayling speaches against your true mother the Catholicke Churche? Was it no payne to heare the corrupte trās∣lations, abuses and falsifyings of Gods owne worde? Was not the lawe of, go∣inge to churche, and of beinge there

present at that which they call diuine seruice, made and published purposelye to the abolyshinge of the Catholique Faythe, to the contempte, reproofe, and ouerthrow of the true Churche, to the establishing of theyre vntrue doctrine? And can any Catholicke knowing this, (as none can be ignorant therof) ima∣gyne, but that in obeyinge this lawe he consenteth vnto it, and to the ac∣complyshing of that, which the lawe in∣tendeth, that is the impugning of the true & the setting vpp of a false faythe. Doe you not remēber S. Paules wordes They are worthy of death not onlye that doe suche thinges,* 1.655 but also those that consente to such as doe them? Euen as he is worthye to be punyshed, who though in mynde he fauoure his Prince, yet in deede he cleaueth to his enemye. Moreouer was not thys lawe made, to force men to shewe and professe a conformablenesse in external behauiour to this new faith? Is it not required as a signe of renoun∣cinge the true church, and approuinge this newe forme of seruice, sacraments, and religion? To denye thys, is against experience. For to this effecte sound al

the penall lawes and statutes, this doe the examinations, araygnemēts & exe∣cutions, make manyfeste, wherein still the thinges punished, and condemned are, not goinge to the diuine seruice as they call it, the hearing masse, the re∣ceyuing Priestes, vsinge the benefitt of theyr function, or acknowledginge of the authorytye of the Sea Apostolicke. In all whiche, what can we thincke is meante, but that theyre lawes, and all theyre indeuoures tende to make vs de¦nye oure, and receyue theyre beliefe. And therefore when we obey them in these poyntes, what doe we but that which they pretende att our handes? For if a subiect should make a lawe, that al the estates of the Realme shold leaue the obedience of theyre true Queene, and only submit them selues vnto him: And shold prescribe that in token ther∣of they all sholde come to his Pallace, and attende there, whyle his seruantes did Pryncelye and regall homage vnto him; were not the obeying of this lawe a consente to his rebellion? And the presence at his Pallace a sufficyente sygne of oure reuolte from oure So∣ueraygne?

Or doe we thinke, that by forsakinge oure Queene, thoughe it were for feare of her aduersarye, we dyd not enough of our partes, to sul∣fill the mynde of his lawe, whiche was to drawe all fom her, to attende vppon himselfe: that therby shee being desti∣tute of adherentes, he might dispose of her, and of her kingdome at his owne plea••ure? Is not this our very case? The Queene is the Catholicke Church. The rebellious subiecte, resembleth the ene¦myes therof. The lawe commaunding from the Queenes, and forcinge to her rebels obedience, are the penall lawes terrifyinge vs from the Catholycke re∣lygion, and enforcinge vs to the here∣tycal seruice. The comminge to his Pal¦lace whyle he is honoured as Kynge, is lyke the comminge to Church while heresye is sett forthe, as true religion. Now therfore is not the obeyinge the lawe of comming to theyr seruice, whe∣ther it be for feare, or loue, a sufficient sygne of our reuolte from our Queene that is the Catholyke Churche? And doe we not as muche on oure sydes, as is sufficient to fulfil her enemies desire,

and intente? which is the forsakynge the open profession of dutye and ser∣uice due vnto her, and the attendance vppon her enemyes pleasure, that none being lefte that dare openlye withstand them, & defend her, they maye worke her ouerthrow the better. Surely if in a temporall cause, this point shold come to the scanning of any seculer tribunal, the leaste faulte that the offēders could be condemned of, were highe treason. And how much greater treason thinke we it is against Christe, to cooperate so directly to the ouerthrow of his Chur∣che, which is not onlye his kingdome, but his mistycal bodye, and he not on∣lye the Soueraygne, but the heade ther¦of; Whose iniuryes he accoūteth as of∣fered to himselfe, as he well shewed say¦inge to S. Paule once a persecutour of it Saule Saule why doest thou persecute me? Ne∣ther can your protestatiō or other signe excuse you, for you are both in mans reason, and Gods censure, more to be iudged touchinge your minde, by your deedes, then by your wordes. And ther¦fore if your deede be an establishing of theyr lawe, and consequently an actual

denial of your faythe, your wordes ex∣cuse you no more, then they should doe hym, that offering incense to an Idole by commandemēt of his Prince, should saye that in mynde and harte, he were a Christian, though all the world might see that he plaied the Infidel. For where the action it selfe is contrarye to the faythe whiche in wordes is professed, a mans wordes doe onlye argue, that ey∣ther he is an Atheist, that careth not for religion;* 1.656 or a Basilidian or Helckesaite that thinketh it lawfull to denye hys faythe,* 1.657 or at the leaste a wilful sinner, that dothe wittinglye against his owne conscience, all which are moste odious and damnable poyntes. And if youre protestation be,* 1.658 that you are in mynde Catholickes, & that you come to chur¦che only to obey the lawe, doe you not acknowledge, that the lawe ought to be obeyed, and therfore that it is good and iuste, seeinge obedyence is due to none but iuste lawes? Doe you not con¦fesse, that there was in the enacters of it Ecclesiasticall and suficiente power, to commaunde or bynde you in spiritu¦all actions, and those such, as only and

wholye tende to the confirmation of false doctrine, and subuersion of the trueth? And who seeth not that this is as muche in effecte as if you sayde, the lawe that commaundeth goinge to churche with heretickes is iuste, and temporall Magistrates haue spirituall authorytye, sufficient to binde in con∣science to goe to theyre erroneous ser∣uice, notwithstanding that they doe it to establish misbeliefe, and race out the Catholicke religion. And to saye that goinge to churche at suche tymes as theyre seruice and sacramentes are my∣nistred, theyre doctrine preached, or the rites of theyre secte practised, is not a spiritual, but a ciuile action, is against all sense and reason; seeinge that it is the verye principall signe of spirituall dutye, to be presente at suche thinges, wherby religion is chiefelye professed: especiallye when this presence is com∣maunded by a lawe, the knowen mea∣ning wherof is to force men to a profes¦sion of a false beliefe. For so doe the ve¦rye wordes of being present at diuine seruice importe, and otherwise the en∣actours endeuoures, and actions appa∣rentlye

witnesse the same. I omitt the scandall which you geue in confirming the beleefe of heretickes,* 1.659 in weakeninge the fayth of Catholickes, in quite ouer throwing the faynte harted and waue∣ring Schismaticks. I omit what vantage you geue to the churches enemies to triūphe ouer her as ouercome,* 1.660 & to bo∣aste of you, if not as of childrē or volūta¦ries, at the least as of pressed men & sla∣ues of theyr Sinagoge. I omitt the daū∣ger of infection by theyre contagious speaches,* 1.661 that crepe like a canker; which to neglect and not to consider is wilful blindnesse; to consider and not to feare is temptinge of God and greate pre∣sumption; to feare and not to auoyde, is impyetye towarde your soule, and peruerse obstination. I will not stande to rypp vp your contempte of the Can∣non of the Apostles,* 1.662 of the Councell of Laodicea, & diuers others, forbidding to resorte to the heretickes prayer or conuentickles: Of the example of all antiquitye condemning the same: Of the verdicte and common consente of the profoundest Clerkes of Christen∣dome, and namelye of twelue of the

moste choyse men in the laste Triden∣tine Councell, who after longe siftynge and examining this poynte, in the ende found it altogether vnlawefull, and a∣uouched it better to suffer all kinde of tormentes, then to yeelde vnto it. Yea and although they were desired, not to make this a publicke decree, in respect of the troubles that might aryse to the Catholickes in England, in whose be∣halfe the question of goinge to church was proposed: Yet the Legate and the foresayde Fathers, gaue this aunswere, that they wold haue this resolution no lesse acounted of, then if it were the cen¦sure of the whole Councell. I omit also that dyuers heretickes shalbe witnesses againste you in the daye of Iudgement, who with letters and sett treatises haue by many Scriptures proued it to be vn∣lawfull, for one of a true beleefe to fre∣quente or repayer to the seruice or sa∣cramentes of a false churche. Whose ar¦gumentes and actions in this matter, will so much the more condemne you, in that they were more religious in an erroneous and vntrue, then you in a syncere and vndoubted faythe. Theyre

oppinion in this matter who desyreth more at large to peruse, lett him reade the treatyse of Ihon Caluine whiche he made de vitandis superstitionibus, quae cum sincera fidei confessione pugnant, of auoy∣dinge superstitions whiche repugne a∣gainst the sincere profession of faithe: and his booke, which he did wryte as an Apologye ad Pseudonicodemitas to false Nicodemites, who alledged in theyr defence the example of Nicodemus that came to Christe by night••. In which a∣monge other poyntes he sayeth, that goinge to a churche of a contrarye be∣liefe, is, partiri inter deum & diabolum, a∣nimam vni, corpus alteri assignādo. To part stakes betweene God and the diuell as∣sygning the soule to one and the body to the other. He hath also of the lyke tenoure written two Epistles vnto two of his friendes. You maye lykewise in the same volume see the counsel of Me¦lancthon, Peter Martyr, Bucer, and the Mi¦nisters of the Tigurine Congregation, whose censure being by Caluine deman∣ded, they all agreed to his opinion. M. Fox also recordeth diuerse letters of Bradfod, Hullier, & others that wholy ap∣proue

the same assertiō. And albeit their reasons were misapplyed in the parti∣cular churche, to which they proued it vnlawfull to resorte: Yet are they very sufficient and forcible to confirme that the repayring to a false church in deed, is moste sinnfull and damnable. And there-fore consider with youre selues, what wilfull blyndnesse you are in, that mayntayne a poynte whiche not onlye Catholickes, but euen the verye here∣tickes them-selues that caryed anye forme or shew of conscience and religi∣on haue detested, as moste preiudiciall to the trueth, offensyue to God, & per∣nicious to your selues. And not conten¦ted your selues to offer your soules,* 1.663 to sacryfyce your fayth, to make an hoaste to the diuell of youre eternall salua∣tion, and your portion in heauen: You carye also with you youre selye inno∣centes, and force your children to the lyke impyetye, as though it were not enough for you to perishe alone.* 1.664 Shall not they as S. Cyprian noteth in the daye of iudgemente crye out againste you? We of our selues haue donne nothing. We dyd not of our owne accorde leaue

the meate and cuppe of God, to runne to prophane infection: the infidelytye of others hath caste vs awaye. We felte our owne parents our murderers. They denied vs the church for our mother, & God for our Father, and haue reuyued the olde sinne of the Iewes and Gentiles. Immolauerunt filios suos & filias suas demo∣niis.* 1.665 They offered vpp theire sonnes and theyr daughters to diuels. O how cru∣ell and how vnnaturall a thing cōmitt you in thus trayning vp your litle ones in so impious a sorte? You gaue them but a temporall lyfe, and you take from thē a spirytuall: you bred their bodye, and you are the bane of theyre soule. You brought them forth for heauen, & you guyde them the waye to hell. Was this the fruite of your paynful laboure, to bring one into the world, that shold through your education curse the fa∣ther that begat him, and the mother that bred him, the howre of his birthe, and wishe that the wombe had ben his tombe, his natiuitye, his decease, and his beginninge his endinge? O howe much better did that good mother of the Machabees,* 1.666 that rather exhorted

her children to martyrdome then to of¦fende for sauing theyre lyues. Muche better dyd S. Felicitas, who in the tyme of persecution, beinge as desirous to send her children before her to heauen, as other mothers are to leaue theyres after them here in earthe, confirmed them in spirite, whose bodyes she had borne, and was theyre mother in theyr byrth to God, as well as in theyr naty∣uitye towarde the worlde.* 1.667 And as S. Gregorye sayeth, seeinge her seuen deare pledges martyred before her, was in a sorte martyred in them all, and though she were the eyghte in place, yet from the firste to the laste she was alwayes in payne, and her owne killinge was not the beginning, but the ende of her mar¦tyrdome. The lyke examples we reade of S. Symphorosa & S. Sophia, who as they were mothers in affectiō, so were they also in care of theyr childrēs soules, ex∣horting thē to cōstancy, & geuing exā∣ple of the same. Alas how contrarilye doe the parentes of our dayes, who as thoughe, theyre children were no∣thing but fleshe and bloode, & bodyes with-out soules, pamper them in all

sensuall delight, & feare nothige more, then that theyre soules should be in the state of grace, & mēbers of the Catho∣licke Churche. But they that are cruell to them-selues, how can they be mer∣cyfull to others, and suche as are them selues fallē from God, how can theye ey¦ther exhorte or vphold others in Gods seruice? O blindnes & dulnes of harte. And had you rather haue God then man for your enemye? Had you rather be the diuels then Gods prisoners? Had you rather lyue caytyues here in earth, then dye to be Sayntes in heauē? What are your riches as you vse them, but gi∣ues to cheyne you, and fetter you in sinne? Are they not most strayte and stronge boltes,* 1.668 by whiche as S. Cyprian sayeth. Et virtus retardata est, & fides pres¦sa, & mens victa, & anima praeclusa? Both vertue slacked, and fayth suppressed, & the minde ouercome, and the soule im∣prisoned? Yea and besydes this, bringe not these cheynes with them a moste cruel keeper,* 1.669 that is the loue of mony? whose qualytye is whom he hath once gotten, not to suffer him to depart the pryson, but to holde him sure with a

thousand bandes, lockes and dores, & casting him into an inwarde holde, to make him take pleasure in his bōdage. O what a miserable change make you. You sell with Esau your heauenly in∣heritāce for a litle broth:* 1.670 You sell your soule, that coste no lesse then the life & blood of God him-selfe, for the shorte vse of a fewe ryches: you sell God and all he is worth, for a small reuenew of a fewe yeeres. It is not the feare of tem¦porall losse can excuse you. God gaue it you, and for him you must not be vn¦willing to forgoe it. It is foly to thinke that God can allowe for an excuse the losse of a lyttle pelfe, when the soule which he bought with his owne blood is lost for the sauing of it.* 1.671 Clemens Alex andrinus reporteth, that Apelles seeinge one of his schollers paynting Helena & limming her image with muche golde, sholde saye vnto him, that sithence he was not able to paynte her fayre, he meant at the least to make her ryche. Whiche wordes we maye well vse to those that alleadge theyre ryches as a cause of theyre reuolte. Whose faulte beinge so palpable, that they can not

paynt it with anye seemlye shape of ver¦tue, they seeke at the least to gylde it, and make it seeme tolerable with the pompe of theyr riches, as though wher true beawtye and grace wanteth, theyr heauenly Apelles could be blinded from espying the deformyty of theyre image by the glyttering of theyre golde. No no, well seeth God your grosse erroure & the follye of your bargayne. Qui reg∣na coelorum, sayeth S. Chrysostome, permu∣tant pecunia;* 1.672 idem faciunt, ac si quis regno actus amplissimo, stercoris cumulo glorietur. They whiche change the kingdome of heauen for monye; are lyke vnto him, that being dispossessed of a large king∣dome, shold glory in a heape of dunge. They that desire to gayne: seeke in put¦tinge forth theyre monye, suche as will geue them greatest vsurye,* 1.673 and take theyre monye thankefullye at theyre handes. But you seeme to take a quite contrarye course. You forsake God, that offereth not the hundred parte, but the hundred folde gayne, and put out your monye to suche, as can not so muche as restore the principall. What can your bellye retourne you, whyche

consumeth most parte of your riches, but dunge and corruption? what your vayne Pompe and glorye, but malice and enuye? what your vnchastitye, but hell and the worme of conscience? And yett haue you chosē these for your det∣ters, and for the vsury and lone of your wealthe: presente euils, and future pu∣nishmentes. What comforte can your wealth geue you who how richelye so∣euer you are attyred, without Christe you are naked? with what Iewels or ornamentes soeuer you are sett forth, without Christes beautye, you are de∣formed. How soeuer your face is payn∣ted and your beautye blased; without grace you are vgly and monstrous. And alas, how can you take anye pleasure in these vanytyes, consideringe that you haue loste your selfe, and that you cary aboute you your owne funerall, whyle your body is a filthye tombe of a more filthy soule, not only dead, but almoste rottē in sinne? And will you thus lende your riches to your owne reuenge, & not rather put thē out to Christ, that of¦fereth heauē & life euerlasting for your lone? If the time of his payment seeme

some what long, & that withhold you▪ Remēber that he which lyeth not bid∣deth you firste seeke the kingdome of God,* 1.674 and for necessaries, you shall not wante. Re∣member the longer he keepeth it, the more gayne he hath to returne for it. And if you not onlye beare but wishe for this delaye in your vsury with men: haue you so lytle confidence in God, & suche feare he should become bancke∣route, that you dare not truste him so longe as you would an ordinarye mar∣chant? Consider with your selues that the articles of your fayth are no fables: the wordes and contentes of the Scrip∣ture, no Poets fictions: They are vn∣doubted truethes, and shal assuredlye be veryfied. Christ sayeth, whosoeuer loueth,* 1.675 father, mother, ryches, wyfe, or children, more then him; is not wor¦thye of him: And who so gathereth not with Chryste,* 1.676 scattereth. And he that is not with him, is against him. Suche as deny him here,* 1.677 shalbe denyed of him in the nexte worlde.* 1.678 And whosoeuer confesseth him here, shalbe acknowled∣ged of him in the daye of iudgemente. And both these sayinges being of equal

trueth and credite,* 1.679 then as S. Cyprian sayeth. Si fides quae vicerit, coronatur; ne∣cesse est vt victa perfidia puniatur. If the fayth that conquereth be crouned, thē must the foyled perfidiousnesse be chas¦ticed. Wherfore whosoeuer hath fallen, lett him nowe ryse: If he haue shewed himselfe a man in sinninge: Lett him not shewe himselfe a diuell in obstinat∣lye perseueringe in his faulte.* 1.680 So many delightes as you haue to leaue, so many sacrifyces you haue to appease God. Your number of vices, maye you turne into a nūber of vertues, imployinge all that to serue God in your repentance, which you abused to the contempte of God,* 1.681 in your wickednesse. Flye out of the middest of Babylon sayeth S. Bernard and saue your soules. Flye vnto the cy∣tye of refuge, where you maye doe pe∣nance for that whiche is paste, obtayne grace for the presente, and expecte the comfortes that are to come. Lett not the burden of your conscience with∣holde you, for where sinne hath much abounded; there aboundeth also Gods grace in repentance. Lett not the feare of difficulties, and rigour, dismaye you.

The passions of this world are not con¦digne neither to the sinnes paste which are released, nor to the present sweete∣nesse of grace which is restored, nor to the future glorye wher-with they shal∣be rewarded. If you beleeue not wor∣des: beleeue examples, of so manye. How manye haue you in pryson both by nature and custome verye dayntye, and tender? Nothinge is impossible to true beleeuers: Nothinge sharpe to true louers: Nothinge harde to the meeke: Nothing rough to the humble, to whome grace affordeth healpe, and deuoute obedience easeth the wayghte of Gods commaundementes. Remem¦ber what iudgementes God hathe she∣wed on those that denyed him.* 1.682 One as soone as he had denyed Christe, was presentlye stricken dumme, and in that began his punishment, in whiche be∣ganne his faulte. An other woman ha∣uinge committed the lyke cryme, was sodaynlye in the bathes seased on by an euill spirite, and toare of her tongue with her owne teeth, by whiche she had renounced her faythe. And thus being made the reuenger of her own offence,

within a litle space extremelye tormen¦ted with wringinge in her bowels, she gaue vp the ghost. And to omitt perti∣culers; Harken what S. Cyprian sayeth of those,* 1.683 that in his tyme were guilty of this reuolte. Quam multi quotidie immū∣dis spiritibus adimplentur? quam multi vs∣que ad insaniam mentis excordes, dementiae furore quatiūtur? Nec necesse est ire per exi∣tus singulorū, cū per orbis multiformes ruinas tam delictorum paena sit varia, quam delin∣quentium multitudo numerosa. How ma∣nye are euerye daye fraught with foule fiendes? howe manye waxinge witlesse fooles, are in the ende shaken with a fu∣rious madnesse? Nether neede I to goe ouer the particuler endes of euery one, seeing that in the manyfold ruines and reuoltes through the worlde, the pu∣nishmentes of theyre sinnes are as vari∣ous, as the multitude of offenders is greate. Let euery one of you cōsider as well, what he himselfe hath deserued, as what others haue suffered. Lett no man flatter himselfe in the adiourning of his chastisement. Yea lett him rather feare the more, seeinge God reserueth his sinne to an eternall reuenge. Be not

moued with theyre example, that ey∣ther throughe retchlesse errour, or dul∣nesse of faith runne headlonge forward in theyre wilful blindenesse. Goe not you to perdition with them for compa¦nye, and thinke it not better to goe to hell with manye, then to heauen with a few. Ioyne your prayers with oures, that daylye praye for you. Be not slack in your owne cause, to which so manye cooperate, and laughe not you in your miserye, which so manye rue. God is readye agayne to receyue you. He o∣peneth vnto you the gate of his mer∣cye. He calleth you, he enuiteth you, with fatherlye pitye. O vngratfulnesse, why stycke you? why stande you? what stayeth you from cōming? Your soule lyeth vppon it; youre eternall weale or woe is in the ballaunce. Take mercye whyle you may, enter whyle you haue accesse. Leste the gate be shut, and your knocking not harde, and your last aun∣swere, nescio vos, I knowe you not. And you on the other syde moste constant confessours,* 1.684 continue youre course, per¦seuer in youre commenced enterprise. Lett not the example of those that fall,

make you the weaker.* 1.685 Si fuissēt ex nobis, mansissent vtique nobiscum.* 1.686 Gratulandum (sayeth Saint Cyprian) cum lupi, & bestiae de Ecclesia separentur; ne columbas, ne oues▪ Christi saeua sua & venenata contagione prae∣dentur. If they had ben of vs, they wold haue stayed with vs. We should reioyce when wolues & beastes are sequestred from the Church, least with their cruell and venemous infection, they praye vp∣pon the doues and sheepe of Christe. Howe can the sweete stande together with the sower, darkenesse with lyght, the calme with the tempest?* 1.687 Nemo putet bon••s de ecclesia discedere. Triticum non ra∣pit ventus, nec arborem solida radice funda∣tam procella subuertit: Inanes paleae tempes∣tate iactantur, inualidae arbores turbinis in cursione euertuntur. Lett no man imagin that the good goe out of the Churche. The winde carieth not away the wheat, neither doth the storme ouerthrow the trees that are strong rooted. The lighte chaffe is tossed with euery tēpest, & the weake trees with euery blast are blowē doune. And as the piller in a building, if it stande so ryghte as it sholde; the more wayghte is layde vppon it, the

more firme and vnmoueable it stan∣deth; but if it leane to eyther syde, any wayght maketh it fall quite doune and breake a sunder: so those that in this spirituall building of the Church walke vprightlye, framing theyre behauiour agreeablye to the integritye of theyre fayth; by the poyse of persecution, are rather strengthned and confirmed: but suche as are of loose demeanoure, and euill lyfe, leaninge to the lybertye of this wycked tyme; with euerye lytle wayght of aduersitye, fall into schisme, and are broaken of from the members of Christes misticall bodye. When the Sunne shyneth sayeth S. Augustine,* 1.688 is it the Palme that withereth, or the Ce∣dar that is parched? is it not rather the wearish haye that sodaynly fadeth with the heate?* 1.689 Though you see some Saule of a prophet to become a prophets per¦secutour: some Iudas of Christs Apostle to become his betrayer:* 1.690 Some Nicholas of a Deacō to become an archheretike: yet be not you moued. What maruayle when the beame is seuered from the Sunne, if it leese the lyght? when the bough is cut of from the tree, if it wi∣ther? Or if the brooke being parted frō

the head springe, drye quite vpp? This cannot anye waye preiudice but rather profitt the Churche, whose purytye is increased, when it voydethe oute of it suche ordure and corruption. For as Sainte Gregorye sayth Nemo amplius in ec∣clesia nocet,* 1.691 quam qui peruerse agens, nomen vel ordinem sanctitatis habet. Delinquen∣tem namque hunc redarguere nullus praesu∣mit: & in exemplis culpa vehementius osten∣ditur, quando pro reuerentia ordinis peccator honoratur. No man in the Church doth more harme, then he that liuinge per∣uerselye beareth the name and degree of pyetye. For such a one no man pre∣sumeth to reproue, and a greate deale more apparentlye turneth the faulte to euill example, when for reuerēce of the order the offender muste haue his ho∣noure. Better therfore it is that they should goe out of it, that within it are a disgrace vnto it, and without it ho∣noure it, as a grounde that can not brooke such rancke and poysoned wee¦des. Contemne not the perle because the swyne treade vppon it: despyse not the lyghte, because the euill doers hate it: thincke not worse of the Churche if

the wicked forsake it. It were a follye in the Aegiptians to contemne theyre ri¦uer Nilus that fatteth theyre soyle, and causeth all theyre aboundance: to re∣fuse to eate of the fruites which by wa∣teringe the earthe it engendreth, be∣cause there-in the Crocodyle breedeth, or for that some times it casteth out an vglye Vyper. So were it muche more madnesse to condemne the Churche, or Sacramentes ther••of, because some poysened wormes haue bredd and fedd in them, and afterwarde impiouslye re∣uolted from them. It is not muche to see some cockle in Gods fielde, so longe as the enemye maye sowe it.* 1.692 Looke you vppon the wheate, for the Aungels shal bynd the cockle in bundles, and throw thē into vnquenchable fyre.* 1.693 The nett is not yet drawen to shore for the fysher to caste out the euill fyshe. The good man of the house hathe not yet sorted his vessels,* 1.694 nor seuered the vessels of re∣proche from the vessels of honoure. Cum acceperit tempus,* 1.695 ipse iustitias iudica∣bit. When he taketh hys tyme he wyll iudge iustice it selfe; how muche more theyre impyetye? In the meane whyle

though some of the bad seuer them sel∣ues from Christs body: we must rather thincke it a happynesse, then a nouelty. For so hath it ben alwayes heretofore, and so will it be alwayes hereafter, vn∣till suche tyme as venient Angeli & sepa∣rabunt malos de medio iustorum.* 1.696 The An∣gels shall come and seuer the bad from emongest the iuste, and alott euerye one to his deserued home. It is better for vs to be humbled with the meeke,* 1.697 then to diuide spoyles with the proud. Better it is to be a wounded and tor∣mented member in the bodye, then a member clad in golde and cutt of frō the same. It were greate follye in one, that seeing a horse fayre to the eye, of a good coloure, of a proper make, and sett forthe with a gorgeous furniture; would strayte bye it at an vnreasonable pryce, neyther considering the pase, co¦rage, force, or soundenesse therof: So were it extreme madnesse, to buye the aduauncement of this world, with losse of eternall ioye, only for the fayre shew and flattering delyghtes, not wayinge the slyppernesse, the vanitye, and the daunger of them. If they thinke world¦lye

pleasure so great felicitye, as to take it at this rate with the losse of theyre soules: yett lett not vs imitate or lyke of theyr bargayne. Though childrē see¦inge the stage players, in costlye attyre, thinke them happyer then the rich gen¦tleman, that goethe playne, because neyther consider they the players base condition, otherwise, nor theyre sham∣full profession, but onlye theyre fayned glorye: yet lett not vs be so chyldishe, as to make the lyke accounte of the worldlye glouttons, that haue reuol∣ted from God to gorge, knowing that though they are cladd in purple, and euerye daye pampered with magnifical banckets, yet ende they with this mi∣serable conclusion, mortuus est diues, & sepultus in inferno.* 1.698 The riche man dyed, and was buryed in hell. Who is so mad as to admire his might sayeth Eusebius Emissenus,* 1.699 that is onlye mightye to doe himselfe mischiefe? who would deeme him happye that had a stronge hande, for nothing but to cutt his own throt? who would prayse his swiftenesse, that runneth hastely to his owne perditiō? or maruayle at his hye ascente, whose

mounting is only to his greater ruine? Such felicitye is much lyke theirs, that hauinge taken the poysened iuyce of certayne hearbes, are by the operation therof, brought to dye with excessyue laughture. And what felicitye is it, sayeth S. Chrysostome,* 1.700 for one sicke of the dropsye to haue choyse of pleasante drynckes, which the more they allure him to taste of them, the more they for¦warde him towardes his deathe? Lett thē triumphe in this theyre imaginary happynesse and true misery: Lett them reioyce in theyre wickednesse, and glo∣rye in theyre destruction: Lett vs com∣forte our selues in our passions, and af∣flictions for Christe, which we knowe will aduaunce vs to an eternal rewarde, & to those glorious titles before mētio¦ned, which vndoubtedlye are due vnto the Martirs in our cause & to no other.* 1.701

Cap. 13

FOr though it hath bene the proper∣tye of heretickes, to vaunte of suche as dyed for theyr religion, and to terme them martyrs, as they dyd theyre here∣sye true religion: Yet in fyne it hathe alwayes appeared, that as theyr doctrin

was heresye, so theyre death despera∣tion. Eusebius writeth that the Cataphri∣gians beinge driuen to an exigent,* 1.702 had no other waye to mayntaine theyr doc¦trine, but to flye to theyre Martyrs. To whome Apollinaris well aunswered, that so had the Marcionistes and other here∣tyckes done, but, quae (sayeth he) esse po∣terit apud eos, martirij veritas, vbi Christi∣veritas non est? Howe is it possible for thē to haue the trueth of martirdome, that wante the trueth of Christe. The Manna when it was vsed agreeablye to the precept of God, had all kinde of de¦lightsome tastes, was fitt to norish & ve¦rye pleasante to eate. But when in the vse therof his comaundement was not obserued, that most comfortable viand rotted, and turned into wormes. So though martirdome, if it be well vsed, be an acte of singuler vertue, yea of all vertues together, and turne to the in¦comparable glorye of the Martyre: yet when it is not taken for a right cause, and in a due sorte, it is to the sufferer but a beginning of an eternall corrup∣tion, and breedeth an euerlastinge worme of conscience. And vppon such

alighteth that curse of God mētioned in Deuteronomie,* 1.703 that they shall sowe much seed, & reape litle corne; because the Locust shall deuoure it. They shall plante and digge a vinyarde, but neuer drincke the wine thereof; because the wormes shall destroy it: they shall haue olyue trees in all theyre groundes, and yet not be anoyndted with the oyle; be¦cause theyre Oliues shal fall and perish. And so what torturing so euer the wic∣ked or heretickes suffer, it shall auayle them to nothinge but to theyre payne. For if all were Martyres, that dye for theyre relygion, then manye heresyes both contrary emong themselues, and repugnant to the euident, doctrine of Christ, sholde be truethes, which is im∣possible. Esse Martyr non potest,* 1.704 qui in Ec∣clesia non est, ad regnum peruenire non pote∣rit, qui eam quae regnatura est derelinquit. Cum Deo manere non possunt, qui in ecclesia vnanimes esse noluerūt. Ardeant licet flam∣mis, & ignibus traditi, vel obiecti bestiss ani∣mas suas ponant: non erit illa fidei corona, sed paena perfidiae: nec religiosae virtutis exitus gloriosus, sed desperationis interitus. Occidi talis potest, coronari nō potest. Sic se Christi∣anum

esse confitetur, quomodo & Christum diabolus saepe mentitur, ipso domino premo∣nente et dicente multi venient in nomine meo, dicentes, ego sum Christus, & multos fallent. He can be no Martyr that is not in the Churche: he can not atchyue the king¦dome, that forsaketh her that shalbe Queene. They can make no abode with God, that refuse to be peaceable in his Church. Wel may they broile in flames, and beinge throwen into the fyre, or wherled to wylde beastes caste awaye theyre lyues: It shall be no crowne of theyr fayth, but a punishment of theyr perfidiousnesse, it shall not be a glori∣ous ende of theyr religious vertue, but a death of desperation. Well may such a one be killed: but he can not be crow¦ned. He so professeth him selfe to be a Christian, as the diuell faslye fayneth him selfe to be Christ. As our Lord fore¦warned vs saying, Many shall come in my name sayinge I am Christe, and shall deceyue dyuers.* 1.705 In the same fyre (sayeth S. Au∣gustine) the golde shyneth and strawe smoaketh. Vnder the same flayle the corne is purged & the huskes broken. Neyther is the oyle and dregges con∣founded

together, because they are bothe vnder the wayghte of the same presse. Euen so the same vyolence that proueth, purifyeth, and clenseth the good; damnethe, wasteth, and spoy∣leth the badd. And in the same afflic∣tion the wicked curse and blaspheme God, and the good praise him and pray vnto him, so muche importeth it, not what things, but in what state and cause euery one suffereth. For by the lyke stir¦ringe the myre breatheth out a hor∣rible, and the sweete oyntmente a de∣lightsome sauour. The redd sea of Mar∣tyrdome,* 1.706 though to the true Israelite it yelde drye waye without impediment, yet Pharao and the false Aegiptians are drowned therin and syncke to the bot¦tome lyke stones.* 1.707 Who were euer more readye to dye for the relygion then the Donatistes? who dyd not onlye dye ob∣stinatlye when they were condemned, but prouoked men to kill thē for theyr religiō. Haue we not the same furious spirite, likewyse in the Anabaptists, who though they denye the scripture, the humanitye of Christe, though they stycke onlye to theyre owne dreames,

and reuelations, though they permitt suche brutishe cōmunitye and pluraly∣tye of wiues, and mariage of sister and brother together: Yet dye they in de∣fence of these damnable Paradoxes, & that with such pertinacye, as thoughe they had bodyes of steele, that felte no payne or tormente. But lett not this moue anye one to thinke the trueth on theyre syde. For euen to this daye doe the Iewes dye in defence of the fables of theyre Talmud, (which is to them as oure Byble is to vs.) Wherein notwith∣standing besydes the denyall of the co∣ming of Christ, ther are very many ri∣diculous things. As that God spendeth three houres in the daye in readinge theyre lawe: other certayne houres he weepeth and afflicteth himselfe for suf∣feringe the Temple to be destroyed, & the Iewes brought into bondage: that he appoynted certayne sacrifyces euery newe Moone to be offred for his sinne in geuing the Sunne that lyght which wrongfullye he had taken awaye from the Moone; and other fables of lyke fol¦lye. And yet as childish thinges as these be, wante there not at this daye, that

will dye in defence of theyre religion. And not many yeares since, a Renegate Christian becōming a Iewe, was burnt for this fonde doctrine. Neyther is this maruayle when the Gentyles themsel∣ues euen vnto this daye, haue also their Martyres. For as maye be seene in the Epistles & storyes of India, it is thought a verye laudable thinge amonge them, putting themselues and theyre goodes into an vnfurnished shipp newe builte for that purpose, to bore the shipp tho∣roughe, and by drowning in the syghte of theyr friendes and the people, to sa∣cryfice themselues to theyr false Gods. Other also in theyre greate and hyghe solemnities, when the presse & throng of people is moste, vse to lye flatt in the thresholdes of the dores of the Tem∣ples, and suffer them selues, to be tram¦pled to death, & are therby accoūted as Sainctes. I omitt Decius, Scaeuola, Le∣ocorius, Leonides, and others of older date, whose factes maye easilye auouch S. Augustines sayinge,* 1.708 that causa, non pae∣na, martyrem facit..

And therfore they are madd (sayeth he) that diuide the mem∣bers of Christ,* 1.709 abolish the Sacraments,

and yet glorye of theyre persecution, in that they are forbidden to doe these things by the Emperours lawes, which they haue enacted for the vnity of gods Church: And boste guilefullye of their innocencye, seekinge at mens handes the glorye of Martyrs, which at oure Lordes they can not haue. But the true Martyrs are those of whome our Lorde sayde, blessed are they that suffer perse∣cution for iustice sake; Wherfore not they that for theire owne iniquitye, or for the impious breache of Christiā vni¦ty, but they which for righteousnes suf∣fer persecution, are in deede the true Martyrs.

Et si passa es, o pars Donati, cor∣poralem afflictionem ab ecclesia Catholica: a Sara passa es Agar, redi ad dominam tuam. And O saction of Donatus, if thou hast suffered corporall persecution of the ca¦tholicke churche, thou hast suffered as Agar of Sara. Returne therefore vnto thy maystres. And in testimony hereof, of so manye hundredes of heretickes that haue bene in former ages put to death for theyre heresyes, whome haue you emongest all aunciente authores, that doth register them as Martyrs, yea

that condemneth them not for obsti∣nate heretickes? Where haue you anye of theyre festiuall dayes, theyre glori∣ous tombes, theire honour and memo∣ries celebrated, mentioned or knowne? We see that the true Martyrs dayes, na¦mes, actes and ashes are yett famous, though they were strayte after Christes tyme, and haue passed the stormes of so manye and greate persecutions. They are mentioned of all antiquitye, ho∣noured with the style of as great Sain∣tes as them selues,* 1.710 et memoria eorum in benedictione est: and theire memorye shalbe blessed. But not all Arrius poste¦ritye, not all the races of other heretic∣kes, coulde mainteyne theyr doctrine, or theire Martyrs credite longe, but e∣uen it fell out with them, and will doe with foxes Martyrs,* 1.711 as Dauide prophe∣sied. Vidi impium superexaltatum, & eleua∣tum supra Cedros Libani. & transii, & ecce non erat. & quaesiui eum et non est inuentus Locus eius, For a whyle they were hono¦red as Saintes, and had the glorye of the Cedars of Libanus giuen vnto thē. But in the ende they are found to haue bene barren trees, and throwne into

vnquencheable fyre, and theyre places was no longer found amongest Saints. Martyrdome can not be the iuste pu∣nishment of sinne, but the crowne of vertue; and whosoeuer is iustlye execu∣ted for a true offence, Sainte he maye be, if he repente him of his faulte, and take his deathe as his iust deserte; But Martyre he can not be, thoughe he en∣dure neuer so manye deathes or tor∣mentes. For as one that in a hott som∣mer daye walkinge in a drye and bar∣ren fielde, and being sore parched with the sunne, & extreme thirstye, though he settled him selfe to paynte or graue in the earth most pleasante fountaynes or delyghtsome and shadowye bowers, shoulde be neuerthelesse as much an∣noyed with heate, and as litle eased of his thyrst as before: So they that walke in the fruitelesse fielde of heresye, in which it is vnpossible that eyther the fountayne of grace shoulde spring, or the arbours of glorye growe, howsoe∣uer in the heate of theire iust persecu∣tion and thyrst of comforte in theyre punishmentes they feede theyre imagi∣nation with a vayne presumption of fu¦ture

ioyes: yett in trueth all their hope is like a paynted fountayne, that rather increseth, thē diminisheth their payne. And therfore in yelding them selues so rashelye to tormentes for theire here∣syes, they doe lyke a poore wretch ly∣inge a sleepe on the edge of a hye and steepe rocke, who dreaminge that he were made a Kinge, and had a glorious trayne of nobilitye to attende him, sūp¦tuous pallaces to lodge him, and the commodityes of a whole kingdome at his commandement: shoulde vpon the sodeyne by starting vp and leaping for ioye, fall downe from the rocke, and in lieu of all his imaginarye solaces, kill him selfe and leese that litle comforte which he had in his miserable lyfe. For in trueth as S. Paule sayeth, though I deliuer my bodye to be burned, and haue no charitye and vnion with God, and his true Church: it auayleth me no thinge. And for this woulde Christe haue his first Martyres Innocentes, and as S. Cyprian sayeth,* 1.712 Aetas nec dum ha∣bilis ad pugnam, idonea extitit ad coronam; & vt appareret innocentes esse, qui propter Christum necantur, infantia innocens ob no∣men

eius occisa est. The age vnhable to the combate was apte for the crowne, and that it myghte appeare that they were innocentes that shoulde dye for Christ, innocent infancye was firste for his name putt to death. This seemed Dauide to insinuate when he sayd,* 1.713

keepe innocencye and beholde equitye, be∣cause there are reliques for the peace∣able man.

But where this innocencye wanteth, this equity fayleth, this peace ablenesse with Gods Church is not ob∣serued, well sayeth S. Cyprian:* 1.714 Siex ta∣libus quis fuerit apprehensus: non est quod sibi quasi in confessione nominis blandiatur, cum constet, si eiusmodi extra ecclesiam fue∣rint occisi fidei coronam non esse, sed paenam perfidiae. If anye such be apprehended, he need not flatter him selfe, as though he were a confessor of Christes name: seeinge it is manifeste that if anye such be killed, it is no crowne of his faythe, but a penalty of his faythlessnesse. And therefore if anye of theire actions be committed to writinge, it is not a re∣porte of theire prayses but a rehersall of theire iniquities. For as Dauid fore∣tolde. Perijt memoria eorum cum sonitu;* 1.715

and agayne:* 1.716 iniusti autem peribunt, simul reliquiae impiorū interibunt. Theyr memo∣ry vanyshed with a sound, & the vniust shall perishe, and theyre verye reliques be quite extinguished. wherfore to you only and to your predecessors who suf∣fer in this gloryous cause of the Catho, like fayth, & whose only quarrell as be¦fore is proued, is the true quarrell of religiō, to you I saye, & to no other ap¦pertayneth the glory of Martyrs in this worlde, and the vnspeakeable felicitie prepared for them in the worlde to come.

Cap. 14.* 1.717 * 1.718

WHich how great it is, may ea¦selye be coniectured. For theyre deade bodyes, here in earthe are so highlye honoured and had in suche estimation; what maye we thinc∣ke of the maiestye of theyre soules in heauen. For first all the comfortes, ioyes, and delightes that are here scat∣tered in diuers creatures, and contryes all the bewtye and comlynesse that any worldlye thinge here hath, shalbe there vnited and ioyned together in euerye Sayncte, without any of these imperfec∣tions,

wher-withal they are here coped. Nowe what a happye man woulde we thinke him, that with a worde mighte haue all the wealth and treasure, solace and comfort that this worlde is able to afforde: If he might be loued of whom and as much as he wolde: honoured of all: and partner of euerye mans ioye, as much as them selues: and haue eue∣rye thing in what tyme place and man∣ner, that it pleased him to appoynte? We see how muche anye one pleasure is prysed. Some will venture to anye perill, to please theyre taste: other to contente theyre eye: manye to satisfye theyre eare: infinite to fulfill theyre sensualitye. And yet what are all the content-mentes of these senses, but shadowes and dreames of delight, ney∣ther sufficient to quenche sorowe, nor able to cotinue longe, nor wonne with∣out hazarde, nor ended without feare, nor lost without greefe? But in heauen all the senses are euermore and with∣out feare of losse, fullye satisfied, with theyre seuerall pleasures, and drowned in the depth of vnspeakeable delighte. The place how glorious it is maye be

ghessed by the description of S. Ihon of heauenlye Hierusalem,* 1.719 whose walles are of pretious stone, whose gates Pearles, whose porters Angels, whose streetes paued with golde, and interlaced with Christal riuers, the banckes wherof are sett with the trees of lyfe, whose fruite reneweth, & the leaues preserue from all kind of sicknesse. God is their Sunne and euer shineth: theyre temple, and is euer open: theyre daye neuer endeth, theyre felicitye neuer decayeth, and theyre state neuer altereth. Which de∣scription, though it be sett forthe with the most precious things of this world, the better to resemble the glorye of that place: yet in trueth it hathe litle comparison to the thinge it selfe. But because we beinge ruled by sense, more then by vnderstandinge, conceaue not spirituall matters, but by the similitude of earthlye thinges: Lett this for the glorye of the place suffyse, that all the ornaments, delightes, and inuentions, that eyther nature hathe bredd, or arte deuised, or man imagined, shall there meet to the furniture of these roomes. And whatsoeuer hath bene, is, or shal∣be

of rare beautye to sett anye thinge forth, shall there be present, & all this in a thousande folde more delicious & exquisite maner, then euer hath bene seene or conceyued in this world. Now range with your inwarde eye in the sup¦tuous Pallaces, and statelye buildinges of monarches, & Emperours, see what you can, and thincke a thousand times more then you see, it is all but a fancye in respecte of that which heauen is gar∣nished withall. Now for your compa∣nye you must not thincke that because the lame, blynde, poore, and despised abiectes of this worlde are those that goe to heauen, and on the other syde the Princes, peeres, and Potentates for the most part those that sinke into hel: that therfore all the beste companye is banished from thence, and the remissals of mankinde, onlye lefte; to fill vpp the seates of the falne Aungels. For firste, all those of al states, and degrees, whose companye shalbe grateful, shalbe there present: but suche as were vnworthye of theyre earthlye prefermentes, and abused them to theyre damnation, as moste doe: Muche lesse are they wor∣thye

of heauenlye glorye, and theyre companye we shall vtterlye deteste, & therfore neuer be troubled with it. Se∣condlye if God of a childe that co∣meth naked out of his mothers wombe and hath no more to healpe him selfe, then the poorest bratt that is borne in the worlde, can make, such mightye Emperours, and worthyes as we reade to haue ben in tymes paste: how much more able is he to aduaunce the moste impotent wretch to a greater dignitye in heauē. God estemeth not the toyes that men accounte of, his iudgemente onlye searcheth euerye mans desertes. When we dye, it is, as in the change of a Prince: for they that were in authori∣tye, are then deposed: those that were base and abiect before are then aduaun¦ced: and the Prince that is newly crea∣ted, regardeth litle whome his pre∣decessoure fauoured, but who seemed to him beste worthye of prefermente. Euen so little esteemethe God what accompte the worlde hathe made of vs, but howe well we haue deserued to be well thought of and worthelye re¦warded. Besydes men, we shall haue

the companye of so manye quires of Angels, of our Ladye, Christe, and the moste blessed Trinitye, and these so beautifull to see, so amiable and louing to conuerse with, that we shall no lesse ioye of oure companye, then of oure owne glorye.* 1.720 Of this S. Anselme spea∣keth thus. Whosoeuer deserueth to come thither, whatsoeuer he wold wish shalbe, and what he will not, shall not be neyther in heauen nor earthe. For such is the loue of God to his Sainctes and of them amonge themselues; that all loue one another, as them selues, & loue God more then them selues. And none will haue but what god will haue, and that whiche one will haue, all wil haue, and that which one or al wil haue God, also will haue it so to be. So that euery ons wishe shalbe fulfilled in hym selfe, in all other creatures, yea and in almightye God. And so shall all be ab∣solute Kinges, because euerye ons plea∣sure, and will shalbe fullye accompli∣shed. Finallye, in the syghte of God we shall haue the fulnesse of felicity, which neither eye hath seene, nor eare heard, nor mans harte atchiued. The vnder∣standing

shalbe without erroure, the memorye without forgetfulnesse, the will without euill desyres; the though∣tes pure, and comfortable, the affecti∣ons ordinate, and measurable, all the passions gouerned by reason, and set∣led in a perfecte calme. No feare shall affrighte vs, no presumption puffe vs vpp, no loue disquiete vs, no anger incense vs, noe enuye gnawe vs, no pusillanimitye qualye vs, but courage, constancye, charitye, peace, and secu∣ritye, shall replenishe and establishe our hartes. It shall be lawefull to loue whatsoeuer we lyke, and whatsoeuer we loue we shall perfectlye enioy, and not onlye loue, but be also loued, so much as we our selues will desire. Our knowledge shall comprise, whatsoeuer maye be to our comforte, not only one thing at once, but all thinges together, so that the multitud of the obiects shal delight vs, not cōfound vs, fill our de∣sire of knowledge, not hinder the per∣fect intelligence of thē all. And for our bodyes, they shalbe of most comely & gracious feature, bewteous and louely, healthful without al weaknes, alwais in

youth flower and prime of theyr force, personable of shape, as nimble as oure thought, subiect to noe penall impres∣sion, vncapable of greefe, as cleere as christall, as brighte as the Sunne, and as able to finde passage thorough hea¦uen, earth, or any other material stopp, as in the liquid and yeldinge ayre. Our syghte shall feede on the most glorious and eysome maiestye of the place, and on the glorye and bewtye of the com∣pany: the eare shall alwayes be solaced with moste sweete and angelicall har∣monye: the smellinge delighted with heauenlye sentes and odours: the taste pleased with incomparable sweetnesse: the feelinge satisfyed with a perpetuall and vnknowen pleasure: Fynallye eue¦rye parcell, ioynte, senew, vayne and member of our bodye, shall haue his se∣uerall and peculiar delyghte. Whiche though they be most diuers in qualitie, and so vehement, that the least of them in respecte of the excessyue ioye that it wolde cause in vs, were more then our mortall bodye would beare: yet shall not the presence of the one, diminishe the full comfort of the other, but euery

one increase others pleasure, and we neuerthelesse haue a seuerall content∣mente bothe of euerye one by it selfe, and of them all together. Theyre plen∣tye cloyeth not, theyre satietye offen∣deth not, the continuance annoyeth not. Theyre hunger is satisfied yet not diminished, their desyre accomplished but not ceased, so that by hauinge theyr desyre, theyre mynde is quieted, and by desyring that they haue, ānoy∣ance auoyded. Neyther is theyre ioye conteyned in theyre owne persons. For as Hugo sayeth,* 1.721 eche by louinge other as himselfe, delighteth in others ioye, as much as in his owne: & what he hath not in himselfe he possesseth in his com¦panye. So that he hath as manye ioyes as fellowes in felicity, and the seuerall ioyes of all are of as greate com••ort to euerye Sayncte, as his owne peculier. And because all loue God more then themselues, they take more pleasure of his blisse, then of all theyr ioyes beside. O how gloryous wil it then be for gods Martyres, when in securitye they shall counte theyre conquestes of Sathan, & his instrumentes, by patience and con∣stancye?

when they shall haue an eter∣nall tryumphe, for a shorte victorye? when they shall looke down vpon their glorious spoyles of soules, by theyre blood conuerted, and shall see theyre enemyes eyther confounded, by Gods iustice, or reclaymed by his mercye? What a singuler ioye shall they cōceyue by considering the tormentes auoyded which the lapsed shall endure and the glorious change that they fynd in them selues? For theyre prison they shal haue a paradyse of delights: for theyr chey∣nes, ornamentes of glorye: for theyre reproche and shame, honoure and reue¦rence: for the raylinge againste them, euerlasting prayse & titles of renoune: frō the rage of enemyes they shall passe to the league of Saynctes. O how glo∣ryous will the scarres of theyre woun∣des, and the tokens of theyre agonyes then shewe,* 1.722 which as S. Augustine sayth they shall beare about them as perpetu¦all testimonyes of theyr victories. Non enim deformitas in eis, sed dignitas erit: & quaedam, quamuis in corpore, non corporis, sed virtutis pulchritudo fulgebit. For there shalbe in them no deformitye, but dig∣nitye: & a certayne beautye shall shine,

though in the bodye yet not of the bo∣dy but of vertue. So sayth S. Chrisostome Pugnacis militis gloria est,* 1.723 referre cū victoria lacerū clipeū, ostendere plagas. It is a glory, to a couragious soldier, to bring home with victorye a torne & hacked buck∣ler, and to shewe his woundes. And in an other place he sayeth; that they shal not only be after the resurrection bad∣ges of tryumph, but are also now verye forcible motyues to obtayne theyr pe∣titions, and to praye confidentlye for vs.* 1.724 Etenim sicut milites vulnera in praelijs sibi inflicta regi monstrantes, fidenter loquun∣tur: Ita & illi absecta capita gestantes, & in medium afferentes, quaecunque volue∣rint apud regem coelorum impetrare possunt. For as soldiers shewinge theyre Kinge the woundes receyued in his quarrell speake confidentlye vnto him: so they carying and bringing in presence theyr heades chopped of, maye of the Kinge of heauen obtayn whatsoeuer they wil.* 1.725 The same doth S. Hierome insinuat say∣inge, that the Martyrs keepe the mar∣kes of the pullinge out theyre eyes, the slytting of theyre nose, and suche lyke maymes for Gods cause. In testimonie

wherof we see that Christe the paterne of our resurrection, did beare with him into heauen the printes of his wounds, as S. Beede noteth to the confusion of his enemyes, shame of the Sinagogue, as eternall testimonyes of his loue to∣wardes vs as glorious proofes of his o∣bedience to his father, & as a perpetu∣all discharge of our raunsome. O pecca∣tor, sayeth S. Bernarde,* 1.726 securum accessum habes ad patrem, vbi habes matrem ante fili¦um, & filium ante patrem. Filius ostendit pa¦tri latus & vulnera, mater filio pectus et vbe∣ra, nec potest esse ibi aliqua repulsa, vbi sunt tot caritatis insigna. O sinner, securelye may∣est thou come to the father where thou haste the mother before the sonne, the sonne before his father. The sonne she∣weth his father his syde and his woun∣des, the mother to her sonne her breste and her dugges, neyther can there be anye repulse, where there pleade so ma∣nye markes and tokens of charitye. O howe terrible will these woundes of Christe be, to the Sinagoge, when that shall be veryfyed in the daye of dome, videbunt in quem transfixerunt?* 1.727 They shall looke on him whom they haue persed?

O how comfortable to all Saynctes, but especiallye to Martyrs, who shall not onlye reioyce in them, as assurances of theyre saluation, certyfycates of Christes loue towardes them, and pledges of perpetuitye in blisse: but al¦so in that they thēselues are scarred in like manner, and haue a more particu∣ler resemblance of that glorye. They al¦so with theyr wounds shall terrify their tormentours: and euerye strype and hurte that they haue receyued, shalbe so ineuitable an accuser and witnesse of theyre persecutoures impyetye, that they would rather if they mighte hide theyr heades in hell fyre, then see those prints & stepps of theyr barbarous cru¦eltye.* 1.728 This doth S. Leo signifye in hys sermon vppon S. Laurence. Quid, sayeth he, non ad victoris gloriam ingenium tuum reperit, quando in honorem triumphi transie∣runt, etiam instrumēta supplicij? What hath not thy wisdome found out to the glo∣rye of the conqueroure, when the very instrumentes of his tormentes are tur∣ned to the honoure of his triumphe? For so in deed they are while it pleaseth god to make the prints therof principal

ornamentes of glorye. And as Golias sword which he ment to haue imbrued in Dauids bloode, was firste his owne bane, and after a perpetuall ornamente of Dauids victorye against him: So the tormentors holes and woundes, that they make in the bodyes of martyres, will tourne to theyre condemnation, & to the Martyrs endlesse comforte. And therfore S. Ambrose honoring the scar∣res of Martyres and shewing the glorye of theyr very ashes yet in theyr graues,* 1.729 geueth vs notice how much more glo∣rious they shalbe when they are raysed to theyre felicitye. Honoro, sayeth he, in carne martyris exceptas pro Christi nomine cicatrices: honoro viuentis memoriam peren∣nitate virtutis: Honoro per confessionem Dei sacratos cineres: honoro in cineribus semina aeternitatis: honoro corpus quod mihi domi∣num ostendit diligere: quod me propter domi¦num mortem docuit non timere. Cur non ho∣norent corpus illud fideles, quod reuerentur et daemones: quod & afflixerunt in supplicio, sed glorificant in sepulchro: honoro itaque cor∣pus quod Christus honorauit in gladio, quod cum Christo regnabit in coelo. I honoure, sayeth he, in the fleshe of the Martyre the scarres, of the woundes for the

name of Christ receiued: I honoure the memorye of his lyfe in the perpetuitye of his vertue: I honour his verye ashes by the cōfession of God sanctified: I ho¦nour in his ashes the seedes of eternity: I honor the body that sheweth me how to loue our Lord: that teacheth not to feare death for oure Lorde. And why shold not the faythf••l honour that bo∣dy, which the very diuels doe reuerēce: and which though they afflicted in tor∣mentes yet they glorifye in the tombe? I honoure therfore that bodye whiche Christe hath honoured by the sworde, and which with Christe shall raygne in heauen. By which wordes we maye ga∣ther how honourable these scarres wil∣be in heauen, that deserue so much ho∣noure here in earth: how glorious the reuyued bodye, when the dead ashes therof are of suche pryce: how highe a grouth of all happynesse, will be in the Saynct; when the seedes of eternity springe so high in his only duste: What a whetstone he wil-bee of the loue of Christe: what a comforte to them that contemned deathe for Christe: howe muche honoured of other Saynctes:

what a terroure to the diuels: finallye how highlye esteemed of God in his glorye: seeinge that all these preroga∣tyues are so forciblelye expressed euen in his deade bones and reliques. And this is the effect of that especiall croune peculier & proper vnto Martyrs which is nothing else,* 1.730 but a singuler comfort and contentmente of mynde expressed in particular sygnes of glorye in the bodye, for hauing suffered constantlye death in defence of the faythe. And al∣though the like croune by the Diuines and Fathers called Aureola, be also a priuiledge of virgins and Doctors: Yet as the combat of martyrdome is more vyolent, harde, and victorious, then that of Virgins, against the rebellions of the fleshe, or of the Doctours against the diuels subteltyes, where with he en∣deuoureth to subuerte soules: So hath the crowne of Martyrs a preeminence before them bothe. Finallye, how vn∣speakeable the rewarde of Martyrs is, maye be gathered by the manner of Christes speach. Who assygning in all other beatitudes a particular rewarde, he limited the guerdon of Martyrs to

no certayne ioye, but sayde in general. Merces vestra copiosa est in coelis.* 1.731 Your re∣warde is verye greate in heauen; to shewe the aboundante fulnesse of theyr felicitye. Neyther must we thinke them onlye to atchyue this triumphe, who by apparent vyolence, by woundes or effusion of blood conclude theyr lyfe: but all they, though neuer so vnknowē, whose dayes by imprysonment, banish∣ment, or anye other oppression are in defence of the Catholike Faythe abrid∣ged. For we haue example in S. Marcel¦lus who beinge condemned to keepe beastes, and put to extreme drudgerye, after manye yeares spent in that vnsa∣uery office, departed without any other forcible vyolence, and yet hathe bene alwayes esteemed a Martyre & for such a one is honoured of the Church.* 1.732

Cap. 15.

COnsider now O you that persecute vs, what harme you doe vs: yea to what tytles and glory you preferre vs, by putting vs to death. You see, howe when you condemne vs; you crown vs: when you kill vs; you increase vs: when you spoyle vs; you inryche vs. Plures

efficimur,* 1.733 quoties metimur a vobis, semen est sanguis Christianorum. Our number in∣creaseth so often as you reape vs, and seed is the blood of Christiās. The more the children of Israell were oppressed, the more they were increased, and so is it in Catholikes as S. Augustine sayeth Resurrectio immortalitatis pullulabat faecun∣dius,* 1.734 cum in martirum sanguiue sereretur. The resurrectiō of immortallity sprong more fertillye when it was sowne in the bloode of Martyrs. Oure Palmes with wayght growe hygher, our flame with suppressinge waxeth the whotter, and oure spyce by poundinge yeldeth the better sente. When you persecute vs, you till and manure the ground of the Church: & thincking to roote out her corne, you doe but sowe seed that will spring with a more plentifull haruest. You thinke it is the Seminarye prieste that enlargeth the Catholike Faythe: wheras indeede youre selues make the chiefe Seminarye, of which Catholikes doe growe, accordinge to that sayinge of S. Hierome: Sanguis martyrum seminari∣um ecclesiarum. The Pope & his Bishops make them Priestes, but you are they

that make them Seminaries. Thoughe theyre voyce doe somewhat, yett a∣las in comparisone it dothe but litle. Vox sanguinis fratrum vestrorum clamat de terra.* 1.735 The voyce of the bloode of youre murthered brethren cryeth out of the earth, against you: And this voyce is it that so forciblye worketh. They saye that which bookes can teache them, but as Tertullian sayeth non tantos inueni∣unt verba discipulos; quantos Christiani, fac∣tis docendo. Theyre wordes fynde not so manye disciples, as Christians do tea∣chinge by theyre deedes. Oure con∣stancye forceth men to looke more in∣to our cause, and then by seeking they fynde, by fynding they beleeue, & be∣leeuing are as readye to dye as we our selues. Our prisons preach, our punish∣mentes conuerte, our deade quarters and bones confounde youre heresye: You haue laboured to suppresse vs this 29. yeares: and yet of our ashes spring others,* 1.736 and our deade bones, as Eze∣chiell prophesied, are come to be exerci∣tus grādis a huge army. With your thun¦deringe bothe the cloude of erroure is disolued, the enclosed lyghte of trueth

displayed, and the earth watered with profytable showers to the rypening of Gods corne. Newe slyppes are euer en∣grafted when the olde bow is cutt of, and the vertue of the roote that the bough leaseth the slypp enioyeth. You cut open our fruite and shed the cornel on the earthe, where for one that you spoyle, many will springe vpp of it. We are the wheate of Christe as S. Ignatus sayde: and are readye if you will to be ground with the teeth of wilde beasts, or if you wil not offer that, with the mil¦stones of your heauye persecution, that we may become pure and cleane bread in the syghte of Chryste. The Crosse is our inherytance, as S. Ambrose saythe, and there-fore if you bringe vs to the Crosse, or which is all one in effecte to the gallowes; we maye saye with S. An∣drew. O bona crux, accipe me ab homini∣bus, et redde me magistro meo, vt per te me re¦cipiat, qui per te me redemit. O good Cross take me from men and restore me to my maister, that by thee he may receiue me, who by thee hathe redeemed me. For in this quarrell,* 1.737 non maledictus, not accursed, but benedictus homo qui pependit

in ligno. Blessed is the man that hunge vppon a tree.* 1.738 And therfore Agite, boni praesides, meliores multo apud populū, si Cath∣olicos eis immolaueritis, cruciate, torquete, damnate, atterite nos, probatio est fidei nos∣trae iniquitas vestra. Goe on, you good magistrates, so much the better in the peoples eyes, if you sacrifyce vnto them Catholikes, Racke vs, torture vs, con∣demne vs, yea grinde vs: youre iniqui∣tye is a proofe of our fayth: You open vs the waye to oure desyred felycitye: You geue vs an absolute acquittance from endlesse misery; You washe a way the vncleanesse of oure iniquitye, and deliuer vs from the assaultes of oure e∣ternall enemye. You will peraduenture saye, why then cōplayne you of our per¦secution, yf you rather desyre to suffer, seeing you should loue those by whom your desyre is fulfilled? If we pleasure you; thanke vs: & if we be so beneficy∣all vnto you; we cānot doe but wel in cō¦tinuing our course. We answere you to this with our Sauiours, wordes whoe sayde: desiderio desideraui hoc pascha mādu∣care vobiscum.* 1.739 With desyre haue I desy∣red to eate this pasch with you. And

yet it stoode well with this sayinge, to saye also:* 1.740 Vae homni illi per quē tradetur, me¦lius erat illi si natus non fuisset. Wo be vnto him by whom the sonne of man shalbe betrayed, better it had bene for him if he had neuer bene borne. Beinge sol∣diers by professiō, we are glad, that we haue so iuste occasion to fyghte in de∣fence of the trueth: and yet hartelie so∣rye to see you bidd vs battayle by im∣pugninge and persecutinge the same. How-soeuer it goe with vs, we are sure of the victorye, who if we haue the vp∣per hande, we haue wonne Satan, and chased him out of his haunt to the con¦fusion of heresye: and yf we be oppres∣sed and murdered for oure faythe, then winne we a heauenlye reward to oure selues, and a confyrmation of oure re∣lygion to oure posterytye. Where-fore small is the hurte that you doe vnto vs, ye vnspeakeable the benefytt. But alas vnknowen the miserye, that you worke vnto your selues, for though you marke it not, or will not see it, you shall once feele that these wordes shalbe verifyed in all persecutors.* 1.741 Gladius ipsorum intret in corda eorum, lett theyre owne swordes

enter into theyr owne hartes: And the rootyng out of Catholykes frō amon∣gest you, is the onlye waye to procure your ruine. For why you plucke vp the flowers, and leaue the weedes: you cut of the fruitfull braunches, and let the withered a lone: you burne the corne, and spare the stubble:* 1.742 you put Noe in to the Arke: whose beinge amongest you, kepte you from the deluge. You thruste Loth out of Sodoma,* 1.743 that kepte the Cytye from burning vpp: you op∣presse Moyses,* 1.744 who should wrastle with Gods anger, and keepe it from you. And therfore puttinge Catholikes to deathe, you digge your owne graues, & cut of the shote anckers that shoulde saue you from shipwracke. It were but a follye for a Kinge that desyred peace, fyrst to abuse, disgrace, and tormente, the Embassadours and all the seruantes of a Monarch mightyer then himselfe, and then to sende them home thus cru∣ellye intreated, to vtter theyr wronges receyued, and to call vppon theyre so∣ueraigne for reuenge of theyr iniuryes. Yet is this the extreme folly of all per∣secutours, who thinke it necessarye for

theyre peace, fyrste to impouerishe, spoyle, and tormente Gods seruantes, and by barbarouslye martyring them, to sende them to heauen, there to be continuall soliciters with God for re∣uenge against theyre murderers. The effecte of whose prayers you partelye proue: and if Gods mercye be not the greater, more shall you proue hereaf∣ter. The redd hott yron being put into the water maketh a greate noyse, and seemeth to do the water greate harme. Where-as in the ende we fynd, that the fyre thereof is quenched, the force of burninge loste, and the water lytle the worse. Lyke thys bublinge is your try∣umphe ouer vs. For thoughe you em∣brue youre bloodye fystes in oure ble∣dinge woundes, and make to the eye a greate shewe of victorye: yet when it commeth to the proofe, God will shew you by a ruefull experyence, that all the noyse that you made: was but the sounde of your owne quenching, fall, and ruine, and the Martyrs estate not hurte, but abettered by your seueritye. Doe but consider euen at this presente the wonderful straites into which your

temporall state is fallen. But yf this scourge seeme not enoughe: consider what rewarde hath bene geuen to such as persecuted Gods flocke, and howe heauye his hande hath bene in reuenge of his seruauntes quarrell.* 1.745 For as S. Cyprian sayeth Nunquam impiorum sce∣lere in nostrum nomen exurgitur, vt non sta∣tim vindicta diuinitus comitetur. Neuer dothe the impyetye of the wicked, rage against vs, but strayte Gods heauye re∣uenge doth accompanie theyr wicked∣nesse. Nero the ringeleader of youre daunce, from killing Christians, fell to be his owne butcher, and murderinge himselfe ended his lyfe with these wor∣des: Turpiter vixi, & turpius morior. Fil∣thilye haue I lyued, more filthilye doe I dye. Domitiā was stabbed to death of his owne seruauntes; Maximinus was slayne together with his children, hys murderers crying out. Ex pessimo genere ne catulum quidem relinquendum. Of so leude a race, not so muche as a whelpe ought to be lefte alyue. Decius tasted of the same cupp, seeing his children slayn and himselfe with them. Valerianus be∣ing taken at 70 yeares of age, by Sapor

Kinge of the Persians, was kepte lyke a beaste in yron grates, and in the ende being flean, miserablye ended his lyfe. Diocletian after manye diseases, in the ende consuminge a waye fell mad and killed himselfe, & his house was burnt vpp with fyre from heauen.* 1.746 Antiochus President vnder Aurelian, whyle S. Aga∣pitus was in martyring, cryinge that he burned within, sodaynly gaue vpp the ghost. Flaccus the Prefect after the mar∣trydome of Gregorye Byshoppe of Spoleto, stroken by an Angell did vomit out his intrailes. Dioscorus, S. Barbaraes Fa∣ther, was burnt vpp with fire from hea∣uen, for his butcherye towardes his daughter for her faythe. That nyghte wherin S. Chrisostome was exiled, the Ci∣tye of Constantinople and especiallye that parte, where the Emperours Pallace stoode, was so shaken with an earthe∣quake, that they were glad to call him backe agayne. When Valens the Arrian Emperoure would haue chased the Ca∣tholikes out of the same Citye, there fell suche a hayle of stones, that it had lyke to haue destroyed it. I omitt the horrible endes of Antiochus, Herode, &

Iulianus Apostata, of which the fyrst two were eaten vpp with vermin: the other being stroken miraculously with an ar∣rowe from heauen, the earth opened & breakinge out with fyery flames swal∣lowed him quicke into hell, as S. Grego¦rye Nazianzen writeth. Wherfore con∣sider you also that persecute Catholiks in Englande, how easye it is for God to practise the lyke punish-mentes vppon you, as the examples of some haue suf∣ficientlye already geuen you warning. Remember the sodayne and horrible deathe of one Yonge an Apostata and Pourswivaunt who pursuing a Catho∣like at Lambeth fell doune on the so∣dayne, ere he could laye handes on him that he persecuted and foming at the mouthe presentlye dyed. Remember Iustyce Bromlye whoe after he condem∣ned in Wales a Catholike Schoolmaster called Richard White, became soone after bethered and childish, and neuer sat in Iudgement synce, but remayneth still in that impotente takinge. The Iurye also that went vppon him after a while dyed eyther all or the most parte: And the clarke of the Assyse was so strooken

in his eyes that he could not reade the endytement. Consyder the deathe of Norton your rackmaister who vppon his death bed in desperat maner cryed out, that he was racked more cruellye then euer he racked any: to omitt that which to his sonne and his wyfe befell to the more apparent reuenge of hys crueltye. Consyder the accidente, that befell to Blythe a man of speciall autho¦rity in the councel of Yorke: who when a Prieste comminge to the barre made the signe of the Crosse spake in derision therof very vnreuerent wordes, & with in a fewe howers fallinge downe a large payer of stayers in the presidents house lyued not manye dayes after. Remem∣ber the iuste reuenge of God agaynste Cheeke and Hurlestone the cheefe agents in the apprehension, cōdemnation, & executiō of M. Inglebye Prieste, & noto∣rious enemyes of Catholikes; of which the fyrst suruiued not longe after; and the seconde goinge to speake with the Bishope at his house without Yorke, & hauing sente one in to aduertyse hym of his cōming when the messenger re∣turned was found dead & with so vnto¦lerable

a sauour, that the verye ground where he laye as it is crediblye repor∣ted retayned the stench, and they were fayne to drawe him awaye with longe ropes at a boates tayle in the riuer, not being able to indure him in the boate for the extreme bad sent that came frō him. I omitt Iudge Alephe who sitting to keepe the place when the other Iud∣ges retyred, while the Iurye consulted a¦boute the condemnation of Father Campian and his companye, pullinge of his gloue founde all his hande and hys seale of Armes bloodye without anye token of range pricking or hurte: and being dismayed therwith because with wipinge it went not a waye but still re∣turned, he shewed it to the Gentle men that sat before him, who can be witnes∣ses of it till this daye, and haue some of them vppon theyr faythes and credites auouched it to be true: Yea and he him selfe soone after by deathe was cutt of frō so bloodilie occupying that roome anye longer. I omitt the straunge and sodayne deathes of the chiefe knightes & gentlemen in Deuon shiere, who pre∣sently vpon their cruell & vniuste han∣delinge

& producing certayne Catho∣like straūgers by Gods Iustice soone dy¦ed & to the terrour of others were ap∣payed with theyre due reuenge. I omit the wonderful stay and standing of the Thames the same day that Father Cam∣pian and his companye were martyred to the great maruayle of the Cittizens and maryners. I omit the lyke staye of the ryuer Trente about the same tyme. Which accidents though some will im∣pute to other causes yet happening at such speciall times when so open & vn∣naturall iniustice was dōne they cānot be but interpreted as tokens of Gods indignation. For doe not thincke but that he hath as much care of his seruan¦tes nowe as in former Ages he had, he is as much enemy to wickednesse now, as then he was: and no lesse able to re∣uenge that whiche he mislyketh, then heretofore he hath bene, as the rehear∣sed exāples maye geue you proofe. We speake not this in waye of daring; For as Tertullian sayde to Scapula, non vos ter∣remus, qui nec timemus, sed velimus vt om∣nes saluos facere possimus, monendo mi theoma chin. We fright you not, for we feare you

not. But our desire is to helpe all to sal¦uation, and to warne them not to bid God battayle. The Priestes and Catho∣lickes whome you persecute, are stones that God throweth at you to make you by theyre example and exhortation, to leaue feedinge vppon the carryon of sinne and heresye. But you like enraged houndes breake your teeth vppon the stone, not considering the hande that threw it. But as for vs, our countes are caste, and oure reckoninge knowne, & this only I speake to warne you of your erroure. If God suffer you while you breake your owne teeth to worow also vs, & to butcher our bodyes: we know he dothe it not for our harme. But S. Chrisostome well sayeth that as the cun∣ning artificer to abetter an image doth first melte and disolue it;* 1.747 to cast it after¦warde in a more perfecte moulde: So God permitteth oure fleshe by you to be mangled, to make it more glorious in the seconde casting. And as a cun∣ninge imbroderer hauinge a peece of torne or fretted veluet for his ground, so contryueth and draweth his worke, that the fretted places being wroughte

ouer with curious knottes or flowers, they farr excel in shew the other whole partes of the veluet: So God being to worke vpon the groūde of our bodyes, by you so rente & dismembred, will co¦uer the ruptures, breaches, & wounds, which you haue made, with so vnspeak¦able glory, that the whole partes which you lefte shalbe highlye beautifyed by them. And as the paperer of olde rottē shreddes, often times gathered out of vncleane dunghils, by his industrie ma∣keth so fyne, white, and cleane paper, that it is apte to receyue anye curious drawinge, paynting, or limminge: so oure scattered partes by you cast in to dunghils, he will restore to suche puri∣tye & perfection, that they shalbe more capable of his glorious ornamentes, then they were before. And this is that which Saint Paule sayd: Reformabit corpus humilitatis nostrae configuratum corpori clari tatis suae: He shall reforme the body of our humility confygured vnto the bo∣dye of his brightnesse. Whiche phrase of speache argueth, that the more the body for him is humbled in torments, the more shall yt be partaker of hys

brightnesse in glorye. Farre otherwyse will it be in the bodyes of the wicked here pampered in all kind of pryd. For as the haukes though while they are a∣lyue they are highlye prysed, deyntilye fedd, and honoured vppon greate per∣sons fistes: Yet whē they are once dead theyre bodye serueth for nothinge but to be throwen in to the dunghill; wher¦as the Partridge whose fleshe hath bene torne with the haukes talons, is not∣withstanding serued in a syluer plate to the Kinges owne table: so the wicked in this lyfe cheryshed with all kinde of solaces and set forth with great pompe after theyre deathe are onlye fytt for hell fyre: wheras the bodyes of Gods Martyrs, shall both in earth haue theyr honour often times by open myracles, and in heauē be preferred to the Kings table not to be eaten them selues; but to feede vppon the repaste of Angels. Cease therfore to abuse and contenme that God esteemeth: cease to pursue whom God defēdeth: & heare his gen¦tle warninges, leste he power vpon you more vntolerable scourges. He begin∣neth to geue a taste of his anger alredy. And

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And therfore if you loue not vs, consi∣der at the leaste youre owne welfare; if you also neglect that, at the lest haue care of the cōmon wealth, leaste the of∣fence of magistrates bring the whole na¦tion into the cōpasse of Gods heauy re∣ueng. Alas, why should you vse these ex¦tremityes against vs? why should you pyne and waste vs, with such lingering torments? we saye with S. Cyprian Ey∣ther to be a catholike is a capital crime or no. If it be, we acknowledge that this fault we haue, and will neuer forsake it. Why then doe you not forth with put vs to death for it? If it be no such fault: why do you persecute innocents, & put to death, torments, & ryson the vnde∣seruing. Tormenting is for those that acknowledge not the accusatiō: but we doe not onlye not denye or conceale our Faythe, from you; but are readye if you will to preach it in your most pub∣like assēblyes. And if that all those were to suffer for oure Fayth, that in deed beleeue it to be the best: I will not only say as Tertulliā did to Scapula of Carthage Quid passura est Carthago decimāda a te? What shall Carthage suffer beinge to be

tithed by the? But quid passura est Anglia tertianda a vobis? what shall Englande suf∣fer, being to be thirded by your cruel∣tye. Quid te,* 1.748 sayeth S. Cyprian to a perse∣cutour ad infirmitatem corporis vertis? quid cum tenerae carnis imbecillitate contendis? Cum animi vigore congredere, virtutem men tis infringe, fidem destrue, disputatione, si potes, vince, vince ratione. Whye doest thou turne thee to the fraylty of our bo¦dyes? why stryuest thou with the weak∣nesse of our fleshe? Encounter with the force of our minde; impugne the stout∣nesse of oure reasonable portion; dis∣proue oure faythe; ouer come vs by dis∣putation if thou canst, ouercome vs by reason. This is not the waye in christi∣an charity. You should firste sufficient∣lye enforme vs of the truth, by putting vs to silence, and conuincing of errour the learned of our syde: before you pro¦ceede to punishing of vs, for not embra¦cinge it. We haue reade your bookes, we fynde them full of wilful corrupti∣ons, bothe of Scriptures and Fathers, purposlye wrested agaynst the true mea¦ninge therof. Pryuate conference is to small purpose, for it commonly endeth

in only raylinge agaynst vs. The waye of Gods churche hath alwayes in suche cases bene, to geue free lybertye to the verye heretickes, to haue publike dispu¦tation before sufficyente Iudges, and if they were there conuicted or refused to come, they haue bene subiecte and that worthelye to temporall punishmente. But hitherto could we neuer haue anye equall conditions of disputation graū∣ted. Vnlesse, it be equall for a man to be brought from the racke to dispute. And yet that very disputatiō was so litle to the aduauntage of your cause, that manye of your beleefe were since that the lesse friendes to your faythe, and o∣thers became altogether Catholikes. But if you will needes kepe on your vi∣olent course againste vs, and prolonge your iniquitye: we will saye Dominus no¦bis adiutor,* 1.749 non timebimus, quid faciat nobis homo. Our Lorde is our ayder, and we will not feare what man can doe vnto vs. The Martyrs in S. Cyprians tyme dis∣gested the lyke miseryes with ioyful har¦tes,* 1.750 sayinge: Hostes veritatis non tantum nō perhorrescimus, sed prouocamus: Inimicos Dei hoc ipso quod non cessimus, vicimus:

& nefarias contra veritatem leges, subegi∣mus: & sinōdum sanguinem nostrum fudi∣mus, sed fudisse parati sumus. We are not, onlye out of feare of the enemyes of trueth, but we chalenge them: In not yelding to Gods aduersaryes, we haue ouercome them, and mastered theyre wycked lawes agaynste the truethe: thoughe as yet we haue not shed oure bloode, but are prepared if neede re∣quire at anye tyme to shedd it. If you shew vs worldly honours, therby to en¦tyse vs vnto you: you shewe the Lyon haye, for which he careth not. If you threatē vs with torments, therby to en∣force vs: you shew the Salamandra fyre, with which she is not harmed. For ney∣ther can youre pleasures profitt vs, nor your punishmentes hurte vs, and therfore equallye we contemne them bothe. The worste you can doe vnto vs in oure beste; though temporallye you oppresse vs, you cannot hinder our spirituall aduauncement: though you spoyle vs of oure worldlye goodes, you cannot bereaue vs of oure heauenlye in heritaunce: and how heauilye soeuer you affryghte vs, you shal neuer be able

to suppresse oure religion. Though the vpper heauens violentlye turne the lo∣wer from easte to weste, yet haue they theyr peculier and proper course from weste to easte. Aud well maye you vse vyolence to oure bodyes, to remoue vs from the easte of Gods Church, where the Sunne of trueth ryseth, to the west of heresye, wher the lyght therof goeth downe: but God willing your vyolence shall neuer make vs leaue oure naturall motion, from the errour of all false doc¦trine to the easte of true religion. If God will permitt you, we refuse not to endure and stay his pleasure. If he will, he is able to healpe vs; if he will not, he will make vs able to sustayne you. If it please him the frogges, the gnattes, the flyes, the grashoppers, are armyes stronge enoughe to enforce you from molesting vs, as they dyd Pharao from molesting the people of Israel. But if he thinke it better for vs, to haue the num¦ber of oure brethren made vpp, before he reuenge oure iniuries; we will con∣tente oure selues with his diuine apoint¦mente. It were no delight to vs to see you in the miserye, that we our selues

desire to be ridd of. Your scorges could not auayle vs, we enuye not so muche youre prosperitye, as to desyre youre ouerthrow. To your hatred we render goodwill, for your punishments pray∣ers & we would willingly purchase your saluations with oure deerest bloode. But how well so euer we be affected to∣wardes you: take heede that the earth that receyueth oure bloode, crye not out againste you, agreeablye to that, The voyce of thy brothers bloode cry∣eth out of the earthe.* 1.751 Vppon which S. Ambrose noteh:

that God sayde not, it cryeth out of thy brothers bodye, but out of the earth. For though thy bro∣ther forgeue thee, yet the earth forge∣ueth the not. Though thy brother saye nothinge, the earth condemneth thee. That is against thee both a witnesse and a Iudge. A more earnest witnesse, that yet reeketh with the bloode of thy vn∣naturall murder. A more seuere Iudge, that was defyled with so heinous a crime, as to open the mouth & receyue thy brothers blood at thy handes.

Yet for our selues, we from our hartes for∣geue youre iniuryes towardes vs, and

only pitie your abuse of Gods benefits, that you sholde offende him with his owne giftes, and for his fauoures to∣wardes you persecute his flocke, & hin∣der the course of his religiō, yea ende∣uoure to abolishe the name of his Ca∣tholike Churche. Alas youre laboure is in vayne, inestimable youre offence. Adulterari non potest sponsa Christi,* 1.752 incor∣rupta est, & pudica, vnam domum nouit, vnius cubiculi sanctitatem casto pudore cus∣todit. The Spouse of Christ cannot play the aduoutresse, she is vndefyled and chaste, she knoweth but one house, and with vnstayned integritye, keepeth the sanctitye of one onlye chamber. And we doubte not, but that God will geue vs grace to be loyall and true children to so pure and chaste a mother, and ra∣ther to leaue if we had them manye ly∣ues, then degenerate from the profes∣sion of oure Faythe. Illius faetu nascimur, Illius lacte nutrimur, spiritu eius animamur. Haec nos deo seruat, haec filios regno quos ge∣rauit assignat. We are children of her broode, with her milke we are fostered, with her spirite we are quickned. She preserueth vs for God, & she assigneth

to a kingdome the ofspringe that she hath brought forth. She hath ben here to fore as fiercely assalted, when in one Chrismasse daye she had twentye thow∣sand of her chrldren martyred,* 1.753 * 1.754 and yet neuer ouercome. And she is as S. Au∣gustine sayeth like a dye, whiche howso∣euer you lett it fall or throwe it, it euer more lyeth on a flatt syde, and can ne∣uer fall a misse. She is a sure shipp, and wrought so conninglye by our heauen∣lye shipwrite, that, quantumlibet mare sae uiat, ventus incumbat, inter fluctus nauis ista turbetur; tantum non mergatur, & curret. How much soeuer the Sea rage, the win¦des beate vppon it, how muche soeuer this shipp be tossed emongst the waues; onlye be it kept from drowning, and it runneth on. And doubtlesse drowne it can not, hauinge him at the sterne of whome it is sayde mare & venti obediunt ei.* 1.755 The Sea and the windes obeye vnto him.* 1.756 Your Idol Dagon must needes fal before Gods Arke, and by the broken handes and feete bewraye the owne im¦potencie. Your God Baal must needes be dumme and deafe, though you ripp youre vaynes and sacrifyce your bloode

yea your soules vnto him, when he once commeth to stryue for the vpper hande with almightye God. If your Scrybes and Pharisyes seeke with slaunders & obloquyes to deface Christes doctrine: he can make the diuels to confounde theyr owne impes: And if there should wante anye to defende it, the verye sto∣nes would crye, & your owne childrens mouthes be instrumentes to perfit the praise therof. It was not with out cause that S. Iohn Baptist called your predeces∣sours genimina Viperarum,* 1.757 a generation of Vipers. Whose nature as Eusebius Emissenus writeth, is such, that when the female conceyueth of the male, she kil∣leth him, and when she groweth bigge with yonge, she also of her owne brood is murdered. For they refusinge to stay the ordinarye course of cominge forthe gnawe them selues passage through the sydes of the dame, and with theyr birth worke her deathe. Thus fareth it with the Persecutours of true pastours. They deliuer into you the seede of Catholike doctrine, and you moste vngratfullye murder them for theyr paynes. but for all you can doe, thys seede breedethe

younge in your owne bowels, and your verye broode will eate themselues oute of your impious wombe, and leaue in the end your aduoulterous Sinagogue deade & consumed, as hetherto it hath happened in all other heresies. Returne you therfore to the Churche, acknow∣ledge with vs youre mother whom now you aflicte.* 1.758 Credite & viuite & qui nos ad tempus persequimini, in aeternum gaudete no∣biscum. Beleeue you and lyue you, and though you now persecute vs here for a tyme: yet reioyce with vs for euer. But if you continewe still in this rigo∣rous course: how many thousand sou∣les haue you to aunswere for, which by youre seueritye haue no meanes ney∣ther to heare nor embrace the trueth. You haue enow in hell alreadye, that curse the day that euer you were borne through whose crueltye they fynde thē¦selues to haue fallen into those vnspeak¦able torments. O how heauily will our blood weye vpon you, you will thinke euery droppe a load of ledd. What will you answere for the spoyle of Catho∣likes whose damages if you repent not, you shall repay in eternall tormēts. Re∣member

what the scripture sayth. This sayeth our Lord.* 1.759 You which feede in blood, and lifte vpp your eyes to your vncleanesse, & shedd innocēt blood: thynke you to possesse the lande by inheritance?* 1.760 Nay rather I will de∣liuer thee ouer vnto blood and blood shall per∣secute thee,* 1.761 & sith thou hast hated blood, euē blood shall pursue thee. And woe be vnto thē, that make vniuste lawes, and writing haue written vniustice. That they might oppresse in iudgemente the poore, and might doe vio∣lence to the cause of the humble of my people. That the widdowes might be theyre praye, and they might spoyle the orphans. Whither will you flye in the daye of visitation, and of calamitye, that cometh a farre of? To whose ayde will you make recourse, and where will you leaue your glorye, that you be not bowed down vnder the chayne,* 1.762 and fal not with those that are slayne? Because you spoyled the poore and tooke awaye the choysest praye from him, you shal builde houses of square stone, and shal not inhabit them. You shall plante moste plea∣sant vynyardes, and shall not drinke of the wine therof.* 1.763 For whye those (sayeth God) whom you haue oppressed, shall crye vnto me, and I will heare theyre cryes; And my furye shall take indignation, and I will stryke you with the sworde, and your wyues shalbe wid∣dowes,

and your children, orphans. Yea and I will meate the enemyes of my churche with theyre owne fleshe,* 1.764 and they shall be dronken with theyr owne bloode, as it were with newe wyne. Remember what is sayde in the booke of wisdome Condemnat iustus mor¦tuus viuos impios:* 1.765 One iust man dead cō∣demneth many wicked yet alyue. They shall see sayeth Salomon, the end of the wise man, and shall not vnderstande what God hath determined of him, and whye our Lord did protecte him. They shall see and shall con∣temne him, but our Lord shall laugh them to scorne. And after these thinges they shal fall without honour, & with reproch amongst the dead for euer, for he shal burste thē puffed vpp without voyce, he shall moue thē from the very foundations, & shall bring them to vtter deso¦lation. And they shall grone and theyr me∣morye shall perish. Thus hath it happened to persecutours of former tymes, who haue as is shewed, euen with theyr pos∣teritye bene rooted out for theyre cru∣elty shewed to their mother the Chur∣che. Neyther can suche stepchildren euer prosper, accordinge to that saying of Christe:* 1.766 Omnis plantatio, quam non plan¦tauit Pater meus, eradicabitur. And that of

Salomon:* 1.767 Spuria vitulamina non dabunt ra∣dices altas, nec stabile firmamentum colloca∣bunt. All planting that my Father hath not planted shalbe rooted vp. And bas∣tard slypps shal neuer take deepe roote, nor be setled in any stayed suerty. Remē¦ber that he which speaketh these things is able to {per}forme thē, & doubtlesse will doe it, if you wil not cease to deserue it.

* 1.768Cap. 16.

* 1.769BVT Now to returne to you moste glorious Confessors remēber who sayd vnto you Feare you not my litle flocke.* 1.770 For the aduersaries of our Lord shalbe afray¦ed of him more then you of them and he will thunder from heauen vppon them. He wil tourne theyre lyghteninges into rayne of consolation.* 1.771 And if here he measure the waters of your short miseries with his clo∣sed fiste; heauen and his eternall rewardes he will measure vnto you with his open span.* 1.772 If here he hath made darkenesse his secrete place: he will afterwarde shew himselfe vnto you clothed with lighte as with a gar∣mente, and will make the comfortlesse de∣serte wherin you nowe dwell as it were a place of delights: and the wildernesse of your desolation as the garden of our Lorde: In

the meane tyme, you muste be conten∣ted to saye with Iob,* 1.773 I haue bene a brother vnto Dragons and a felowe of Ostriges; ta∣king well theyre euill vsage, and requi∣tinge Dragons spite, with brotherlye charitye and the vnnaturalnesse of the Ostrige, that as the Scripture sayeth is hardened against her yonglinges as thoughe they were not hers with friendlye demea∣nour & dutifull subiection.* 1.774 Remember what S. Gregorye sayth Abel esse non potest, quem Caini malitia non exercet. & rosa quae redolet, crescit cum spina que pungit. Abel he cannot be, that is not exercysed by the malice of Cayne & the rose whose plea∣sant sauour delighteth,* 1.775 groweth with a stalke whose prickle woundeth. God will not be angrye for euer, neyther will he all wayes conteyn in wrath his mercyes.* 1.776 Adhuc paululum modicumque & consummabitur indignatio mea, & furor meus super scelus eorum.* 1.777 Iuxta est dies perditionis, & ad∣esse festinant tempora. Yett a litle whyle and a verye shorte space and my wrath (sayeth he) shalbe consummated and my rage vppon the enormitye of mine enemyes. The daye of theyr destructiō is nere, and the tymes hasten to be at

hande.* 1.778 And then shall the burthen be taken from your shoulders and the yoke from youre necke. Then shall God afford you a crowne of glorye, in stead of the ashes of your dis∣grace. Oyle of ioye for your mourning,* 1.779 and a garmente of prayse, for the spirite of heaui∣nes.* 1.780 Happy therfore is he that drinketh in the way of the torrēt of martirdome for he shall lifte vp his heade to an vnspeakeable crowne.* 1.781 Hapye is he, that is quasi torris raptus ex incendio, lyke a fyre brand snat∣ched out of the flame of persecution, because with a most fortunate vyolence is he caryed brighte with an enflamed charitye to the presence of God. Hap∣pye is he that sucketh honye out of this rock,* 1.782 and oyle out of this most harde stone. For by the taste of this honye shall his eyes be opened,* 1.783 as it hapened to Ionatha•• and he shall see the yoake of all miserye rott a∣waye from the face of this oyle.* 1.784 Finally bles∣sed is he, that with Dauid can saye, my mouth sayde in my tribulation I will offer vpp vnto the holocaustes full of marow,* 1.785 yelding himselfe with Isaac as a perfecte sacry∣fyce, rather then our mother the Chur∣che, shold want lyuing hoastes euen of her owne children to offer when God

shall appoynte it for the confirmation of his trueth.* 1.786 For withe suche hoastes is Gods fauoure earned. And seeinge that persecutiō in Gods cause, is a signe that you are Sathans enemyes, sith he thus pursueth you: That you are Gods chil¦dren, sith he thus chastiseth you: See∣inge that you haue Christes example, to encourage you: the necessarye mise∣ryes of this world to make you willing: the auoyding of greater paynes due vn¦to your sinnes, to comforte you: seing your cause is so good: the estate of the persecuted so honorable in Gods Chur¦che: imprisonmente glorious: martir∣dome pretious in it selfe: profitable to the Churche: and so beneficiall to the sufferers: and last of all your finall re∣warde so ample and greate: what re∣mayneth, but for you to reioyce in so∣manye tytles of consolation, & happe∣lye to continew that which you haue fortunatlye begonne.* 1.787 For as S. Cypri∣an seyeth: Parum est adipiscialiquid potu isse, plus est, quod adeptus es, posse seruare. It is a small matter to haue ben able to gett a thinge: more it is to be able to keepe it, when it is once gotten. Now

is the time that many of our forfathers haue desyred to lyue in, that is when they might not only profitt the Chur∣che by example of theyre lyfe, and by vertue of theyre preachinge; but also (which they accounted most to be desy¦red) by effusiō of their blood. Whē Eng¦lande was Catholike, it had manye glo∣rious Confessors. It is now for the ho∣nour and benefit of our countrye that it be also well stored with the number of Martyrs. and we haue God be than∣ked suche martyrquellers now in autho¦ritye, as meane if they may haue theyre will, to make Saynctes enough to fur∣nishe all our Churches with treasure whē it shall please God to restore them to theyre true honoures. I doubte not but eyther they or theyre posteritye shall see the verye prisons and places of executiō, places of reuerence and great deuotion, and the scattered bones of these that in this cause haue suffered, which are now thoughte vnworthye of Christiā burial, shrined in gold: whē the prophane carcases of hereticks, now so costly enbalmed, shalbe esteemed more worthy of the martyrs presēt disgrace,

& farr more vnworthy of such funerall solēnyties. So is the example manifest in other contryes, where such places of martyrs executions, and tormentes are frequented by Kinges, Princes, & great potentates, though theyr owne prede¦cessors, had ben the chiefe persecutors. Lett vs in the meane tyme, take this oc∣casion, of so greate preferment in gods courte, and be as carefull in this age to aspyre, vnto this present dignity of wa∣teringe Gods Church with our blood, as our fore-fathers haue bene to guide it, and further it, by theyr vertuous ex∣ample and glorye of good workes. Erat Ecclesia,* 1.788 in operibus fratrum, candida: nunc facta est in martyrum cruore purpurea. Flori bus .n. nec rosae desunt nec lilia. Certent nunc singuli ad vtriusque honoris amplissimam dig nitatem, vt accipiant coronas, vel de operi∣bus, candidas; vel de sanguine purpureas. The Church sayth S. Cyprian was heretofore white in the workes of our brethrē: it is now purplein the bloode of Martyrs For emonge the Churches flowers, ne∣ther Roses are wanting nor lilyes. Lett euerye one therfore now endeuoure to attayne to the moste ample dignitye of

eche honoure, that they maye receyue crownes eyther whyte of theyre good workes, or purple of theyr blood. Looke vp vnto the Rock out of which you are hewē,* 1.789 that is the martyred bodye of our Saui¦our and to the caue of the lake out of which you are cutt, that is the deepe and wide wounde of his blessed syde: that con∣sideringe from whence you come, you maye shew your selues worthy stones of so noble a quarrye, and not vnworthye mettall of so honorable a myne. Remē¦ber your daye penye and you will easily beare the heat & wayght of your toyle.* 1.790 Let your Rocke be stroken, that water of Lyfe maye issue out,* 1.791 and be conten∣ted to set vppon earth,* 1.792 and in the dung of worldlye disgrace, the better to be placed with the Princes of Gods peo∣ple. Regnum coelorū aliud nō quaerit pretiū ni si teipsum, tantum valet quantum es; te da, & habebis illud. The Kingdome of heauē sayeth S. Augustine requireth no other price but thy selfe.* 1.793 It is worth all thou art. geue thy selfe & thou shalt haueit. O thrise happy are you that are now in the last stepp to this glory. Ioye in your happynes, & pray that God may accept

vs also to the lyke comforte,* 1.794 alwayes re¦mēbring with your selues that this light and momentary tribulation will worke in you an eternall poyse of glorye. And confirming your selues with these com∣fortable words siue viuimus,* 1.795 Domino viui¦mus siue morimur domino morimur, siue vi∣uimus siue morimur Domini sumus. Whe∣ther we liue, vnto our Lord we liue: whe¦ther we dye, vnto our Lord we dye: whe¦ther we liue or dye, our Lordes we are. Finallye,* 1.796 to conclude with S. Bernardes wordes,

what now remayneth my dee∣rest, but that you be warned of perseue¦rāce, which only deserueth renoume to the men, and rewarde to their vertues. For without perseuerance, neither get∣teth the champion the cōquest, nor the conquerour his crowne. The accompli∣shing of vertue, is the vertue of courage nurce to our meritts, & mediatrice to our meede. It is the sister of patiēce, the daughter of cōstancy, the louer of peace the knott of frendship, the bande of a∣greement, the bulwarke of godlinesse. Take away perseuerāce: no seruice hath any paye, no good turne anye thankes, no prowes anye prayse. In summe, not

who beginneth, but who perseuereth vnto the end he shalbe saued.

By one, that reuerenceth your prisons, bea¦reth most dutiful affection to your persons, & humbly craueth parte in your prayers,

I Saiae. ca. 30. In silentio & spe, erit fortitudo vestra. In silence & hope shalbe your strength.

FINIS

Notes

• * 1.1

  Tertul. li. ad Martires.
• * 1.2

  Tertull. Li. de ••atien.
• * 1.3

  CaP. 1. The first cause of comforte in Tribulation is that it s••eweth vs to be out of the deuils po∣wer.
• * 1.4

  Io••. 5
• * 1.5

  Io••••. 8
• * 1.6

  Luc: 7
• * 1.7

  Psal. 136
• * 1.8

  Gene. 3
• * 1.9

  EXO: 1 Matt. 2
• * 1.10

  Psal. 56
• * 1.11

  Cipri. Ep. 1•• ad Cornel.
• * 1.12

  Chris••st. hom. 2••. ad heb.
• * 1.13

  Psal. 5••
• * 1.14

  Iaco. 4
• * 1.15

  Gala. 1
• * 1.16

  Pro•• 30
• * 1.17

  Psal. ••
• * 1.18

  Iob. 16
• * 1.19

  Serm. de na∣tiuitate Ioa••. Baptist.
• * 1.20

  1 Cor. 1
• * 1.21

  Matt. 6
• * 1.22

  Sap. 3
• * 1.23

  Ion. 4
• * 1.24

  Ioan. 19.
• * 1.25

  Basil in al••∣quot scrip. lo∣hom. at.
• * 1.26

  August. in Psa. ••3.
• * 1.27

  Chrisost. L. 2. de P••id. Dei.
• * 1.28

  Ioan. 3.
• * 1.29

  ••Phes. 5.
• * 1.30

  SaP.
• * 1.31

  Origen. L. 7. cont. Celsion.
• * 1.32

  Act. 7.
• * 1.33

  Cip. Ep. 66
• * 1.34

  Exod. 14.
• * 1.35

  Gen. 31.
• * 1.36

  Esa. 59.
• * 1.37

  Greg. ho. 2 in Euang.
• * 1.38

  Iudit. 11.
• * 1.39

  Tobi. 6.
• * 1.40

  Chrisost. Hom 31. in g••n.
• * 1.41

  Hom. 1. ad. Pop. Antioch
• * 1.42

  Chrisost. hom. 25. in Matt.
• * 1.43

  Hom. 5. in Matt.
• * 1.44

  Num. 12.
• * 1.45

  Exod. 14. Dani. 6. 3. Reg. 17 Dan. 3.
• * 1.46

  CaP. 2.
• * 1.47

  The second cause of com∣forte in tribu∣lation is, that it sheweth vs to be gods chil¦dren tenderly loued of him. Heb: 12.
• * 1.48

  Ibid.
• * 1.49

  2. Reg. 16.
• * 1.50

  •• Cor. 1••.
• * 1.51

  Gen. 44.
• * 1.52

  EXO. ••.
• * 1.53

  Iob. ••.
• * 1.54

  Matt. 3.4.
• * 1.55

  Tob. 1••
• * 1.56

  Greg. L. 2•• moral.
• * 1.57

  2. Reg. 2••
• * 1.58

  〈◊〉〈◊〉. 1.
• * 1.59

  Leui. 24
• * 1.60

  Lax. 16.
• * 1.61

  2. Mac. 7
• * 1.62

  1. Cor. ••
• * 1.63

  Hier. 6.••.
• * 1.64

  Basil. in Cap. •• Esay.
• * 1.65

  2. Mac. ••.
• * 1.66

  August. in Psa. 99
• * 1.67

  Greg. Li. 21. moral.
• * 1.68

  August. in Psal. 72.
• * 1.69

  Psal. 30.
• * 1.70

  10 B. 21
• * 1.71

  PSa. 72.
• * 1.72

  Pro. 1
• * 1.73

  Deutro. ••••
• * 1.74

  Chrisost. hom 1. de risurrect.
• * 1.75

  Aug. in ps. 93
• * 1.76

  August. ibidē.
• * 1.77

  Greg. in Ezech.
• * 1.78

  Psa. 1.43
• * 1.79

  Clem. Alex•••• L. 2. Padagog. ca. 2
• * 1.80

  August. in Psa. 91
• * 1.81

  Eccl••. 9
• * 1.82

  Abac. 1.
• * 1.83

  Ose. 2
• * 1.84

  Cant. 2
• * 1.85

  August. L. de ••••rginis.
• * 1.86

  ••oa••. 19
• * 1.87

  Matt. ••••
• * 1.88

  SaP. 14
• * 1.89

  PSa. ••••.
• * 1.90

  August. ser. 59 d•• verb. Dni••
• * 1.91

  Chrisost: hom. 14. ex variis in Matt: loc.
• * 1.92

  Eus••b: Emiss•• hom. 3 de Epipha:
• * 1.93

  Apoc. 9.
• * 1.94

  Euseb: Emiss ibidem.
• * 1.95

  Basil: in hom. non esse adh••∣rendum reb•••• secularibus.
• * 1.96

  Chrisost. hom▪ de auar. tem. ••
• * 1.97

  Tob: ••.
• * 1.98

  Gen: 44
• * 1.99

  Ps•• 65
• * 1.100

  Eccle: 4.
• * 1.101

  Sap: 3••
• * 1.102

  Eccle: 31.
• * 1.103

  N••••: 1.
• * 1.104

  2. Cor: 1
• * 1.105

  2. T••••: ••.
• * 1.106

  Io••: 1.
• * 1.107

  4. Reg. ••••.
• * 1.108

  Daniel. 6
• * 1.109

  Gen. 39.17
• * 1.110

  Iud. 10. Hester. 5. Dan. 13.
• * 1.111

  Clem. Alex L. 2. strom.
• * 1.112

  Prouerb. ••••••
• * 1.113

  Ioel: 3.
• * 1.114

  Psalm: 9 3
• * 1.115

  Act. 7.
• * 1.116

  4. Reg. 2.
• * 1.117

  ••. Reg. 19
• * 1.118

  1. Cor. 1.
• * 1.119

  Chris. hom. 4 ad Pop An∣••iochen.
• * 1.120

  Hilar. Ps. 2.
• * 1.121

  Macar. Hom. 26.
• * 1.122

  Aug. in. Ps. 61
• * 1.123

  Cap. 3. The third cause of com∣forte in tribu¦lation is that we are moued to suffer it wil¦lingly both by the president of Christ and title of a Chri¦stian.
• * 1.124

  August de vi∣ta Christia.
• * 1.125

  Hest: ••.
• * 1.126

  Gala: ••.
• * 1.127

  Iac: 1
• * 1.128

  1: Reg: 1••
• * 1.129

  4: Reg: 2
• * 1.130

  Hierom: in vi¦ta Paul. Er••m
• * 1.131

  Bernard.
• * 1.132

  Gen. 37.
• * 1.133

  Esay. 63.
• * 1.134

  Machab: 6
• * 1.135

  2. Reg: 1••
• * 1.136

  Ion. 3.
• * 1.137

  1. Reg. 14.
• * 1.138

  1. Reg. 31.
• * 1.139

  Galat: 5
• * 1.140

  1. Cor: 2
• * 1.141

  Iudic. 14.
• * 1.142

  Psa. 18.
• * 1.143

  4. Reg 4••.
• * 1.144

  ••xod. 15
• * 1.145

  4. Reg. 6.
• * 1.146

  Psalm: 6••
• * 1.147

  Psa: 39.
• * 1.148

  Matt: 14
• * 1.149

  1. Cor. ••3.
• * 1.150

  Mat. 37
• * 1.151

  L••c: ••.
• * 1.152

  Cant: ••••
• * 1.153

  Os••e. 5
• * 1.154

  Ansel in ••••••¦ditat.
• * 1.155

  Exod. 3.
• * 1.156

  Exod. 19.
• * 1.157

  Dan. 7.
• * 1.158

  Matt. 11.
• * 1.159

  Ibidem.
• * 1.160

  2. Timot. ••.
• * 1.161

  Luc 9.
• * 1.162

  Matt. 21.
• * 1.163

  Luc. 19.
• * 1.164

  Mar. 9. et 14.
• * 1.165

  Bern. Epist. 2
• * 1.166

  Ciprian. D•• Zelo et liu••r••.
• * 1.167

  Greg. in mo∣ral.
• * 1.168

  Cipr. L. de mor¦tal.
• * 1.169

  Luc. 22.
• * 1.170

  Io••. 11.
• * 1.171

  2. Reg. ••.
• * 1.172

  Can. 5.
• * 1.173

  Ps. 44.
• * 1.174

  August. in so∣liloq.
• * 1.175

  Ps. 72.
• * 1.176

  Aug. in Ps. 26
• * 1.177

  Aug. L. 13. Confess.
• * 1.178

  Gregor.
• * 1.179

  Bernar. de d•• ligendo De••.
• * 1.180

  August de ca¦thechiz. ru∣dib.
• * 1.181

  Bernard. I•• quodam serm.
• * 1.182

  Ibidem.
• * 1.183

  Cassiodor in psa. 50.
• * 1.184

  August. de ca¦techiz. rudib.
• * 1.185

  Ciprian. L. de ••pere et elce∣••os.
• * 1.186

  Cap. 4
• * 1.187

  The fourth comfort in tri¦bulatiō is that it best agreeth with the place and condition of this lyf••
• * 1.188

  Damascen. hist de Barlaam. 〈◊〉〈◊〉 Iosaphat.
• * 1.189

  Ps. 4.
• * 1.190

  Prou ••.
• * 1.191

  Deuter. 32.
• * 1.192

  Iob. 2.••
• * 1.193

  Ps. 119.
• * 1.194

  Ps. 1.••••
• * 1.195

  Exo. 1••
• * 1.196

  Luc. 15.
• * 1.197

  Ps. 62.
• * 1.198

  Iob. 10.
• * 1.199

  E••cles. ••.
• * 1.200

  Prouerb. 14.
• * 1.201

  Thr••n. 3.
• * 1.202

  E••cles. 7.
• * 1.203

  Bernard. C•••• 15. medita.
• * 1.204

  Ciprian. li. 〈◊〉〈◊〉 mort.
• * 1.205

  Aug. lib. de sin¦gula. clericor.
• * 1.206

  Bernar. in s••rm.
• * 1.207

  Aug. in 〈◊〉〈◊〉.
• * 1.208

  1. Cor. 4.
• * 1.209

  Iob. ca. ••.
• * 1.210

  Ps. 141.
• * 1.211

  Eccl. 9.
• * 1.212

  Prouer. 2••••
• * 1.213

  Philip. 2.
• * 1.214

  Eccl. 5.
• * 1.215

  Ps. 6.
• * 1.216

  Ps. 41.
• * 1.217

  Ps 123.
• * 1.218

  1. Reg. 3.
• * 1.219

  Gen. 21.
• * 1.220

  Ephesi. 6.
• * 1.221

  Greg. L. 8. mor
• * 1.222

  Psal. 14.
• * 1.223

  Luc. 1.
• * 1.224

  Eccles. 22
• * 1.225

  Psal. 123
• * 1.226

  Iob. ••••
• * 1.227

  Basil. in Gor∣dian. Marti••••
• * 1.228

  Iob. 17.
• * 1.229

  1 Cor. 4
• * 1.230

  Psal. 21
• * 1.231

  Luc. ••
• * 1.232

  Ioan ••
• * 1.233

  Ioan. 4.
• * 1.234

  Psal. 103
• * 1.235

  Luc. 14
• * 1.236

  August. super Ioan.
• * 1.237

  Psal. 130
• * 1.238

  August. in psa 138
• * 1.239

  August.
• * 1.240

  Luc. 6
• * 1.241

  Matt. 5
• * 1.242

  Greg. in mor.
• * 1.243

  Thr••••. •• Pro••er. 5.
• * 1.244

  Heb. 13
• * 1.245

  1. Pet. 2
• * 1.246

  Cap. 5.
• * 1.247

  The fifte com∣fort in tribula¦tion is that our punishmen¦tes are but easy in comparison of our desertes.
• * 1.248

  Prouer. ••.
• * 1.249

  Act. 17.
• * 1.250

  Sap. 10.
• * 1.251

  I••••. 1.
• * 1.252

  Psal. 5
• * 1.253

  Sap. 14.
• * 1.254

  Tertuli. de pa∣tient. & alibi.
• * 1.255

  Tertuin Apolog••••.
• * 1.256

  Ansel. ••. d•• casu. diab.
• * 1.257

  Bern. in quod. Serm.
• * 1.258

  Gen. 7. Gen. 19.
• * 1.259

  Num. 16 Psal. 105,
• * 1.260

  Exo. 7.8.9, 10.11.12.13.14
• * 1.261

  1 Reg. ••
• * 1.262

  1 Reg. 5.
• * 1.263

  2 Reg. 24
• * 1.264

  3 Reg 13 4 Reg. 2 4 Reg 1
• * 1.265

  Gen. 1••
• * 1.266

  Vide Egesippū et Iosephum
• * 1.267

  Oros. li. 5. C••••. 1
• * 1.268

  Diodo. li •••• Strab. li. ••
• * 1.269

  Euseb. in c••••.
• * 1.270

  Xiphilinus in Traiano
• * 1.271

  Orosi li••. ca. 7
• * 1.272

  Orosi. li. 3 ca. 3 li. 4 ••ap 13••
• * 1.273

  Aug. de ciuita te dei. li. 7 ca 20
• * 1.274

  Li••. li. 7
• * 1.275

  Gen. ••.
• * 1.276

  Aug. deciui••. li: 18

  Oro: li: 7 ca 1
• * 1.277

  Diod: li: ••
• * 1.278

  Oro: li: 4 ca •••• de Tiberi••
• * 1.279

  Euseb.
• * 1.280

  Orosli. 3 ca. 4
• * 1.281

  Iul Obsequens. Oros. li. 4 ca. 4
• * 1.282

  O••os: li: 3 cap: 3

  Oro: li: 4 ca: 4 Idem ca: 11
• * 1.283

  Idem li: 4 cap: 4
• * 1.284

  Oros li. 5 ca: 10
• * 1.285

  Diod. li. 4 ca. ••
• * 1.286

  Plato 〈◊〉〈◊〉 Tim••••: Oro: li: 1 ca 11
• * 1.287

  Ps 14••
• * 1.288

  2 Reg. 24
• * 1.289

  4 Reg. 19 2 Machab: 3
• * 1.290

  Act: 1••
• * 1.291

  1 Reg. 16 Iob. ca. •• Tobi: 6 Ps 14••, Ephes. 6 1 P••t. ••
• * 1.292

  Psal. 9••
• * 1.293

  Sapi. Cap. 5
• * 1.294

  The torment•• of hell.
• * 1.295

  Mat: 24
• * 1.296

  Luc: 21:
• * 1.297

  Mat: 14
• * 1.298

  Marc 1••
• * 1.299

  APoc. ca ••••. & 14. Matt ••. APoc. 20. Ps. 54▪ Luc. 16. Ps. 20. Iob. ca 10.
• * 1.300

  Cirillus in O∣rat. de exitu ••nima.
• * 1.301

  Matt. 25
• * 1.302

  Iob. 41
• * 1.303

  Cassian. in cō∣fes. Theo. par. ••.
• * 1.304

  Apoc. 21.
• * 1.305

  1 Cor. 6
• * 1.306

  Isa. 13
• * 1.307

  Isidor. L. ••. de sūmo bo ca. 31
• * 1.308

  Iob. 10
• * 1.309

  Greg. 〈◊〉〈◊〉. 9 mor 〈◊〉〈◊〉. 4••
• * 1.310

  1 Cor. 4
• * 1.311

  Iob. 27
• * 1.312

  CaP. 6.
• * 1.313

  The sixt come fort in tribula∣tion is that the cause we suffer in: is the true catholike faith
• * 1.314

  Cip. li. 1 Ep. ••
• * 1.315

  Hiron. li. 3 A¦polog: con. Ruffin
• * 1.316

  〈◊〉〈◊〉. ••pud d: Thom. in cat
• * 1.317

  Matt. 16
• * 1.318

  Theodo. Ep. ad Renatū pres. roma.

  Ruffin. in ex∣••os. Simboli.
• * 1.319

  Greg. Nazian. in ••arm de vita sua.
• * 1.320

  Lactan. li: 4 ca: 30

  Hieron: con: Luciferan: in fine
• * 1.321

  Aug: li: con: Epi: fun: ca: 4
• * 1.322

  Iliricus
• * 1.323

  Tertul: li: de praescripti. Optatus li: 2 con: parmen. Aug. 3: con: dona: ca: 2
• * 1.324

  Leo: Ser: 1 d•• S S. Petro & Paulo.
• * 1.325

  Act: 5
• * 1.326

  Matt: 16
• * 1.327

  1 Tim: 3
• * 1.328

  Amb. ser. 90.
• * 1.329

  Pallad. in his∣tor. Lansiaca. Damascen. in vita Barlaam et Iosophat.
• * 1.330

  Lindanus 〈◊〉〈◊〉 Dubi••ant.
• * 1.331

  Iren. l. 1. ca. 21 l. 1. cap. 5
• * 1.332

  Angust. l. 1 de bapt. ca. 6. l de 50. haeres. her. 46. Epipha. l. 1 cō haeritom: 3 l: a: tom: 1 Ruffin: l. 10 histor: ca: 25 Hillar. l. ad Constant. Eua. l. 3 & 4 histor.
• * 1.333

  Orgen: hom. 4 in Cantic:
• * 1.334

  Chrisost: ho••. in: 4 cor.
• * 1.335

  Ir••ne. l. 1. ca:
• * 1.336

  Origen. l. 10. in ••p ad. Rom ca. 14
• 1 1.337

  Vincen. cō: proph: her. nouit:
• 2 1.338

  Iren. l. 1. ca. 29.
• 3 1.339

  L. cō. flori. apud Euseb. l. 5 histor. c. 20.
• 4 1.340

  Vincen. lit.
• 5 1.341

  Iren. l. 3. Tertul. de pre∣script:
• 6 1.342

  Epiphen. her 69 Aug. l. 5. cō. Maxim.
• 7 1.343

  Basilius de spi sanct. c. 27
• 8 1.344

  Epiph. her 75
• 9 1.345

  Basil. An∣cyr. crone habi¦ta in 7 sinodo
• 10 1.346

  Aug. her. 54 Clem. l. 5 recog. 49.11
• 11 1.347

  Iidem ibid.
• 12 1.348

  Clem. l. 5 recog.
• 13 1.349

  Aug: her 11
• 14 1.350

  Aug: her: 49 Hieron pro logo dialog cō∣tra Pelag
• 15 1.351

  Euseb: l: 7 histor c. 26.
• 16 1.352

  Basilius: l. 1 in Eunom
• 17 1.353

  Aug: her. 82 Hieron: l cō¦tra Iouiniatū
• 18 1.354

  Aug: her 49
• 19 1.355

  Theodor: l. 4 haret fab:
• 20 1.356

  Gregor: l. 4 mora c 3
• 21 1.357

  Theodor: dial. 3. circa medium
• 21 1.358

  Theodor: dial. 3. circa medium
• 22 1.359

  Lanfrane l: con: Beren:
• 23 1.360

  Sinod: 7:
• 24 1.361

  August: her: 49:
• 25 1.362

  Hieron: 1: con: Pelaeg:
• 26 1.363

  Greg: l: 4: dial: 34
• 27 1.364

  Hieron: con Vigilant:
• 28 1.365

  Epiphan her 55 Aug her 73
• 29 1.366

  Damasce l: de 102 her: haere:
• 30 1.367

  Socrat: l: 2 ca 33 Da: sup.
• 30 1.368

  Socrat: l: 2 ca 33 Da: sup.
• 31 1.369

  Theod l 3. de her fab
• 33 1.370

  Vide Prate ••h••n:
• 34 1.371

  Epiphan her 49
• 35 1.372

  Tertulin scorpiaco
• 36 1.373

  Socrat. l. 2 cap 33
• 37 1.374

  Epipha her 53:
• 38 1.375

  Hieron: l: 1 cōtra Iouini:
• 39 1.376

  Aug: de haeres: ad Quoàuult deū.
• 40 1.377

  Epiphan de haeres.
• * 1.378

  Hilar: l: 2. de Trinit.
• * 1.379

  Iren l. 3 ca. ••
• * 1.380

  Hieron. in con 〈◊〉〈◊〉 chron. 〈◊〉〈◊〉 seb••. •• pip•• her 27. Aug. Epis 165
• * 1.381

  Basilde spiri∣tu sanct: ca: 2•• Greg: in vita eius Hieron. de vi∣ris Ilust.
• * 1.382

  In vitis eroum
• * 1.383

  Greg. l. 3. c. 2: 3
• * 1.384

  Greg l: 9. ep. 58 Bed. l: hist ca 31
• * 1.385

  Beda. l 3.4.5 hist.
• * 1.386

  Bern. in vita Malachia.
• * 1.387

  1 Cor. 1
• * 1.388

  Plin. 2. l. 10. Ep.
• * 1.389

  Matt. 7
• * 1.390

  Cap. 7 The seuenth comfort in tri∣bulatiō is that the state of the persecuted in a good cause is honorable.
• * 1.391

  Can. ••
• * 1.392

  Isa. 16
• * 1.393

  Cipriā de mor¦talitate.
• * 1.394

  Luc. 11
• * 1.395

  1 Cor. ••
• * 1.396

  Act 14
• * 1.397

  Ecclesi. 8
• * 1.398

  Amb. ser. de Pass••o.
• * 1.399

  Maxim. ser. de Mart.
• * 1.400

  Gala. 6
• * 1.401

  Tert. Apo••. ca. 30
• * 1.402

  Can. 4
• * 1.403

  Tertul. de fu∣ga in persecut.
• * 1.404

  Gene. 28
• * 1.405

  Deut. 33
• * 1.406

  Iud. 7
• * 1.407

  Chrisost. Hom 29 in Ep. ad Rom.
• * 1.408

  Apoc. l4
• * 1.409

  Cap. 8.
• * 1.410

  The Eyght cō∣fort in our tri∣bulation is the honoure of im∣prisonment in a good cause.
• * 1.411

  Cip. Ep. 4
• * 1.412

  Ciprian. Ibid.
• * 1.413

  Cip. Ep. ••9.
• * 1.414

  Cap. ••
• * 1.415

  Cipri. Ep. 56
• * 1.416

  Chrisost in ca. 4. ad Ephes••.
• * 1.417

  Ibidem.
• * 1.418

  Chrisost. Ibid
• * 1.419

  Act. 5
• * 1.420

  Matt. 5
• * 1.421

  Act. 16
• * 1.422

  Act. 28
• * 1.423

  Act. 27
• * 1.424

  Act. 24
• * 1.425

  Philip. 1
• * 1.426

  Pas. 15
• * 1.427

  Ecclesi. ••
• * 1.428

  Gen. 39
• * 1.429

  Ierem. 33
• * 1.430

  Iudi••. 16
• * 1.431

  •• Paral. 35
• * 1.432

  Iona. 2
• * 1.433

  Gene. 54
• * 1.434

  Os••••. 4
• * 1.435

  Dan. 6
• * 1.436

  Dan. 3
• * 1.437

  Basil. Hom. •• de ieiunio
• * 1.438

  Act. 12
• * 1.439

  Dan. 14
• * 1.440

  Act. 24
• * 1.441

  Ecclesi. 4
• * 1.442

  Gen. 39
• * 1.443

  Psal. 10
• * 1.444

  Psal. 68
• * 1.445

  Psal. 78
• * 1.446

  Matt. 1••
• * 1.447

  Chrisost. Hom 18. in 1. Ep. ad Tim.
• * 1.448

  Cip. Ep. 4
• * 1.449

  Cip. Ep. 39
• * 1.450

  Cip Ibid.
• * 1.451

  Sap. 10
• * 1.452

  Cipri. Ep. 63.
• * 1.453

  Psal. 43
• * 1.454

  Tertul. li. ad Martires.
• * 1.455

  Cipri. Ep. 16
• * 1.456

  Cap. 9.
• * 1.457

  The Nyneth cōfort is th•• death in it selfe is com∣fortable to the good.
• * 1.458

  Cipr ep. ••3.
• * 1.459

  Chrisost. hom 46. in matt.
• * 1.460

  Bern••r. ad mi 〈◊〉〈◊〉. templi.
• * 1.461

  Ps. 141.
• * 1.462

  Sap. 9.
• * 1.463

  Berna••.
• * 1.464

  Ioan. 16.
• * 1.465

  Eccl. 4
• * 1.466

  Ibid 44.
• * 1.467

  H••m. 7. in ep. ad ••ob.
• * 1.468

  Psa. 106.
• * 1.469

  Aug in sen∣tentiis a Pros per. collectis sententia 〈…〉〈…〉
• * 1.470

  Sap. ••.
• * 1.471

  Ps 102. Iob. 13. Iacob 4.
• * 1.472

  Chrisost. hom. 24 in ep ad 〈◊〉〈◊〉.
• * 1.473

  Chris••st ep. 6
• * 1.474

  Ibid. Hom. ••. ep. ad coloss.
• * 1.475

  Gregor. Nazi 〈…〉〈…〉 a••andis
• * 1.476

  Sap. 5.
• * 1.477

  Basilius in Psal. prin••••.
• * 1.478

  Greg. l. 11 m••••. ca. 26.
• * 1.479

  Innoc. 3. l. 1. d•• contemp. m••••l c. 24 vel secū∣dum alios. c. ••••
• * 1.480

  Chrisost hom. 10. in matt.
• * 1.481

  Chrisost ep. ••. ad Eutrop.
• * 1.482

  Gen. 3.
• * 1.483

  Dan 14.
• * 1.484

  Ecclesi. 1.
• * 1.485

  Apoc. 14.
• * 1.486

  Iob. 11.
• * 1.487

  Luc. 2.
• * 1.488

  Hieron. in vi∣ta Hilarionis.
• * 1.489

  Possidorius in 〈◊〉〈◊〉 S Agust cap•• 17
• * 1.490

  Ibid.
• * 1.491

  Cip. l. de mor∣tali.
• * 1.492

  Ibidem
• * 1.493

  Psa: ••••
• * 1.494

  Amb: l. d•• bon•• mortis cap: 7
• * 1.495

  Cap. 10
• * 1.496

  That the vi∣ol••nt death and foregoing torments are tolerable in a good cause.
• * 1.497

  1. Reg 17. Iud 16. 1. Reg. 4.
• * 1.498

  4 Reg 9 Act. 7
• * 1.499

  Io••n. 12
• * 1.500

  Rich••rd Whi••e. Mart.
• * 1.501

  Tertul. ad mart.
• * 1.502

  Cip▪ ad Dona.
• * 1.503

  Cip. Ep. 2. ad Demetrium
• * 1.504

  Idem ep. 6
• * 1.505

  A••••c•• l•••• con¦gent in fi••••
• * 1.506

  Apolog ••t.
• * 1.507

  H••••••: 11
• * 1.508

  ••: Reg: ••••
• * 1.509

  Matt. 27
• * 1.510

  Tertul: ad man.
• * 1.511

  Gen: 4
• * 1.512

  2. Pa••: 24
• * 1.513

  Tertul. L. ad Mart.
• * 1.514

  Tertul. def••g. in pers••cut.
• * 1.515

  Tertul. in ••corp.
• * 1.516

  Tertul 〈◊〉〈◊〉.
• * 1.517

  Cip. op. 6••.
• * 1.518

  Ep••••. 6.
• * 1.519

  Psal. 6••.
• * 1.520

  CiP. Ep.••••.
• * 1.521

  Tertu••••. in Scorp.
• * 1.522

  Tertul. ibid.
• * 1.523

  1. Cor. ••.
• * 1.524

  T••rtul. i••••d▪
• * 1.525

  Chrisostom 〈◊〉〈◊〉. 4 in 〈◊〉〈◊〉.
• * 1.526

  Tertull. apo∣log. cap. vlt.
• * 1.527

  Philip. 1.
• * 1.528

  Luc. 1••.
• * 1.529

  Luc. 14.
• * 1.530

  Exod 9.
• * 1.531

  Matt. 1••.
• * 1.532

  Can 5.
• * 1.533

  Luc. 22.
• * 1.534

  4 Reg. 2.
• * 1.535

  Iud 7. Gen 39.
• * 1.536

  Ma••: 14▪
• * 1.537

  Cip l. de mor∣••al••.
• * 1.538

  Gen••: 4
• * 1.539

  4: Reg: ••
• * 1.540

  Act. ••
• * 1.541

  Cap. 11
• * 1.542

  The Eleuenth comfort that Martyrdome is glorious in it selfe, moste profitable to the Churche, and honoura∣ble to the Martyrs.
• * 1.543

  〈◊〉〈◊〉. 1••
• * 1.544

  Phillip. ••
• * 1.545

  August. l: d•• virgin. ca. 46 t••••. 6
• * 1.546

  Aug: ad for∣tun. l. de ••ccl. d••gmat. c: •••• tom. 3
• * 1.547

  Cip. de singul ••lericor. ver∣sus ••ine••••.
• * 1.548

  Apoc. 7
• * 1.549

  I•• Scorpiaco.
• * 1.550

  Epiphan. 〈◊〉〈◊〉
• * 1.551

  Exod. 1••.
• * 1.552

  Ios: 2.3.
• * 1.553

  He••t: 6••
• * 1.554

  4. Reg. 5
• * 1.555

  Ioan. 9
• * 1.556

  Ioan. 5
• * 1.557

  Cip. de land•• Martir.
• * 1.558

  Chrisost. ep. ad Neophi.
• * 1.559

  Ecclesi. 9
• * 1.560

  A••g: de ver∣bis Apost.
• * 1.561

  The dyinge dayes of M••••••tyrs called birth dayes
• * 1.562

  Aug in E••∣cheridi. ca. 64
• * 1.563

  Aug. tract. 22 in c. 5. Ioan.
• * 1.564

  Origen. l 3. in Iob. in illud per•••••• dies in quo natus s••••.
• * 1.565

  Chrysolog ser. 119.
• * 1.566

  Ciprian l. d•• mortal.
• * 1.567

  Aut alius 〈◊〉〈◊〉 no••in••, 〈◊〉〈◊〉 editione Gag∣n••i. H••m. 5•••• de genesio.
• * 1.568

  Martirdome beneficiall to the Churche.
• * 1.569

  Chrisost. serm. I••uent & Max. mart.
• * 1.570

  Cipr. de la•••• mart.
• * 1.571

  Theod. serm. 9. de cur. Gr••¦can. affect.
• * 1.572

  Hilar. de trin. L. 4.
• * 1.573

  Ps. 23.
• * 1.574

  Exod ••.
• * 1.575

  Epiphan in auchora••.
• * 1.576

  Cant. 1.
• * 1.577

  Ambros serm 92. de Naza∣••••o et Celso.
• * 1.578

  Ciprian. De Laud. mart.
• * 1.579

  Matt. 7.
• * 1.580

  Luc. 13.
• * 1.581

  Tertull. ad scapulā.
• * 1.582

  Aug. 22 de ci. 6.6.
• * 1.583

  Philo: l. 2. lo∣gis Allegor••
• * 1.584

  Hieron: q: 1•• ad Hed••brō
• * 1.585

  Ciprian de lau de martyri••:
• * 1.586

  Ciprian: aut altus eius no∣mine de du∣plici marti∣rio:
• * 1.587

  Psa. ••1.
• * 1.588

  Psa. 4••.
• * 1.589

  Cant: 1:
• * 1.590

  Zachar: 9:
• * 1.591

  1: Machab: ••••
• * 1.592

  Sap: 3:
• * 1.593

  Tertull: l: de anima c 32
• * 1.594

  In vita Mala¦chi.
• * 1.595

  Isa. 49.
• * 1.596

  Rom. 19. Act. 9. Luc. 24.
• * 1.597

  Ioan. 12.
• * 1.598

  Amb. serm. 3•• in Psa. beati immaculati in via:
• * 1.599

  Cant 1.
• * 1.600

  Hieron. q: 11 ••d Hea••b:
• * 1.601

  •• Cor 2 Eccl: 45••
• * 1.602

  Sap. 4.
• * 1.603

  Luc. 10.
• * 1.604

  〈1 paragraph〉〈1 paragraph〉
• * 1.605

  〈1 paragraph〉〈1 paragraph〉
• * 1.606

  Matt. ••••
• * 1.607

  August:
• * 1.608

  Psa: 17
• * 1.609

  Isa. 6••
• * 1.610

  Ihon. 7
• * 1.611

  Psa. 67
• * 1.612

  Deut. 3••
• * 1.613

  Psa 64
• * 1.614

  Ibid.
• * 1.615

  Isa. 4••
• * 1.616

  ••••d: 1••.
• * 1.617

  Isa. ••••
• * 1.618

  Isa: 6••
• * 1.619

  〈…〉〈…〉.
• * 1.620

  Exod 12
• * 1.621

  Aug. serm. 〈…〉〈…〉.
• * 1.622

  Cypr. de dupli¦ci martyrio
• * 1.623

  Exod: 24
• * 1.624

  Ambros ser•• 92. de Na••a∣rio et Celso.
• * 1.625

  Cypri. de la••d Mart.
• * 1.626

  Ibid.
• * 1.627

  Martyrdome most glorious to the Mar∣tyrs them sel¦ues.
• * 1.628

  Isa. 53.
• * 1.629

  Ezech. 17
• * 1.630

  Ibidem
• * 1.631

  Chrisost hom. 66. ad populū Antice.
• * 1.632

  Theodorat. l 5. de cur grac•••• ••ffect.
• * 1.633

  Damas Pap•• in vitae s••luest.
• * 1.634

  Gregor. Naz•• an. orat in Iulia 1.
• * 1.635

  Greg. Nissen. in orat in Theodor.
• * 1.636

  Hieron. cō••. Vigil.
• * 1.637

  Bernard ser. 2 de Pet & Paul
• * 1.638

  Ser. in vig Pe. & Pauli.
• * 1.639

  Chrysost. ho•• 66 ad popul. Antioc.
• * 1.640

  Prudent. Him no. 1 in He∣••••iternon & Chelidon mart
• * 1.641

  Bed••.l. 5 hist. c. 7: & 20:
• * 1.642

  Chrisost. serm. in adora ••euer caten. Petri.
• * 1.643

  Ambrosus Epist. ••5. adsoror••••.
• * 1.644

  Oraria.
• * 1.645

  Greg Naziā. orationem is land. Cypri.
• * 1.646

  Chr hom d••. nati. 7. macha.
• * 1.647

  Psa. 3.
• * 1.648

  Basili••••. hom 20.40. mart.
• * 1.649

  Bassilius hom 20
• * 1.650

  Amb. ep 85 et ser. •••• in Na¦zar. & fel.
• * 1.651

  Theodoret: l: •• grac: assect:
• * 1.652

  Chrisost serm: in I••u••••t. & max mart ser 60 ad pop: a••tioc:
• * 1.653

  Cap 12:
• * 1.654

  The vnhappy∣ness of the schi¦smatickes and lapsed & com¦fortes against their example
• * 1.655

  Rom. 1.
• * 1.656

  Niceph. 4.62 Euseb. l. 6. c. 31.
• * 1.657

  Iacob. 4. Aug. in Psa. 54
• * 1.658

  Vide in epist. Cleri. Rom a∣pud Cypri. ep. 31
• * 1.659

  Matt. 13 Marc. 9 2 Machab. 6 1. Cor •• Aug. ep. 154 Euag l. 3 c. 21 Amb ep. 30
• * 1.660

  Matt. ••2 Amb. l. 20 ffi. cap. 24
• * 1.661

  2 Tim. 2 Ecclesi. 13 ••. Cor: 10
• * 1.662

  Can. Apost. 63 Concil. Laod. can. •• 31.33 Vid. Clem con••stitut apostol. l. 5 c: 4
• * 1.663

  Scismaticke•• impietye to∣wardes their children
• * 1.664

  Cyprian. d•• lapsis:
• * 1.665

  Psa▪ 105
• * 1.666

  •• Machab. 7
• * 1.667

  Gregor 〈◊〉〈◊〉.•• in E••••••g.
• * 1.668

  Cypr de lapsis
• * 1.669

  Chrisost. hom ••••. in Matt
• * 1.670

  Gen. ••5
• * 1.671

  Clem. Alex. l. 2. paed••g. c. 1••
• * 1.672

  Chrysost. hom 64. in M••tt
• * 1.673

  Chrysost hom 53 ad popul. ••ntioch.
• * 1.674

  Matt: 6
• * 1.675

  Matt: 10
• * 1.676

  Matt: 12
• * 1.677

  Matt: 10
• * 1.678

  Luc. 12
• * 1.679

  Cypriā: de lap sis
• * 1.680

  Gr••g: hom: 1•• Euang:
• * 1.681

  Bernard: in quod: ser:
• * 1.682

  Cypriā de lap¦sis
• * 1.683

  Ibidem
• * 1.684

  Comfortes a∣gaynst Sersma tickes exam∣ple
• * 1.685

  1: Ioa: ••
• * 1.686

  Cypriā de v••••¦tate Ecclesia
• * 1.687

  Cyprian: de simplicitat•• praelaetorum••
• * 1.688

  Aug. in Psa: 93
• * 1.689

  1. Reg. 19.
• * 1.690

  Apoc 2
• * 1.691

  Greg. in pasto¦ra.
• * 1.692

  Matt: 13
• * 1.693

  Ibidem
• * 1.694

  Rom: 9
• * 1.695

  Psal: 74
• * 1.696

  Matt: 19
• * 1.697

  Pro: 16
• * 1.698

  Luc. 16.
• * 1.699

  Euseb. Emis. de SS. Epipho¦dio & alexan¦dr••
• * 1.700

  Chrysost. 〈◊〉〈◊〉 3. de L••zar••
• * 1.701

  Cap 13 That Hereti••¦kes can not be Martyrs.
• * 1.702

  Euseb. l. 5: hist ••: 15: 16:
• * 1.703

  Deut: 28••
• * 1.704

  Cyprian: l •••• simp••••: pral•• torum
• * 1.705

  Aug l. 1. de ci¦••itate dei c. ••
• * 1.706

  Sap. 16
• * 1.707

  Exod. 15.
• * 1.708

  August. l. 3. de ciuira. Dei.
• * 1.709

  Idem ep. 50.
• * 1.710

  Eccle: 45
• * 1.711

  Psa: 36
• * 1.712

  Cypr. ep: 24
• * 1.713

  Psa: 36
• * 1.714

  Cypr ep: 16
• * 1.715

  Psa ••
• * 1.716

  Psa. 36
• * 1.717

  Cap. 14.
• * 1.718

  The twelft cō¦fort, is the glo¦rye due vnto Martyres in the nexte world••
• * 1.719

  Apoc. 28
• * 1.720

  Anselm. ep. 2 ad Hugonem.
• * 1.721

  Hugo. l. 4 d•• anima c. 15
• * 1.722

  Aug. l 22 de ciuit. c. 2••
• * 1.723

  Chrisost. in 24 c. Matt
• * 1.724

  Serm. de SS. Iuuen. et Ma••
• * 1.725

  Ep. ad Hedi∣bia.
• * 1.726

  Bernard in Canti.
• * 1.727

  Ioan. 19
• * 1.728

  S. Leo ser••••∣in Laur.
• * 1.729

  Amb. serm. ••3. de Naza∣rio et Celso.
• * 1.730

  Aureola mar¦tyrum.
• * 1.731

  Matt. 5
• * 1.732

  Cap. 15. A warninge to the Perse∣cutours.
• * 1.733

  Tertull. apol. cap. vlt.
• * 1.734

  Aug. 22. de ci∣••itat. c. 7.
• * 1.735

  Gen. 4.
• * 1.736

  Ezech. c. 3••
• * 1.737

  Deut 21.
• * 1.738

  Tertull. apol. ca. vl••.
• * 1.739

  Luc. 22.
• * 1.740

  Luc. 22
• * 1.741

  Psa. 36
• * 1.742

  Gen. ••
• * 1.743

  Gen. 19
• * 1.744

  Exod. 3••
• * 1.745

  Ep. 2.
• * 1.746

  Hen. de h••r. l. 6 c. 29.
• * 1.747

  Chrisost. in id∣de dormienti∣bus nolo ve•• ig¦nerara
• * 1.748

  Ep ad Demo∣trium.
• * 1.749

  Psa. 117
• * 1.750

  Moyses et Maximus Cypryano.
• * 1.751

  Ambros. l. ••. 〈◊〉〈◊〉 Cain & Abel c. 9.
• * 1.752

  Cypr. de sim∣plicitat prae.
• * 1.753

  Nic. l 7. c. ••
• * 1.754

  Aug. q. 57. ad Orosium.
• * 1.755

  Matt. ••
• * 1.756

  2. Reg. 2
• * 1.757

  Euseb. Emiss. hom in nati∣uit. S. Stepha.
• * 1.758

  Cypr. ad Do∣metri.
• * 1.759

  Ezech 33
• * 1.760

  Ibidem 35
• * 1.761

  Isa. 10.
• * 1.762

  Amos 8
• * 1.763

  Exod 22
• * 1.764

  Isa. 49
• * 1.765

  Sap. 4
• * 1.766

  Matt. 1••
• * 1.767

  Sap 1
• * 1.768

  Cap 16.
• * 1.769

  The Conclusiō
• * 1.770

  Luc. 12 1. Reg. 2
• * 1.771

  Psa. 134 Isa. 40
• * 1.772

  Psa. 19 Psa 103 Isa: 31.
• * 1.773

  Iob: 30
• * 1.774

  Gregor▪ in mo¦ral: in id: fra∣ter fui draco∣num. ••t socius struthionum
• * 1.775

  Iob: 39
• * 1.776

  Isa: 10
• * 1.777

  Deuter: 32
• * 1.778

  Isa: 10
• * 1.779

  Isa. 61.
• * 1.780

  Psa: 109
• * 1.781

  Amos: 4
• * 1.782

  Deuter: 32
• * 1.783

  1 Reg: 14
• * 1.784

  Isa. 110
• * 1.785

  Psa: 65
• * 1.786

  Heb: 1••
• * 1.787

  Epist: 24. ad Reg.
• * 1.788

  Cip: Ep: 4
• * 1.789

  Isa. 51
• * 1.790

  Matt: 20
• * 1.791

  Psa: 77
• * 1.792

  Psa: 112
• * 1.793

  Aug serm 37 de SS siue ser. 1. de restomi∣••um SS.
• * 1.794

  Rom: 5
• * 1.795

  Rom: 14
• * 1.796

  Bernar: Ep 119: ad ••••n••∣enses