he of them and wheras before he trampled with contempt vppon them he now would be as carefull 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 contemptible dishonorable thinges but if he come into this schoole of our heauenlye Phisician I meane the scripture and there see these thinges had in accounte 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 occasion 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 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 maketh it more esteemed and resorted vnto 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 paradyse where God him selfe delighteth to walke and taketh pleasure in the constancye 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 Mardocheus 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 vinculis Ihon in cheynes Yea imagin not onlye what pompe hath of any Emperour 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 munditieÌ„ huiusmodi conferre vinculis I am ashamed to compare riches or the purenesse of golde with such cheynes For in truth they are but base comparisons in respect of other things of greter preeminence whiche neuerthelesse amouÌ„t not to the dignitye of beinge cheyned for Gods cause It was a great prerogatiue to be an Apostle a Doctour an Euanglist It was a singuler fauour to be rapt into paradyse and to the third heaâ—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 handkerchers and girdles And yett S. Chrisostome of these thinges sayeth Admiranda quidem fuerunt ista sed non qualia illa Cae sum autem multis plagis coniecerunt in carcerem 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 seemed to acknowledge in thâ—t he writinge 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 prisoner of Iesus Christ. Wherin he seemeth to follow the custome of great personages who when from inferiour dignityes they are enhanced to more honorable 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 comparable 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. Chrisostom thought S. Paules prison a worthyer place his clogges and cheynes worthyer seates his fellowe captiues more honorable companye and the state of Christes prisoner a more surpassing dignitie And if you aske the cause he will answere for that it is more glorious to a stout soldier more pleasant to a true louer to suffer for their Captayne 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 honorable sayeth he for Christ to be trobled then of Christ to be honored For if Christ becomminge man stripping him selfe in a manner of his maiestye 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 suffer for his sake The Apostles did greatlye reioyce that they were vouchsafed with this honour Ibant gaudentes a conspectu consilij quod digni habiti sint pro nomine Iesu contumeliam pati They wente reioycing from the presence of the couÌ„cell for that they were thoughte worthye 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 especiall fauours which well declareth how muche they prised theire persecution more then theire authoritye And therfore Christ sayde Beati estis not for commaunding deuils not for raysinge the dead or healing the lame or working of infinite wonders But beati estis cum maledixerint vobis homines persecuti vos fuerint dixerint omne malum aduersus vos mentieÌ„tes propter me You are blessed wheÌ„ 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 to vnloose for those that haue their handes manacled and theire feete fettered to shake the foundations of the prison to open without key or other materiall instrument locked 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 wonder then Iaylours to desire to be vnbounde by theire cheyned Captiues and yelde them selues voluntarye prisoners to those whome they violentlye kept in durance And if these seeme smale matters consider what reuereÌ„ce the verye senselesse and vnreasonable creatures beare vnto Christes cheynes The Viper durst not stinge the hand of S. Paule that those cheynes had bound Nether tempest storme sea nor shipwracke coulde drowne those passengers whome these cheynes defended How did Felix tremble and quake at
of his faythe but a penalty of his faythlessnesse And therefore if anye of theire actions be committed to writinge it is not a reporte of theire prayses but a rehersall of theire iniquities For as Dauid foretolde Perijt memoria eorum cum sonitu and agayne iniusti autem peribunt simul reliquiae impiorū interibunt Theyr memory vanyshed with a sound the vniust shall perishe and they re verye reliques be quite extinguished wherfore to you only and to your predecessors who suffer in this gloryous cause of the Catho like fayth whose only quarrell as before is proued is the true quarrell of religiō to you I saye to no other appertayneth the glory of Martyrs in this worlde and the vnspeakeable felicitie prepared for them in the worlde to come Cap. 14. WHich how great it is may easelye be coniectured For they re deade bodyes here in earthe are so highlye honoured and had in suche estimation what maye we thincke of the maiestye of they re soules in heauen For first all the comfortes ioyes and delightes that are here scattered in diuers creatures and contryes all the bewtye and comlynesse that any worldlye thinge here hath shal be there vnited and ioyned together in euerye Sayncte without any of these imperfections 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 euerye thing in what tyme place and manner that it pleased him to appoynte We see how muche anye one pleasure is prysed Some will venture to anye perill to please they re taste other to contente they re eye manye to satisfye they re eare infinite to fulfill they re sensualitye And yet what are all the content-mentes of these senses but shadowes and dreames of delight neyther sufficient to quenche sorowe nor able to cotinue longe nor wonne without hazarde nor ended without feare nor lost without greefe But in heauen all the senses are euermore and without feare of losse fullye satisfied with they re 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 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 they re temple and is euer open they re daye neuer endeth they re felicitye neuer decayeth and they re state neuer altereth Which description 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 suptuous 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 garnished withall Now for your companye 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 shal be grateful shal be there present but suche as were vnworthye of they re earthlye prefermentes and abused them to they re damnation as moste doe Muche lesse are they worthye of heauenlye glorye and they re companye we shall vtterlye deteste therfore neuer be troubled with it Secondlye if God of a childe that cometh 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 authoritye are then deposed those that were base and abiect before are then aduaunced and the Prince that is newly created regardeth litle whome his predecessoure 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 rewarded 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 Of this S. Anselme speaketh thus Whosoeuer deserueth to come thither whatsoeuer he wold wish shal be 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 on s wishe shal be fulfilled in hym selfe in all other creatures yea and in almightye God And so shall all be absolute Kinges because euerye on s pleasure and will shal be fullye accomplished 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 vnderstanding shal be without erroure the memorye without forgetfulnesse the will without euill desyres the thoughtes pure and comfortable the affections ordinate and measurable all the passions gouerned by reason and setled in a perfecte calme No feare shall affrighte vs no presumption
heades in hell fyre then see those prints stepps of theyr barbarous crueltye 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 transierunt etiam instrumeÌ„ta supplicij What hath not thy wisdome found out to the glorye of the conqueroure when the very instrumentes of his tormentes are turned 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 they re condemnation to the Martyrs endlesse comforte And therfore S. Ambrose honoring the scarres of Martyres and shewing the glorye of theyr very ashes yet in theyr graues geueth vs notice how much more glorious they shal be when they are raysed to they re felicitye Honoro sayeth he in carne martyris exceptas pro Christi nomine cicatrices honoro viuentis memoriam perennitate virtutis Honoro per confessionem Dei sacratos cineres honoro in cineribus semina aeternitatis honoro corpus quod mihi dominum ostendit diligere quod me propter dominum mortem docuit non timere Cur non honorent corpus illud fideles quod reuerentur et daemones quod afflixerunt in supplicio sed glorificant in sepulchro honoro itaque corpus 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 coÌ„fession of God sanctified I honour 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 faythfâ—l honour that body which the very diuels doe reuereÌ„ce and which though they afflicted in tormentes 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 gather how honourable these scarres wil be in heauen that deserue so much honoure 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 prerogatyues 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 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 although 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 endeuoureth to subuerte soules So hath the crowne of Martyrs a preeminence before them bothe Finallye how vnspeakeable 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 Your rewarde 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 vnknoweÌ„ whose dayes by imprysonment banishment or anye other oppression are in defence of the Catholike Faythe abridged For we haue example in S. Marcellus who beinge condemned to keepe beastes and put to extreme drudgerye after manye yeares spent in that vnsauery office departed without any other forcible vyolence and yet hathe bene alwayes esteemed a Martyre for such a one is honoured of the Church 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 quoties metimur a vobis semen est sanguis Christianorum Our number increaseth so often as you reape vs and seed is the blood of ChristiaÌ„s 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 faecundius cum in martirum sanguiue sereretur The resurrectioÌ„ 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 seminarium ecclesiarum The Pope his Bishops make them Priestes but you are they that make them Seminaries Thoughe they re voyce doe somewhat yett alas in comparisone it dothe but litle Vox sanguinis fratrum vestrorum clamat de terra 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 inueniunt verba discipulos quantos Christiani factis docendo They re wordes fynde not so manye disciples as Christians do teachinge by they re deedes Oure constancye forceth men to looke more into our cause and then by seeking they fynde by fynding they beleeue beleeuing are as readye to dye as we our selues Our prisons preach our punishmentes 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 and our deade bones as Ezechiell prophesied are come to be
we haue not followed On the left hand the wicked whose course we haue pursued Before vs we haue our death readye to deâ—oure vs Behynde vs our wicked lyfe readye to accuse vs Aboue vs gods iustice readye to condemne vs Vnder vs hell fire readye to swallowe vs into end lesse and euerlasting tormentes And therfore S. Damascen most fitlye compareth vs 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 bowes of the tree a litle honye He therfore vnmyndfull of all his daungers not remembringe that aboue the Vnicorne wayted to spoyle him that beneath the fierye Dragon watched to swallowe him that the tree was quicklye 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 fower 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 dauÌ„gers rather to be eagre of vayne delight then fearefull and sadd with consideratioÌ„ of so manifold perils O blindnesse of worldlinges that loue vanitye and seeke lyes that reioyce when they haue done euill triumphe in the baddest things that haue no feare of god before them A nation without counsell or prudence O that they woulde be wyse vnderstand and prouide for their last thinges lest it fare with them as Iob sayeth 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 inconueniences and rather with sorowfull hartes crye Hei mihi quia incolatus meus prolongatus est Woe vnto me that my inhabitance is proloÌ„ged For vpon the fluddes of Babilon 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 propter opera vociferari lamentinge our vntollerable drudgery cry out vnto God Who consideringe him selfe a wandering 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 exigents as not to be suffered implore ventrem 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 soÌ„ne bitterlye morne remembringe the aboundance and plentye of his fathers house wherof he is depryued and the moste wretched plyghte into whiche through sinne he is falne We are here in a deserte pathlesse and waterlesse soyle in an obscure land couered with the fogge and shadowe of death We are here in a place of exile in an hospitall 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 Risum reputaui errorem gaudio dixi quid frustra deciperis I accounted laughture errour and to ioye I sayde why arte thou in vayne deceyued For laughing shal be mingled with sorowe the endinge of our mirth shal be preuented with morninge Happye is he that sitteth solitarye in the peruse of these miseries lifteth vp himselfe aboue him selfe 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 lamentatioÌ„ 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 contentment of mynde can be enioyed where the paynes be infinite common vntollerable the pleasures few rare and damnable where frindshipp breedeth daunger to the soule enmitye vexation to the bodye where wante is miserable plentye full of perill a man on euerye syde assaulted with vnplacable aduersaries My flesh sayeth S. Bernard is of earth therfore ministreth earthlye and voluptuous the worlde vayne and curious the deuil euill and malitious thoughtes These three enemyes assayle and persecute me somtymes 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 entered league with him and conspired to my subuersion beinge borne and nourished in sinne defiled from her beginnynge but much more corrupted by euill custome Hereuppon it is that so egrelye she coueteth agaynst the spirite that so daylye she murmureth impatiente of disciplyne that she suggesteth wickednesse disobeyeth reason is not rastrayned with feare The crooked serpente enemye of mankynde to her ioyneth his force her he helpeth her he vseth and he hath no other desyre no other businesse no other studye but to cast awaye our soules This is he that alwayes endeuoreth mischiefe that speaketh subâ—ellye prompteth cunninglye and deceyueth guylfullye He insinuateth euill motions he inflameth venemous cogitations he stirreth broyles he fostereth hatredes he moueth to glotonye he procureth lust he incenseth the desires of the fleshe He prepareth occasions of sinne and ceaseth not with a thousand hurtfull traynes to assaye mens hartes He beateth vs with our owne staâ—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 domesticall foe especiallye we being strauÌ„gers and she a cityzen For she dwelleth here in her owne countrey wheras we are but pilgrimes and exiled persons Greate is also the hazarde in susteyninge the often and continuall incouÌ„ters agaynst the deuils deceiptfull
mortall man Seinge therfore this most monstrous and abhominable sinne was as well in vs as in the deuill we maye rather thincke our selues happye that we are not chastised as he is then marueyle that wee are afflicted as now we be espeacially consideringe that which S. Ansâ—lme well noteth that sinne in vs is more punishable then in the deuill him selfe For his sinne was but one ours infinite His before the reuenge of sinn was knowen 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 hardenâ—d agaynst one that punished him we agaynst one that allured tendered 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 abhorred 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 detesteth 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 approue 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 intreatye or harde vsage can we thincke to much to scoure out so canckred a corruption For as S. Bernard sayeth Qui perfecte senserit onus peccati aut parum sentiet 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 punishment of his body nor esteeme it much whereby he knoweth his former offences to be canceled and his future sinns to be preuented But because the consideratioÌ„ of that which our sinnes haue deserued is a most forcible motiue to disgest with patience what miserye soeuer 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 infinite 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 eternall recompence farr exceedeth the valew of our good works so on the other syde doth he chastise farr vnderneth the rate of our mysdeedes and his infinite iustice considered his greatest punishment amounteth not to the exceeding heynousnesse of the lest mortall sinne For the iniurye offered to so infinite a maiestye of one so farr inferiour 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 sinneth This iniurye I saye is so greate that though God shoulde double and treble all punishmentes of sinne and lay theÌ„ 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 punishing him farr lesse then his desert were Lett vs now therfore consider what rigorous punishmentes God hath vsed in reuenging him selfe vppon sinners First if we marke what temporall miseryes coÌ„mon to all men God hath caused 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 nothing to our annoyance If therfore we consider now the miseryes of our bodyes as hunger thirst nakednesse deformitye sickenesse and mortallitye the troubles of our mynde as phansies feares perplexityes anguishes diuers imperfections likewyse the generall scourges of plagues warre a thousand hazardes and calamityes Finally all other incombrances that in any respect 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 carbucles Wey the miseries of the phrensye palsey letargy falling sicknesse and lunasye Consider the diseased of the eyes eares mouth throate and euerye parcell 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 inferiours the fraude and trecherye of all sortes and degrees Goe forwarde to the other ordinarye molestations by losse of goodes lymmes libertye frindes 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 contrarye to the same befell vnto man by reason 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 scourges and those such as compared with diuers other afore recyted haue in respecte 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 vppon 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 particuler scourges that God hath sent in this lyfe for the diuers sinnes and offences of men we shall fynde them so manye so terrible and so vntollerable as the very imagination of them without the experience were able to affryght a right couragious and stoute harte
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 corruption of vice and sheweth the path of vertue and trueth from the dirtye waye of sinne and erroure Cap. 7. 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 counterpeeres are mightye their force very greate their vantage not vnknowne their malice experienced theire tormentes to fleshe and bloode vntollerable 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 victorye Christianitie is a warfare and Christians 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 dunghed with the blood and slaughtered limmes of Gods Saincts And it cannot come to the ful grouthe vnlesse it be fostered 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 vertuous 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 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. Erit vt qui occiderit vos arbitretur se obsequiuÌ„ praestare deo It shal come to passe that he that kileth you shal thinke he doth god a good peece of seruice And as S. Ciprian sayeth fiunt ecce quae dicta sunt et quando fiunt quae ante praedicta sunt sequentur et quaecunquae permissa sunt Domino ipso pollicente ac dicente 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 promised wil be 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 Kingdome 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 wouÌ„d the flower healeth if the reapinge be troublesoÌ„e 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 mixed with barren otes So thinke not the haruest of a good conscience to be lost though it be interrupted with some sorowfull and bitter shoures The ignorant peraduenture will condemne vs that thincke it no follye to make account of the gall of Tobias fishe Lett theÌ„ 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 laughtures and rauinge scoffes Animalis homo non percipit ea quae sunt Dei A sensuall man vnderstandeth not the thinges apperteyning 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 wheÌ„ 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 moueth vs therunto If two keyes were offred vs the one of golde sett with diamaÌ„ts rubies perle curiously wrought hanged in a cheyne of greate price the other of olde rustye iron vnhandsome 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 openeth heauen gates For Per multas tribulationes oportet introire in regnum Dei By manye tribulations must we enter into the kingdome of God This other openeth hell dores Multos enim perdidit aurum argentum For manye hath golde and siluer cast awaye We must now remember the last will that as S. Ambrose sayeth Christ made vppon the Crosse. Author pietatis in Cruce pendens testamentum condidit singulis pietatis opera distribuens Apostolis persecutionem Iudeis corpus Patri spiritum Virgini Paranymphum Peccatori inâ—ernum Latroni Paradisum Christianis vere paenitentibus Crucem commendauit Vnde inquit Maximus omnis Christiani vita qui secundum euangelium vixerit crux est atque martirium The author of lyfe hanging vpon the Crosse made his will allotting to euerye one workes of pietye to his Apostles persecution to the Iewes his bodye to his father his soule to the Virgin a Paranymphe to the sinner hell to the theefe Paradyse to the repentante Christians he commended the Crosse. Whereuppon S. Maximus well sayeth that all the lyfe of a Christian that will lyue agreeably to the Gospell is a perpetuall crosse and martirdome We must now acknowledge our profession and not be ashamed of our inheritance which Christ allotted vnto vs. We must saye with S. Paule Mundus mihi crucifixus est 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 Tertullians 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 bodye Where vppon Tertullian speakinge of this gesture in prayer sayeth Sic Itaque nos
afflictions true it is that thâ—y see the mercyful workes of our Lorde in cherishing theÌ„ and his maruayles in coÌ„firming theÌ„ 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 enemyes rage And therfore they cryed vnto our Lord when they were distressed in this dauÌ„gerous 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 felicitye 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 discontented 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 sur-vew all the Emperours Dukes 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 import 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 durable 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 lyke a mist dissolued by the sunne lyke the passing of a shadowe lyke a flower that soone fadeth lyke a drye leafe caried with euerye Wynde lyke a vapoure that soone vanisheth out of sighte S. Chrisostome calleth it one whyle a heauye sleepe fedd with false and imaginarye dreames an other while he cal leth it a comedye or rather in our dayes a tragedye of transitorye shewes disguised persons Somtimes he likeneth it to a birdes nest made of strawe and dung that the winter soone dissolueth 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 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 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 pourloyneth from vs. This S. Gregorye well expresseth saying Nostrum viuere a vita transire est vita nostra ipsis suis augmeÌ„tis ad detrimenta impellitur et inde semper deficit vnde proficere se credit Our liuing is a passing from lyfe For our lyfe with her increase diminisheth by that alwayes impayreth wherby it seemeth to profit Future things sayth Innocentius are alwayes beginning present thinges alwayes endynge and thinges paste are quite dead and donne For while we liue we dye and then we leaue dyeinge when we leaue liuinge Better therfore it is to dye to lyfe then to liue to death because our mortal lyfe is nothing but a liuing death And lyfe continually flyeth from vs and cannot be with-helde and death howrely commeth vppon vs and cannot be withstood No armoure resisteth no threatning preuayleth no intreaty profiteth against deaths assalte If all other perilles chauÌ„ces 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 encounters 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 continually molested with diuers vexations he neuer ceaseth running doune til in the ende he fall into the Sea of death Neyther 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 cannot be kept Better it is since death is debte and natures necessarye wracke to folowe S. Chrisostomes counsell Fiat voluntariuÌ„ quod futuruÌ„ est necessarium offeramus 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 render What maruayle if when the winde bloweth the leafe fall if when the day appereth the night ende Our life sayeth the same saynct was a shadowe and it passed it was a smoake and it vanished It was a buble and it was dissolued It was a spinners webb and it was shaken a sunder No wise-man lamenteth that he liued not a yeare sooner then he was borne and whye shoulde he lament that within a yeare or lesse he shall
greate is the force of martyrdome 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 Romans had Lett vs consider the gloryous shewes ther be to sett it forth The martyrs for their tryumphall charyots haue most sūptuous and statlye Churches For the applause of the people the prayers and prayses of al true Christians 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 conuerted by their meanes For theyr captyues Kinges Emperoures and Monarches 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 tryumphe 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 caedi cruciari occidi et cum ad arbitriū carnificis collum praebetur Haec species inter dum misericordiam mouet etiam saeuissimis tyrannis verum vbi iam ad monumenta martyrum pelluntur morbi rugiūt Daemones terrentur monarchae coruscant miracula concidunt 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 alyue 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 Catholycke Prynce so hautye but that with bowed knee and stooping head is readye 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 ouercome their enemyes yea and theyr victorye is moste gloryous for the vnusuall manner You shall dye lyke men sayeth Dauid and lyke one of the princes shall you fall You shall dye lyke men because your death shall seeme full of humane 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 worldlynge who is compared to the foolishe beastes and is become lyke vnto them 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 Nolite me considerare quia fusca sum Regard you not how blacke I am for though I be black yet am I the fayre daughter of Hierusalē Of all the partes of a tree the roote is to the sight the foulest and most vglye and therfore semeth nature to haue hyd it from the eye that it might be no disgrace to the beauty of the other partes But yf you consider the fayre flower the sweete fruite the pleasant leaues the goodlye braunches the verye 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 martyres they seeme in theyr torments the most myserable of all other men couered with disgrace infamy and reproch But if we cōsider the beauty of virgins the fruite of the confessors the leaues of temporall commodityes the braunches 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 medowes fieldes pastures and feeding vppon grasse and wilde hearbes vnfitt for mans eatinge by vertue of they re 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 sower and bitter paynes of they re enemies rage and disgestinge all they re crueltie with the inwarde heate of charitye and zeale turne they re owne afflyctions to our instruction and spirituall nurture and suffer their bloode to be drawen from them the vertue wherof hath more force to fortifye our soules thē sweetest milke to strengthen oure bodyes This is Vinum germinans virgines wyne that breedeth virgins sanguis vuae mori acuens Elephantos 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 priuyledge Iudicabunt nationes dominabuntur populis they shall iudge nations and rule ouer peoples And as Tertullian sayeth Tota clauis paradisi est sanguis martyrum 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 Persecutionibus creuit ecclesia martyriis coronata est The church encreased by persecutions and was crowned by martirdomes For when was that veryfied Erunt reges nutritii 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 honored 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 tuorum 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 forward through out all nations of whom it is sayde Quam speciosi pedes euangelizan tium pacem uos estis qui portabitis nomen meū antereges
partes by you cast in to dunghils he will restore to suche puritye perfection that they shal be 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 bodye 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 alyue they are highlye prysed deyntilye fedd and honoured vppon greate persons fistes Yet whē they are once dead they re bodye serueth for nothinge but to be throwen in to the dunghill wheras the Partridge whose fleshe hath bene torne with the haukes talons is notwithstanding 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 they re 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 gentle warninges leste he power vpon you more vntolerable scourges He beginneth to geue a taste of his anger alredy And And therfore if you loue not vs consider at the leaste youre owne welfare if you also neglect that at the lest haue care of the cōmon wealth leaste the offence of magistrates bring the whole nation into the cōpasse of Gods heauy reueng Alas why should you vse these extremityes against vs why should you pyne and waste vs with such lingering torments we saye with S. Cyprian Eyther 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 vndeseruing 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 publike 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 suffer being to be thirded by your crueltye Quid te sayeth S. Cyprian to a persecutour 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 bodyes why stryuest thou with the weaknesse of our fleshe Encounter with the force of our minde impugne the stoutnesse of oure reasonable portion disproue oure faythe ouer come vs by disputation if thou canst ouercome vs by reason This is not the waye in christian charity You should firste sufficientlye enforme vs of the truth by putting vs to silence and conuincing of errour the learned of our syde before you proceede to punishing of vs for not embracinge it We haue reade your bookes we fynde them full of wilful corruptions bothe of Scriptures and Fathers purposlye wrested agaynst the true meaninge 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 disputation 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 graūted 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 others became altogether Catholikes But if you will needes kepe on your violent course againste vs and prolonge your iniquitye we will saye Dominus nobis adiutor 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 disgested the lyke miseryes with ioyful hartes sayinge Hostes veritatis non tantum nō perhorrescimus sed prouocamus Inimicos Dei hoc ipso quod non cessimus vicimus nefarias contra veritatem leges subegimus sinōdum sanguinem nostrum fudimus 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 they re wycked lawes agaynste the truethe thoughe as yet we haue not shed oure bloode but are prepared if neede require at anye tyme to shedd it If you shew vs worldly honours therby to entyse vs vnto you you shewe the Lyon haye for which he careth not If you threatē vs with torments therby to enforce vs you shew the Salamandra fyre with which she is not harmed For neyther 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 lower 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 doctrine 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 number of oure brethren made vpp before he reuenge oure iniuries we will contente oure selues with his diuine apointmente 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 prayers we would willingly purchase your saluations with oure deerest bloode But how well so euer we be affected towardes you take heede that the earth that receyueth oure bloode crye not out againste you agreeablye to that The voyce of thy brothers bloode cryeth out of the earthe Vppon which S. Ambrose noteh that God sayde not it cryeth out of thy brothers bodye but out of the earth For though thy brother forgeue thee yet the earth forgeueth 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 vnnaturall 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 forgeue 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 towardes you persecute his flocke hinder the course of his religiō yea endeuoure to abolishe the name of his Catholike Churche Alas youre laboure is in vayne inestimable youre offence Adulterari non potest sponsa Christi incorrupta est pudica vnam domum nouit vnius cubiculi sanctitatem casto pudore custodit 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 rather to leaue if we had them manye lyues then degenerate from the profession of oure Faythe Illius faetu nascimur Illius lacte nutrimur spiritu eius animamur Haec nos deo seruat haec filios regno quos gerauit 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 thowsand of her chrldren martyred and yet neuer ouercome And she is as S. Augustine sayeth like a dye whiche howsoeuer you lett it fall or throwe it it euer more lyeth on a flatt syde and can neuer fall a misse She is a sure shipp and wrought so conninglye by our heauenlye shipwrite that quantumlibet mare sae uiat ventus incumbat inter fluctus nauis ista turbetur tantum non mergatur curret How much soeuer the Sea rage the windes 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 The Sea and the windes obeye vnto him Your Idol Dagon must needes fal before Gods Arke and by the broken handes and feete bewraye the owne impotencie 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 stones 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 predecessours genimina Viperarum a generation of Vipers Whose nature as Eusebius Emissenus writeth is such that when the female conceyueth of the male she killeth 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 acknowledge with vs youre mother whom now you aflicte Credite viuite qui nos ad tempus persequimini in aeternum gaudete nobiscum 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 rigorous course how many thousand soules haue you to aunswere for which by youre seueritye haue no meanes neyther 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 thēselues to haue fallen into those vnspeakable 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 Catholikes whose damages if you repent not you shall repay in eternall tormēts Remember what the scripture sayth This sayeth our Lord. You which feede in blood and lifte vpp your eyes to your vncleanesse shedd innocēt blood thynke you to possesse the lande by inheritance Nay rather I will deliuer thee ouer vnto blood and blood shall persecute thee 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 violence to the cause of the humble of my people That the widdowes might be they re 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 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 pleasant vynyardes and shall not drinke of the wine therof For whye those sayeth God whom you haue oppressed