Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	heaven_n	saint_n	world_n	6,085	5	4.5948	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12622	An epistle of comfort to the reuerend priestes, & to the honorable, worshipful, & other of the laye sort restrayned in durance for the Catholicke fayth.	Southwell, Robert, Saint, 1561?-1595.	1587 (1587)	STC 22946; ESTC S111067	171,774	436

it and with pitifull mone and lamentation lyfted vpp her voyce to heauen feedinge her pensiue and timorous thoughtes with the dolfull remembraunce 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 consultatioÌ„ whether his disease be mortall Finallye if a younge spouse tenderlye affected and deeplye enamoured vpon her new husbande see him assaulted by fierce and cruell enemyes or inforced to wage in a whote daungerous battayle what a multitude of frightfull passioÌ„s oppresse her how variablye is she tossed vp and downe with crosse and fearfull surmises 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 euerye suspicion a pange and till she see the battayle ended and her husbande safely returned she hangeth betweene life death drawing euery thing to sorowful 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 motioÌ„ 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 iniquityes 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 Agar 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 passions 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 information agaynst vs The twelue Apostles 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 eternall 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 treÌ„ble quake feare a hard resolutioÌ„ Finallye is not our most beutiful noble portioÌ„ of which the body hath al the seemlinesse without which it strayte becommeth vglye and monstrous Is it not I saye in the thronge and presse of most powrable subtile and barbarous enemyes hauing continuall warre not onlye agaynst fleshe bloode 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 occasioÌ„s allurementes and prouocations vnto sinne And can we seeinge this doe any thing but morne and liue in continuall anguish 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 lamentable 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 considering for how great causes we ought For as S. Gregorye noteth Saepe quod torpentes latuit fletibus innotescit afflicta mens certius inuenit malum quod fecerat et reatum suum cuius secura non meminit hunc in se coÌ„mota depraehendit Oftentimes that which we knowe not through our sloth we learne by teares and an afflicted mind more certainly findeth a coÌ„mitted fault the guilt which in securitie it remeÌ„bred not being troubled it espyeth And seeing that on euerye syde we haue such vrgent occasioÌ„s to morne and passe the dayes of this our paynfull pilgrimage in griefe and heauinesse we must rather content our selues in tribulation 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 comfort 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 into 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 tormeÌ„ts What his Saintes haue done lett all antiquitye 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 exercyse fittest for that dolfull professioÌ„ The Sayntes knew that heauen onlye was Terra viuentium a lande of the liuinge and that in this worlde we sitt In tenebris et in vmbra mortis in darkenesse and the shadowe of death and therfore they wyselye iudged that musica in luctu importuna vnfittinge it is to haue myrthe and musicke in tyme of sorowe They sawe no doubt the tree of this lyfe loaden with some alluringe and delicious fruites but consideringe 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 contenting them selues with the bitter frutes of aduersitye They knew that only in the arriuall to heauen 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

the same thinges are helpes and comfortes vnto vs that were scourges and most cruell torturres to our forefathers When two guiltye wretches are conuented before the same iudge for crymes of lyk tenour and qualitye if the one be condemned to endure the extremity of the lawe hath not the other greate cause to tremble and quake yea and vndoubtedlye 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 deliuerye then anye waye to murmur or repyne at his verdict How then can we hauing so manye examples of condemned persons for the lyke sinnes whereof 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 relented 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 But to passe from preambles to the thinge in deede from shadowes to the truthe from gentle 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 formeÌ„tioned miseries are but very small resemblances and forerunninge signes This we maye gather of Christs owne wordes who reckening all these calamityes saying NatioÌ„ shall ryse agaynst nation and kingdome agaynst kingdome and ther shal be great earthquakes in places and greate pestilences and famines and terrours from heauen and there shal be signes in the sunne moone and starres and vppon earth distresse 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 shal be moued Hauinge I saye reckened all these he addeth Initium autem dolorum haec These are but a beginninge of the griefes as who would saye these wonders and straunge euentes are but pronostications 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 therefore will the paynes be that these beginninges portend and how rigorous a sentence that hath so fearefull remonstrances 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 scattered and dispersed in diuers places and creatures shal be there vnited and ioyned 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 susteyne them all in farr more cruell maner 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 shal be that can payne sighte hearing sent taste or feeling what disease or vexation so euer can here torment the hart the hed ioints bones sinews veins or any parcel or meÌ„ber of our bodye whatsoeuer can most or lest trouble or annoye our will memory or vnderstaÌ„ding or any poure of our mynde all these and a thousand tymes more shall ioyntlye at one instant and that foreuer most vnmercifully 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 or pitt a profound lake of the wrath of God outward darcknesse A pond burning with fyer and brimstone A well of perdition a huge Chaos of confusion a prison a fornace of fyer and is by Iob thus described 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 nor prouide anye escape 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 vnfastened finallye whatsoeuer can make anye place odious and detestable shal be all there vnited to store that roome with furniture fittest for sinners desertes Nether shall the comfortes of the companye anye whitt relieue the discomforte of the place For first they shall haue the Deuill and his Angels in most horrible frightful shapes which how fearfull they shal be may be gathered by the wordes and description sett downe in Iob. Who sayeth God shall open the gates of his countenance throughout the compasse of his teeth appeareth feare His bodye is lyke founded shieldes compacted together 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 strengthe and before his face goeth needinesse His harte shal be hardened lyke a stone pressed hard together lyke the hammerers anuyle In hell sayeth Cassianus dwell the hideous fiendes whose armes are lyke Dragons heddes whose eyes shoote out fierye dartes whose teeth sticke out lyke Elephantes 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 incredulous accursed murderers fornicatours wiches Idolaters lyers to whom S. Paule addeth adulterers effeminate sodomites theeues couetous persons dronckerdes raylers extortioners the verye rifraffe and dregges of mankynde Neyther is here an end of theire number The Prophet Esaye yett telleth vs of more there sayeth he shall the bestes rest and their howses shal be filled with Dragons There shall struthions dwell and the apes shall leape There shall the skrichoules giue an Echo in the houses and the Sirens in the temples of their pleasure O vnhappye place and more vnhappye companye what tormentes in this lyfe come

was deade drew the whole world to worship him And why speake I of Christe when he caused his verye disciples after they re decease to be gloryous Yea and what speake I of his Disciples for not so muche but they re places they re Sepulchers and they re dayes hath he made to be celebrated with perpetuall memory Shew me theÌ„ the Tombe of Alexander name the day wherin he ended his lyfe But neither of them is notorious They are now destroyed and quite abolyshed But the Sepulchers of Christes seruantes are famous aduaunced and honoured in the Imperyall citye and they re dayes commonlye knowen to the worlde bringing with them a festiuall comforte And as for Alexanders Tombe not his owne neyghboures knowe it but these of the Saynctes eueÌ„ the Paynims can tell of And the sepulchers of a crucyfied mans disciples are more gloryous then kinges pallaces not onlye in the hugenesse and statelynesse of the buildinges for in this also they exceed theÌ„ 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 notorious for their hugenes garnished with all kinde of ornaments and blazing a broad the pomp of their beautye Neyther frequent we them onlye 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 suÌ„ptuous 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 one vpon S. Peters an other on S. Paules Tombe of a huÌ„dred fyfty pound wayght a peece I omit the Temple that by Gallus was built to the honoure of S. Mama martyr mentioned by Gregory Nazianzene The Church of S. Theodorus which Gregorye Nisene reporteth to haue ben most suÌ„ptuous 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. LaureÌ„ce hath not only in Rome where they re bodyes are but in France England Flaunders Spayne Italye Germanye and all christendome most hautye buildinges erected for theyr memory Yea not onlye in euerye countrye but almost in euery cheefe Citye and in infinite other townes Now as concerninge the writers that haue regestred the Martyrs actes they surpasse all former Potentates of the Gentiles for how manye Emperoures haue you that haue had Emperoures to write they re worthye exploytes how fewe vnlesse they were men of base callinge had they re equales or betters to register they re 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 they re prayses How manye Martyres doth S. Cyprian S. Basill S. Chrisostome S. Hierome S. Ambrose S. Augustine S. Bernarde and others honoure in theyr Sermons and workes All men as gloryous theÌ„selues in Gods Church as they of whome they sett forth the prayses I omitt Eusebius S. Beede Florus Metaphrastes Vsuardus and infinite other graue authors For what bookes haue you almost written by a ChristiaÌ„ 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 they re 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 heaueÌ„ be gathered by that which they had in earth we haue great cause to put coÌ„fidence therin If S. Peters shadow S. Paules haÌ„dkerchers 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 prayer was so forcible for his persecutours as to conuerte a cheefe agente in his death Why maye we not with S. Hierome inferr that they are able to doe much more in heauen where they are in more fauour with God and perfited in charitye towardes vs Mortales adhuc et morituri imperiuÌ„ vitae mortis videbantur habere solo nimirum verbo mortificantes viuos mortuos suscitaÌ„tes quanto magis nunc cum honorati sunt nimis nimis confortatus est principatus eorum When they were yet mortall sayeth S. Bernard sure to dye they seemed to haue commandement ouer lyfe and death putting to death the quicke and raysinge from deathe the deade and that with they re onlye worde How much more mighty are they now when they are aduanced to suche vnspeakable honoure and theyr princedome is most assuredlye established And againe Quam potentiores sunt in coelis qui tam potentes fuerunt in terris How muche more powrable are they in heauen whose power was so great euen here on earthe Secondlye if we consider the might of the diuels what stronge effectes they haue wrought as by the inchaunters of Pharao the sodayne destruction of Iobs cattel the murderinge of his children by ouerthrowing their house other wonderful effectes that God hath permitted 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 alwayes shewed theyr patronage to such as come vnto them for succour Of this S. Chrysostome sayeth Ipse qui purpura indutus est accedit illa complexurus sepulchra fastu deposito stat sanctis supplicaturus vt pro se apud deum intercedaÌ„t scenarum fabrum piscatorem etiam mortuos vt protectores orat qui diademate redimitus incedit He which is clad in purple commeth to embrace those Sepulchers and setting aside his maiestye standeth as a suppliant to those Sayntes that they would vouchsafe to pray for him and he that goeth adorned with his crowne prayeth to a tente-maker and a fysher and those also deade as to his protectours And a litle after who euer went

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 censure of the whole Councell I omit also that dyuers heretickes shal be witnesses againste you in the daye of Iudgement who with letters and sett treatises haue by many Scriptures proued it to be vnlawfull for one of a true beleefe to frequente or repayer to the seruice or sacramentes of a false churche Whose argumentes 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 They re 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 auoydinge superstitions whiche repugne against 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 nightâ— In which amonge other poyntes he sayeth that goinge to a churche of a contrarye beliefe is partiri inter deum diabolum animam vni corpus alteri assignaÌ„do To part stakes betweene God and the diuell assygning 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 Melancthon Peter Martyr Bucer and the Ministers of the Tigurine Congregation whose censure being by Caluine demanded they all agreed to his opinion M. Fox also recordeth diuerse letters of Bradfod Hullier others that wholy approue the same assertioÌ„ And albeit their reasons were misapplyed in the particular 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 heretickes them-selues that caryed anye forme or shew of conscience and religion haue detested as moste preiudiciall to the trueth offensyue to God pernicious to your selues And not contented your selues to offer your soules to sacryfyce your fayth to make an hoaste to the diuell of youre eternall saluation and your portion in heauen You carye also with you youre selye innocentes and force your children to the lyke impyetye as though it were not enough for you to perishe alone 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 demoniis They offered vpp theire sonnes and theyr daughters to diuels O how cruell and how vnnaturall a thing coÌ„mitt you in thus trayning vp your litle ones in so impious a sorte You gaue them but a temporall lyfe and you take from theÌ„ a spirytuall you bred their bodye and you are the bane of they re 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 father 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 that rather exhorted her children to martyrdome then to offende for sauing they re 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 they re mother in theyr byrth to God as well as in theyr natyuitye towarde the worlde 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 martyrdome The lyke examples we reade of S. Symphorosa S. Sophia who as they were mothers in affectioÌ„ so were they also in care of theyr childreÌ„s soules exhorting theÌ„ to coÌ„stancy geuing exaÌ„ple of the same Alas how contrarilye doe the parentes of our dayes who as thoughe they re children were nothing but fleshe and bloode bodyes with-out soules pamper them in all sensuall delight feare nothige more then that they re soules should be in the state of grace meÌ„bers of the Catholicke Churche But they that are cruell to them-selues how can they be mercyfull to others and suche as are them selues falleÌ„ from God how can theye eyther 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 heaueÌ„ What are your riches as you vse them but giues to cheyne you and fetter you in sinne Are they not most strayte and stronge boltes by whiche as S. Cyprian sayeth Et virtus retardata est fides pressa mens victa anima praeclusa Both vertue slacked and fayth suppressed the minde ouercome and the soule imprisoned Yea and besydes this bringe not these cheynes with them a moste cruel keeper 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 boÌ„dage O what a miserable change make you You sell with Esau your heauenly inheritaÌ„ce for a litle broth 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 temporall losse can excuse you God gaue it you and for him you must not be vnwilling 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 Clemens Alex

repayre vnto her So God sayeth S. Chrisostome suffereth vs of the worlde fleshe and deuill to be molested 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 DuÌ„ per voluptates sayth Eusebius Emisssenus extrinsecus blanditur intrinsecus insidiatur interficit spirituÌ„ duÌ„ oblectat affectuÌ„ While with pleasures without he delighteth vs inwardlye he deceyueth 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 filthye puddle sincke where nothing can be gotten but venemous and vnsauorye vermin With Sirens sweete notes he woeth vs into the salte sea of perdition with Crocodyles teares he endeuoreth to intrapp vs and when he sheweth a mans face and glorious lockes adorned wrth a crowne of golde as the Locustes of the Apocalips did then meaneth he euen like the same to byte vs with his Lions teeth stynge vs with his Scorpions tayle For whye all his fauoures and friendlye countenances are but Oscula inimici kisses of an enemye Virus amaritudinis obscurat fraude dulcedinis prouocat prius odor poculi sed praefocat infusus sapor in virus mel est quod ascendit in labia venenum et fel quod descendit in viscera He shrowdeth his bitter poyson vnder a deceiptfull sweetenesse the pleasant sauour of the cupp inuiteth but the sweete taste of the poyson choketh 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 alwayes fixed on the Earth and maketh only such a fayre shewe in the ayre the better to watch a fitt tyme when he maye best seyze vppon his praye For this Saint Basill compareth him to a theefe that when he can not by open violence catch his bootye seeketh by shrowding him selfe in the valeys bushes darknes of the night to take the poore traualour vnprouided and so to spoyle him For so the deuill when he seeth that by open pursute he can not ouerthrowe vs he couertlye cowcheth him selfe in the shadowes bryers of worldlye vanityes and delightsome allurementes therby to intrapp vs ere we preuente his traynes 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 weackened 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 imployed in vayne and superfluous pleasures 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 purposeth to heale he spareth not to launce 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 and yet desired harte lye his long lyfe Ioseph accused his brothers as spyes when he mente theÌ„ left harme and restreyned litle Beniamin as guilty of thefte whom he knewe fulwel to be a guiltlesse iÌ„nocent But these accusacions were but like water in a smithes 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 EueÌ„ so dealeth god with his children We haue passed through fire water sayth Dauid but it foloweth and he hath led vs out into comforte Manye goe de carcere catenis out of prison cheines but their iorneys ende is ad regnuÌ„ to a kingdome Many be in a few thinges vexed but they shall be well considered for it in many 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 And if god beginne with affâ—ixi te I haue afflicted thee he will doubtlesse ende with Non affligam te vltra I will afflicte thee no more And finallye Sicut socij passionum sumus sic erimus consolationis si commortui sumus 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 wouâ—des be vulnera amici woundes of a frinde He sent Ionas to Niniue to threaten theÌ„ an ouerthrow but his intente was to bring them to repentance that he mighte continue towardes them his fauour 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 He suffered Daniel to be throwen into the denne of Lions but it was to aduaunce him to greater credit He that had seene Ioseph vndeseruedlye in prison Iudith in her enemies campe Mardocheus in sackcloth with his gibbet before his eyes and innocent SusaÌ„na going to be stoned would haue lamented their case and feared their farther misfortune But had he knowen that Iosephes prison shold end in a Prince dome Iudiths hazard with a most happye victorye Mardocheus perill with royall preferment and Susannas stoning with glorye and triumphe he would rather haue thought theÌ„ mâ—ch beholdinge to god for the ensuinge felicity theÌ„ greatly to be pitied for their preseÌ„t distresse The figtree hath bitter rugged leaues it beareth no flowers and yet bringeth forth moste daintye and sweete fruite 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 giftes 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 remeÌ„brance of former aduersitie maye make the comfortes followinge more delightsome The benefitt of a calme weather is

admonitus nemo inuenit nisi purgatus God is the true and chiefest lyfe in whom from whom by whom are all good thinges whatsoeuer they be that are happye to enioye From whom the reuolting 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 reuiue 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 chiefest obiect of pleasure why doe we not saye with Dauid Quid mihi est in coelo 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 dulce non est Quicquid vult dare dominus meus auferat totuÌ„ et se mihi det Whatsoeuer is not god is not pleasant and whatsoeuer my Lord will vouchsafe vppon 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 affayres Can we to please his shadowe delighte in daunger embrace dishonour 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 licorous 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 faultye wretch not be as much moued with the vertues sayings and examples of an vnfallible trueth What is the fayrest creature in the worlde but an imperfecte counterfaite and onlye a vayne shadow of gods soueraigne beutye 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 pondus meum illo feror quocuÌ„que feror My loue is my loade with that am I caried whether soeuer I am caried Much more oughte we to be deepely rauished with the loue of god and so settle our myndes therin that we thincke it our chiefest 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 Amor dei otiosus non est operatur enim magna si est si operari renuerit 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 reioyce 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 neuer able to come out of debte though we had as many liues to spend as droppes of bloode to shedd For as S. Bernard sayeth Si totum me debeo pro me facto quid addam iam pro me refecto Nec enim tam facile refectus quam factus In primo opere me mihi dedit in sccundo se vbi se dedit me mihi reddidit Datus ergo redditus me pro me debeo bis debâ—o Sed quid domino pro se retribuam Nam etsi me millies rependere posseÌ„ quid sum ad dominuÌ„ 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 restored 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 comparison of my Lorde O harde and stonye harte that is not incensed at the consideration of so inflamed loue and beinge woed of so louinge a spouse can reiecte this offer or be slacke in recognisinge so vnspeakable charitye For as S. Augustine sayeth Nulla maior est ad amorem inuitatio 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 requite 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 dyed naked concerninge his honor he was sorted and executed with theeues touchinge his life he was bereued therof by a most vylde dispytefull death Let vs but consider the last tragicall pageant of his Passion wherein he woÌ„ne 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 discouer a most lamentable sight 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 sayeth the same Sainte Magis aggrauant me vulnera peccati tui quam vulnera corporis mei More am I payned with the wounds of thy sinne then with the woundes of my owne bodye more sorowinge at mans vngratitude then at his owne affliction Where the Prince sayeth Cassiodorus in so greate agonye morneth who would not weepe when he weepeth and sighe when he lamenteth WheÌ„ 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 enemyes what will he doe when he knoweth we loue him that did al this wheÌ„ he knewe we did hate him O Christian sayeth S. Augustine Ama amoreÌ„ illius qui amore tui amoris descendit in vteruÌ„ Virginis vt ibi amorem

suum amori tuo copularet Loue the loue of him that for the loue of thy loue descended into the wombe of a Virgine and afterward asceÌ„ded 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 beyng 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 louinge 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 suffering 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 deserueth to haue his loue counteruayled shall it not I saye be able to inflame vs with desire to suffer for him to testifye 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 defeÌ„ce 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 miscreant if he stand not betweene vs and our enemyes as a buckler of our blowes though the daunger be neuer so apparant And shall a christian harte be eyther more vnnaturall then a beast or lesse thaÌ„kfull theÌ„ 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 deuill 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 louing Lord refuse to venture our goods or bodyes with so vnestimable benefitt and vantage of our soules S. Ciprian 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 theÌ„ 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 woÌ„ne 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 yelded to most seruyle drudgerye to please an appetite he hath contemned all gods and mans punishmentes hath bene readye to venture libertye liuing creditt yea lyfe and limme for the atchiuinge 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 wheras thou didest promise eternall felicity I coulde afforde him nor wishe him anye 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 executioÌ„ On the other syde what hast thou preuayled with the miseries of thy poore natiuitye with the grieâ—e and shame of thy paynfull circuncision with thy three and thirtye yeares pilgrimage bestowed in his seruice Hath thy fastinge or prayinge thy whippinge or crowninge thy bloodye death or passion bene able to counteruayle my suggestions Hath not for all this my motions bene sooner obeyed then thy preceptes my will preferred before thy commaundementes If therfore I haue ruled him reason it is that I should rewarde him And if with me he contemned 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 accusatioÌ„ or be prouided of a sufficient answere Consideringe therfore how glorious how decent yea and necessarye it is for a Christian to take vp his crosse with Christ and tread the path of tribulatioÌ„ 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 continuance of our afflictions daunt our courage in gods cause We are not better 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 victorye death whose triumphe martirdome Cap. 4. BVt though this example of Christ and the title of a Christian were not so forcible motiues to suffer aduersitye 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 necessarilye ioyned with sorowes that it mighte rather seeme a madnesse to liue in pleasure theÌ„ 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 begotten in vncleanesse nourished in darkenesse brought forth with throbbs and throwes Our infancye is but a dreame our youth but a madnesse our manhode 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 increaseth 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 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

and vppon certaintye of his saluation become carelesse to breake anye commandemement to take what course most pleaseth his sensuall appetyte Further he that maketh God the author of sinne as well the inforcer of man to wicked and impious actes as the directour to anye vertue and withall knoweth that if he be damned it shal be 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 vnto The effecte of which and such lyke principles well appeareth in the vnchristian and irreligious behauiour of sondrye estates and speaciallye of the protestant ministers teachers and defenders 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 appeale to the common experience of Catholickes lyues both in our and former 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 other Lett vs consider their large hospitallity in houskeeping their liberallity towardes the poore their redinesse to al mercifull and charitable actes Lett vs remember their assiduitye and continuall exercyse of prayer theire strayte obseruation of long fastes their austeritye 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 chiefest thinges layde to our charge by infidels 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 Scandall to the Iewes and follye to the Gentils So doth Plinius reporte of vs in his epistles to Traian that we detest all vices and lyue most holylye and that we haue onlye twoe faultes The one is that we are to readye 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 Heretickes father vppon vs the greatest complayntes 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 workes as necessarye to saluation For requiringe an exacte obedience of the temporall to the spirituall and of all to Christes Vicar here in earth For condemninge the arrogancye of their selfe spirites refusinge all other iudgement in matters of controuersye and intelligence of the scripture besydes theire owne and suche lyke poyntes that may anye waye brydle them from full libertye of followinge their carnall appetites 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 Anabaptists coÌ„fesseth that in the Popdome ther is most of christiaÌ„ goodnes ye al christiaÌ„ goodnes that froÌ„ theÌ„ce he his receiued it And rehersing that we haue the true scriptures Baptisme SacrameÌ„t of the Altar the true keyes of iurisdiction the true office of preachinge the true Cathechisme our Lordes prayer the ten commandementes and the articles of faythe In the end he concludeth with these wordes I auouche moreouer sayeth he that in the Popdome there is true Christianitye yea the verye cornell of Christianitye so that this cornell beinge but one according to that Vna fides Vnum baptisma ther is but one fayth and one baptisme ether he must be of our religion or els by his owne confession we hauinge the true cornell he hath nothing but the huske and shell for him and his disciples Now concerninge the professours of our faythe S. Athanasius S. Hierom and Sulpitius write that the infidels them selues bare verye greate reuerence and did muche honour to S. Anthonye S. Hillarion and S. Martin Totila an Arrian Prince honoured highly S. Benedict Caluin called saint Bernarde a godlye writer Luther Melancton and the Augustan confession call Bernard Dominicke and Francis Saintes 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 certayne warrant of the holinesse and vertue 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 behauiour that if a man in companye be modest and graue in countenance wordes or demeanor if he vse no swearing foule or vnseemelye speache if he refuse to ioyne in lewde companye and dishonest actions he is strayte suspected for a Papist And on the other syde if there be anye ruffianlye quarellous foule spoaken and lewdlye conditioned he is neuer mistrusted for a Papist but takeÌ„ for a very sound vndoubted Protestant Lett also the recordes of ssises and sessions be serched and lett it be but shewed among so manye hundred Protestantes as are yearelye executed for fellonyes murders rapes extortions forgeryes and suche lyke crymes how few recusantes haue bene euer in so manye yeares attached iustlye with suche lyke offences Lett but the neyghbours of Catholicke and Protestant gentlemen be witnesses whoâ— 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 Whereby we maye also inferre that the religion of our aduersaryes is euill syth the fruites therof are so extreme badd as daylye experience sheweth that euen among heathens and infidels there is found more truth honestye and conscience then is now in the Protestant multitude so well haue they profited in the licentious principles 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 effectes agreeable to the propertyes of these thinges For as the salt preserueth flesh from the vermyn stenche and corruption

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

cheyned Paules speaches how muche were other hartened and comforted by the force of his fetters how manye did he bring to Christ whyle he was bouÌ„d 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 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 in torques illius collum tuum subijce humerum tuuÌ„ et porta illam ne acedieris vinculis eius erunt tibi compedes eius in protectionem fortitudinis bases virtutis et torques illus 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 shoulder and carye her and take no tediousnes in her gyues and her fetters wil be vnto thee a fortresse of strength and foundations of vertue her cheynes a stole of glorye For the beautye of lyfe is in her and her gyues are bandes of saluation Where beganne Ioseph to be made a decipherer of dreames a sercher of secrett interpretations but in prison Where did Hieremias prophesye most boldlye and truelye the ouerthrowe of his enemyes but in prison Where did Sampson recouer his strength and victoriouslye reuenge him self vppon the Philistines killinge more at his death then in his lyfe but Quando eductus de carcere ludebat coram cis when he was brought forth of prison to playe before them Manasses a most wicked Idolater and an impious King was neuer conuerted vntill he was captiue Ionas came not to full konwledge of his faulte but when he was imprisoned in the Whales bellye Iosephes brethren neuer entered into consideration of their offence in betrayinge him 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 enemyes and a cell of repentance to carelesse offenders O how true a sayinge is that In funiculis Adam traham eos in vinculis charitatis In the bandes of Adam will I draw them vnto me and in the cheynes of charitye How truelye maye they be called cheynes of charitye 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 hungrye Lions but a Daniel and Gods prisoner Who could walke in the middest of the flame without burning but such as were bound and should haue bene burned in Gods quarell These S. Basill 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 These are they that are visited by Angels as S. Peter fedd by Prophetes as Daniel honored by heauenlye light and earthquakes as S. Paule and Sylas Of these it verefied that de carcere vinculis catenisque egrediuntur ad regnum From prison gyues and cheynes they come out to a kingdome as in Ioseph and Daniel appeareth 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 dungeon aduanced to the throne of Prince lye dignitye In these haue all we afflicted 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 Dominus de coelo in terram aspexit vt audiret gemitus compeditorum Our Lord hath loked from heauen into earth that he might heare the grones of the cheyned in prison We assure our selues that exaudiuit pauperes Dominus et vinctos suos non despexit Our Lorde hath heard the poore and hath not neglected the cheined for him And therfore doe we daylye crye Introeat in conspectu tuo gemitus compeditorum Lett the grones of thy prisoners 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 honored 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 function and greate Prerogatiues Yett so longe as he was at libertye that the people rann admiring his lyfe and reuerencing 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 worldlye disgrace preferred to this Christian honour the Capteyne strayt sounded the souldiers renoume and God him selfe rehersed the catologue of his diuine prayses Which though they alwayes 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 Christes owne mouthe as when they had their chiefe complement and perfection which was the honour of his cheynes 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 gorgeous 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 likinge 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 that are taken captiues by a barbarous Prince who for their greater ignominye 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 seruyle offices For so these that on the one syde by their brauerye seeme of great might and at large libertye on the other if you consider their slauishe actions most base and filthye and theire daylye drudgerye in sinne you can not but deeme theÌ„ so much the more miserable 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

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

lyfe Non sic vixi vt pudâ—at me inter vos viuere nec mori timeo quia bonum dominum habemus I haue not so lyued 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 when his â—locke semed vnwilling with his death to say Si minquam bene Si aliquaÌ„do 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 summon 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 wordes For euery daye the ChristiaÌ„ sayeth thy will be donne And how preposterous a thing is it sayth S. Ciprian when his will is that we departe not willinglye 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 before 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 rewardes 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 repeated to vs 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 vnto you A worthye rebuke of the loth to dye For if the chased Harte to auoyde the greedye houndes flyeth often tymes to the hunters protection and though pursued of him yet by nature 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 dutyfull 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 receyue 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 enter into our soule dwelling in this cottage of clay vnpleasant dungeoÌ„ 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 that feare him that he maye deliuer they re soules from deathe Lett vs remember his loue in adopting his trueth in promising and his power in performing and our feare of death wil be soone altered into desire of the same He came to open 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 abandoneth 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 we maye well saye with S. Ambrose that death to the good is a quiet hauen and to the bad may be counted a shipwracke Cap. 10. NEyther let the vyolence of death or multitude of torments affrighâ— vs we haue but one lyfe and but one can we leese 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 backewarde in his chayre as Iesabell by beinge throwne downe from a hye windowe And all they that stoned Steeuen to death tooke no more from him then an ordinarye sicknesse did from Lazarus and doth dayelye from vs all One death is no more death then an other and as wel the easyest as the hardest taketh our lyfe from vs. Whiche poynt a gloryous Martyr of our dayes executed for the Catholike Faythe in Wales hauing well vnderstood when the senteÌ„ce of his condeÌ„nation was red that he shold be drawen vpon a hurdle to the place of execution then hanged till he were halfe dead afterwarde vnboweled his head cut of his body quartered his quarters boyled and seâ—t vpp in such and such places he turned vnto the people with a smiling countenaÌ„ce sayd And all this is but one death But yet if the foregoing torments dauÌ„t our constancie Lett vs consider what we are what we auoyde what we looke for and whome we serue We are Christians and ought to be of more valoure then heathens we auoyde by shorte punishmentes eternall and more greeuous afflictioÌ„s with small conflicts we purchase vnspeakable glorye we suffer for a God that hath suffered more for vs. Lett vs but consider what men haue suffered for false gods for the deuyll and for vayne glorye and we shall thincke our tormentes the more tolerable Tertullian writeth of a Curtizan called Leoena that hauing tiered the tormentours 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 violence should chaunce to make her willinge It was the fashion emongst the Lacedemonians for choyse younge gentlemen to offer themselues to be whipped 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 accountinge 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 Scaeâ—ola is knowen whose constancye Seneca commending sayth Hostium flammarumque contemptor manuÌ„ suam in hostili foculo distillantem spectauit donec iussum est vt inuito ignis eriperetur Hoc tanto maius puto quanto rarius est hostem 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

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 suÌ„ptuous 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 quaÌ„ vinciri dam nari caedi cruciari occidi et cum ad arbitriuÌ„ carnificis collum praebetur Haec species inter dum misericordiam mouet etiam saeuissimis tyrannis verum vbi iam ad monumenta martyrum pelluntur morbi rugiuÌ„t Daemones terrentur monarchae coruscant miracula concidunt idola tunc apparet quam sit efficax potens martyrum sanguis What argueth more impotencye then to be bounde coÌ„demned whipped tormeÌ„ted 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 ornameÌ„tes 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 meÌ„ 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 HierusaleÌ„ 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 froÌ„ 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 coÌ„sider 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 theÌ„ 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 meuÌ„ antereges

presides vsque ad extre muÌ„ 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 Nisi granum frumenti cadens in terram mortuum fuerit ipsum solum manet si autem mortuum fuerit multuÌ„ fructuÌ„ affert vnlesse the cornel of wheat fall into the grounde and dye it selfe remayneth alone but if it dye it bringeth forth much fruite 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 thinges 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 Botrus Cypri dilectus mâ—us mihi in vincis Engaddi A cluster of Cyprus is my beloued vnto me in the vyne yardes of Engaddi For as S. Hierome sayeth Ideo odor disseminatur inter gentes subiit tacita cogitatio nisi veruÌ„ euangeliuÌ„ nunquaÌ„ sanguine defendereÌ„t By this meanes is the sauoure of Christianitye spredd emonge the Gentils and this secret thought coÌ„meth to theyr mynde that excepte the Gospell were true men wold neuer defend it with their blood The swetnesse of the rose if it be vntouched soone withereth awaye with the leafe which to day is fayre and to morow fadeth But put it into the still couer it froÌ„ the coÌ„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 wythereth 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 vertuous conuersation If they dye their example 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 extremitye then doe theire vertue geue the best sauoure and their bloode whersoeuer it is shedd engendereth a wonderfull alteratioÌ„ in mens maÌ„ners makinge them embrace the trueth and become Christi bonus odor incensuÌ„ dignuÌ„ in odoreÌ„ suauitatis A good sauoure of Christe an incense worthy to be odour of sweetnes wheras in their naturall deathe though theyr example wold haue done good yet neyther theyr leafe had ben so odoriferous nor they re precious lyquoure to such benefitt of the church And therfore maye we say with SalomoÌ„ O quam pulchra est casta generatio cuÌ„ claritate cum presens est imitantur illam desiderant eam cum se eduxerit in perpetuuÌ„ coronata triumphat incoinquiâ—atoruÌ„ câ—rtaminum 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 perpetuall glorye winning the rewardes of they re vndefyled encounters Personable men of comelye feature though they be by sicknesse or dirte disfigured yet keepe they the tokens of seemelynesse 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 depthe of worldlye disgrace doe they shew the glorious grace and beautye of they re mynde and when they re vertue 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 powrable 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 I sende you lyke lambes amonge wolues No leaprosye so vncurable but the blood of these infantes in innocencye thoughe not in age in malyce though not in discretion cannot cure And albeit Constantine 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 wheÌ„ he came to that famous CouÌ„cell of Nice fynding manye of those Fathers that had some parte of they re bodye maymed or disfigured with the tormeÌ„tes suffered for the Catholike Fayth he embraced theÌ„ in humble sorte most deuoutlye kissing the scarres of they re tormentes as most honourable badges of Christianity Three testimonyes recouÌ„teth S. Ihon in this world tres suÌ„t qui testimoniuÌ„ daÌ„t in terra 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 coÌ„minge out of Christes syde In one sense these three thinges haue caused our spirituall lyfe in another they mayntayne our corporall Our inward man is quickned by Gods spiryte clensed by the water of Baptisme redemed with the blood of Christ. But nether wold this spirite haue quickned nor the water washed vnlesse the blood had redemed The Spirit soweth the water rypeneth the blood reapeth The spirite appeared in Christes baptisme though the heaueÌ„ was opened yet nether earth nor hell gaue any signe of his comming The water was shed wheÌ„ 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 â—xaltatus fuâ—ro a terra omnia traham ad mcipsuÌ„ If I be exalted from the earthe I will draw all things vnto me Our corporal lyfe also dependeth partly vppon breathing partlye in watrye humours but chieflye in blood Yet those are by natural course tokens of lyfe while in the bodye they performe theyr seuerall effectes But for our present consideration it importeth more to consider that theyr spirituall value and force is shewed 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 Centurion strayte crye vere filius dei erat iste In verye deede this was the sonne of God Whyle the blood and water were in

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 impioruÌ„ 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 religioÌ„ 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 heaueÌ„ 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

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 securitye 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 coÌ„found vs fill our desire of knowledge not hinder the perfect intelligence of theÌ„ all And for our bodyes they shal be 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 impression vncapable of greefe as cleere as christall as brighte as the Sunne and as able to finde passage thorough heauen 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 company the eare shall alwayes be solaced with moste sweete and angelicall harmonye the smellinge delighted with heauenlye sentes and odours the taste pleased with incomparable sweetnesse the feelinge satisfyed with a perpetuall and vnknowen pleasure Fynallye euerye parcell ioynte senew vayne and member of our bodye shall haue his seuerall 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 contentmente bothe of euerye one by it selfe and of them all together They re plentye cloyeth not they re satietye offendeth not the continuance annoyeth not They re hunger is satisfied yet not diminished their desyre accomplished but not ceased so that by hauinge theyr desyre they re mynde is quieted and by desyring that they haue aÌ„noyance auoyded Neyther is they re ioye conteyned in they re owne persons For as Hugo sayeth 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 companye So that he hath as manye ioyes as fellowes in felicity and the seuerall ioyes of all are of as greate comâ—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 they re conquestes of Sathan his instrumentes by patience and constancye when they shall haue an eternall tryumphe for a shorte victorye when they shall looke down vpon their glorious spoyles of soules by they re blood conuerted and shall see they re enemyes eyther confounded by Gods iustice or reclaymed by his mercye What a singuler ioye shall they coÌ„ceyue by considering the tormentes auoyded which the lapsed shall endure and the glorious change that they fynd in them selues For they re prison they shal haue a paradyse of delights for theyr cheynes ornamentes of glorye for they re reproche and shame honoure and reuerence for the raylinge againste them euerlasting prayse titles of renoune froÌ„ the rage of enemyes they shall passe to the league of Saynctes O how gloryous will the scarres of they re woundes and the tokens of they re agonyes then shewe which as S. Augustine sayth they shall beare about them as perpetuall testimonyes of theyr victories Non enim deformitas in eis sed dignitas erit quaedam quamuis in corpore non corporis sed virtutis pulchritudo fulgebit For there shal be in them no deformitye but dignitye a certayne beautye shall shine though in the bodye yet not of the body but of vertue So sayth S. Chrisostome Pugnacis militis gloria est referre cuÌ„ victoria laceruÌ„ clipeuÌ„ ostendere plagas It is a glory to a couragious soldier to bring home with victorye a torne hacked buckler and to shewe his woundes And in an other place he sayeth that they shal not only be after the resurrection badges of tryumph but are also now verye forcible motyues to obtayne theyr petitions and to praye confidentlye for vs. Etenim sicut milites vulnera in praelijs sibi inflicta regi monstrantes fidenter loquuntur Ita illi absecta capita gestantes in medium afferentes quaecunque voluerint apud regem coelorum impetrare possunt For as soldiers shewinge they re 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. The same doth S. Hierome insinuat sayinge that the Martyrs keepe the markes of the pullinge out they re eyes the slytting of they re 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 towardes vs as glorious proofes of his obedience to his father as a perpetuall discharge of our raunsome O peccator sayeth S. Bernarde securum accessum habes ad patrem vbi habes matrem ante filium filium ante patrem Filius ostendit patri latus vulnera mater filio pectus et vbera nec potest esse ibi aliqua repulsa vbi sunt tot caritatis insigna O sinner securelye mayest thou come to the father where thou haste the mother before the sonne the sonne before his father The sonne sheweth his father his syde and his woundes the mother to her sonne her breste and her dugges neyther can there be anye repulse where there pleade so manye 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 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 they re saluation certyfycates of Christes loue towardes them and pledges of perpetuitye in blisse but also in that they theÌ„selues are scarred in like manner and haue a more particuler resemblance of that glorye They also with theyr wounds shall terrify their tormentours and euerye strype and hurte that they haue receyued shal be so ineuitable an accuser and witnesse of they re persecutoures impyetye that they would rather if they mighte hide theyr

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

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 Antiochus President vnder Aurelian whyle S. Agapitus was in martyring cryinge that he burned within sodaynly gaue vpp the ghost Flaccus the Prefect after the martrydome of Gregorye Byshoppe of Spoleto stroken by an Angell did vomit out his intrailes Dioscorus S. Barbaraes Father was burnt vpp with fire from heauen for his butcherye towardes his daughter for her faythe That nyghte wherin S. Chrisostome was exiled the Citye of Constantinople and especiallye that parte where the Emperours Pallace stoode was so shaken with an earthequake that they were glad to call him backe agayne When Valens the Arrian Emperoure would haue chased the Catholikes 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 arrowe from heauen the earth opened breakinge out with fyery flames swallowed him quicke into hell as S. Gregorye Nazianzen writeth Wherfore consider 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 sufficientlye already geuen you warning Remember the sodayne and horrible deathe of one Yonge an Apostata and Pourswivaunt who pursuing a Catholike at Lambeth fell doune on the sodayne ere he could laye handes on him that he persecuted and foming at the mouthe presentlye dyed Remember Iustyce Bromlye whoe after he condemned 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 authority 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 Remember the iuste reuenge of God agaynste Cheeke and Hurlestone the cheefe agents in the apprehension coÌ„demnation executioÌ„ of M. Inglebye Prieste notorious 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 coÌ„ming when the messenger returned was found dead with so vntolerable a sauour that the verye ground where he laye as it is crediblye reported 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 froÌ„ him I omitt Iudge Alephe who sitting to keepe the place when the other Iudges retyred while the Iurye consulted aboute 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 returned he shewed it to the Gentle men that sat before him who can be witnesses 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 froÌ„ so bloodilie occupying that roome anye longer I omitt the straunge and sodayne deathes of the chiefe knightes gentlemen in Deuon shiere who presently vpon their cruell vniuste handelinge producing certayne Catholike strauÌ„gers by Gods Iustice soone dyed to the terrour of others were appayed with they re due reuenge I omit the wonderful stay and standing of the Thames the same day that Father Campian 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 impute to other causes yet happening at such speciall times when so open vnnaturall iniustice was doÌ„ne they caÌ„not be but interpreted as tokens of Gods indignation For doe not thincke but that he hath as much care of his seruantes nowe as in former Ages he had he is as much enemy to wickednesse now as then he was and no lesse able to reuenge that whiche he mislyketh then heretofore he hath bene as the rehearsed exaÌ„ples maye geue you proofe We speake not this in waye of daring For as Tertullian sayde to Scapula non vos terremus qui nec timemus sed velimus vt omnes saluos facere possimus monendo mi theoma chin We fright you not for we feare you not But our desire is to helpe all to saluation and to warne them not to bid God battayle The Priestes and Catholickes whome you persecute are stones that God throweth at you to make you by they re 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 cunning artificer to abetter an image doth first melte and disolue it to cast it afterwarde 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 cunninge 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 grouÌ„de of our bodyes by you so rente dismembred will couer the ruptures breaches wounds which you haue made with so vnspeakable glory that the whole partes which you lefte shal be highlye beautifyed by them And as the paperer of olde rotteÌ„ shreddes often times gathered out of vncleane dunghils by his industrie maketh so fyne white and cleane paper that it is apte to receyue anye curious drawinge paynting or limminge so oure scattered

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