Moyses quando caeperunt audiri tonitrua micare fulgura nubes densissima operire montem When thunderinges began to be heard lyghtnings to flashe a thicke darke cloude to couer the Mounte Nowe are you called vnto Mounte Thabor where in-ioyeinge his glorye whose terroure you haue alreadye sustayned You maye saye with S. Peter Bonum est nos hic esse It is good for vs to be here The haruest of the Churche wherof the Spouse speaketh in the Canticles Messui mirrham meam cuÌ„ aromatibus I haue reaped my mirrhe with my spyces is not yet donne You are growne vpp in this fielde and are part of the croppe that by martirdome must be reaped to be layde vp in Gods barne You are the mirhe to enbalme not the deade bodies but the dead soules of heretickes You are Spyce to seasone by the example of your constancy the bitter griefes and passions of poore Catholickes Remember howe often you haue bene with Christe at his Supper and reasone nowe requireth you shold folowe him to Gethsemanie not to sleepe with S. Peeter but with him to sweate bloode Your lyfe is a warfare your weapons patience your Captayne Christe your standerd the Crosse. Now is the larum sounded and the warre proclaymed dye you must to winn the fielde Neyther is this newes to you that haue professed to be Christs champions seeinge the Captaynes generall of his armye I meane the Apostles and all the most famous Soldiers since their tyme haue esteemed this the moste soueraygne victorye by yelding to subdue by dyeing to reuiue by sheddinge bloode and leesinge lyfe to winne the goale of eternall felicity Elyas must not thinke much to let fall the worthlesse Mantle of his fleshe to be caryed to Paradyse in a fyery chariot Gedeon maye willingly breake his eartheÌ„ flagons to shewe the lyght that must put to flyght his enemyes Ioseph must leaue his cloake in the strumpets hands rather then consent vnto her lewd entysements the yonge maÌ„ of Gethsemani rather ruÌ„ne away naked theÌ„ for sauing his Sindon to fall into the Sinagoges captiuity The Beuers when they are hunted see theÌ„ selues strayted haue this propertye they byte of their owne stones for whiche by kinde they knowe themselues to be chieflye pursued that the hunter hauinge his desyre maye cease to folowe them anye farther Now if nature hath taught these brute thinges to saue theÌ„selues with so paynful a meanes from bodilye daunger howe muche more oughte reason and Faythe to teache vs willinglye to forgoe not onlye lybertye and lyuinge but euen our verye lyfe to purchase therby the lyfe of our soules and deliuer our selues from eternall perdition You haue euerye daye in your prayers sayd Adueniat regnum tuum lett thy kingdome come Now is the tyme come to obteyne your petition The Kingdome of this worlde is in the wayning and the age thereof beginneth to threaten ruine The forerunners of Anti-christ are in the pryde of their course and therfore S. Cyprian sayeth Qui cernimus iam caepisse graâ—ia scimus imminere grauiora Lucrum maximum computemus si istinc velocius recedamus We that see alreadye greate myseryes and foresee greater to be at hande let vs account it tyme happilye gayned if we maye quicklye departe to preuente their comminge Neyther is the winter so full of showers to water the earthe nor sommer so hot to ripen the corne nor the springe so temperate to prosper young growthe nor Autumn so full of rype fruite as heretofore it hath bene The hilles tyered with diggynge yelde not such store of marble the wearyed mynes yelde not so great plenty of precious mettall the scante vaynes waxe daylye shorter In the Sea decayeth the maryner in the tentes the souldier Innocencie in courtes Iustice in iudgementes agreement in friendshippe cunning in artes and disciplyne in maÌ„ners The hot Sunne geueth not so cleere lighte the Moone declineth from her accustomed brightnesse the fountaynes yelde lesse aboundance of waters Men are not of so perfytt hearing so swift running so sharpe sighted so well forced nor so bygge and strong lymmed as heretofore We see graye heades in children the heare falleth before it be full groune neither dothe our tyme ende in olde age but with age it beginneth and euen in our verye vprist our natiuitye hasteneth to the ende Fynallye euerye thing is so impayred and so fast falleth awaye that happye he may seeme that dyeth quicklye least he be oppressed with the ruynes of the dyinge worlde Lett them make account of this lyfe that esteeme the world their frende and are not onlye in the worlde but also of it As for you the world hateth you and therfore how can you loue it being hated of it We are here Pilgrimes straungers how can we but willinglye imbrace the death that assigneth vs to our last home and deliuering vs out of these worldlye snares restoreth vs to paradyse and the kingdome of heauen Our countrye is heauen our parentes the Patryarkes why doe we not hasten to come speedylye to our countrye and to salute these parentes There a greate number of our friendes exspecteth vs a huge multitude desyreth our comminge secure and certayne of they re owne saluation and onlye carefull of ours What vnspeakeable comforte is it to come to the syghte and imbracing of them How great is the contentment of theire aboade without feare of dyinge and with eternytye of lyuinge There is the glorious quire of Apostles a number of reioycing Prophetes the innumerable multytude of Martyres crowned for the victorye of theyr bloodye frayes and passions There are the troupes of fayre Virgyns that with the vertue of chastity haue subdued the rebellions of flesh and bloode There are the companyes of all Gods Saynctes that bathe in eternall felicytye hauing happelye passed ouer the daungerous voyage through this wicked worlde There is the center of our repose the onlye seate of vnfaylyng securitye and who can be so vnnaturall an enemye to himselfe as to eschewe death being the bridge to so vnspeakeable contentmeÌ„t Seeinge therfore there is so lytle cause ether to loue lyfe or to feare deathe and so greate motyues to lamente that oure inhabitance is prolonged oure decease adiourned Lett not their threatninges appall vs who can onlye kille the bodye and haue nothinge to doe with the soule Whose greatest spyte worketh our profitt and whoe when they thinke to haue geuen vs and our cause the greatest wounde then haue they deeplyest wounded themselues procured our hyghest aduancemente They vnarme vs of blunte and bending weapons they stryppe vs of slyght and paper harnesse and agaynst they re willes they arme vs with more sharpe prycking swordes and with armoure that yeeldeth to no kinde of vyolence When they thinke to haue rydde vs from encounteringe theire wicked endeuoures they doe but a better our habilitye to resiste and vanquish them altering vs from earthlye souldiers to heauenlye warriers
from tymorous subiectes to mightye soueraignes from oppressed captyues to glorious Saints They thinke by killâ—â—g Abell that Caynes sacryfice wil be accepted not remembringe that Abels bloode cryeth out agaynst them By pursuinge Elyas with manye soldyers they thinke to haue the vpper hande not remembring that the fyre wil fall from heauen in his defence They thinke by stoning SteeueÌ„ to haue ended their chiefe enemye not considering that his principall persecutour will succeede in his roome and be vnto them a more victorious aduersary Lett them still contynewe their rage let them thinke themselues wise in this ignorante follye But Lett vs though we lamente at theyr offence yet reioyce in oure felicitye Cap. 11. WHat greater preeminence is there in Gods Churche then to be a Martyr what more renoumed dignity then to dye in this cause of the Catholike faythe And this crowne doe our greatest enemyes sett vppon oure heades The glorye wherof thoughe none can sufficyentlye vtter but suche as by experieÌ„ce haue proued the same yet maye we gather by coniectures no small parte of the greatnesse â—fit For yf we consider it in it selfe it is the noblest acte of Fortitude death beinge the hardest thinge for nature to ouercome It is also the greatest poynte of Charytye by Gods owne testimonye who sayde Maiorem charitatem nemo habet quam vt animam suam ponat quis pro amicis suis. It is the principallest acte of obedience commended so highlye in Christ. Factus obediens vsque ad mortem Become obedient euen vnto death It is by S. Augustins verdict more honourable then virginitye It is finallye the verye chiefest acte or effect of all vertues If therfore as the Diuines saye that worke or action is more perfit or meritorious which proceedeth of the greatest number of good causes concurring to the same Then must Martirdome be a most glorious thing which requireth the coÌ„course of all vertues and that in thâ—â—â—â—hest degree to the accomplishement therof Martirdome hath the priuiledge of the sacrameÌ„t of baptisme by S. Augustine is compared therwith In Martyrdome sayeth he all the misteryes of baptisme are fulfilled He that must be baptised confesseth his faythe before the Prieste and aunswereth wheÌ„ he is demaunded This doeth also the Martyr before the persecutoure he acknowledgeth his fayth and aunswereth the demaunde The baptised is eyther sprinkled or dipped in water but the Martyr is eyther sprinkeled with hys blood or not dipped but burned in fyre The baptized by imposition of the Bishoppes handes receyueth the holye ghost The Martyre is made a habitacle of the same spirite while it is not he that speaketh but the spirite of his heauenly Father that speaketh within him The baptized receyueth the blessed Sacramente in remembraunce of the death of oure Lorde the Martyr suffereth death it selfe for our Lorde The baptised protesteth to renounce the vanityes of the worlde the Martyr besyde this renounceh his owne lyfe To the baptised all his sinns are forgeuen In the Martyr all his sinnes are quite extinguished Sainte Cipryan also aleadging a reason why no cryme nor forepassed offence coulde preiudice a Martyre sayeth Ideo martirium aâ—pellatur tam corona quam baptisma quia baptiz at pariter coronat Therfore is Martirdome called as well a crowne as a baptisme for that it baptizeth crowneth together So that as no offence committed before baptisme can doe the baptised anye harme so also dothe Martirdome so clense the soule from all spot of former corruption that it geueth ther-vnto a most vndefiled beautye Yea and in this Martirdome seemeth to haue a prerogatyue aboue baptisme For though baptisme perfectlye clense the soule and release not onlye the offence but also the temporal punishment due vnto the same Yet sticketh the roote of sinn in the flesh the partye baptysed retayneth in him the badge and cognizance yea the scarres and tokens of a sinner But Martirdomes vertue is such that it not onlye worketh the same effecte of baptisme but purchaseth also to the soule forth with a perfect riddance of all concupiscence and inclynation to sinne and maketh it not only without offeÌ„ce but vnable to offende anye more It dothe not onlye gather the fruites or lop the braunches or fell the tree but plucketh it vpp by the verye rootes and dishableth it from springing vp agayn With the broode it killeth the dame it consumeth both the weede and the seede together clenseth vs both from the myre and from the stayne and spot that remayneth after it And therfore of Martirs doth the Scripture say Isti sunt qui venerunt de tribulatione magna et lauerunt stolas suas et dealbaucruÌ„t eas in sanguine agni These are they that came out of a great tribulation and haue washed theire stoles and whited them in the bloode of the Lambe Vppon whiche place Tertullian sayeth Sordes quidem baptismate abluuntur maculae vero marâ—irio candidantur quia Isaias ex rufo coccino niucum lancum repromittit The filth is washed away by baptisme but the staynes are cleered by Martirdome for Esay promiseth that redd and scarlet should become as white as snowe or woll As who sholde saye so much more forcible is martirdome then baptisme as the water that taketh out dirte and stayne together then that which washing the dirte awaye leaueth the stayne behinde it Not that this stayne importeth any sinne but the infirmity which originall sinne hath caused and of which actuall sinne proceedeth So that baptisme taketh away our falte martirdome our frayltye baptisme geueth vs the keye but martirdome letteth vs in That maketh vs members of the millitant this of the tryumphante Churche that geueth vs force to walke to our iourneis end and to fight for the victorye but this setleth vs in repose and crowneth our conquest Baptisme bringeth vs forthe as the mother dothe the childe to which though she geue most of those partes which are in men yet some she geueth not and those that she geueth are so impotent weake that though they may be vsed in childishe actions yet not to the principall thinges that man needeth till by processe of tyme they be farther enhabled For so baptisme geueth vs grace wherby we maye weakely turne the powers of our mind to God and haue an obscure and in a manner a childish kinde of knowledge loue of him But the chiefe actions wherin our felicitye consisteth ensewe not strayghte vppon our baptisme but with longe toyle we must laboure for them before we can attayne to so great habilytye But martirdome bringeth vs forthe as the Lyonesse dothe her whelpe Which breeding but one in all her lyfe beareth it six and twentye monethes in her bellye till it grow perfect in proportion hable and stronge of all the lymmes armed with all the clawes and not so muche but with all euen the cheeke teeth full growen So that it commeth forth with
AN EPISTLE OF COMFORT TO THE REVEREND PRIESTES TO THE HONORABLE Worshipful other of the Laye sort restrayned in Durance for the Catholicke Fayth Matt. 11 Regnum coelorum vim patitur et violenti rapiunt illud The Kingdome of heauen suffereth violence and the violent beare it awaye Deus tibi se Tu te Deo IMPRINTED AT PARIS TO THE READER Hauing written this Epistle of comforte to an espeaciall frende of myne and not thincking at the first to lett it passe anye farther not onlye the tyme to whiche it principallye serueth but the entreatye of diuerse enforced me so farr that I could not but condescende to the publishing of the same though it cost me no smale labour in altering the style Accept therfore gentle reader my good will and hartye desire of thy comforte And albeit as thou wilt easelye by the reading perceyue neyther the style nor the conceipte answereth to the wayt importance of the subiect Yet I hope that thou shalt not finde it so barren fruitelesse but that therin thou mayest gleane some eares of comfort picke some few cruÌ„mes for thy spirituall repast And if through thy good disposition tendernesse of mynd thou finde anye farther contentment therby then of it selfe it would yelde whatsoeuer thou demest prayse worthy attribute it to the spiritt of that body wherof I am an vnworthy meÌ„ber to which next vnto God I owe what good soeuer is in me But if any thing be a misse impute that to myne owne error or ignorance Thus wishinge thee the full effecte which by reading hereof thou desirest I cease to with holde thee with any longer preface THE PRINCIPALL CHAPTERS ENTREATED IN THIS Epistle The First cause of comforte in tribulation is that it is a greate presumption that we are out of the deuils power Cap. 1. The Second that it sheweth vs to be Gods children tenderlye beloued of him Cap. 2. The Third that we are moued to suffer tribulation willinglye both by the president of Christ and the title of a Christian. Cap. 3. The Fourth that tribulation best agreeth with the estate and condition of our lyfe Cap. 4. The Fifte that we suffer litle in respecte of our desertes Cap. 5. The Sixte that the cause we suffer for is the true Catholicke fayth Cap. 6. The Seuenth that the estate of the persecuted in a good cause is honorable Cap. 7. The Eyght is the honour of imprisonmeÌ„t for the Catholicke fayth Cap. 8. The Nyneth that death in it selfe to the good is comfortable Cap. 9. The tenth that tormentes in a good cause are tolerable Cap. 10. The Eleuenth that Martyrdome is glorious in it selfe most profitable to the Church and honorable to the Martyrs Cap. 11. The vnhappinesse of the lapsed and Schismatickes and comfortes agaynst their example Cap. 12. That Heretickes can not be Martyrs Cap. 13. The Twelft comfort is the glorye due vnto Martyrs in the next worlde Cap. 14. A Warning to the persecutors Cap. 15. The Conclusion Cap. 16. AN EPISTLE OF COMFORT TO THE REVERENDE PRIESTES AND TO THE Honorable Worshipfull and other of the layesorte restrayned in DuraÌ„ce for the Catholike Fayth IT hath bene alwayes a laudable custome in Gods Church for such as were afflicted in time of persecutioÌ„ not onlye by continuall prayer and good works but also by letters bookes to comforte one an other And although â—he estate of imprisoned Confessours or as the Fathers call them designed Martyrs hath bene so honorable and they euermorâ— presumed to be so especially lightened and assisted by the holye Ghost that the fountaine of spirituall delightes was thought alwayes to lye open vnto them yet because inward helpes are nothing preiudiced yea rather abettered by externall motiues I thought it no presumption to shew my reuerent affectioÌ„ towardes Gods prisoners by presenting vnto theÌ„ this epistle of comfort And though others haue largely entreated of the same subiecte and that in very forcible sorte yet because where the same calamities are stil continued the remedies agaynst them can not be to often repeated I deemed it not vnprofitable in this heate seueritye of molestations to employe some labour in a thing of the lyke tenour For as to the wayfaring pilgrim wandering in the darke and mistye night euery light though neuer so litle is comfortable to the stranger that traueyleth in a land of diuers language any that can though it be but brokenlye speake his contrye tongue doth not a litle reioyce him So peraduenture in this foggye night of heresie and the confusion of tongues which it hath here in our Iland procured this diÌ„me light which I shall set forth before you and these my Catholicke though broken speaches which I shall vse vnto you will not be altogether vnpleasant And though I maye saye with Tertullian that as the sickest are most willing to talke of health not for that they enioye it but because they desire it So I exhorte you to patience rather as one that wold haue it then as one that possesseth it yet because somtimes a diseased Phisician maye prescribe helthsome phisicke and a deformed engrauer carue a fayre image I hope no man will blame me if for my owne good and your comfort I haue taken vpon me to addresse vnto you this short treatise Wherein I will enlarge my selfe but in a few poyntes which seeme vnto me the principall causes of consolation to those that suffer in Gods quarell Cap. 1. ANd first it must needes be a great comfort to those that ether reclaimed from schisme or heresie or from dissolute lyfe to the constaÌ„t professioÌ„ of the Catholike fayth are for that caâ—se by the deuill his instrumeÌ„ts persecuted for that it is a very great signe that they are deliuered out of his power by him accounted for sheepe of Gods flocke seinge that otherwise he would neuer so heauilye pursue them The poore creple had lyen long at the pond vppon Probatica and none would saye a worde of rebuke vnto him but so soone as he was by Christ cured both in bodye and in soule begaÌ„ne ioyfully to execute his commaundement they streyte reproued him for carying his bedd on a sabaoth daye The lyke we reade of that selye blynd man who so longe as he coÌ„tinued in his blindnesse was neuer called in questioÌ„ but so sone as his eyes were opened not onlye he himselfe but his parents also were presentlye conueÌ„ted WheÌ„ Mary Magdalen came to wash Christs feete with teares and anoynt them with pretious oyntmente there was a Simon to murmur at her for the one and a Iudas to reprehend the other who notwithstanding spake not agaynst her while she helde on her lewd and damnable course The deuill desireth allidere paruulos ad petram to dash our litle ones against the rocke that is to blast vertue in the budd before it growe either to fruite or flower So beganne he with Eue in paradise in
one beaste deuoured him but that he was for our sinnes a praye of many bloodye impious helhoundes and doubtlesse it can not seeme much to vs patientlye to weare the hearecloth of tribulation to cutt of the garmentes of our vayne pompe and superfluities and rather with Iacob to sitt comfortlesse sorowinge and lamentinge then to receiue anye comforte at their handes that betrayed our father that is the vanityes sinnes and pleasures of this worlde In the Machabees it is written that when the Elephantes went to the fielde they shewed them a bloodye coloured iuyce to sharpen and enrage them the more to the battell Beholde to vs beside the blood of infinite Martyrs Christ our Captayne King hanging vpon the Crosse openeth fiue fountaynes gushinge out with his inocente blood and sheweth vs his whole bodye all goarye with lashes and shall not all this harten vs constantly to encounter all tribulation and to wage battell agaynst our vayne desires and appetytes when they drawe from the Crosse to delight and pleasure When we haue a thorne in our foote much more if it be in our heade or harte all the reste of our bodye is so troubled that no consolation seemeth sweete and we wishe rather for the surgion to launce vs then for anye pleasures to delighte vs. Seinge therfore that we see our hed which is Christ to be stuck full crowned with thornes how can it be if we be true members of his body but that we must needes both care litle for all comforte be more willinge to sorowe wiâ—h our head and be launced for his sake then leane vnto the worldlye solaces which he contemned because as S. Bernarde sayeth Non decet sub spinoso capite membrum esse delicatum It is an vndecent thing to haue a dayntye member vnder a thornye heade Good Vrias when Dauide bad him goe lye in his owne house washe his feete and take his ease He lyke a true Israelyte answered agayne The Arke of god Israel Iude dwell but in tentes my Lorde Ioab and the seruauntes of my Lorde lye vppon the face of the earth and shall I goe into my house to eate drincke and haue the companye of my wyfe By thy saftye O Kinge and by the safâ—ye of thy lyfe I will not doe it He thought it an odious thinge to haue better lodginge then the Arke of god and his captaine and felowe soldiers He thought it a grate stayne to sleepe in a softe bedd while they laye on the harde grownde therfore rather chose to lye before the kings gate then once to enter into his owne house Loe our Arke lyeth not in papilionibus in tentes but in praesepio in the maunger Our Captayne lyeth not on the harde grounde but hangeth naked and nayled to a reprochfull crosse Our fellow soldiers are not onlye vpon the face of the earth but some haue beene cast into dungeons other into fyers manye amongst Lions and raginge beastes finallye all haue tasted of diuers and bitter afflictions And can any true Vrias thincke it much to take lyke parte with all these WheÌ„ the king of Niniue mourned in sackcloth and ashes all his Peeres and people did the same When Ionathas ventured to clyme most craggye and daungerous rockes and was alone to set vpoÌ„ a whole troupe of Philistians his man sayde vnto him Perge quo cupis et ero tecum vbicunque volueris Goe whether thou wilte and I will not fayle to folowe thee which waye soeuer thou goest Yea one of Saules squiers seinge his Kinge to haue runn vpon his owne sworde and killed him selfe presently though wickedly followed his example chosing rather to spill his lyfe with his Prince then to spare it for his enemyes Beholde our Kinge mourneth in sackcloth ashes of diuers calamities Our Ionathas clymeth vp to the mounte Caluarie loaden with a heauye Crosse vppon his torne and wounded shoulders He alone encountereth the Deuill and all his impes and offereth him selfe to the troupe of his enemyes in the garden Yea our Saule falleth on the most rigorous sworde of his owne iustice for our sakes And shall we for whose benefite all this is done vngratfullye refuse to followe his example Shall he morne in sackecloth and we bathe in pleasure Shall he fightinge alone in our defence be all in a goure bloode with infinite woundes and shall we disporte and solace our selues with fonde vayne delightes Shall he be stricken through with the sworde of reuenge for vs and shall we be vnwillinge to suffer for our selues Alas we are they that deserue rather to sitt with Iob in the dunghill then in sackcloth onlye with the Niniuites We are they that deserue with naked handes and knees to creepe vpp on the most ragged rocke of aduersitye For vs it were fitter in regarde of our trespasses to hazarde our liues amonge a thousande blades and tormentes Finallye it were our behoofe with repeÌ„tant hartes lothsomenes of our former lyfe to embrace the sworde of gods iuste reuenge and therwithall to kyll in our selues olde Adam that is veterem hominem cum vitijs concupiscentijs suis. The olde man with his vices and concupiscences O moste vnnaturall children that hauing before their eyes the most bloody flaughter of their owne father yea being with his bloode like Pelicans younglinges reuiued and raysed from death will not yet learne the excessiuenesse of his loue nor consider howe much they ought to doe and suffer for them selues who by their misdeedes haue bene cause of so vntollerable paynes vnto their heauenlye father Far other effecte tooke Christes passion in S. Paule who beinge inflamed with the force of so vnusuall an example laboured him selfe to be a perfecte scholer in this doctrine esteeminge it the highest and most needfull poynte of Christian knowledge to vnderstand the valew necessitye and maner of patient sufferance He woulde haue no other vniuersitye but Hierusalem no other schole bur mount Caluarye no other pulpitt but the Crosse no other reader but the Crucifixe no other letters but his Woundes no other commaes but his Lashes no other full poyntes but his Nayles no other booke but his open syde and finallye no other lesson But scire Iesum Christum hunc crucifixum to knowe Iesus Christe him Crucified In this schole shoulde be our chiefest studye Here shoulde we learne by Christes nakednesse how to clothe vs by his crowne of thornes how to adorne vs by his vinagre and gall how to diet vs by his praying for his murderers how to reuenge vs by his hanging on the crosse how to repose vs and by his paynfull and bitter death how to esteeme of the pleasures of this lyfe Here maye we see the wounderfull fruites and miraculous sequels ensuinge vpon tribulation patiently accepted which passe all naturall reach haue bene sett downe vnto vs as shores of comforte to vpholde vs in all our distresses Here may we see that death
reuiueth that sores salue that bloode washeth that sorow solaceth that an Eclipse lighteth that the fast nayled guydeth the thirsty giueth drincke the wearye refresheth the diseased cureth the dead bringeth forth Which albeit they be principally the proper effectes of Christes onlye Passion yet are they through the merites therof now experienced to followe also the martirdomes of Christes seruauntes to whom all crosses are coÌ„fortable and their bodilye death cause of many a soules spirituall lyfe So that now we may trulye interprete Sampsons ridle De comedente exiuit cibus de forti egressa est dulcedo Out of the deuourer there came meate out of the stronge issued sweetnesse For since that our sinnes lyke fierce Sampsons most cruellye murdered that Lion of the tribe of Iuda if our repentant thoughts like bees sucke at the flowers of his Passion they maye worke a delicious combe of honye and not onlye we our selues taste the sweetnesse therof but by our example moue others to feede willingly of the same shewinge them by our experience that the eysell and gall of our tribulations in this Lions mouth hath bene altered from the wonted bitternesse to sweetnesse the lionishe rage of persecutors accustomed to deuour so manye soules doth now rather minister to gods seruauntes a most pleasant viand yea those rigorous iudgmentes of god which haue heretofore bene so terrible vnto vs are now become Desiderabilia super aurum lapidem pretiosum â—ultum dulciora super melet fauum More to be desired then golde pretious stone more sweete then honye and the honicombe Bitter were the waters of tribulatioÌ„ so vntoothsome to mans taste that few could endure the annoyance therof and our queysie stomackes were rather contented to wante health then to procure it by such vnsauery lothsome phisicke And for this did our heauenlye Phisician strayne this bitter medicine through the nectared cloth of his sacrede humanitye and lefte therin such a taste of sweetnesse that it hath bene since egrelye thirsted which was before so warilye eschewed We need not now to crye Mors in olla Death is in the pott because the Prophet hath seasoned it not with a litle flower or meale but with his owne bloode We neede not murmur at the waters of Mara that is of ghostlye discomforte as vnable to be droncke or feare to sincke in the teÌ„pesteous poole of bodilye vexation for our Moyses hath sweetned the one with the sacred woode of his Crosse since our Elizeus cast into the other the wood of lyfe that is his blessed bodye our Iron began to swimme where before it had soncke the desolate that sayd Infixus sum in limo profundi non est substantia I am sett fast in the depth of the mudd and can fynd on stedye footing maye beginne to singe Eduxit me de lacu miseriae de luto faecis et super aquam refectionis educauit me He hath ledd me out of the lake of miserye the myre of filth and hath brought me vppon the waters of refection Let vs not therfore be afrayde to saye now to Christe Domine iube me venire ad te super aguas O Lorde commaunde me to come vnto thee vppon the waters For be the surges neuer so boystrous the waters neuer so deepe the stormye windes neuer so outragious if we runne vpon them towardes Christ they will eyther yelde drye passage by diuidynge them selues as the redd sea did to the Israelites or they will vpholde vs from perishinge as the waues did S. Peter Fidelis enim deus qui non patietur vos tentari supra id quod potestis For faythfull is god who will not suffer you to be tempted more theÌ„ you are able to beare And surelye now is the time that we are called by Christ through fyer and water and now with open voyce doth he renue his olde proclamation Whosoeuer loueth father mother wyfe children house or liuinges more then me is not worthye of me and he that taketh not vpp his crosse and that euery daye can not be my disciple We must not now seeke Christ as our Ladye did inter cognatos notos amongest her kinsefolke and acquaintance nor as the spouse did that sayed In lcctulo meo per noctes quaesiui quem diligit anima mea In my bed haue I in the nights sought whom my hart best loued Nor as the Israelites did of whome O see speaketh In gregibus suis et in armeÌ„tis vadent ad quaerendum dominuÌ„ In their flockes and herdes shall they goe to seeke our Lorde For as S. Anselme well noteth Non cubat in delitijs splendidi cubilis nec inuenitur in terrasuauiter viuentium He lyeth not in the delicacye of a gorgeous bedd neyther is he found in the lande of daynty liuers Moyses did see him in the deserte amid dest the fyer and thornes in the mount amongest lighteninges thunderinges and mistes Daniel sawe him in a fierye throne amongest fierye wheles with a swifte fierye sludd runninge before him And shall we thincke to be more priuileged then our aunciente fathers Thincke we to fynde in doune deyntinesse him that to them appeared so terrible and fearfull Doe we thincke that his rigor and iustice signified by these terrible semblances is so relented that he shoulde shew him selfe vnto vs only in amiable louelye countenances Surelye we are greatlye deceyued if we feede our selues with this vayne persuasion For albeit the new testament be fuller of grace yet is it no lesse full of agonyes Though Christes seruice be sweete and lighte yet is it a yoake and a burden and though our champions be of more courage and our foes more enfeebled since our redemption yet doth the Kingdome of heauen still suffer violence and the violent beare it awaye and none shall be crowned but they that haue lawfullye foughte for it If Christe was seene transfigured in Mounte Thabor in glorious maner he was also at the same time heard talkinge de excessu of his bitter passion And euen he that allured with glorye cryed bonum est nos hic esse It is good for vs to be here affrighted with the voyce Cecidit in faciem suam timuit valde fell vppon his face and was in a greate feare If he were in pompe and triumphe at his entrance into Hierusalem his pompe was of smale pleasure and his triumph not without teares and as fast as the children on the one side did sett forth his prayses so fast did the Pharises on the other side repyne and murmur agaynste him There is no reason that Christe shoulde shew him selfe more fauorable to vs that haue bene his enemyes then to his owne bodye neyther can we iustlye complayne if ere we find him he giue vs a sipp of that bitter chalice of which for our sakes he was contente
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
neere to any of these miseries and yet how often alas haue we deserued them both and a great deale more But peraduenture there is ether some pleasant sight some comfortable talke or musicke some sweet odores or delitious iuncates or other pleasurs of the body that abate the horrour of the place companye Alas and what are theire sightes but the deuills in hideous and monstrous formes theire moste fearefull and threatninge shapes their barbarous spritishe crueltye their vnmercifull rending worowing slaughtering scourging and torturing The tormentes of others and espeaciallye their fellowes in sinne aboue them an vnplacable iudge vnderneath them an vnquencheable fyer about them vnfatigable tormenters on eche syde desperate and miserable companye euerye where vneuitable endlesse tormentes Finally as Isidorus sayeth Ignis gehennae lumen habet ad damnationem vt videant Impij vndâ— doleant non habet ad consolationem ne videant vnde gaudeant The fyer of hell hath light to damnation that the wicked maye see wherof to be sorye but it hath no lyght to their consolation that they maye see wherof to besolaced There shal be confusion of moste frightfull noyses for their musicke there shal be the horrible terrour of thunder wyndes stormes and tempestes the raging of the seas the horrible roaring of the deuils the sparkling of the flames the cursinge and blasphemies of the wicked the weeping and gnashinge of teeth continuall skriching howling sighing and sobbinge continuall hissing barking gurminge and bellowinge with all other odious fearfull noyses woe vae and Alas shall euerlastingly fill their eares and this shal be their harmonye to recompeÌ„ce the disordered abuse of their hearing in this lyfe Nether shall their sent be free froÌ„ most noysome sauours For besydes the stench of the fyer and brimstone besydes all the filthe corruption of this worlde that in the later daye shall as some holde be voyded into hell as the chanell and sincke of all vncleanesse The verye bodyes of the damned shal be more vnsauery then any carryne or dead carcas and being ther so pestered crammed together that they shall lye scralling vppon one an other like heaps of froggs or toades mingled with serpents Basaliskes and other most vglye and vncleane wormes and vermyne We maye easelye ghesse what their torment shal be in that behalfe Now for their taste what comfort can it yelde when the rehearsed annoyances be yea what discomfort shall it adioyne to the former miseryes And of this is sett in Iob. His bredd in his bellye shal be turned into the gall of cocatrices he shall vomitt out the riches which he hath deuoured and God shall pull them out of his bellye he shall sucke the head of a cocatrice and the tongue of the viper shall kill him Their mouth shall continually be stuffed and farsed full of abhominable poyson and filth most bitter sower salte and lothsome Their lippes roofe tongue and gummes perpetuallye tormented with gnawinge venemous wormes whose taste shal be as paynfull as their tearing Finallye their whole bodye now free sing in snow now broyling in fyer man gled by wormes and tearinge fiendes whipped and harried by the deuill and perpetually tumbled in fyer and brimstone amiddest that masse of carcases and monsters what an vnrestye bedd and vntollerable torment shall it feele in euerye parte And loe if we remember this verye bodye of oures that we now beare about vs and whose present misery we so much lameÌ„t thinke so greuous deserued to haue ben in all these vnspeakeable paynes since the time we committed the first mortall sinne in all our lyfe vntill this instant and foreuermore Yea and in much more miserable tormentes of mynde For our imagination should haue ben in continuall frightes and feares of the present terrours and paynes The vnderstanding vexed with a desperate and obstinate conceyte of Gods vnplacable iustice of the eternitye of these paynes and of the losse of euerlasting felicitye The memorye also pestered with remeÌ„brance of the ioyes past and sorowes present comparing euerye senses pleasure with the incumbent payne and the opportunity that was once offered to avoyde those punishmeÌ„tes of whose releasing there nether now is nor euer wil be anye sparke of hope For as S. Gregorye sayeth the damned suffer an end without end a death without death a decay without decay because ther death euer liueth their end alwayes beginneth and their decaye neuer ceaseth But they are alwayes healed to be new wounded alwayes repayred to be new deuoured They are euer dyinge and neuer dead a perpetuall praye neuer consumed eternallye broyling and neuer burnt vpp Now therfore if there be anye man so innocent that he may saye Nihil mihi conscius sum mundum est cor meum My conscience accuseth me of nothinge cleane is my harte and so assured of his integritye that he maye vaunte In tota vita mea non reprehendit me cor meum In my whole lyfe my harte hath not reprehended me Such a one mighte marueyle with some grounde why he shoulde be so afflicted though if he way how S. Paule who sayed the first Iob who vttered the last wordes were tormoyled he might thinke him selfe as well worthy of their troubles as ether of them how much more being one from his childhoode fleshed noseled in sinn as most of vs be hath he rather cause to maruaile why he is not in hel theÌ„ why he is in prison why he is not rather condeÌ„ned to the eternall losse of heauenly treasure then to the temporal losse of a few worldly goods finally why he is not adiudged to a death that is an vnhappye beginning to a more vnhappye progresse and no ending then to a death that ending all miserye beginneth an endlesse felicitye Cap. 6. But now to come to the principall drift of this my discourse for a motiue to comfort you in your tribulation what more forcible thing can I sett before your eyes theÌ„ the cause of your persecution the honour of your present estate and the future rewarde of your patiente and constant sufferance First the cause which you defend is the onlye true and Catholike religion that which impugneth you is erroneous and blasphemous heresye Our weapons in this action are prayer fasting exhortation and good example We defende that Church which is by all antiquitye auouched by the blood of infinite Martirs confirmed by the heretikes of all ages gaynsayed and by all testimonyes most vndoubtedlye approued We defende that Church of Rome to which as S. Ciprian sayeth Perfidia non potest habere accâ—ssum Misbeliefe can haue no acceâ—se Whose fayth Saint Hierome affirmeth Praestigias non recipere et etiamsi angelus aliter annuntiet quam semel praedicatum est Pauli autoritate munitam non posse mutari To receyue no forgerye and though an Angell teach any otherwyse then hath bene once preached garded with S. Paules auctoritie it can not be chaunged We
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
worthye thing that is the sworde whiche by the lightnes of the scaberd is easely perceyued So that pernicious fierflash of sinne thoughe it leaue the bodye and goodes sounde and impayre not the outwarde state yett kylleth it the soule and leaueth it dead wherof the gaudye lightnes of their outwarde behauiour is no obscure signe Lett vs not yelde to suche follye but rather reioyce in our enclosure and glorye in our bandes remembring that the longer we weare them the more honour we shall purchase by them and the better we lyke them the more benefitte shall we reape of them Semel vincit sayeth S. Ciprian qui statim patitur at qui manens semper in paenis congreditur cum dolore nec vincitur quotidie coronatur He hath but one victorye that strayte suffereth but he that alwayes dwelling in payne doth encounter with sorowe is not conquered is euerye daye crowned And agayne blessed is that parte emongest you sayeth the same Sainte that remayneth in prison ad meritorum titulos ampliores tormentorum tarditate proficiens habitura tot mercedes in coelestibus praemijs quot nunc dies numerantur in paenis Proceedinge by the lingringe of your tormentes to more ample titles of meritt and sure to haue so manye rewardes in the heauenlye paymente as there are dayes reckoned in presēt paynes These are the true ornamentes for Christians to bost of This captiuitye is our principall freedome and the prisons are portes where God harboureth with vs here and from whence he conueyeth vs into the shore of eternall faelicitye Of this sayeth S. Ciprian Imposuerunt quoque compedes pedibus vestris ac membra felicia ac Dei templa infamibus vinculis ligauerunt quasi cum corpore ligetur spiritus aut aurum vestrum ferri contagione maculetur They haue putt shacles vpon your fecte and haue bounde your happye members temples of God with infamous cheynes as though the spiritt coulde be bounde with the bodye or your golde could be stayned with the contagion of their iron But comforte your selues and thincke this intreatye no hard vsage howbeit in them it proceede of a malicious hatred For Dicatis deo hominibus fidem suam religiosa virtute testantibus ornamenta sunt ista non vincula nec Christianos pedes ad infamiam copulant sed clarificant ad coronam To men consecrated vnto God and with religious vertue professing their fayth these are not cheynes but ornamentes neyther doe they fetter Christian feete to their infamye but honour them to their croune and glorye Of this did Salomon forewarne vs shewinge vs the protection and care that God hath of those that suffer for him and how glorious estate they be in Descenditque cum eo in foueam in vinculis non dereliquit illum donec afferret illi sceptrum regni potentiam aduersus eos qui eum deprimebant mendaces ostendit qui maculauerunt eum dedit illi claritatem eternam He descended with him into the pitt and forsooke him not in his cheynes till he brought him a scepter of a kingdome and powre agaynst those that did oppresse him and shewed thē lyers that did defame him and gaue vnto him an eternall glorye Remēber therfore the goale and you shall comfortablye passe ouer the race regarde not so muche where you are as where you shal be Thinke not so much of the comfortes that you want as of the wage that you winne Grieue not at the companye from which you are barred but reioyce in that to which you are prepared and assure your selues that how few soeuer you see yett are you not alone to whome Christ and his Angels haue continuall accesse Solus non est cui Christus comes est solus non est qui templum dei seruans vbicunque fuerit sine deo non est He is not alone sayeth S. Ciprian who hath Christ for his pheere he is not a lone that keeping the temple of God vndefiled where soeuer he be without God he is neuer Finallye considering that our lyfe is but a warfare and we alwayes in the field agaynst our professed enemyes to whom in our baptisme we badd battayle by defiynge and renouncing them Seing also the times be such that those whiche sticke vnto the truthe are in a manner designed to the slaughterhouse in so muche that we maye truelye saye Propter te mortificamur tota die aestimati sumus velut oues occisionis For thy sake we are mortified all the daye are accounted as sheepe for the butcherye These thinges I saye considered lett vs take our prison as a place of preparatiō a priuate schoole of exercyse to trayne and instructe vs for the publicke serious and moste sharpe frayes For as Tertullian sayeth It is not for the aduantage or behoofe of a valiant soldier to come from disportes to bloodye strokes or from the carpett to the campe but it is necessarye to be hardened firste in roughe treatye of them selues in harde vsage and toylesome trauayles For so in peace they shall learne to disgest the disasters and incommodityes of warre and by these forerunning laboures inure their bodye to vnease and foster the courage and prowesse of theire myndes Happye therefore are you what troubles soeuer you susteyne for the exercyse of youre vertue and better inhabling both of bodye mynde Such was the preparatiō of the champions soldiers of profe in former ages They were restrayned of libertye withhelde from chamber worke straytned in their diett from sweete meates and pleasant drinckes The more they were laboured the better they were liked and the more tormoyled in trouble the more hope they had of the victory knowinge that vertue and constancye that with hardnesse and rigoure gathereth force with softnesse and ease doth languishe and fall to ruyne This did they in regard of a corruptible croune which they were nether certayne to attayne nor sure to possesse We therefore ayminge at an incorruptible rewarde lett vs recken the prison a place of triall that we maye be broughte vnto iudgment well fortefied agaynst all encounters and be able to saye vnto the iudge that Quantum formidinis terroris attulit tantum fortitudinis ac roboris inuenit As much feare and terrour as he brought so muche force and fortitude hath he founde Cap. 9. AND Now to drawe to the ende of your conflicte for your final comfort I put you in mynd of a moste comfortable thing that if you be putt to deathe in this cause of the Catholicke fayth your death is Martyrdome and your foyle victorie And therfore seing that dye we must lett vs imbrace as S. Ciprian sayeth this happye occasion vt fungamur exitu mortis cum praemio immortal litatis nec vereamur occidi quos constat quando occidimur coronari To passe ouer our mortall ende with the rewarde of immortallitye neyther lett vs feare to be killed who by killing
are sure to be crowned Death of it selfe to the good is not so odious but that for infinite motiues we haue rather cause to wishe it then to eschewe it and rather to desire it then to feare it Sweete sayeth S. Chrisostome is the ende to the laborers willinglye doth the trauayler question about his Inne often casteth the hirelinge when his yeare will come out the husbandman alwayes looketh for the tyme of his haruest the marchant is stil busie about his billes to know the daye of payment and the woman great with childe is euer musing vppon the tyme of her deliuerye No lesse comfort it is to Gods seruauntes to thinke of theire decease seing that there is theire hart where they haue horded their treasure For as S. Bernard noteth where the coÌ„science is cleere absque formidine mors expectatur imo et exoptatur cum dulcedine et excipitur cum deuotione Death is looked for without feare yea desired with delight accepted with deuotion To vs it killeth our most daungerous and domestical enemy it breaketh the lockes vnloseth cheynes and openeth the dore to lett vs out of a lothsome prison It vnloadeth vs of a combersome burden which oppresseth our soule Who would not willingly be out of the sway of Fortune ridd of the infinite hazards and periles of daylye casualtyes Who would not be gladd to settle his soule in securitie out of this daungerous sea wherin as S. Bernard sayeth periculum probat transentium raritas pereuntiuÌ„ multitudo The rarenesse of those that passe ouer safe and the multitude of others that perishe in their passage sufficiently proueth the perill In the Ocean sea of fower shippes not one doth miscarrye and in the Sea of this worlde of manye fowers not one is saued This world is the kingdome of Sathan what seruaunt of God can loue to liue in it It is a place of banishment and who is so vnnaturall as not willinglye to forsake it Can any choose rather alwayes to hang in hazard then once to fall for his felicitye Can anye rather desire to liue in the Gunshott of the deuils assaultes then to enioye the porte of assured securitye We are promised that here we shal-be persecuted and hated of the worlde that we shall weâ—pe and liue in sorowe that we shal be despised and put to shame and haue no reste of bodye nor perfecte contentmente of mynde We are assured on the other syde that in the nexte lyfe our rewarde is greate our repose without trouble and our comforte without crosse Our teares shal be turned into triumphe our disgrace into glorye all our miseryes into perfect felicitye Who therfore would not reioyce quickly to dye seing that death is the passage from this worlde to the nexte from all the presente agreeuances to all possible happynesse Well maye the brute beastes feare death whose ende of lyfe is the conclusion of their being Well maye the Epicure tremble who with his lyfe looketh to lose his felicitye Well may the Infidels heretickes or vnrepentant sinners quake whose death is the beginning of their damnation Such as here haue their heauen and haue made their prison their praradise those whose bellye was their god and their appetites theire guides maye with reasone rue theire death seing they haue no portion in the lande of the liuinge They haue sowne in sinne and what can they looke to reape but miserye vanityes were their traficke and griefe wil- be their gayne detestable was their life damnable wil be their decease Of suche it is verified O mors quam amara est memoria tua homini pacem habenti in substaÌ„tijs suis vere mors peccatorum pessima Sed pretiosa in conspectu Domini mors sanctoruÌ„ eius O death how bitter is thy remeÌ„brance to a man that hath planted his peace and contentment in his worldlye substaÌ„ce for in deede most miserable is the sinners decease But pretious is the death of saintes in the sight of our Lorde Here they haue their payne and in heauen they looke for their payment Here they haue sowne in teares and there they shall reape in ioye Their Iudge is he for whome they haue suffered and therefore doubtlesse wil be mercifull Their accusers are made duÌ„me by their former repentance and therfore cannot be preiudiciall Their conscience is cleered by humble confession and therfore cannot be fearfull Hope is theire staffe to keepe them from sliding rightuousnesse their safe conduite to warrant them from arrestyng grace is their guide to keepe them from erring Their woundes and sufferings in Gods cause are rewardes to assure them of comfortable intertaynment Their frayes and wrastlinges against their owne passions are badges of perfection and will finde free accesse Finallye the hell that here they haue passed will acertayne them of obtayning a crowne in heauen They are goodlye fruite more fitt for the golden plate and Kinges table then to hange longer on a rotten bough They are pleasant and sweete roses more worthye to be honoured in the Princes hande then lefte vpon a thorny stalke Yea they are glorious rubies rather to be sett in the crowne of glorye then here to be trodden vnder foote by dirtye swyne What can they see in this world to with holde them They runne sayeth Saint Chrisostome for a greate wager and not quasi in certu They regarde not whether the way be greene and pleasant or rough mierye they waye not whoe seeth them nor what they saye of them Though they be reuiled they stay not to answere Though they be stroken they stande not to reueng Though their house burne their wife coÌ„playne their children crye they turne not backe to mâ—ane them their minde is onlye on their wager if they runne not they winne not and therefore their onlye ioy is to come soonest to their goale If they looke vppon the worlde they see it lyke a Sea where manye trusting to the waues are drowned others are beaten with the billowes against the stonye rockes dyuerse laboring to attayne dyuerse shores some by healpe of a selye plancke some by some fragment of the broaken shippe They see manye forced to healpe them selues with their onlye handes and manye other ouercome with the surges to haue yelded vp the ghost and lefte a multitude of dead carcases to the waters rage Amongest others they see themselues also tyred not with the smalest stormes and their holde to be verye fickle and therfore what greater comforte can ther befall them then to be quicklye landed in a safe porte where behoulding vnder them the perilles esscaped they maye the more reioyce at theire attayned securitye Dauid describing this tedious voyage or nauigation of Gods seruauntes thorough this stormye sea sheweth howe eagre they were and desirous to be deliuered out of the same They sayethe he which descende into the sea of this lyfe in the shippes of their mortal bodyes doing their worke in manye waters of worldlye
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
so much the more I account of by howe much a raâ—er thing it is with a maymed then with an armed hande to conquere an enemye It was an ordinarye pastime a monge the Romaines for men to shew sporte in wrastelinge and striuing with Lions and other wilde beastes onlye for a vayne proofe and bost of their valoure They esteemed the printe of brutishe tuskes glorious ornamentes The ranges of bloodye clawes badges of honour and their comlines increased with number of scarres Of these S Ciprian speaking sayeth Quid illud oroâ—te quale est vbise feris obijciunt quos nemo damnauit aetate integra honesta satis â—orma veste prâ—tiosa viuentes in vltroneum funus ornantur malis suis miseri gloriantur pugnant ad bestias non crimine sed furore What meaneth that I praye thee what thinckest thou of it where suche cast themselues to wilde beastes whom no man condemned and persons of ripe age of comely feature gorgeously attyred while they are aliue sett forth themselues towardes a voluntarye funerall and glorye poore wretches in their own miseryes fight with bestes not condemned for their faulte but incenced with furye But what neede I reckone profane examples though in deed they ought so much the more to moue vs in that they suffered for a puffe of vayne glorye more then we doe for eternall felicitye Yet wante we not most gloryous examples of our owne Sainctes and in our owne cause and because the particulers were infinite I wil onlye sett downe some general speches of their torments S. Cyprian speakinge to a persecutor sayth Innoxios iustos deo caros Domo priuas patrimonio spolias catenis premis carcere includis bestijs gladio ignibus punis Admoues laniandis corporibus longa tormeÌ„ta multiplicas lacerandis visceribus numerosa supplicia nec immanitas tua vsitatis potest contenta esse tormentis excogitat nouas penas ingeniosa crudelitas The innocent iuste and deerest vnto God thou thrustest out of their howses thou spoylest of their partrimonye thou loadest with cheynes thou lockest in prisons with wilde beastes swords and fyre thou deuourest Thou vsest longe torments in dismembringe their bodyes Thou multiplyest varietye of punishmeÌ„ts in tearing their bowels Nether is thy barbarousnes conteÌ„ted with vsuall torturinges Thy wittye crueltye deuiseth newe paines And in another place speaking of the martyrs The tormeÌ„ted sayeth he stood stronger then the tormentors and the beaten and torne members ouercame the beatinge and tearinge hookes The cruell and often doubled scourginge coulde not conquere their vnconquerable fayth though they were brought to that passe that the tormentour had no whole nor â—ounde parcell of limes but only goarye woundes wheruppon to continue his crueltye Arnobius speaking to the persecutours You sayeth he with yoâ—r flames banishments tormeÌ„ts bestes wher with you rend racke our bodyes doe not bereaue vs of our lyues but only ridd vs of a weake sorye sicknes You put vs sayeth Tertullian vppon gallowes and stakes you teare our sydes with forkes we are beheaded throweÌ„to the wilde beastes condeÌ„ned to toyle in the mettall mines Not inferiour to these were the tormeÌ„ts of the fathers of the olde TestameÌ„t of which S. Paule speketh sayinge Others were racked not acceptinge redemption that they might finde a better resurrection And others had tryal of mockeryes and strypes Moreouer also of bandes and prisons They were stoned they were hewed they were tempted they dyed in the slaughter of the sworde they went about in sheepes skinnes in gotes skinnes needye in disstresse afflycted of whom the worlde was not worthy Wandering in desertes in mountaynes in denes cauâ—s of the earth And of these tormentes of Martyrs all Historyographers doe make so often large mentioÌ„ that ther can hardly be deuised any kind of cruelty that they reckon not amongst the passioÌ„s of Gods sayncts Nether ar ther fewer that haue most valiaÌ„tlye besyde tormentes indured the laste brunte of death then thinkinge themselues most happye when they had obtayned any meanes to departe this life Lucretia sheathed her knife in her owne bowels to renoune her chastytie Empedocles threwe him selfe into Aetna flames to eternize his memory Peregrinus burnt himselfe in a pyle of woode thinking thereby to lyue for euer in mens remembraÌ„ce Asdrubals wife at the surprysing of Carthage rather chose to burne out her eyes and yeelde her bodye to hir countrye flames then to beholde her husbandes miserye and to be her selfe her enemyes praye Regulus a Captayne of the Romaynes rather theÌ„ he would ransome his owne lyfe with the death of manye was contented to be rouled in a Hogsehead sticked ful of sharpe nayles and Cleopatra suffered her selfe to be bitten and stounge with moste venomous Vipers rather then she would be caried as captiue in triumph Dyd not Saule and his esquire runne vppon their owne swordes to auoyde the Philistians rage Dyd not Iudas hang him selfe for desperation to hasten his iourney toward his deserued punishemente And yet all these with they re death began they re hell not ended they re miserye and vppon a vayne humour did the same that we are forced vnto for Gods cause And as Tertullian well noteth haec non sine causa Dominus in seculuÌ„ admisit sed ad nos et nunc exhortandos et in illa die confundendos si formidauerimus pati pro veritate ad salutem quae alij effectauerunt pro vanitate in perditionem Not without cause hath our Lorde permitted these exaÌ„ples in the worlde but for our present exhortation and future confusion if we be afrayde to beare for verytye to our saluation that whiche others haue desyred for a vanytye to their perditioÌ„ Now if I would stand to recite the glorious examples of those that haue constantlye dyed in a good cause the number is so great their courage so glorious that it would require a whole treatise by it selfe CoÌ„sider the example of Abell that was cruellye murdered of Hieremy that was stoned Esay that was sawen in sunder Zacharye that was slayne betwene the Temple and the Aultar Consider in the newe Testamente the courage of litle children that in their prowes surmouÌ„ting their age haâ—e in their childish bodye shewed hoarye and constant mindes and in that weakenes of yeares bene superyours to all Tyrantes tormentes Consider the tender and softe Virgins who being timorous by kinde and frayle by Sexe haue neuerthelesse in Gods quarell altered their female relenting hartes into vnfearful and hardye valoure and bene better able to endure then their enemyes to practise vppon them anye outrage Consider the whole multitude and glorious hoste of Martyrs whose tormentes haue bene exquisite bloody and with all kinde of extremytye and yet their myndes vndauÌ„ted stronge and their agonyes alwayes ended with triumphe and victorye And if all these examples be not forceible enough to make vs not to feare death let vs consider how manye
greate is the force of martyrdome that therby euen he is forced to beleene with thee that was readye to kill thee But to proue this though for the present disgracefull yet in the sequell a more gloryous tryumph euen heare on earth then euer anye the Romans had Lett vs consider the gloryous shewes ther be to sett it forth The martyrs for their tryumphall charyots haue most sūptuous and statlye Churches For the applause of the people the prayers and prayses of al true Christians For their musycke the solemne quires and instrumentes vsuall in the Church For their triumphall arches most riche shrynes and altars For the banners of theyr foyled enemyes the Armes and honours of Prynces conuerted by their meanes For theyr captyues Kinges Emperoures and Monarches For their spoyles and pryses the Empyre Kingdomes common wealthes Finallye for their pompe the reuerend maiestye of the Catholike Churche Loe now whether our tryumphe though base in the eye be not in effecte most gloryous and whether any conqueroures euer wann more by killinge others then the martirs haue done by being killed themselues Quid infirmius Sayth S. Cyprian quā vinciri dam nari caedi cruciari occidi et cum ad arbitriū carnificis collum praebetur Haec species inter dum misericordiam mouet etiam saeuissimis tyrannis verum vbi iam ad monumenta martyrum pelluntur morbi rugiūt Daemones terrentur monarchae coruscant miracula concidunt idola tunc apparet quam sit efficax potens martyrum sanguis What argueth more impotencye then to be bounde cōdemned whipped tormēted killed and to laye the head on the blocke at the hange-mans pleasure This sighte somtyme stirreth mercye euen in the moste cruell tyrantes But when at the martyrs tombes disseases are cured the diuels rore the monarches tremble miracles are wrought Idols fall doune then appeereth it howe forcible the blood of martirs is While the golde is yet mingled with earth in the mines men treade it vnder foote as they dyd the earth But when it is tryed with the fyre depured by the artyficers hand Kinges them selues thinke it a greate honour to weare it on theire heades and so the martyres while they were alyue enwrapped in that masse of earth I meane their corruptible bodyes they were contemned and troaden on as the refuse of the world but when their golde was seuered from drosse that is their soule from their body by vyolent death in Gods cause ther is no Catholycke Prynce so hautye but that with bowed knee and stooping head is readye to adore them and accounte their very ashes as cheefe ornamētes of hys crowne and succoures of his realme They are not therfore subdued that ouercome their enemyes yea and theyr victorye is moste gloryous for the vnusuall manner You shall dye lyke men sayeth Dauid and lyke one of the princes shall you fall You shall dye lyke men because your death shall seeme full of humane myserye but in deede lyke one of the Prynces shall you fall that is like one of the Princes of Gods people Or you shall dye not as the sensuall worldlynge who is compared to the foolishe beastes and is become lyke vnto them but lyke mē iudging it in reason good for your fayth to dye in hope of a better lyfe Yea not onlye as men but as Prynces amongest men whose successours neuer faile whose tombes are glorious whose memorye is perpetuall Nolite me considerare quia fusca sum Regard you not how blacke I am for though I be black yet am I the fayre daughter of Hierusalē Of all the partes of a tree the roote is to the sight the foulest and most vglye and therfore semeth nature to haue hyd it from the eye that it might be no disgrace to the beauty of the other partes But yf you consider the fayre flower the sweete fruite the pleasant leaues the goodlye braunches the verye lyfe and sappe of the whole tree you shall fynd that all proceedeth frō that shaplesse vnseemely roote and therfore it ought of all other partes to be cheeflye prysed So is it with the martyres they seeme in theyr torments the most myserable of all other men couered with disgrace infamy and reproch But if we cōsider the beauty of virgins the fruite of the confessors the leaues of temporall commodityes the braunches of all nations yea the verye lyfe grace of the Churche of God we shall fynd that for all these we maye thanke the blood of Martyrs Well may they be called the neat or kine of the church whose teates serue it of necessary milke For as the neate at all seasons euen in the foulest weather ranging in the medowes fieldes pastures and feeding vppon grasse and wilde hearbes vnfitt for mans eatinge by vertue of they re inwarde heate turne them into sweete mylke and suffer the same quietlye to be drawen out of them for the benefitt of mankinde So the Martyrs euen in the most stormye tyme of persecution are contented to feede vppon the sower and bitter paynes of they re enemies rage and disgestinge all they re crueltie with the inwarde heate of charitye and zeale turne they re owne afflyctions to our instruction and spirituall nurture and suffer their bloode to be drawen from them the vertue wherof hath more force to fortifye our soules thē sweetest milke to strengthen oure bodyes This is Vinum germinans virgines wyne that breedeth virgins sanguis vuae mori acuens Elephantos in bellum the bloode of the grape and mulberye sharpeninge the Elephantes that is Christians to spirituall battell This is the pledge that gott the priuyledge Iudicabunt nationes dominabuntur populis they shall iudge nations and rule ouer peoples And as Tertullian sayeth Tota clauis paradisi est sanguis martyrum The blood of Martyres is the very keye of Paradise So that we maye euen of the earthlye crowne vnderstande that sayinge of S. Hierome Persecutionibus creuit ecclesia martyriis coronata est The church encreased by persecutions and was crowned by martirdomes For when was that veryfied Erunt reges nutritii tui et reginae nutrices tuae Kinges shal be thy foster fathers and Queenes thy Nurces but after the death of infinite martyrs whose very ashes afterwardes the Kinges and Monarches haue honored doing as it were due homage and acknowledginge them as captaynes by whome they were conquered Whiche also in the same place Esaye fore shewed in the wordes following Vultu in terra demisso adorabunt te puluerem pedum tuorum lingent With a lowly countenance they shall worship thee and shall lycke the verye duste of thy feete And whoe are the feete of the Churche but onlye the Martyrs Apostles and Pastoures that Vpholde it and carye it still forward through out all nations of whom it is sayde Quam speciosi pedes euangelizan tium pacem uos estis qui portabitis nomen meū antereges
disputatione coÌ„tendas We must vnderstand quod he that we cannot without great daunger dispute of the trueth of that religion whiche we see confirmed with the blood of so manye Martyrs It is a verye perylous thinge if after the oracles of so many Prophetes after the testimonies of the Apostles after the wounds of Martyrs thou presume to discusse the auncient faythe as a noueltie and remayn in thy errour after so manifest guydes and contende with idle disputation after the toyles of so manye as haue dyed in the cause Finallye how beneficiall both in this and infinite other respectes the blood of Martyrs hath bene vnto the Church the wonderous force therof no man is able sufficieÌ„tly to expresse Holy was the austeritye zeale of Elias S. Iohn Baptist Godlye was the estate of the olde Patriarches and Prophetes vertuous the lyfe of virgins and widdowes Honourable the condition of confessors and Religious persons Yett as S. CypriaÌ„ sayth Martyrio totuÌ„ nâ—cesse est cedat cuius inaestimabilis gloria infinita mensura iÌ„maculata victoria nobilis virtus inaestimabilis titulus triuÌ„phus immeÌ„sus All must of force yelde to martyrdome whose glory is vnualewable whose measure infinite whose victorye vnspotted whose vertue honourable whose tytle inestimable whose triump exceding great To our blood the gates of heauen flye open with our blood the fyre of hell is quenched in our blood our soules are beautifyed our bodyes honoured the diuel suppressed and God glorified It is poyson death to heretickes it is restoratyue and comfortable to Catholikes a seede of all vertue and the bane of vyce To conclude assure your selues de martyrio tantum posse dici quaÌ„tum potuerit estimari Of martyrdom so much maye be sayde as maye be conceyued But now hauing shewed how honourable it is in it selfe and how profitable to the Church Let vs see how glorious it is euen in this world vnto those that suffer it And to omitt the tryumph of the Church which being procured by they re blood redoundeth also to their prayse What a glorye is it to Martyrs that the verye prophesies that wente of Christ are so playnlye verified in them that it is no small coniecture how particulerlye they resemble Christ in glorye whose titles haue so neere affinitie with his style And to touche of infinite some fewe of Christ it is sayde Ascendet quasi radix de terra sitienti he shall come vpp like a roote out of a thirsting grounde and yet of him it is also written erumpet in germen faciet fructum it shall breake out into a budd and shall bring forth fruit Who semeth more lyke a withered roote in a drie and barren soyle theÌ„ the Martyrs that are pestered in prisoÌ„s as it were buried in miseries yet froÌ„ this roote who seeth not how many budds of vertues and fruites of gayned soules continuallye springe Of Christ it is sayde we haue seene him and there was no comelynesse in him yea we tooke him for a leaper the basest of all other men and yet we desyred him And how fitlye agreeth this to Martyrs whose tortured bodies opprobrious deathes if you coÌ„sider there are none more abiect and deformed then they But for all this not anye disfiguring or outward vnhappyenesse could so preuayle but that they are euer shal be desired honored and highlye esteemed Of Christ it is sayde if he yelde his soule to death he shall see a long aged seede and I will geue him verye many he shall diuide the spoyles of the stronge And is not this also veryfied in Martyres whose bloode is seede whose death reuyueth whose plucking vpp is the plantinge of they re posteritye Was not Abel the first figure of Christ and he a Martyr Was not Ioseph a principall paterne of Christes passion and he sett to sale and an innocent prisoner Were not all the sacrifices of beastes birds types and shadowes of Christes oblation none of them without shedding of blood how perfectly therfore doth Martyrs resemble theyr Captayne seeinge these figures and types that foreshewed him maye also be aptely applyed vnto them But to procede to their other prerogatiues there are but three especiall poyntes wherin the dead can be honoured by those that be alyue First by monumentes and worthye me moryals erected for they re renoune Secondlye by famous wryters to register they re actes Thirdlye by being reuereÌ„ced generally esteemed to be of soueraygne great power And as coÌ„cerning the first poynte though the Emprerours and men of marke emongest the Gentiles haue had dyuers honourable memoryes Yet were they for the most part of theyr owne or others buildinge before they dyed or if it were after they re decease it was rather to flatter some of their suruiuing frendes theÌ„ for anye greate care that they had of the dead partyes glorye And howbeit to the false gods in token of duty there haue bene set vpp most sumptuous temples longe after they re deathes Yet with the memory of that wherin they were beneficial to the common wealth there was also sett forth to be honoured in them theyr brutishe and vnnaturall wickednesse which did geue to reasonable persons of good iudgemente more cause to abhorre them for theyr lewdenesse then to honoure them for they re vertues So was it a common thing to sett forthe the rapes of Iupiter the adultryes of Venus the lasciuiousnes of Apollo such lyke to haue theÌ„ paynted in the verye aultars and prospectes of their temples but for Martyrs the monumentes are so generally raysed in dyuerse countryes that it can not be deemed flatterye and of them nothing but good either hath or could be sett forthe whiche they euer wolde haue reckoned in they re vertues or turned to they re glorye If Potentates greate personages haue had suche remembrances it is no greate maruayle seeinge they were mightye in power they had ryche and wealthye posterity which as well for theyr owne aduauncement as for the goodwil to the deade were contented to renoune theyr houses and familyes with such stately workes But a wonderful thinge it is that common yea abiecte and base persons suche as in theyr lyfe were counted the reuersion and refuse of the worlde such as had neyther friendes nor posteritye to shewe them anye lyke fauoure yea suche as dyed with infamye and dyshonoure deuoured by beastes and not thought worthye of so mcuh as a place of buryall in the earthe that such men I saye sholde after theyr deathes be honoured with suÌ„ptuous Churches altars and daylye solemnityes and not onlye in the place where they conuersed but in dyuers distant nations and countryes where they were neuer knowen before their departure it is a thing wherof as there can be no naturall reasone so surelye muste it needes be construed a testimonye of Gods myghtye hande to honoure his Saynctes This dyd Saynte Chrisostome obserue when he saide Christe when he
90. Pallad in histor Lansiaca Damascen in vita Barlaam et Iosophat Lindanus 〈◊〉 Dubiâ—ant Iren. l. 1. ca. 21 l. 1. cap. 5 Angust l. 1 de bapt ca. 6. l de 50. haeres her 46. Epipha l. 1 coÌ„ haeritom 3 l a tom 1 Ruffin l. 10 histor ca 25 Hillar l. ad Constant. Eua. l. 3 4 histor Orgen hom 4 in Cantic Chrisost hoâ— in 4 cor Irâ—ne l. 1. ca Origen l. 10. in â—p ad Rom ca. 14 1 Vincen. coÌ„ proph her nouit 2 Iren. l. 1. ca. 29. 3 L. coÌ„ flori apud Euseb. l. 5 histor c. 20. 4 Vincen. lit 5 Iren. l. 3. Tertul. de prescript 6 Epiphen her 69 Aug. l. 5. coÌ„ Maxim 7 Basilius de spi sanct c. 27 8 Epiph. her 75 9 Basil. Ancyr crone habita in 7 sinodo 10 Aug. her 54 Clem. l. 5 recog 49.11 11 Iidem ibid. 12 Clem. l. 5 recog 13 Aug her 11 14 Aug her 49 Hieron pro logo dialog coÌ„tra Pelag 15 Euseb l 7 histor c. 26. 16 Basilius l. 1 in Eunom 17 Aug her 82 Hieron l coÌ„tra IouiniatuÌ„ 18 Aug her 49 19 Theodor l. 4 haret fab 20 Gregor l. 4 mora c 3 21 Theodor dial 3. circa medium 21 Theodor dial 3. circa medium 22 Lanfrane l con Beren 23 Sinod 7 24 August her 49 25 Hieron 1 con Pelaeg 26 Greg l 4 dial 34 27 Hieron con Vigilant 28 Epiphan her 55 Aug her 73 29 Damasce l de 102 her haere 30 Socrat l 2 ca 33 Da sup 30 Socrat l 2 ca 33 Da sup 31 Theod l 3. de her fab 33 Vide Prate â—hâ—n 34 Epiphan her 49 35 Tertulin scorpiaco 36 Socrat. l. 2 cap 33 37 Epipha her 53 38 Hieron l 1 coÌ„tra Iouini 39 Aug de haeres ad Quoà uult deuÌ„ 40 Epiphan de haeres Hilar l 2. de Trinit Iren l. 3 ca. â— Hieron in con 〈◊〉 chron 〈◊〉 sebâ— â— pipâ— her 27. Aug. Epis 165 Basilde spiritu sanct ca 2â— Greg in vita eius Hieron de viris Ilust In vitis eroum Greg. l. 3. c. 2 3 Greg l 9. ep 58 Bed l hist ca 31 Beda l 3.4.5 hist. Bern. in vita Malachia 1 Cor. 1 Plin. 2. l. 10. Ep. Matt. 7 Cap. 7 The seuenth comfort in tribulatioÌ„ is that the state of the persecuted in a good cause is honorable Can. â— Isa. 16 CipriaÌ„ de mortalitate Luc. 11 1 Cor. â— Act 14 Ecclesi 8 Amb. ser. de Passâ—o Maxim ser. de Mart. Gala. 6 Tert. Apoâ— ca. 30 Can. 4 Tertul. de fuga in persecut Gene. 28 Deut. 33 Iud. 7 Chrisost. Hom 29 in Ep. ad Rom. Apoc. l4 Cap. 8. The Eyght coÌ„fort in our tribulation is the honoure of imprisonment in a good cause Cip. Ep. 4 Ciprian Ibid. Cip. Ep. â—9 Cap. â— Cipri Ep. 56 Chrisost in ca. 4. ad Ephesâ— Ibidem Chrisost. Ibid Act. 5 Matt. 5 Act. 16 Act. 28 Act. 27 Act. 24 Philip. 1 Pas. 15 Ecclesi â— Gen. 39 Ierem. 33 Iudiâ— 16 â— Paral. 35 Iona. 2 Gene. 54 Osâ—â— 4 Dan. 6 Dan. 3 Basil. Hom. â— de ieiunio Act. 12 Dan. 14 Act. 24 Ecclesi 4 Gen. 39 Psal. 10 Psal. 68 Psal. 78 Matt. 1â— Chrisost. Hom 18. in 1. Ep. ad Tim. Cip. Ep. 4 Cip. Ep. 39 Cip Ibid. Sap. 10 Cipri Ep. 63. Psal. 43 Tertul. li. ad Martires Cipri Ep. 16 Cap. 9. The Nyneth coÌ„fort is thâ— death in it selfe is comfortable to the good Cipr ep â—3 Chrisost. hom 46. in matt Bernâ—r ad mi 〈◊〉 templi Ps. 141. Sap. 9. Bernaâ— Ioan. 16. Eccl. 4 Ibid 44. Hâ—m 7. in ep ad â—ob Psa. 106. Aug in sententiis a Pros per. collectis sententia 〈…〉 Sap. â— Ps 102. Iob. 13. Iacob 4. Chrisost. hom 24 in ep ad 〈◊〉 Chrisâ—st ep 6 Ibid. Hom. â— ep ad coloss Gregor Nazi 〈…〉 aâ—andis Sap. 5. Basilius in Psal. prinâ—â— Greg. l. 11 mâ—â— ca. 26. Innoc. 3. l. 1. dâ— contemp mâ—â—l c. 24 vel secuÌ„dum alios c. â—â— Chrisost hom 10. in matt Chrisost ep â— ad Eutrop. Gen. 3. Dan 14. Ecclesi 1. Apoc. 14. Iob. 11. Luc. 2. Hieron in vita Hilarionis Possidorius in 〈◊〉 S Agust capâ— 17 Ibid. Cip. l. de mortali Ibidem Psa â—â— Amb l. dâ— bonâ— mortis cap 7 Cap. 10 That the violâ—nt death and foregoing torments are tolerable in a good cause 1. Reg 17. Iud 16. 1. Reg. 4. 4 Reg 9 Act. 7 Ioâ—n 12 Richâ—rd Whiâ—e Mart. Tertul. ad mart Cip ad Dona. Cip. Ep. 2. ad Demetrium Idem ep 6 Aâ—â—câ— lâ—â— congent in fiâ—â— Apolog â—t Hâ—â—â— 11 â— Reg â—â— Matt. 27 Tertul ad man Gen 4 2. Paâ— 24 Tertul. L. ad Mart. Tertul. defâ—g in persâ—cut Tertul. in â—corp Tertul 〈◊〉 Cip. op 6â— Epâ—â— 6. Psal. 6â— CiP. Ep. â—â— Tertuâ—â— in Scorp Tertul. ibid. 1. Cor. â— Tâ—rtul iâ—â—d Chrisostom 〈◊〉 4 in 〈◊〉 Tertull. apolog cap. vlt. Philip. 1. Luc. 1â— Luc. 14. Exod 9. Matt. 1â— Can 5. Luc. 22. 4 Reg. 2. Iud 7. Gen 39. Maâ— 14 Cip l. de morâ—alâ— Genâ— 4 4 Reg â— Act. â— Cap. 11 The Eleuenth comfort that Martyrdome is glorious in it selfe moste profitable to the Churche and honourable to the Martyrs 〈◊〉 1â— Phillip â— August l dâ— virgin ca. 46 tâ—â— 6 Aug ad fortun l. de â—ccl dâ—gmat c â—â— tom 3 Cip. de singul â—lericor versus â—ineâ—â— Apoc. 7 Iâ— Scorpiaco Epiphan 〈◊〉 Exod. 1â— Ios 2.3 Heâ—t 6â— 4. Reg. 5 Ioan. 9 Ioan. 5 Cip. de landâ— Martir Chrisost. ep ad Neophi Ecclesi 9 Aâ—g de verbis Apost The dyinge dayes of Mâ—â—â—tyrs called birth dayes Aug in Eâ—cheridi ca. 64 Aug. tract 22 in c. 5. Ioan. Origen l 3. in Iob. in illud perâ—â—â— dies in quo natus sâ—â— Chrysolog ser. 119. Ciprian l. dâ— mortal Aut alius 〈◊〉 noâ—in◠〈◊〉 editione Gagnâ—i Hâ—m 5â—â— de genesio Martirdome beneficiall to the Churche Chrisost. serm Iâ—uent Max. mart Cipr. de laâ—â— mart Theod. serm 9. de cur Grâ—can affect Hilar. de trin L. 4. Ps. 23. Exod â— Epiphan in auchoraâ— Cant. 1. Ambros serm 92. de Nazaâ—â—o et Celso Ciprian De Laud. mart Matt. 7. Luc. 13. Tertull. ad scapulaÌ„ Aug. 22 de ci 6.6 Philo l. 2. logis Allegorâ— Hieron q 1â— ad Hedâ—broÌ„ Ciprian de lau de martyriâ— Ciprian aut altus eius nomine de duplici martirio Psa. â—1 Psa. 4â— Cant 1 Zachar 9 1 Machab â—â— Sap 3 Tertull l de anima c 32 In vita Malachi Isa. 49. Rom. 19. Act. 9. Luc. 24. Ioan. 12. Amb. serm 3â— in Psa. beati immaculati in via Cant 1. Hieron q 11 â—d Heaâ—b â— Cor 2 Eccl 45â— Sap. 4. Luc. 10. Matt. â—â— August Psa 17 Isa. 6â— Ihon. 7 Psa. 67 Deut. 3â— Psa 64 Ibid. Isa. 4â— â—â—d 1â— Isa. â—â— Isa 6◠〈…〉 Exod 12 Aug. serm 〈…〉 Cypr. de duplici martyrio Exod 24 Ambros serâ— 92. de Naâ—ario et Celso Cypri de laâ—d Mart. Ibid. Martyrdome most glorious to the