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
it and with pitifull mone and lamentation lyfted vpp her voyce to heauen feedinge her pensiue and timorous thoughtes with the dolfull remembraunce and continuall feare of her childes departure We see what cold and trembling agonyes surpryse the poore wretch that pleadeth at the barr whyle the Iurye deliberateth vpon his finall sentence We see how doubtfully the sicke patient hangeth in suspence betweene hope and feare whyle the phisicians are in consultatiō whether his disease be mortall Finallye if a younge spouse tenderlye affected and deeplye enamoured vpon her new husbande see him assaulted by fierce and cruell enemyes or inforced to wage in a whote daungerous battayle what a multitude of frightfull passiōs oppresse her how variablye is she tossed vp and downe with crosse and fearfull surmises Of euery gunne that is discharged she feareth that the pellett hath hitt his bodye ere the noyse came to her eares at euerye worde that is reported of anye that are slayne feare maketh her doubt that her best-beloued is one Euerye rumour costeth her a teare euerye suspicion a pange and till she see the battayle ended and her husbande safely returned she hangeth betweene life death drawing euery thing to sorowful constructions vtterly refusing all kynde of comforte O how harde and tough harted are we towarde our owne soules that seeinge them in all the rehersed daungers feele not in our selues any motiō of the like affections The sword of gods iustice hangeth ouer our soules ready for our sins to diuyde vs from eternall blysse and vncertayne it is whether he will geue not onlye a parte but the whole to the foule fiend that hath so often through our iniquityes stolne vs from our mothers syde into his enuious handes and shall not we be moued with pitye and griefe We are from paradyse exiled with Agar into this barren deserte and can not certaynelye assure our selues that we haue so much as one dropp of grace to slake and mitigate the thirsting passions which without it vndoubtedlye worke the death of our soules and our finall damnation And can we seeinge not our childe but the chiefe portion of our selues in such a taking with drye eyes and vnnaturall hartes beholde it without sorowe Are not we to stande at the barre in the daye of Iudgment where the deuils our consciences and all creatures shall giue most strayte information agaynst vs The twelue Apostles as our quest Christ as our Iudge whome we haue daylye offended shall passe their verdicte in moste rigorous sorte vppon vs and that about our eternall death and saluation And can we vntil we here what wil become of vs doe otherwyse but lyue in continuall feare and perplexitye Is not our soule in this bodye as a Lazar in death-bed vncertayne of life so long as it couched therin yea in apparent daunger of an endlesse death and shall not we till we heare the iudgment of our heauenlye phisician who can quicklye search and onlye can enter into our diseases trēble quake feare a hard resolutiō Finallye is not our most beutiful noble portiō of which the body hath al the seemlinesse without which it strayte becommeth vglye and monstrous Is it not I saye in the thronge and presse of most powrable subtile and barbarous enemyes hauing continuall warre not onlye agaynst fleshe bloode but also agaynst the princes and powers agaynst the rulers of the worlde of this darcknesse Is it not also set the in reach of many occasiōs allurementes and prouocations vnto sinne And can we seeinge this doe any thing but morne and liue in continuall anguish and pensiuenesse vntill we see the battayle ended and our soule safely deliuered out of daunger O senselesse and benummed hartes of ours that at the consideration of so heauye and lamentable poyntes can not fynde scope and fielde of sorowe Lett vs at the lest be sorye for our want of sorowe and bewayle our scarcitye of teares lest we fall into a carelesse securitye and by not sorowing as we should leaue considering for how great causes we ought For as S. Gregorye noteth Saepe quod torpentes latuit fletibus innotescit afflicta mens certius inuenit malum quod fecerat et reatum suum cuius secura non meminit hunc in se cōmota depraehendit Oftentimes that which we knowe not through our sloth we learne by teares and an afflicted mind more certainly findeth a cōmitted fault the guilt which in securitie it remēbred not being troubled it espyeth And seeing that on euerye syde we haue such vrgent occasiōs to morne and passe the dayes of this our paynfull pilgrimage in griefe and heauinesse we must rather content our selues in tribulation then in repose seeinge by the first we are but inuited to weeping and sorowe which is the thinge that we should professe and by the last to comfort and solace which with reason the eminent daungers and straytes that we stand in will not comporte Which both of Christ and his saintes hath ben so well vnderstood that Christ though it had bene as easye for him to haue bene borne an Emperour haue had all the pleasures that heauen and earth could yelde yet would he not in the vale of teares geue so preposterous an example of myrth But as one that knew whether he came he entered into the worlde weepinge and in tyme of his aboade with vs lyued lyke an outwayle and morner in his death tooke his leaue with teares tormēts What his Saintes haue done lett all antiquitye testifie how like men that had no feelinge of worldlye comfort they roued in deserts lodged in desolate holtes and caues were cloathed with heare and sackcloth fedd very litle and groslye chastised their bodyes often and seuerelye endeuouringe to keepe them selues alwayes in remembraunce that they were mourners And therfore choosinge place habyte dyet exercyse fittest for that dolfull professiō The Sayntes knew that heauen onlye was Terra viuentium a lande of the liuinge and that in this worlde we sitt In tenebris et in vmbra mortis in darkenesse and the shadowe of death and therfore they wyselye iudged that musica in luctu importuna vnfittinge it is to haue myrthe and musicke in tyme of sorowe They sawe no doubt the tree of this lyfe loaden with some alluringe and delicious fruites but consideringe that it grew in such a place as the clyminge vnto it implyed manifest daunger of falling into the bottomlesse pitt of hell they lefte it as a praye for the raueninge foule of this world contenting them selues with the bitter frutes of aduersitye They knew that only in the arriuall to heauen In exultatione metent portantes manipulos suos They shall reape in ioye bearing their handfuls and therfore here all the waye Euntes ibant etflebant mittentes semina sua they went weepinge sowinge their seedes in sorowe They knew that who will keepe the feast in heauen must first keepe the
liue no longer For he leeseth nothing that then he had and he shall be to the world but as thē he was God made Adames garment of dead beasts skinnes to put him in minde that he was condemned to dye and to make the remembrance of death familiar vn to him that the losse of lyfe might not affright him who alwayes caryed the liuerye of deathe vppon him And as Daniell by spreadding ashes in the Temple discouered the treacherye and falshood of the Priestes of Babilonia So by poudering our thoughtes and memorye with the duste of our graue and often repetition of our decease we shall soon discrye the vanitye of this lyfe the traines of the diuell and our secrete temptations to be such as we would rather wishe by losing of lyfe to cutt of then by auoyding death to continue If any thing make death tedious it is the wante of the consideration of it The old men haue it right before them the yonge men hard behinde them all men daylye ouer them and yet we forget it Familiarytye with Lions taketh awaye the feare of them the being vsed to tempestes geueth harte and courage to endure them and in warre the seinge so manye howrely bereaued of lyfe maketh the soldier litle or nothing to sett by it If therfore we wil be out of all feare of death lett vs continuallye remember it If we vse our horse to the race before we runne for the wager If we accquaint our selues with the weapons before we fighte for the victorye Much more sholde we take heede that we come not dispourueyed to this laste combat The good Pylot when he guideth his shipp he sitteth at the sterne in the hinder parte therof and so the prouident Christian to directe his lyfe must alwayes sit at the end of the same that the mindfulnes of death being his sterne he may feare it the lesse and prouide for it the better This is the dore wherby we must go out of bondage therfore as the prisoner that standeth vppon his deliuerye taketh greatest comfort in sitting vpon the threshold that when the dore is opened he maye the sooner gett out So ought we alwayes to haue our minde fixed vppon the laste steppe of our lyfe ouer which we are sure that passe we muste though how or when we know not For this cause that holy man Ioannes Eleemosinarius Patriarke of Allexandrya hauing his Tombe in building commaunded that it shold be lefte imperfect and that his seruauntes euerye daye shoulde putt him in minde to finishe the same that hauinge hys eye alwayes fixed vppon this dore of death he might the better prepare for the passage through it The memorye of death is the ashes wherin the fire of vertue being raked vpp it continueth the better and wil be fitter to enkindle the courage of our mind that when death commeth in deede these ashes shal be vnraked we maye rather reioyce that our flame hath found a vente to mount to hir natural Sphere where it will shine to our glorye then sorowe that it parteth out of the chimnye of our fleshe where it was in daunger to be quenched with our iniquitye It was not without cause that God likened death to a theefe For as the theefe when hee findeth the man of the house watchinge and vppon his garde he saluteh him in curteous sorte and taketh vppon him the person of a friende but yf he finde him a sleepe he cruellye murdereth him and robbeth his treasurye So death to those that are prepared for it is verye cōfortable and to those onlye terrible that sleepe in sinne and are carelesse of their ende And to these belongeth that sayinge The deathe of the sinners is worste Euill because it seuereth from the worlde worse because it seuereth from the bodye and worste of all because it seuereth from God For why they make the worlde their Parradise their bodye their god and God their enemye To suche death is hatefull for that therin they are tormented with the panges of of the dyeing fleshe amazed with the fittes and corrasiues of the mynd frighted with the terrour of that which is to come greeued with remorse of that which is paste They are stunge with the gnawing of a guiltye conscience discomforted with the rigoure of a seuere Iudge annoyed with the thought of their lothsome sepulchre And thus though death of it selfe be not bitter yet is it bitter to the wicked And yet as S. Ambrose noteth euen to them is lyfe more bitter then death For more greeuous is the liuinge to sinne then the dyinge in sinne For the wicked while he liueth increaseth his offence and when he dyeth offendeth no more and therfore by his lyfe he agumenteth his tormentes and by his death he abridgeth the same It is the feare of death that maketh it terrible is not in deed so greeuous to dye as to liue in perpetuall feare and expectation of death For he that feareth God shall make a good ende and in the daye of his decease he shal be blessed And happye are the dead that dye in our Lord from hence forth sayeth the spirite they shall reste from their laboures for theire woorkes doe followe them The noone daye lighte shall ryse vnto thē at the euening of their life when they thinke themselues quite cōsumed they shal ryse as bright as Lucifer They as S. Augustine sayeth bycause their desire is to be loosed and to be with Christe endure to liue with patience are readye to dye with ioye They feare not death because they feared God in lyfe They feare not death because they rather feared lyfe And an euil deathe is but the effecte of an euil lyfe Their lyfe was a studye how to dye well and they knew that since death passed thorough the veines of lyfe it loste the bitternesse of death and tooke the taste sweetnesse of lyfe Neyther are they amazed with the fore-goinge gripes extremityes because they take them as the throwes of childebirth by whiche our soule is borne out of this lothsome bodye and brought forth to an eternal felicitye They feare not the diuels to whome they haue stoutelye resysted They haue confidence in God whose wrath they haue with repentaunce appeased The horror of the graue dothe nothing moue them because they doe but sowe therein a carnall and corruptible bodye to reape the same in the resurrection incorruptible and spirituall This made Simeon so ioyfullye sing Now thou releasest thy seruant O Lord according to thy worde in peace This made S. Hilarion so confidentlye say vnto his soule Egredere quid times egredere animamea quid dubitas septuaginta prope annos seruisti Christo mortem times Departe why fearest thou departe O my soule why doubtest thou Almost three score and tenne yeares hast thou serued Christe and fearest thou death This made S. Ambrose on hys death bedd geue this aunswere to those that wished his longer
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
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
guyle whome not onlye his subtill nature but also the long practise and exercyse of his malice hath made crafty By which wordes of S. Bernard we may vnderstand how litle cause we haue to ioye in this lyfe in which we haue to struggle howerlye with so mightye peruerse and malicious enemyes who can neuer be so ouercome or so thoroughlye vanquished but that after a litle respitt they turne to bydd vs newe battayle And that with such varietye and chaunge of forcible temptations that they putt vs in continuall daunger and anguishe of mynde This doth S. Ciprian well expresse Obsessa mens hominis vndique Diaboli infestatione vallata vix occurrit singulis vix resistit Si auaritia prosstrata sit exurgit libido Si libido compressa succedit ambitio si ambitio contempta est ira exasperat inflat superbia vinolentia inuitat Inuidia concordiam rumpit Amicitiam Zelus abscindit cogeris maledicere quod diuina lex prohibet compelleris iurare quod non licet Tot persecutiones animus quo tidie patitur tot periculis pectus vrgetur et delectat hic inter Diaboli gladios diu stare Mans mynde beseeged on euerye syde inuironed with the vexation of the deuill is scarce able to preuent all temptations yea scarce to resiste them If couetyse be subdued vpriseth lust if lust be suppressed ther succeedeth ambition if ambition be contemned anger incenseth pryde puffeth vp drunkeÌ„nes inuiteth Enuie breaketh peace Ielosie sundereth frindshipp Thou shalt be coÌ„strayned to speake that gods precepte forbyddeth to sweare that which is vnlawfull So manye persecutions daylye doth our mynde suffer with so manye perils is our breast assaulted and can it delighte vs to make longe abode amongst these swordes of the deuill Moreouer if we consider our body what it is how britle how frayle how subiect to corruption how full of horrible diseases stuffed with lothsome excrementes miserable in lyfe and abhominable after death how can we take pleasure in a fouÌ„taine of so much paine or not fynde a tediousnes to serue and of necessitye to feede so noysome a thinge But of all other miseryes that deserue to be lamented there is one that passeth al the rest and is of it selfe though ther were none but it able to crosse all possible comfortes and to make him that semeth meriest to spend daye and night in weepinge and complaynte We haue but one poore and sillye soule our onlye treasure and Iewell in whose custodye consisteth our welfare with whose losse ensueth all our discomforte A soule of noble substance of exceedinge beautye inspired by God the Father redeemed by the sonne sanctified by the holye Ghoste and endewed with the Image of the whole Trinitye A soule created to liue with Angels to enioye the loue and companye of an eternall spouse to be a citizen of heauen to enherite a kingdome and triumphe in royall dignitie This soule I saye is not only exiled from her natiue couÌ„trye like a caytiue fettered in a most filthye dungeon like a forlorne left widow depriued of her spouses felowshipp in most lameÌ„table sort debarred from her kingdome but is so perilouslye besett with the fore-resited enemyes that it standeth in continuall hazarde to encrease her presente miserye with an eternall losse and in liew of all her honours endowmentes and dignityes that she was created vnto to reape euerlasting horror and punishment O fearefull and vncomfortable case of which ther is no cure O harde and heauye daunger that receyueth no security whose easiest and only remedy is the seueringe of soule and bodye asunder Thryse happye are the Martirs whose bloodye agonyes purchase assurance of happines and acquite them from all perill of ensewing tormentes And thryse vnhappy is our estate whose hope of felicitye hangeth on so tickle and slipperye termes For as S. Augustine sayeth Lubrica spes qua inter fomenta peccati saluari se sperat Incerta victoria est inter hostilia arma pugnare et impossibilis liberatio est flammis circundari et non arderi It is a slipperye hope that amonestg so manye nourishmentes of sinne looketh to be saued vncertayne is the victorye when it is fought for amongst the enemyes weapons and vnpossible in a maner is the deliuery froÌ„ burning where we are compassed in with flames And as S. Bernard well noteth so longe as in any creature ther is power to sinn it is securee in no place Nec in coelo nec in paradyso multo minus in mundo In coelo enim cecidit Angelus sub praesentia diuinitatis In paradyso Adam de loco voluptatis In mundo Iudas de schola Saluatoris Neyther in heauen nor in paradyse much lesse in the worlde for in heauen fell the Angell euen in Gods presence in paradyse fell Adam from the place of pleasure in the worlde fell Iudas from the schole of our Sauiour Neyther is it certayne in anye that qui fieri potuit ex deteriori melior non fiat etiam ex meliore deterior as Saint Augustine noteth that he which of worse could become better maye not also of better become worse For if S. Paule sayde Nihil mihi conscius sum sed in hoc non sum iustificatus My conscience accuseth me of nothinge and yet in this am I not iustified If Iob sayd I feared all my workes and though I be washed with the waters of snowe and my hands shyne as though they were most pure yett wilte thou fynde me stayned with vncleanes If Dauid cryed Enter not into iudgmente with thy seruaunte for not anye liuing creature shal be iustified in thy sighte And the wyse man No man knoweth whether he be worthye of loue or hatred and who can saye cleane is my harte and pure I am from sinne If these men I saye stoode in such feare of them selues how much more ought we In tremblnge and feare to worke our saluation and not to be without feare euen of our released sinne But rather labour in our sorowe and washe our bedd with teares and make them our bread daye night so longe as it is daylye sayde vnto vs where is your god and till such time as our soule is deliuered like a sparrowe out of the foulers snares We read that the strumpet which came for iudgment to Salomon when she harde him call for a sworde and coÌ„maund that her litle childe should be parted into two peeces she presentlye fell into so vehement a passion of sorow that Commota sunt viscera eius super filio her bowels were moued for pitye of her sonne We reade that Agar beinge driuen out of Abrahams house and enforced to wander in the wildernesse with her â—ender sucklinge seeinge the infant for want of water readye to dye and not fiyndinge wherwithall to refresh it nor hauinge the harte to see her liâ—le innocent geue vpp the ghost she withdrew her selfe a farr of from
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
wayes we may of force and without merite suffer casuall mischaunces and sodayn death Vt illa nos instruant as Tertullian sayeth si constanter adeunda sint quae et inuitis et eue nire consueuerunt That those things may benefit vs if they be constantlye endured whiche whether we will or no are incidente vnto vs. How manye at vnawares haue bene burnte vpp in they re owne howses how manye slaughtered by beastes in the fieldes how manye by the same deuoured in Cytyes Howe many consumed in coÌ„mon pestilences murdered by theeues slayne by theyr enemyes And euen in oure dayes how many see we not onlye desperatelye to venture in warre to runne vppon the swordes to contemne perilles to be lauishe of theire lyues but diuers also forced against their willes to enter the same daungers and to caste them selues awaye and that often tymes in vniuste quarrelles to the damnation of theyr soules Finallye who is there that mauger whatsoeuer he can doe maye not suffer that by misfortune which he feareth to suffer in Gods cause Why therfore should we feare that which cannot be auoyded The verye necessitye of death sholde make vs not vnwilling to dye and the remembrance of our mortalytye sholde make vs litle feare wheÌ„ experyence sheweth vs mortall Lyue well and dye well we maye but lyue longe and not dye we can-not We should not thinke our lyfe shortened when it is well ended He dyeth olde enough that dyeth good and lyfe is better well loste then euill kepte We goe but that waye by the which all the world before vs hath gone and all that come after vs shall followe and at the same instant with vs thousandes from all partes of the worlde shall beare vs companie If we be taken awaye in the flower of our age how coulde it be better bestowed then on him that gaue it and all our losse therein is concluded in this that being passengers vpon this worldlye Sea we had a stronger gale to wafte vs sooner ouer to our desired porte If we dye in this cause our pitcher is broaken ouer the fountayne where the water is not loste but onlye returned thether from whence it was firste taken We are not in prisone for thefte or murder that when we are called out we sholde looke for nothing but for presente death Our bodye is our holde our death our deliuerye when the Iayler calleth we haue a clere conscience and feare not hys threatninge If he manace death he promiseth lyfe and his killinge is our reuiuinge It is a shame for a Christian to feare a blaste of mans mouth that hath such vnuincible shores to support him as that no man nor diuell is able to ouerthrowe them Times homineÌ„ Christiane sayeth Tertullian quem timeri opoâ—tet abab Angelis siquidem Angelos iâ—dicaturus es Quem timeri oportet a demonijs siquidem et in demones accepisti potestatem quem timeri oportet ab vniuerso mundo siquidem et in te mundus iudicatur Fearest thou man O Christian that arte to be feared of the Aungels for the verye Aungels shalte thou iudge That art to be feared of the diuels for ouer the diuels haste thou receyued authoritye that art to be feared of the whole worlde for in thee is the world to beiudged How often for a poynte of honoure haue we bene readye to chalenge our counterpeere into the fielde how often haue we for oure pleasure vsed desperate and breaknecâ— games thinking it glorye to contemne death for a brauery and a stayne to our courage to shew any cowardice in mortall hazardes Now therfore maye Tertullians words be well obiected vnto vs. Quid grauatur pati nunc homo ex remedio quod non est tunc grauatus pati ex vitio Displicet occidi in salutem cui non dsplicuit occidi in perditonem Nauseabit ad Antidotum qui hiauit ad venenum Why grudgeth man to suffer for hys remedye that which he grudged not to suffer vppon a vanitye Displeaseth it him to be killed to his saluation whome it displeased not to be killed to his perditoÌ„ and will he loathe to receyue the medicyne that gaped so wyde to lett in the poyson Now ought we to renewe that wonted courage and be as carelesse of our lyues when they are to be wel speÌ„t as then we were when we would haue spilte them for a vanitye When the diuell led vs in his seruice he could with a vayne hope of prayse weane vs from loue of our lyues and shall we thincke that God dealeth hardlye that with so glorious rewardes enticeth vs from the same Is death pleasant when the diuell commaundeth it and is it vncomfortable when it is at Gods appoyntemente For this verye ende hath God ordayned Martyrdome Vt a quo libenter homo elisus est eum iam constanter elidat That by whom man was wilfullye foyled him he should manfullye foyle agayne In sinne and heresy we were venturous and bolde or rather presuÌ„ptuous and rashe when we were vnarmed naked and without force no terrour could amaze or coole our audacity now that we are reclaymed to vertue and true religion harnesed with Gods grace garded vnder Gods pauice protected by his Angels and fortified by the Prayers Sacraments and good workes of the Churche shall we be more fearfull then we were without all these succours We are allotted to a glorious combat in which the onlye comforte of so honourable lookers on were enough to harten vs againste all affrontes Preliantes nos sayeth S. Cipryan fidei congressione pugnantes spectat Deus spectant Angeli eius spectat et Christus QuaÌ„ ta est gloriae dignitas quanta faelicitas praeside deo congredi Christo iudice coronari When we skirmish or fight in the quarell of our fayth God beholdeth hys Angels beholde vs and Christ looketh on What a glorious dignitye is it how great felicitye to fighte vnder God as ruler and to be crowned of Christe as iudge of the combate Lett vs therfore with our whole might arme vs and prepare our selues to this conflicte Let vs put on the brestplate of Iustice so that our breast may be garded agaynst our enemyes dartes Let our feete be shod that when we beginn to walke vppon the Basiliske and Adder and to tread vnder foote the Lyon and the Dragon we be not by them stung or supplanted Let vs cary the shield of fayth to repayre vs from our enemyes shott Let vs hyde oure head in the helmett of saluation that our eares yelde not to bloodye menacinges our eyes detest heretycall bookes and seruice our forehead alwayes keepe the signe of the Crosse and our tongue be alwayes readye to professe our faythe Lett vs arme oure hande with the sworde of Gods spirit that it refuse to subscribe to anye vnlawfull action and defende onlye the true Catholike faythe and being thus armed with a pure minde an vncorrupted fayth and sincerytye of lyfe
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
full make and free from the impotencye of other broode as Epiphanius writeth And thus martirdome doth with our soule bringing it forth with such perfection that it is strayght enhabled to haue the perfect syght and loue of God wherin consisteth our blisse and happynesse without any delaye of further grouth or sufficiency In the baptisme of water saith S. Thomas the Passion of Christe worketh by a certayne figuratiue representation in the baptisme of spirite by a desyre and affection in the baptisme of bloode by perfecte imitation Lykewyse the power of the holy ghost worketh in the first by secret vertue in the seconde by commotion of the mynde in the thirde by feruour of perfect loue So muche therefore as immitation in deede is better then representation in the figure and desyre in the thoughte So muche doth the baptisme of blood surpasse those of water and spirite Baptisme is the cloude by which Moyses guided Gods people and shrouded them in the deserte but martirdome is the ryuer Iordan thorough which Iosue leadeth them into the lande of promise Baptisme appareleth Mordocheus in Kinges attyre yet leaueth him a subiecte But martyrdome with the robes inuesteth him also with royall dignytye No Naaman is so foule a leaper that this water of Iordan cannot cure No man so blynde but that the washing in this poole of Siloe can restore to sight No disease so vncurable but this ponde vppon Probatica can perfectlye heale It accomplysheth the laboures of the vertuous godlye satisfieth for the sinnes of the sinfull and wicked is to those a rewarde and to these a remedy Vidimus sayth S. Cyprian ad hunc nominis tituluÌ„ fide nobiles venisse plerosque vt deuotio nis obsequiuÌ„ mors honestaret Sed alios frequentur aspeximus interritos stetisse vt admissa peccata redimentes cruore suo loti haberentur in sanguine reuiuiscerent interempti qui viuentes putabaÌ„tur occisi Mors quippe integriorem facit vitam mors amissam inuenit gloriam We haue seene manye of noble faythe to haue aspired to this title of Martirdome that their deathe might honoure their seruiceable deuotion We haue seene others to haue stoode without feare that redeeminge their offences with their bloode they might be knowen to haue bene washed in the same and might be reuiued by killing that alyue were accouÌ„ted dead For this deathe maketh lyfe more perfect and recouereth the grace that was loste And if S. Chrisostome extollinge baptisme sayeth that it not onlye maketh vs free but also holye not onlye holye but iuste not onlye iuste but children nor only children but heyres not onlye heyres but heyres of the same inherytaunce with Christe Not onlye heyres with Christe but members of Christe Not only members but temples not onlye temples but also instrumentes of the holye Ghost Then may I farther enlarge my selfe in the prayse of Martirdome and saye that martirdome geueth a freedome voyde of all seruitude a holines and iustice without any faulte or feare of losse It so maketh vs children that we cannot become enemyes It makeâ—h vs heyres not only in right but in full possession It maketh vs heyres with Christ not onlye of hys grace but also of his glorye It maketh vs meÌ„bers that can not be cut of temples that cannot be defyled suche instrumentes of the holy Ghost as cannot be abused Finally it geueth vs the crowne wherof baptisme is the pledge In all which poyntes it is superior vnto it To praye for the baptised is a benefitt Quia nescit homo finem suum no man knoweth what his ende shall be but to praye for a martyr S. Augustine termeth it an iniurye seeing we ought rather to commende vs to his prayers Iniuria est orare pro martyre cuius debemus orationibus commendari It is an iniurye to praye for a martyr to whose prayers we must be commended For these causes dothe the Churche call the dyinge dayes of martyrs their byrth dayes For though we be borne agayne by baptisme yet are we not come to a ful birth and perfecte healing For as S. Augustine sayeth Filij dei quamdin mortaliter viuunt cum morte confligunt quamuis veraciter de illis dictum sit quotquot spiritu dei aguntur hi sunt filij dei The children of God so longe as they lyue a mortall lyfe they struggle with death and though of theÌ„ it be truelye sayde that so manye as are ledd by the spiryte of God they are Gods children Yet so longe as the bodye opresseth the soule Often times tan quam filij hominuÌ„ quibusdam motibus humanis deficiunt ad se ipsos et ideo pereunt Lyke children of men with carnall motions they fall into their oune fraylty so perishe Likewyse vpon these wordes of S. Ihon in iudiciuÌ„ non venit sed transit a morte ad vitaÌ„ Ecce inquit in hac vita non duÌ„ est vita transitur a morte ad vitam vt in indiciuÌ„ non veniatur He came not into iudgmeÌ„t but passed from death to lyfe Lo sayth he in this lyfe there is yet no lyfe we passe from death to lyfe to auoyde the coÌ„minge vnto iudgment We therfore sayth Origen Doe not celebrate the day of the Sayntes natiuitye which is an entrance of all griefes and molestations but the day of their death which is a rid daÌ„ce of their sorowes a farwell to the deuiles assaltes We celebrate the daye of theire death because thoughe they seeme to dye yet in deed they dye not When you here therefore named sayth an other Father the birth daye of the Sainctes vnderstand not that which breedeth them of fleshe into the earth but which bringeth theÌ„ from the earth into heauen from laboure to reste froÌ„ teÌ„tations to quiet from tormentes to delightes from worldlye laughters to a crowne of glorye For as S. Ciprian noteh scimus eos non amitti sed praemitti recedentes praecedere We know they are not loste but sente to leade vs the way and gone from vs to make way before vs. Natales vocamus dies sayeth Eusebius Emissenus quando cos martyrij vita gloriae fides dum ingerit morti genuit eternitati perpetua gaudia breui dolore parturiit We call their natall dayes wheÌ„ the life of martyrdome and the glorye of their Fayth while it putteth theÌ„ to a temporall death begetteth them to eternall lyfe and with a shorte payne bringeth them forth to perpetuall pleasure Worthely are they called birth dayes by the whiche they that were borne into this myserye of mans frayltye sodaynly are borne agayne to glory taking of theire end death a beginning of an endles lyfe For if we call those birth dayes in which in sinn sorow we are borne to sorowe in this worlde more iustly may these be called birth dayes wherin froÌ„ corruptible lyght they come into
heades in hell fyre then see those prints stepps of theyr barbarous crueltye This doth S. Leo signifye in hys sermon vppon S. Laurence Quid sayeth he non ad victoris gloriam ingenium tuum reperit quando in honorem triumphi transierunt etiam instrumeÌ„ta supplicij What hath not thy wisdome found out to the glorye of the conqueroure when the very instrumentes of his tormentes are turned to the honoure of his triumphe For so in deed they are while it pleaseth god to make the prints therof principal ornamentes of glorye And as Golias sword which he ment to haue imbrued in Dauids bloode was firste his owne bane and after a perpetuall ornamente of Dauids victorye against him So the tormentors holes and woundes that they make in the bodyes of martyres will tourne to they re condemnation to the Martyrs endlesse comforte And therfore S. Ambrose honoring the scarres of Martyres and shewing the glorye of theyr very ashes yet in theyr graues geueth vs notice how much more glorious they shal be when they are raysed to they re felicitye Honoro sayeth he in carne martyris exceptas pro Christi nomine cicatrices honoro viuentis memoriam perennitate virtutis Honoro per confessionem Dei sacratos cineres honoro in cineribus semina aeternitatis honoro corpus quod mihi dominum ostendit diligere quod me propter dominum mortem docuit non timere Cur non honorent corpus illud fideles quod reuerentur et daemones quod afflixerunt in supplicio sed glorificant in sepulchro honoro itaque corpus quod Christus honorauit in gladio quod cum Christo regnabit in coelo I honoure sayeth he in the fleshe of the Martyre the scarres of the woundes for the name of Christ receiued I honoure the memorye of his lyfe in the perpetuitye of his vertue I honour his verye ashes by the coÌ„fession of God sanctified I honour in his ashes the seedes of eternity I honor the body that sheweth me how to loue our Lord that teacheth not to feare death for oure Lorde And why shold not the faythfâ—l honour that body which the very diuels doe reuereÌ„ce and which though they afflicted in tormentes yet they glorifye in the tombe I honoure therfore that bodye whiche Christe hath honoured by the sworde and which with Christe shall raygne in heauen By which wordes we maye gather how honourable these scarres wil be in heauen that deserue so much honoure here in earth how glorious the reuyued bodye when the dead ashes therof are of suche pryce how highe a grouth of all happynesse will be in the Saynct when the seedes of eternity springe so high in his only duste What a whetstone he wil-bee of the loue of Christe what a comforte to them that contemned deathe for Christe howe muche honoured of other Saynctes what a terroure to the diuels finallye how highlye esteemed of God in his glorye seeinge that all these prerogatyues are so forciblelye expressed euen in his deade bones and reliques And this is the effect of that especiall croune peculier proper vnto Martyrs which is nothing else but a singuler comfort and contentmente of mynde expressed in particular sygnes of glorye in the bodye for hauing suffered constantlye death in defence of the faythe And although the like croune by the Diuines and Fathers called Aureola be also a priuiledge of virgins and Doctors Yet as the combat of martyrdome is more vyolent harde and victorious then that of Virgins against the rebellions of the fleshe or of the Doctours against the diuels subteltyes where with he endeuoureth to subuerte soules So hath the crowne of Martyrs a preeminence before them bothe Finallye how vnspeakeable the rewarde of Martyrs is maye be gathered by the manner of Christes speach Who assygning in all other beatitudes a particular rewarde he limited the guerdon of Martyrs to no certayne ioye but sayde in general Merces vestra copiosa est in coelis Your rewarde is verye greate in heauen to shewe the aboundante fulnesse of theyr felicitye Neyther must we thinke them onlye to atchyue this triumphe who by apparent vyolence by woundes or effusion of blood conclude theyr lyfe but all they though neuer so vnknoweÌ„ whose dayes by imprysonment banishment or anye other oppression are in defence of the Catholike Faythe abridged For we haue example in S. Marcellus who beinge condemned to keepe beastes and put to extreme drudgerye after manye yeares spent in that vnsauery office departed without any other forcible vyolence and yet hathe bene alwayes esteemed a Martyre for such a one is honoured of the Church Cap. 15. COnsider now O you that persecute vs what harme you doe vs yea to what tytles and glory you preferre vs by putting vs to death You see howe when you condemne vs you crown vs when you kill vs you increase vs when you spoyle vs you inryche vs. Plures efficimur quoties metimur a vobis semen est sanguis Christianorum Our number increaseth so often as you reape vs and seed is the blood of ChristiaÌ„s The more the children of Israell were oppressed the more they were increased and so is it in Catholikes as S. Augustine sayeth Resurrectio immortalitatis pullulabat faecundius cum in martirum sanguiue sereretur The resurrectioÌ„ of immortallity sprong more fertillye when it was sowne in the bloode of Martyrs Oure Palmes with wayght growe hygher our flame with suppressinge waxeth the whotter and oure spyce by poundinge yeldeth the better sente When you persecute vs you till and manure the ground of the Church thincking to roote out her corne you doe but sowe seed that will spring with a more plentifull haruest You thinke it is the Seminarye prieste that enlargeth the Catholike Faythe wheras indeede youre selues make the chiefe Seminarye of which Catholikes doe growe accordinge to that sayinge of S. Hierome Sanguis martyrum seminarium ecclesiarum The Pope his Bishops make them Priestes but you are they that make them Seminaries Thoughe they re voyce doe somewhat yett alas in comparisone it dothe but litle Vox sanguinis fratrum vestrorum clamat de terra The voyce of the bloode of youre murthered brethren cryeth out of the earth against you And this voyce is it that so forciblye worketh They saye that which bookes can teache them but as Tertullian sayeth non tantos inueniunt verba discipulos quantos Christiani factis docendo They re wordes fynde not so manye disciples as Christians do teachinge by they re deedes Oure constancye forceth men to looke more into our cause and then by seeking they fynde by fynding they beleeue beleeuing are as readye to dye as we our selues Our prisons preach our punishmentes conuerte our deade quarters and bones confounde youre heresye You haue laboured to suppresse vs this 29. yeares and yet of our ashes spring others and our deade bones as Ezechiell prophesied are come to be
and great deuotion and the scattered bones of these that in this cause haue suffered which are now thoughte vnworthye of ChristiaÌ„ burial shrined in gold wheÌ„ the prophane carcases of hereticks now so costly enbalmed shal be esteemed more worthy of the martyrs preseÌ„t disgrace farr more vnworthy of such funerall soleÌ„nyties So is the example manifest in other contryes where such places of martyrs executions and tormentes are frequented by Kinges Princes great potentates though theyr owne predecessors had ben the chiefe persecutors Lett vs in the meane tyme take this occasion of so greate preferment in gods courte and be as carefull in this age to aspyre vnto this present dignity of wateringe Gods Church with our blood as our fore-fathers haue bene to guide it and further it by theyr vertuous example and glorye of good workes Erat Ecclesia in operibus fratrum candida nunc facta est in martyrum cruore purpurea Flori bus n nec rosae desunt nec lilia Certent nunc singuli ad vtriusque honoris amplissimam dig nitatem vt accipiant coronas vel de operibus candidas vel de sanguine purpureas The Church sayth S. Cyprian was heretofore white in the workes of our brethreÌ„ it is now purplein the bloode of Martyrs For emonge the Churches flowers nether Roses are wanting nor lilyes Lett euerye one therfore now endeuoure to attayne to the moste ample dignitye of eche honoure that they maye receyue crownes eyther whyte of they re good workes or purple of theyr blood Looke vp vnto the Rock out of which you are heweÌ„ that is the martyred bodye of our Sauiour and to the caue of the lake out of which you are cutt that is the deepe and wide wounde of his blessed syde that consideringe from whence you come you maye shew your selues worthy stones of so noble a quarrye and not vnworthye mettall of so honorable a myne RemeÌ„ber your daye penye and you will easily beare the heat wayght of your toyle Let your Rocke be stroken that water of Lyfe maye issue out and be contented to set vppon earth and in the dung of worldlye disgrace the better to be placed with the Princes of Gods people Regnum coeloruÌ„ aliud noÌ„ quaerit pretiuÌ„ ni si teipsum tantum valet quantum es te da habebis illud The Kingdome of heaueÌ„ sayeth S. Augustine requireth no other price but thy selfe It is worth all thou art geue thy selfe thou shalt haueit O thrise happy are you that are now in the last stepp to this glory Ioye in your happynes pray that God may accept vs also to the lyke comforte alwayes remeÌ„bring with your selues that this light and momentary tribulation will worke in you an eternall poyse of glorye And confirming your selues with these comfortable words siue viuimus Domino viuimus siue morimur domino morimur siue viuimus siue morimur Domini sumus Whether we liue vnto our Lord we liue whether we dye vnto our Lord we dye whether we liue or dye our Lordes we are Finallye to conclude with S. Bernardes wordes what now remayneth my deerest but that you be warned of perseueraÌ„ce which only deserueth renoume to the men and rewarde to their vertues For without perseuerance neither getteth the champion the coÌ„quest nor the conquerour his crowne The accomplishing of vertue is the vertue of courage nurce to our meritts mediatrice to our meede It is the sister of patieÌ„ce the daughter of coÌ„stancy the louer of peace the knott of frendship the bande of agreement the bulwarke of godlinesse Take away perseueraÌ„ce no seruice hath any paye no good turne anye thankes no prowes anye prayse In summe not who beginneth but who perseuereth vnto the end he shal be saued By one that reuerenceth your prisons beareth most dutiful affection to your persons humbly craueth parte in your prayers I Saiae ca. 30. In silentio spe erit fortitudo vestra In silence hope shal be your strength FINIS Here you maye find the cheefe faultes escaped And as for the other in or thographye or poynting let the Readers curtesie the french Printers ignorance of our language excuse The folio Faultes Lege CorrectioÌ„s Fo. 5. b. l. 10 feare of wordes feare or wordes fo 6. b. l. 20. Fulgebant Fulgebunt fo 8. a. l. 24. seeketh Seeke Ibid. b. l. 3. enimtye enmitye fo 9. a. l. 27. studebant stridebant fo 9. b. l. 14. sacrilegia Sacrilega fo 12. b. l. 23. ioyce choyce this f. 15. a. l. 12. punishmeÌ„t for this punishmeÌ„t For fo 15. b. l. 7. repellire repellere f. 15. b. l. 24. vigulum iugulum f. 16. b. l. 24. qui slagellantur quia flagellantur f. 16. b. l. 25. alantes aliens f. 19. a. l. 23. to raging the raging f. 19. b. l. 15. Austine oteth Augustine noteth f. 19. b. l. 25. ttoublesome troublesome f. 25. b. l. 26. sayd He. sayde he f. 27. a. l. 19. a grate a greate f. 30. b. l. 14. on stedy no steddye f. 34. a. l. 6. Abneis Abners f. 46. b. l. 12. hangeth on hangeth in f. 46. b. l. 18. amonestg amongest f. 50. a. l. 14. eminent imminent f. 51. b. l. 13. coÌ„sumptioÌ„ The coÌ„sumption the. f. 54. a. l. 19. earth Lett earth lett f. 54. b. l. 4. throughfare thoroughfare f. 54. b. l. 14. peregrines peregrinos f. 55. b. l. 23. bliss What blisse what f. 55. b. l. 27. prsent present f. 59. b. l. 9. disesaed diseases f. 63. b-l 24. regus rogus f. 64. b. l. 19. not to much not so muche f. 70. b. l. 3. torturres torturers f. 80. l. a. 11. Coproninus Copronimus f. 81. b. l. 16. susgesteth suggesteth f. 85. b. l. 6. and in important and important f. 68. a. l. 21. obliquies obloquies f. 88. a. l. 18. Luther vprifâ— Luthers vprist f. 93. b. l. 12. dung hed dungged Ibid. l. 20. driue deriue f. 101. l. 1. other others f. 107. a. l. 25. it verefied it is verified f. 108. a. l. 17. catologue catalogue f. 112. b l. 12. delyt accepted delight accepted Ibid. b. l. 15. vnloseth chey vnlo the cheynes Ibid. l. 23. transentium transeuntium f. 114. l. 18. a. rewardes wardes f. 114. b. l. 10. quasi in certu quasi in incertuÌ„ f. 114. b. l. 26. laboring laboure f. 120. b. l. 8. and is not and it is not f. 126. a. l. 4. sickness sckinne f. 127. b. l. 3. bodye bodyes Ibid. l. 24. deathe deathes IbideÌ„ l. 26. inuitis et euenire inuitis euenire f. 141. a. l. 22. frequentur frequenter f. 148. b. l. 21. as ashâ—s are as ashes f. 154. a. l. 11. vertue vertewes f. 158. a. l. 2. alwayes is alwayes it is f. 160. a. l. 23. yet of him yett of this roote f. 161. a. l. 17. Emprerours Emperours f. 162. b. l. 6. shew me then shew me thow f. 165. b. l. 12. nicole incolae