AN EPISTLE OF COMFORT, TO THE REVEREND PRIESTS, & TO THE HONOURABLE, Worshipful, & other of the Say sort restrained in Durance for the Catholic Faith.  Matt. 11 
Regnum coelorum vim patitur, et violenti, rapiunt illud.  
The Kingdom of heaven suffereth violence, and the violent bear it away.  
Deus tibi se, Tu te Deo.  
IMPRINTED AT PARIS.   

TO THE READER.  
Having written this Epistle of comfort to an espeaciall friend of mine, and not thinking at the first to let it pass any farther, not only the time, to which it principally serveth, but the entreaty of diverse, enforced me so far, that I could not but condescend to the publishing of the same, though it cost me no small labour in altering the style. Accept therefore (gentle reader) my good will, and hearty desire of thy comfort: And albeit (as thou wilt easily by the reading perceive) neither the style, nor the conceit, answereth to the wait & importance of the subject: Yet I hope, that thou shalt not find it so barren, & fruitless, but that therein thou mayest glean some ears of comfort, & pick some few crumbs for thy spiritual repast. And if through thy good disposition, & tenderness of mind, thou find any farther contentment thereby, then of itself it would yield; whatsoever thou deemest praise worthy, attribute it to the spirit of that body, whereof I am an unworthy member, & to which next unto God I own what good soever is in me. But if any thing be a miss, impute that to mine own error, or ignorance. Thus wishing thee, the full effect which by reading hereof thou desirest, I cease to with hold thee with any longer preface.   

THE PRINCIPAL CHAPTERS ENTREATED IN THIS Epistle.  
The First cause of comfort in tribulation is, that it is a great presumption, that we are out of the devils power. 
Cap. 1.  The Second, that it showeth us to be God's children, tenderly beloved of him. 
Cap. 2.  The Third, that we are moved to suffer tribulation willingly, both by the precedent of Christ, and the title of a Christian. 
Cap. 3.  The Fourth, that tribulation best agreeth with the estate, and condition of our life. 
Cap. 4.  The fift, that we suffer little in respect of our deserts. 
Cap. 5.  The sixth, that the cause, we suffer for, is the true Catholic faith. 
Cap. 6.  The Seventh, that the estate of the persecuted in a good cause is honourable. 
Cap. 7.  The Eight, is the honour of imprisonment for the Catholic faith. 
Cap. 8.  The nineth, that death in itself to the good, is comfortable. 
Cap. 9  The tenth, that torments in a good cause are tolerable. 
Cap. 10.  The Eleventh, that martyrdom is glorious in itself, most profitable to the Church, and honourable to the Martyrs. 
Cap. 11.  The unhappiness of the lapsed, and schismatics, and comforts against their example. 
Cap. 12.  That Heretics can not be Martyrs. 
Cap. 13.  The Twelft comfort, is the glory due unto Martyrs in the next world. 
Cap. 14.  A Warning to the persecutors. 
Cap. 15.  The Conclusion. 
Cap. 16.    

AN EPISTLE OF COMFORT TO THE REVEREND PRIESTS, AND TO THE Honourable, Worshipful, and other of the layesorte, restrained in Durance for the Catholic Faith.  
IT hath been always a laudable custom in God's Church, for such, as were afflicted in time of persecution, not only, by continual prayer, and good works, but also by letters, & books, to comfort one an other. And although ●he estate of imprisoned Confessors, or, as the Fathers call them, designed Martyrs, 
Tertul. li. ad Martyrs.  hath been so honourable, and they evermore presumed, to be so especially lightened, and assisted by the holy Ghost, that the fountain of spiritual delights, was thought always to lie open unto them: yet because inward helps are nothing prejudiced, yea rather abettered by external motives, I thought it no presumption to show my reverent affection towards God's prisoners, by presenting unto them this epistle of comfort. And though others have largely entreated of the same subject, and that in very forcible sort: yet because where the same calamities are still continued, the remedies against them, can not be to often repeated, I deemed it not unprofitable in this heat & severity of molestations, to employ some labour, in a thing of the like tenor. For as to the wayfaring pilgrim, wandering in the dark, and misty night, every light, though never so little, is comfortable: & to the stranger, that traveleth in a land of divers language, any that can (though it be but brokenly) speak his country tongue, doth not a little rejoice him: So peradventure in this foggy night of heresy, and the confusion of tongues, which it hath here in our Island procured, this dim light, which I shall set forth before you, and these my Catholic, though broken speeches, which I shall use unto you will not be altogether unpleasant. And though I may say with Tertullian, 
Tertull. Li. de ●atien.  that as the sickest are most willing to talk of health, not for that they enjoy it, but because they desire it: So I exhort you to patience, rather as one, that would have it: then as one that possesseth it: yet because sometimes a diseased Physician may prescribe healthsome physic, and a deformed engraver carve a fair image, I hope no man will blame me, if for my own good and your comfort, I have taken upon me to address unto you this short treatise. Wherein I will enlarge myself but in a few points: which seem unto me the principal causes of consolation, to those that suffer in God's quarrel.  

Cap. 1. 
CaP. 1. The first cause of comfort in Tribulation is that it showeth us to be out of the devils power.   
ANd first it must needs be a great comfort to those that either reclaimed from schism, or heresy, or from dissolute life to the constant profession of the Catholic faith, are for that ca●se by the devil & his instruments, persecuted: for that it is a very great sign that they are delivered out of his power, & by him accounted for sheep of God's flock, seeing that otherwise he would never so heavily pursue them. The poor cripple had lain long at the pond upon Probatica, 
Io●. 5  and none would say a word of rebuke unto him, but so soon as he was by Christ cured both in body and in soul, & began joyfully to execute his commandment, they strait reproved him, for carrying his bed on a Sabbath day. The like we read, 
Io●●. 8  of that silly blind man, who so long as he continued in his blindness, was never called in question, but so soon as his eyes were opened, not only he himself, but his parents also were presently convented. 
Luc: 7  When Mary Magdalen came to wash Christ's feet with tears, and anoint them with precious ointment, there was a Simon to murmur at her, for the one, and a judas to reprehend the other, who notwithstanding spoke not against her, while she held on her lewd and damnable course. The devil desireth allidere paruulos ad petram, 
Psal. 136  to dash our little ones against the rock, that is, to blast virtue in the bud, before it grow either to fruit or flower. So began he with Eve in paradise, in so much, 
Gene. 3  that the forbidden apple, is thought by the Fathers to have been the very first, that she tasted of. So did Pharaoh procure to root out the Hebrews, 
EXO: 1 Matt. 2  by killing their babes: as Herode also thought to do with Christ, when he murdered the Innocents. The devil hath his mastiffs to guard his fold, that if any escape out they may presently bark & bite him with detractious slanders; & if that will not serve, with heavier afflictions. Of these the Scripture sayeth, 
Psal. 56  filii hominum, dentes corum arma et sagittae, et lingua eorum gladius acutus. The children of men their teeth are like sword, and arrows, & their tongue a sharp blade. And though they be very ugly monsters, that in steed of teeth, and tongue, carry such murdering weapons, yet such are the devils instruments, to persecute those, that recoil from his service. These men S. Cyprian well describeth in the person of Novatian, 
Cipri. Ep. 1● ad Cornel.  saying, that a man of that office, is Desertor Ecclesiae, misericordiae hostis, interfector paenitentiae, doctor superbiae, veritatis corruptor, perditor charitatis. A forsaker of the Church, an enemy of mercy, a murderer of penance a preacher of pride, a corruptor of the truth, & a spoiler of charity. But they that leave their journey, for such, are like horses that are frighted with shadows, seeing they fear the pains, & troubles of this world which in deed are but shadows, 
Chris●st. hom. 2●. ad heb.  in respect of those of the world to come. Illic trepidaverunt timore, 
Psal. 5●  ubi non erat timor. They there trembled for fear where there was no just occasion thereof. It is not for us to regard the slanders of men, or to abandon the service of God for them, seeing that it is but a very slender excuse, to allege the fear of words of a vassal, as a just impediment of not performing our duty towards our sovereign. The frindshipp of this world is an enemy to God, 
jaco. 4  & S. Paul himself said, that if he would have pleased men, 
Gala. 1  he could not have been the servant of god. It were a great folly for the blind, to revile, or scorn others, because they see, or for the lame, to contemn those that are sound of limbs: and much more sottishness were it, for a man that seethe to go blyndfolde, or to put out his eyes for the blind wretches scoffing, or to lympe or maim himself for the creples sayings. Ambulans recto itinere, 
Pro● 30  & timens Deum, despicitur ab eo qui infami graditur via. He that walketh an upright way, and feareth God, is despised of him that treadeth infamous paths. 
Psal. ●  But qui habitat in coelis irridebit eos. He that dwelleth in the heavens shall laugh such to scorn, knowing how much better they deserve it, than those, whom they make their stales. It is no disgrace to the sun to be hated of the Ouzel, and night birds, nor to the jewel to be trodden on, and not esteemed of the beasts. And so Aristippus, when one told him, that men despised him, answered, so do the bests them, making as little account of their contempt, as they did to be contemned of the beasts. 
job. 16  Ecce in eoelo testis meus, & conscius meus in excelsis. Lo my witness (sayeth job) is in heaven, and in the highest he, that is privy to my doings. We must not esteem, how we are judged of men, but how acceptable we are unto God, who is the only umpire, of whom we must look for the final verdict upon all our actions. S. Bernard compareth such as are carried with the words of men's mouths, 
Serm. de nativitate Ioa●. Baptist.  unto the moon; which because it hath but a borrowed light, sometimes waxeth and sometimes weyneth, & other whiles is not seen at all. So sayeth he they that rely their consciences in other men's lips, are sometimes of great, otherwhiles of little, and full often of no account, as it pleaseth the flattering tongues, to set forth, or suppress their praise. But he that with the sun, carrieth his light within him, and may say with S. Paul Gloria nostra, 
1 Cor. 1  testimonium conscientiae nostrae. Our glory is the testimony of our conscience, howsoever he may with a cloud of disgrace, & malicious slanders, be covered from men's eyes, yet can his light be never so darkened, but that Pater, 
Matt. 6  qui videt in abscondito, reddet illi: Our father, which seethe in secret will reward him, and in the day of judgement shall he shine like the sun itself, in the view of the whole world, agreeably to that saying, 
Sap. 3  Fulgebant justi sicut sol. The just like the sun shall blaze out their brightness. You must not think, when you are come out of the Whale's belly, 
jon. 4  to set with jonas in the shadow, but that you shall have some envious worm, to gnaw the ivy root asunder. And if you be altered from a thorn, or briar, to be an odoriferous Cedar, the worm, that can not breed in you, willbe gnarring about you. It is the property of the devil, and his instruments, to feed like storks, upon the venomous & evil actions of men, and they only take pleasure to see us in sin, and rejoice (if we amend) at our calamities. And as Vultures, or ravens, though they straight smell a dead cors, when it is corrupted, and draw, unto it by the unsavoury stench, in which their delight is: yet the sound bodies, they neither sent, not seek out: So the wicked are ready to flock about us while we are in the stench of sin, and corrupted with vice, because they themselves delight therein: Yet if we be sound and hole, and have cast from us, that carrion, whereof they were eager, they neither smell us nor seek us, yea rather avoid us and hate us. The savour of virtue striketh them dead, and though in the winter when the vine was bare, they could lie under it, yet in the spring when it beginneth to flower, they like serpents are strooken dead with the sent thereof: and therefore no marvel, though they mortally hate it. In our storm is their time of singing, as to the Sirens is usual, and they are most sad in our calm, and sorry in our welfare. And as the ship, while it is upon the maigne sea, is in a manner a Castle or common wealth by itself, and having all the sails hoist up, and swollen with the wind, and the banners displayed with a very lofty show danceth upon the waves, and allureth every eye to behold the pride thereof: But when it is comen into the haven, it is straight ransacked by the Searcher, forced to pay custom, and the sails being gathered, the banners taken in, the anchers cast, it lieth quietly at road and is little regarded: So they, that while they sailed upon the surges of worldly vanities, & followed the tide of a consciencelesse course, might range uncontrolled, and having the favourable gale of authority to wafte them forward, and honours and pomp to set them forth, were admired of the people: if they chance by Gods calling to retire themselves into the port of true faith, and virtuous life, to work their salvation, they are strait searched, and sacked, their sails gathered, the accustomed wind ●et, their glory disgraced, and they little or nothing esteemed. Si de mundo essetis, mundus, quod suum est diligeret: 
joan. 19  sed quia ego elegi vos de mundo, ideo odit vos mundus. If you were of the world, the world, would love you, but because I have chosen you out of it, 
Basil in al●quot scrip. lohom. at.  it beareth you malice. Saint basil recounteth of his own experience, that the Libard beareth such a furious hatred unto man, that it suddenly at the sight of him, flieth in his face, and to avoid the rage thereof, the custom is to show unto it a man's picture, in a paper, which it presently rendeth and teareth asunder, showing thereby, how eagrelye it is bend against man himself, whose image it can not abid. Even so is it in the devil and his followers, who not being able to wreak their malice against almighty God, whom they especially hate, they turn their spite against god's image, that is man's soul, and so much the more enuiouslye seek the overthrow of it, the more they see it to wax like unto God, not only in nature, but also in goodness. When we come to the service of Christ we come to a rough profession, that is bound to have continual defiance and enimtye, with the pleasures, vanities, and praises of this world, and therefore can we look for nothing else at their hands, that are friends to the same, but only trouble, hatred, and persecution. Accedens quisque ad servitutem Dei, 
August. in Psa. ●3.  (sayeth Saint Augustine) ad torcularia sevenisse cognoscat, contribulabitur, conteretur, comprimetur, non ut in hoc seculo pereat, sed ut in apothecas dei defluat. Let every one, that cometh to the service of God persuade himself, that he is come like a grape to the winepress, he shall be crushed, squeysed, and pressed, not so much to procure his death, to the world, as his reservation in gods seller. The thief as S. Chrisostome observeth, 
Chrisost. L. 2. de P●id. Dei.  when he entereth into a house to rob, he first putteth out the lights, according to that, Qui male agit, odit lucem. 
joan. 3.  He that doth evil hateth the light, and therefore the devil and his Imps, seeing those, that were once darkness, 
●Phes. 5.  now to become light in our Lord, they seek to disgrace, & blemish their virtues, that they may the more freely contrive their wicked purposes. Circumueniamus justum, contrarius est enim operibus nostris. 
SaP.  Let us cirumvent the righteous, (say the wicked) because he is contrary to our works. 
Origen. L. 7. cont. Celsion.  But as it were saith Origines a dispraise and abasement, for one, to be honoured, and praised by the impious only: so is it a great honour, to be persecuted, and disgraced by them, because it is a pregnant proof, that we are enemies to their lewd behaviour. Howsoever the dogs bark, yet dogs remain they, and we men: So remain the bad, wicked, and we for all their slanders no whit the less virtuous. The more the waves, and billows, how boisterous soever they be, beat against a stony rock, the more are they broken, and turned into a vain some, & froth, & yet the rock nothing the weaker. Let the malicious fume, and fret against us, our rock is impregnable, if we cleave unto it, hurt themselves they may, but harm us they can not. So it appeareth in Steuens persecutors, of whom it is written that Dissecabantur cordibus suis, 
Act. 7.  et studebant in eum. They were cut in their hearts, and they gnashed with their teeth at him. & yet he nothing moved, or terrified with their furious spite. Whose example may be unto us a pattern of constancy, & teach us to make the same account of the obliquyes of our adversaries, that he did of the malice of the jews. For how can it move any of gods servants, to be evil spoken of, especially by heretics Quasi (sayeth S. Cyprian) apud lapsos, 
Cip. Ep. 66  et prophanos, et extra ecclesiam positos, de quoru pectoribus excesserit spiritus sanctus, esse aliud possit, nisi mens prava, et fallax lingua, et odia venenata, et sacrilega mendacia, quibus, qui credit, cum illis necesse est inveniatur, cum indicy dies venerit. As though amongst the lapsed, and profane persons, that are out of the church, out of whose breasts the holy ghost is departed, there could be other looked for, than a depraved mind, a deceitful tongue, cankered hatreds, and sacrilegious lies, to which, whosoever giveth credit, must needs be numbered with them, in the day of judgement. Wherefore whosoever have entered a virtuous course, let them prepare their minds to all kind of tentation, both by words, and wicked endeavours of the bad, saying that assuredly we know, that the devil will never agree with those, that in god's cause are his enemies, howsoever he fawned upon them, while they were in his power. As long as the lion hath the pray in his paws, he can dally and play with it, but if he see any offer of escaping from him, he forthwith fixeth his claws in the flesh. Pharaoh never so fiercely did persecute the israelites, 
Exod. 14.  as when they were going out of Egypt. 
Gen. 31.  Laban never pursued jacob, till he departed from him: so little careth the devil to bite or bark at those, that are his household servants, until such time, as they begin to wax strangers unto him. Of this the scripture giveth us warning, 
Esa. 59  Qui recessit a malo praedaepatuit. He which forsook wickedness, lay open to the spoil. And S. Gregory to the same effect saith Hostis noster, 
Greg. ho. 2 in evang.  quanto magis nos sibi rebellare conspicit, tanto amplius expugnare contendit: eos enim pulsare negligit, quos quieto iure se possidere sentit. Our enemy the more he seethe us to rebel against him, the more endeavoureth he to overcome us, For such he little careth to molest, of whom he findeth himself in quiet possession. So may we understand the words of Holofernes unto judith. Nunquam nocui viro, 
judit. 11.  qui voluit servire Regi Nabuchodonozor. I never did harm to any that was content to serve my King Nabuchodonozor. young Tobias, 
Tobi. 6.  so long, as he walked in the mire, and dirt, went quietly, and was never troubled: but when he went to wash his feet in the clear river, there was presently a fish ready to devour him. The Pirates, while they know the ship to be empty, let it quietly pass, but when it cometh loaden with rich merchandise, their manner is to assault it with all violence: So sayeth S. Chrisostome, 
Chrisost. Hom 31. in g●n.  while men are void of virtue, the devil letteth not their voyage, but when they are enriched with grace, & have taken in their freight of the gifts of gods spirit, he straight giveth the onsett with tribulation. He cometh not into sties, and kenels to seek his pray, for he knoweth, that there is nothing to be found, but mire and filth: but his haunt is to the rich coffers, and chests of jewels, and plate. Those that have nothing in them, but sin and wickedness, lie always open unto him, and well he knoweth, that they are not worth the robbing: but those that begin to fill their coffers, with the jewels of virtue, & cleanse their souls from vice, to give room to gods heavenly treasures, are a pray that he longeth to get, as the same saint observeth. He well knoweth, that such as are out of god's favour, may be won with out strokes, and he is able with everyè push, 
Hom. 1. ad. Pop. Antioch  to lay them groveling in what sin he listeth. But when he findeth one returned into grace and armed with godliness against his encounters, upon him he cometh with sad blows, and by all sleights and violence endeavoureth to overcome him. A paper wall he breaketh with one knock, but when he findeth a strong rampire, or bulwark, he straight planteth his battery, and useth all possible engines to overthrow it. But alas his force is but feeble, 
Chrisost. hom. 25. in Matt.  his engines weak, to batter down the adamant rock of virtue, and therefore as S. Chrisostome. saith therein he doth but spurn against a thorn, and while he seeketh to hide the fire in his garments, he doth but burn himself, 
Hom. 5. in Matt.  and give the fire matter to work upon, and show itself the more. God will always defend a Moses, and praise him most, 
Num. 12.  when Aaron and mary murmur against him: and Christ will take upon him the patronage of a Magdalen, what judas soever control her good works, yea if men oppress them, the very senseless and unreasonable creatures, will fight in their defence, and witness their innocency. The sea will honour a true Israelite, by giving dry passage. 
Exod. 14. Dani. 6. 3. Reg. 17 Dan. 3.  The hungry Lions will be lambs to a Daniel, the crows will feed an Elias, and the flames of fire withhold their force, 
CaP. 2.  from burning a Sidrac, 
The second cause of comfort in tribulation is, that it showeth us to be gods children tenderly loved of him. Heb: 12.  Misaac, or Abdenago.   

CaP. 2.  
Another cause, why we should willingly suffer tribulation, is, because Quem diligit dominus castigat, flagellat autem omnem filium quem recipit. Whom God loveth, he chastiseth, and scourgeth every child, that he receiveth: And S. Paul●, calleth those that are extra disciplinam, 
Ibid.  from under correction, base borne, and not true children of Christ. When David was reviled of Semei, he acknowledged it from God, that used him like his child: 
2. Reg. 16.  Praecepit illi dominus ut maledicat mihi. Our Lord hath commanded him to rail at me. God knoweth how easily in the vanities of this life, we revolt from him, & therefore restraineth our licentious humour with the snafle of affliction, and with trouble curbeth our affections. The falconer that hath a hawk on his fist of great price, be he never so fond of it feeding it himself, and taking his whole delight in it, yet will he not let it loose, yea the more he loveth it, the more care he hath to keep it hooded, to have good jesses' at the legs, and to hold it fast: So dealt God with David, whom though he advanced to succeed Saul in his kingdom, and gave him not only the victory over Golias, but bound unto him the good wills of Saul●s son & family, yea of the whole people: yet put he jesse's to his legs, unwilling to lose so choice a piece, & therefore was he so persecuted by Saul, that he was miserably tossed, and turmoiled, and suffered famine, thirst & other great distresses. S. Paul a great favourite of God soared so high, that he came to the third heaven, and some divines, and Fathers hold, that he had the view of the very essence of God, and yet had he his jesses: Ne magnitudo revelationum extollat me, 
● Cor. 1●.  datus est mihi Angelus satanae, qui me colaphizet. Le●t the greatness of revelations, should puff me up, there is allotted unto me, an Angel of Satan to buffet me. 
Gen. 44.  Benjamin of all the brothers was most tenderly loved of joseph, and therefore was joseph's cup found in Benjamin'S sack: So is the chalice which Christ drunk of, that is the chalice of tribulation found in their sacks, whom Christ most loveth: The new pieces are tried, whether they be good by fire & gonnpowder, which if they can bear, without breaking, they are much esteemed. God is very juice, whom he adopteth for his child, and his inheritance is so great, that he meaneth to give it to such only, as shall well deserve it, and therefore not only beginners are tried to the proof, before he make any reckoning of them, but even those to whom he hath given honourable entertainment in his service, and maketh great account of, are put to continual proof of their perseverance. 
EXO. ●.  So when Abraham seemed to be most in god's favour, he was tempted, and bidden to offer his own son. When God himself praised job, 
job. ●.  he was straight assaulted with most grievous temptations: Yea & Christ after that voice Hic est filius meus dilectus, this is my beloved son, 
Matt. 3.4.  was presently led of the spirit into the desert, to be tried with tentation. And it was said to Tobye: 
Tob. 1●  Quia acceptus eras Deo, necesse fuit ut tentatio probaret te, because thou wert acceptable unto God, it was necessary that tentation should prove thee. 
Greg. L. 2● moral.  Such Patients, (sayeth S. Gregory,) as be not past cure, God giveth bitter medicines unto, because he mindeth to restore them to perfect health, but such as are so far gone, that by ordinary course of physic, they are not likely to be recovered, he suffereth to do what best liketh their fantasy, without controlment. When David numbered his people, 
2. Reg. 2●  god scourged him with a great mortality: but Augustus committed the same sin, yea and a greater, making all to pay tribute, yet was not once touched. When jonas fled by sea from going to Ninive, 
〈◊〉. 1.  doubtless in the ship were divers grievous sinners than he, being all gentiles: & yet when it came to trial, for whose sin the tempest was raised, the lot fell upon jonas: and when he was cast into the sea, the storm ceased: which is a token, that the wicked though they be full freight with sin, shall sail with a calm tide, and prosperous gale: but those whom god loveth, for that little which they have offended, shall have their storms, and be cast into a sea of afflictions. This language of the holy ghost, is not understood of the worplings, who like fleshwormes, only feed upon the pleasures of this life, and dream of no other felicity. Alas poor wretches full little understand they their own misery, carrying under the names of Christians, the hearts of Pagans, preferring pleasure, & the future pains due unto it, before the Cross of Christ, and the eternal felicity ensuing after it. But such carry their sins to hell to be punished with everlasting torments, and the afflicted souls being purged here, shall after their decease, enjoy their heavenly inheritance. This is signified in Leviticus: 
Levi. 24  Qui maledixerit Deo, portabit peccatum suum, qui autem assumpserit nomen Dei, morte morietur. He that blasphemeth God, shall carry his sin, but he that taketh his name in vain shall die the death. In respect of blaspheming God or reviling him, it is but little to take his name in vain: and yet is this punished in this life, with present death, the other not: for why as Origines understandeth it, the other is so great, as it deserveth a more grievous revenge, & therefore shall the offendor carry it with him into hell. So befell it in the rich glutton, 
Lax. 16.  whose offences not being purged with any tribulation, were reserved to the flames of hell, wherein he was buried: whereas Lazarus in life full of miseries went without any stop into the bosom of Abraham. The like end did the Maccabees foretell Antiochus of, when he put them to death. 
2. Mac. 7  Nos propter nosmetipsos haec patimur, peccantes in deum nostrum, tu autem ne impune existimes futurum, quod contra Deum tentaveris pugnare, tibi enim resurrectio ad vitam non erit. We for our own faults suffer this, offending our God, but think not thou that it shall pass unrevenged, that thou hast presumed to fight against God, for to thee shallbe no resurrection unto life. And this manner and fatherly kind of proceeding used Paul with that sinful Corinthian of whom he said. Quem tradidi Satanae in interitum carnis, 
1. Cor. ●  ut spiritus saluus fiat. Whom I have given over to Satan, for the destruction of his flesh, that his soul may be saved. And in truth it is a most rueful scourge of God, and a token of a reprobate soul, to be suffered to enjoy continually all sorts of delight, and to have no cross to traverse our comforts. This scourge did God threaten upon the people of Hierus●lem, when reckoning the enormities by them committed, he surjoineth presently. Propter quod, 
Hier. 6. ●.  non visitabo super filias vestras, cum maechantur. For which I will not chastise your daughters, for their fornications. As who would say, this shall be part of your punishment for this, 
Basil. in Cap. ● Esay.  S. basil expounding those words of isaiah, I will leave my vinyeard desolate, it shall neither be pruned, nor digged, understandeth them of the soul that sinneth without scourge, which thereby waxeth wild, fruitless, & full of weeds. A more plain saying for this purpose we have in the second of the Maccabees, where the holy ghost in these words warneth us of it. 
2. Mac. ●.  Obsecro autem eos, qui hunc librum lecturi sunt, ne abhorrescant propter adversos casus, sed reputent ea, quae acciderunt, non ad interitum, sed ad correctionem esse generis nostri. Etenim multo tempore, non sinere peccatoribus ex sententia vivere, sed statim ultiones adhibere, magni beneficy est indicium. I beseech them that shall read this book, that they be not terified, by these adversities, but rather dame those things which have happened, to be rather to the amendment, than destruction of our nation: for it is a token of a great benefit, not to suffer sinners to have long time their designementes, but straight to send them revenges: for God dealeth not with us, as with other nations, whose sins he leaveth to the last day, to be punished together, but though he never remove his mercy from us, he chastising never forsaketh us, in our troubles. Well therefore sayeth S. Augustine: 
August. in Psa. 99  unde plangis? quod pateris medicina est, non paena: castigatio, non damnatio: Noli repellire flagellum, si non vis repelli ab haereditate: noli attendere, quam paenam habeas in flagello, sed quem locum in testamento. Why weepest thou? that which thou sufferest is a medicine, not a punishment, it is a correction, not a condemnation: Reject not the whip, if thou wilt not be rejected from the inheritance, regard not what pain thou sufferest in the scourge, but what place thou hast in thy fathers will. The calves or oxen (as S. Grgorye noteth) that are designed to the slaughter-house, 
Greg. Li. 21. moral.  are suffered to run, and range at their will in pleasant pastures: but those that are appointed to live, are put in the plough, yoked, tired, and whipped. Of this S. Augustine useth these words: Quot sunt, qui lascivijs ut boves, et vaccae ad iugulum tendunt, 
August. in Psal. 72.  & canentes, et saltantes parant iter ad infernum? How many be there. that run dalyinge like oxen to the stall, and prepare their way to hell with singing & dancing. Dimisit eos, (sayeth David) secundum desideria cordis eorum, 
Psal. 30.  ibunt ad inventionibus suis. He hath given them over to their own hearts desires, they shall go on their own devices. But howsoever they prosper here in all their attempts, and wordly ways, portant peccatum suum, they carry their sin with them, and in them is that saying of job verified. Ducunt in bonis dies suos, 
10 B. 21  & in puncto ad inferna descendunt. They pass their days in iollitye, and in a moment they tumble into hell. 
PSa. 72.  In this life true it is, they are not partakers of the toils of other men, and they shall not be scourged with them, and therefore were they puffed up with pride, & overwhelmed in their own sin and impiety. But sure it is Comedent fructus viae suae, 
Pro. 1  they shall feed on the fruits of their own way, in the world to come. Which fruits are thus described in deuteronomy, vua eorum vua fellis, 
Deutro. ●●  & botri amarissimi. Fel Draconum vinum eorum, & venenum aspidum insanabile. Their grape is full of gall, and their clusters extreme bitter, the gall of dragons is their wine, and the uncurable poison of Cockatrices. The thieves (sayeth S. Chrisostome) till they come before the judge, 
Chrisost. hom 1. de risurrect.  live in delights, and of other men's spoil and calamity enjoy abundance, & plenty of all pleasure: So the worldlings till their time of account come: but then shall they be thrown into floods of fire. And as S. Augustine warneth. Veniet judicium, ut arescant peccatores, 
Aug. in ps. 93  & virescant fideles. There shall come a judgement, that shall make the wicked wither, and the faithful flourish. Better therefore it is to be chastised here with God's children, then spared and pampered with the vassals of Satan: better to be dashed, with the fruitful plants, them without touching to flourish with barren trees, and in the end be quite cut down to make fuel for hell fire. For aecording to the saying of S. Augustine. 
August. ibidem.  Boni laborant, qui flagellantur, ut filii: mali exultant, quia damnantur ut alieni. The good toil because they are scourged as children, the bad triumph, because they are condemned as aliens. 
Greg. in Ezech.  And (as S. Gregory observeth) Peccantes quosque tum putemus amplius miseros, cum eos conspicimus in culpa sua sine flagello derelictos. Let us then account sinners most miserable, when we see them left in their sins without correction. 
Psa. 1.43  There is a people (sayeth David) whose sons are like flourishing young spires, their daughters decked, and trimmed like temples, their granaries and sellers full of provision, their sheep & cattle fat & fertile, no ruins in their houses, no noise nor cry in their streets: But for all this, do not you say Beatus populus, cui haec sunt, Blessed is the people, that hath these things. The oak is stately of growth, full of fair leaves and casteth a pleasant shadow, but the fruit thereof serveth for nothing, but for swine to feed upon. And Clemens Alexandrinus compareth such to the profane temples of the Egyptians, 
Clem. Alex●● L. 2. Padagog. ca 2  on which if you look, you shall first se● very sumptuous, and stately buildings, garnished about with variety of marbles, portraitures, and curious works: with in the first rooms adorned, and decked with gorgeous furniture, and great majesty: But if you go into the secretest Chapels to view the God for whose honour all this solemnity & preparation is used, you shall find some ugly viper, or crocodyle, or some other venomous serpent. So is it with those that enjoy prosperity in this world. If you consider their houses, they are costly and glorious, if you mark their attire, it is fair and precious, if you view their bodies, they are personable and comely. But if you enter into their inmost room, and consider what is harboured in all this bravery, you shall not find a clean image of God, but in place thereof, a monstrous, ugly, & sinful soul, in the state of damnation, and therefore be not deceived with their vain external gloze. Though you see the fish merely catch the bait, and with fleeting and turning to and fro, to seem to rejoice at it, marvel not (sayeth S. Augustine) neither deem it happy, 
August. in Psa. 91  the fisher hath not yet pulled the thread, the hook is not yet fastened in the fishes guilles, but surely it will be one day verified in such: 
Eccl●. 9  Sicut pisces capiuntur hamo, & aves laqueo, sic capiuntur homines in tempore malo. As the fishes are catched with the hook, & the birds with the snare, so are men taken in time of misery. And in the end howsoever they now dally, and play in pleasure, the fisher as Abachuc foretold Totum in hamo sublevabit, 
Abac. 1.  & trahet illud in sagena sua, et congregabit in rete suum: He shall draw all up with his hook, and shall hale and gather it into his net. And then alas for their liberty, they shall reap restraint, and for one dainty bit, be an eternal pray of the woroing & devouring hellhounds. And for this cause doth God chastise his children in this life, & if they can not be won with easier remedies, whom he seethe ready to run astray, he holdeth back with a hard bit of adversity, & hedgeth them in with the thorns of tribulation. 
Ose. 2  I will hedge in thy way with thorns saith God, to the sinful soul, and I will enclose it with a wall. First like a most faithful paramour of our soul, hanging in most rueful manner naked, wounded, and ready to die upon the Cross, he hath often sent us 'em bassyes of love, 
Cant. 2  saying Dicite dilecto meo, quia amore langueo. Tell my beloved, that I languish for love. And we most ungratefullye have refused his messengers. He hath showed us his feet nailed to attend our coming, 
August. L. de virgins.  his side open to give us entrance, his arms stretched forth ready to embrace us, his head inclined to afford us the kiss of peace, his eyes shut to all our offences, his ears unstopped to hear our petitions, his hands open to enrich us with his gifts, finally a multitude of bleeding wounds to show us how entirely he loved us, and how dearly he bought us. But we like the stiff-necked jews, nothing moved with his excessive love, have contemned all his in viting, yea when uttering his most ardent desire of our souls, 
●oa●. 19  he said sitio: I thirst, we answered him with a draft of eyfell and gall, and when yielding up the ghost to conclude our redemption, he said Consummatum est. It is consummated: we with most brutish & savage hearts fought with his dead cors, not sparing with one, yea with a thousand spears of our sins, to wound him to a second, yea to many deaths. Yet hath not all this ungratefulness, altered his affection, but seeing that he can not move us with so many griefs sustained in our behalf, he obscureth the son of our comforts, he sendeth earthquakes of tribulations, he maketh the graves open, and setteth death before our eyes, to win in a manner by force, sith by love he could not, and to make us even amongst the midst of his enemies, with the Centurion to confess him, 
Matt. ●●  and say. Vere filius Dei erat iste. Undoubtedly this was the son of God. The vanities of this world, cast the soul into such a delightsome frenzy, and lull it so daungerouselye a sleep, that meinie in a frantic fit of licentiousness, run headlong to perdition: Et dum letantur insaniunt. 
SaP. 14  And while they rejoice they rave. And other in a careless, and remiss kind of life sleep themselves to death Sicut vulnerati dormientes in sepulchris, 
PSa. ●●.  like wounded wretches sleeping in their graves. And therefore God holdeth over his children the rod of tribulation, both to temper and stay to raging mood of the frantic, and to rouse the dead sleepers out of their letargye. And as it can of no reasonable man, be construed, but in good part, to bind & keep in awe, yea to whip and beat, the mad man, when he falleth into his rage, likewise to pynch, nipp, & wring, yea and with red hot irons to burn the sick of a letargye, when he entereth into his dead sleep: So for God, to correct our former, or to prevent our future infirmities, by the scourges or hot irons of affliction, can not but be thought the part of a merciful & provident father: for as (S. Augustine oteth) Non omnis, 
August. ser. 59 d● verb. Dni●  qui parcit amicus est, nec omnis, qui verberat inimicus. Meliora sunt vulnera amici, quam blanda oscula inimici. Melius est cum sinceritate diligere, quam cum lenitate decipere, et qui phreneticum ligat, et letargicum excitat, ambobus molestus ambos amat. Not every one that spareth is our friend, nor every one that striketh our enemy. Better are the wounds of a friend, than the flattering kisses of a foe. Better it is to love with sincerity, then to deceive with lenity: he that bindeth the frantic, or waketh the sick of the letargye, though to both ttoublesome, yet to both is very friendly. To wean us from an unnatural nurse God anointeth her teat with the bitterness of tribulation, and as a mother desirous to affectionate her child, to herself above all other, maketh all of her household, to use it curstly in show, that finding good entreaty of none but her, it may the willinglyer repair unto her: So God, (sayeth S. Chrisostome) suffereth us, 
Chrisost: hom. 14. ex variis in Matt: loc.  of the world, flesh, and devil to be molested, that we may only acknowledge him, and come unto him as our chief succour and refuge. The Devil kisseth where he meaneth to kill, he giveth us a draft of poison in a golden cup, and in a sumptuous and stately ship wafteth his passengers upon the rocks of eternal ruin: 
Eus●b: Emiss● hom. 3 de Epipha:  Dum per voluptates (saith Eusebius Emisssenus) extrinsecus blanditur, intrinsecus insidiatur: interficit spiritum dum oblectat affectum. While with pleasures without he delighteth us, inwardly he deceiveth us, and killeth our soul, while he flattereth our fancy. For when he moveth us to labour our wits, and settle our affection in these inferior things, what doth he persuade us, but with a golden hook, to fish in a filthy puddle, & sink, where nothing can be gotten but venomous and unsavoury vermin. With Sirens sweet notes he wooeth us into the salt sea of perdition, with Crocodyles tears, he endeavoureth to intrapp us, and when he showeth a man's face, and glorious locks adorned wrth a crown of gold, as the Locusts of the apocalypse did, 
Apoc. 9  then meaneth he even like the same to bite us with his Lion's teeth, & sting us with his Scorpion's tail. For why all his favours and friendly countenances are but Oscula inimici, kisses of an enemy. Virus amaritudinis obscurat fraud dulcedinis, 
Euseb: Emiss ibidem.  provocat prius odor poculi, sed praefocat infusus sapor in virus, mel est, quod ascendit in labia, venenum et fell, quod descendit in viscera. He shroudeth his bitter poison, under a deceitful sweetness, the pleasant savour of the cup inviteth, but the sweet taste of the poison choketh, it is honey that cometh up to our lips, but gall and poison, that goeth down into our bowels. And howsoever with a smooth flight, and an even wing the devil hovereth in the air, as though he wear an Eagle, that delighted to view the Son, and look towards heaven: yet beareth he a ravening mind, & in truth is but a greedy kite, that hath his eyes always fixed on the Earth, and maketh only such a fair show in the air, the better to watch a fit time, when he may best seize upon his pray. For this Saint basil compareth him to a thief, 
Basil: in hom. non esse adh●rendum reb●● secularibus.  that when he can not by open violence catch his booty, seeketh by shrouding himself in the valleys, bushes, & darkness of the night, to take the poor travalour unprovided, and so to spoil him. For so the devil when he seethe, that by open pursuit he can not overthrow us, he covertly cowcheth himself in the shadows, & briars of worldly vanities, and delightsome allurements, thereby to intrapp us ere we prevent his trains. 
Chrisost. hom▪ de auar. tem. ●  But God taketh a contrary course. For as the husband man doth lop the vine, least all the force be unprofitable spent in leaves, and the root being thereby weackened, the fruit be neither so much, nor so pleasant as otherwise it would: So God like a careful keeper of our soul, lest our whole mind should be employed in vain and superfluous pleasures, he cutteth them from us, that our wits, which would in them with our profit have been diffused, being kept in compass by troubles, may be fit to work, and bring forth fruits of eternal salvation. Where God purposeth to heal, he spareth not to lance, he ministereth bitter sirroppes, to purge corrupt humours, and sendeth embassies of death and revenge, where he meaneth to afford eternal life and felicity. Good raguel prepared a grave for young Tobias, 
Tob: ●.  and yet desired heart lie his long life. joseph accused his brothers, as spies, when he mente them left harm, and restrained little Benjamin as guilty of theft, 
Gen: 44  whom he knew fulwel to be a guiltless innocent. But these accusations were but like water in a smiths forge, to kindle not to quench, a rough entrance to a most kind usage, and an outward show of suspicion, to utter the more his entire affection. Even so dealeth god with his children. We have passed through fire & water (saith David): 
Ps● 65  but it followeth, and he hath led us out into comfort. Many go de carcere & catenis out of prison & chains, but their journeys end is, 
Eccle: 4.  ad regnum. to a kingdom. Many be in a few things vexed, but they shall be well considered for it in many. 
Sap: 3●  Many are tried like gold in the furnace, but at their time shall regard be had unto them. If it be a grievous infirmity, at the lest it maketh the soul sober. 
Eccle: 31.  And if god begin with aff●ixi te. I have afflicted thee, 
N●●: 1.  he will doubtless end with Non affligam te ultra. I will afflict thee no more. 
2. Cor: 1  And finally. Sicut socij passionum sumus, sic erimus & consolationis, si commortui sumus, 
2. T●●: ●.  & convivemus, sisustinemus, & conregnabimus. As we are fellows of his passions, foe shall we be of his comfort, and if with him we die, with him shall we live, and if we suffer his Cross, we shall be partners of his Crown. God woundeth, but his wounds be vulnera amici wounds of a friend. He sent jonas to Ninive to threaten them an overthrow, 
Io●: 1.  but his intent was, to bring them to repentance, that he might continue towards them his favour. 
4. Reg. ●●.  He sent to Ezechias to tell him of his last day, but his meaning was to make him sorry for his offence, that he might adjourn his life. 
Daniel. 6  He suffered Daniel to be thrown into the den of Lions, but it was to advance him to greater credit. 
Gen. 39.17  He that had seen joseph undeseruedlye in prison, 
jud. 10. Hester. 5. Dan. 13.  judith in her enemy's camp, Mardocheus in sackcloth with his gibbet before his eyes, and innocent Susamna going to be stoned, would have lamented their case, and feared their farther misfortune. But had he known, that josephes' prison should end in a Prince doom, judiths' hazard with a most happy victory, Mardocheus peril, with royal preferment, and Susanna's stoning with glory and triumph, he would rather have thought than m●ch beholding to god, for the ensuing felicity, them greatly to be pitied for their present distress. The figtree hath bitter & rugged leaves it beareth no flowers, and yet bringeth forth most dainty and sweet fruit. 
Clem. Alex L. 2. storm.  The Devil because in deed he hath no fruit, is fain to feed his followers with leaves that soon whither, and flowers, that soon fade, and all that he giveth is blown away with a blast. But god because he loveth us sincerely, and not in show only, but in verity, he giveth us the fruit without flower or leaf, that is, his gifts and graces without external, and vain solaces: yea and sometimes he besetteth his fruits, not only with rugged and bitter leaves, but also with sharp and pricking thorns, that the hardness to attain them, may make them the more prised, and the remembrance of former adversity, may make the comforts following more delightsome. The benefit of a calm weather is most desired, and best welcome after a boisterous tempest. Health is never so much esteemed, as after a great sickness, & all pleasure is most pleasant to those, that have been least acquainted with it, and most troubled with the contrary: according to that proverb of Solomon. 
Proverb. ●●●  Anima saturata calcabit fawm, & anima esuriens etiam amarum pro dulci sumet. A full stomach will loath the honey comb, and one that is hungry will think the bitter sweet. But albeit god affordeth his final reward, only to those, that have passed through many tribulations, yet when they are in trouble or anguish he doth not abandon or leave them desolate, but watereth their miseries with sundry comforts. Egredietur fons de domo Domini, 
joel: 3.  & irrigabit torrentem spinarum. There shall flow a fountain out of the house of our Lord (sayeth joel) & water the torrent of thorns. And David to the same effect Secundum multitudinem dolorum meorum in cord meo, 
Psalm:: 9 3  consolationes tuae laetificaverunt animam meam. according to the number of the sorrows of my heart have thy solaces rejoiced my mind. 
Act. 7.  Stephen when he was stoned, saw heaven open, and Christ standing at the right hand of his father. 
4. Reg. 2.  When Elizeus was beset with the Assyrians, he saw a hill of fiery chariotts standing in his defence. 
●. Reg. 19  And when Elias was like to die for hunger, he was fed & comforted by an Angel. And, it always falleth out true, that as S. Paul noteth. Sicut abundant passiones Christi in nobis, 
1. Cor. 1.  ita & per Christum abundant consolatio nostra. As the passions of Christ abound in us, so also by Christ aboundeth our consolation. 
Chris. hom. 4 ad Pop An●iochen.  And as the Musician neither straineth the string of his instrument to high, for fear of breaking, nor letteh it to low for fear of distuning. So god (saith S. Chrisostome) will keep a mean neither suffering us to be carelesselye secure, nor driving us for want of comfort to despair. 
Hilar. Ps. 2.  Which Hilarius fitly expresseth saying. Virga de radice Iesse storuit, ut virgae severitatem, floris suavitas temperaret. The rod of the root of jesse flowered, that the sweetness of the flower might mitigate the severity of the rod. For if the potter tempereth his furnace agreeably to the vessel, that he mindeth to frame, if the goldsmith use great care, not to have his fire to great, or to little, for the quantity of his metal, if the carrier hath a regard, not to load his beast, more than he is well able to bear: How much more wary is god, 
Macar. Hom. 26.  (sayeth S. Macarius) in not suffering us to be tempted above our force. 
Aug. in. Ps. 61  For as S. Augustine well noteth. Tantum admittitur Diabolus tentare, quantum tibi prodest, ut exercearis, ut proberis, ut qui te nesciebas, a teipso inveniaris. So much, is the Devil permitted to tempt thee, as is for thy benefit, that thou mayest be exercised, proved, and come to knowledge of thyself that knewest not thyself before.   

Cap. 3.  

Cap. 3. The third cause of comfort in tribulation is that we are moved to suffer it willingly both by the precedent of Christ and title of a Christian.  thirdly one that understandeth the course of christian behoof, can not but think it a most comfortable thing, to suffer adversity, for a good cause, seeing it is not only the livery and cognizance of Christ, but the very principal royal garment, which he chose to wear in this life. And therefore can it not be taken of a soldier but well, to be clad with his captains harness, or of a disciple, to be like his master. Christiani nomen ille frustra sortitur, (sayeth S. Augustine) qui Christum minime imitatur. 
August de vita Christia.  Quid enim tibi prodest vocari quod non es, & nomen usurpare alienum. In vain he claimeth the name of a christian, that doth not imitate Christ, for what doth it avail thee to be called that, which thou art not, and to challenge unto thee an other man's name. A man a most ambitious and haughty minded man, 
Hest: ●.  thought it the greatest honour that a prince could do to his subject, to make him ride on his own palfrey, attired in his most royal and stately robes. If therefore tribulation be the most precious garment, that Christ did wear, and the Cross his palfrey, we are greatly honoured, while he advanceth us to the same prerogatives. Of this did S. Paul greatly glory, when he said Absit mihi gloriari nisi in cruse domini nastri jesu Christi. 
Gala: ●.  God forbid that I should glory saving in the Cross of our Lord jesus Christ. And in the same place. I bear the marks of our Lord jesus in my body. This S. james accounted a principalll cause of joy and comfort, when he said Esteem it all joy, 
Iac: 1  when you shall fall into divers temptations. It is noted in the scripture for a singular proof of jonathas goodwill to David, 
1: Reg: 1●  that he gave him his own cote & apparel. Elias departing from Eliseus, 
4: Reg: 2  in token of goodwill, cast him down his mantel, and S. Jerome writeth of S. Anthonye that he wore S. Paul the first Eremytes cote, 
Hierom: in vita Paul. Er●m  upon high and solemn feasts for love and reverence thereof. And shall not we acknowledge it for a singular favour, to be clad with Christ's attire, and to wear the token of his goodwill towards us. Non consolantur (saith S. Bernard) panni Christi ambulantes in stolis, 
Bernard.  non consolantur stabulum & praesepe, amantes primas cathedras in sinagogis. Christ's clouts comfort not those that walk in robes, the stable and manger comfort not those, that love the highest rooms in the synagogues. But those only that rightly iudgeinge of the manifold miseries that they have deserved, wear the morning weed of sorrow and repentance. He is an undutiful child, that is ashamed to profess who is his father, and a most malapert servant, that refuseth to wear his masters livery, but of all a most ungrateful creature, that doth not willingly accept the livery of his god, and maker. If we be Christians affliction is our cote, and the Cross our cognizance. Of which it was said to Constantine, when he became a Christian. In hoc signo vinces. In this sign shalt thou conquer. When jacobe saw the cote of his son joseph imbrued with blood, 
Gen. 37.  thinking that he had been devoured by a wild beast, as his brothers said. He cut his garments, put on sackcloth, mourning his son a long tyme. And when his other children, that had betrayed joseph went about to comfort him, he refused to receive any consolation. Let us look on the sacred coat, not of our son, but of our father & redeemer, of whose humanity it is said. 
Esay. 63.  Quare rubrum est indumentum tuum, & vestimenta tua sicut calcantium in torculari. Quis est iste qui venit de Edom tinctis vestibus? Why is thy garment red, and thy apparel like theirs, that tread in the winepress: and who is this that cometh from Edome with stained attire? Let us cast our eyes upon this cote, died in his own innocent blood, let us consider that not only one beast devoured him, but that he was for our sins, a pray of many bloody & impious, hellhounds: and doubtless it can not seem much to us, patiently to wear the hearecloth of tribulation, to cut of the garments of our vain pomp, and superfluities, and rather with jacob to sit comfortless, sorrowing, and lamenting, then to receive any comfort at their hands, that betrayed our father, that is the vanities, sins, and pleasures of this world. 
Machab: 6  In the Maccabees it is written, that when the Elephants went to the field, they showed them a bloody coloured juice, to sharpen and enrage them the more to the battle. Behold to us beside the blood of infinite Martyrs, Christ our Captain & King, hanging upon the Cross, openeth five fountains, gushinge out with his inocente blood, and showeth us his whole body all goarye with lashes, and shall not all this hearten us constantly to encounter all tribulation, and to wage battle against our vain desires, and appetites, when they draw from the Cross, to delight and pleasure? When we have a thorn in our foot, much more if it be in our head, or heart, all the rest of our body is so troubled, that no consolation seemeth sweet, and we wish rather for the surgeon to lance us, then for any pleasures to delight us. seeing therefore that we see our head which is Christ, to be stuck full & crowned with thorns, how can it be, if we be true members of his body, but that we must needs both care little for all comfort, & be more willing to sorrow wi●h our head, and be lanced for his sake, then lean unto the worldly solaces, which he contemned because as S. bernard sayeth. Non decet sub spinoso capite membrum esse delicatum. It is an undecent thing to have a dainty member, under a thornye head. Good Urias, when David bade him go lie in his own house, wash his feet, and take his ease. He like a true Israelyte, answered again. 
2. Reg: 1●  The Ark of god Israel, & Jude dwell but in tents, my Lord joab, and the servants of my Lord lie upon the face of the earth, and shall I go into my house to eat, drink, and have the company of my wife? By thy safety O King, and by the saf●ye of thy life I will not do it. He thought it, an odious thing, to have better lodging then the Ark of god, and his captain, and fellow soldiers. He thought it a grate stain, to sleep in a soft bed, while they lay on the hard ground, & therefore rather chose, to lie before the king's gate, than once to enter into his own house. Lo our Ark lieth not in papilionibus, in tents, but in praesepio in the manger. Our Captain lieth not on the hard ground, but hangeth naked and nailed to a reproachful cross. Our fellow soldiers are not only upon the face of the earth, but some have been cast into dungeons, other into fierce, many amongst Lions, and raging beasts, finally all have tasted of divers and bitter afflictions. And can any true Urias, think it much to take like part with all these? 
jon. 3.  When the king of Ninive mourned in sackcloth, and ashes, all his Peers and people did the same. 
1. Reg. 14.  When jonathas ventured to climb most craggy and dangerous rocks, and was alone to set upon a whole troop of Philistians, his man said unto him. Perge quo cupis, et ero tecum, ubicunque volveris. Go whether thou wilt, and I will not fail to follow thee, 
1. Reg. 31.  which way soever thou goest. Yea one of saul's squires, seeing his King to have run upon his own sword and killed himself, presently, (though wickedly) followed his example, choosing rather to spill his life with his Prince, then to spare it for his enemies. Behold our King mourneth in sackcloth & ashes of divers calamities. Our jonathas climbeth up to the mount calvary, loaden with a heavy Cross upon his torn and wounded shoulders. He alone encountereth the Devil, and all his imps, and offereth himself to the troop of his enemies, in the garden. Yea our Saul falleth on the most rigorous sword of his own justice, for our sakes. And shall we for whose benefit all this is done, ungratfullye refuse to follow his example? Shall he morn in sackcloth, and we bathe in pleasure? Shall he fighting alone, in our defence, be all in a goure blood with infinite wounds, and shall we disport, and solace ourselves with fond & vain delights? Shall he be stricken through with the sword of revenge, for us, and shall we be unwilling to suffer for ourselves? Alas we are they, that deserve rather to sit with job in the dunghill, then in sackcloth, only with the Ninivites. We are they that deserve, with naked hands, and knees, to creep up, on the most ragged rock of adversity. For us it were fit in regard of our trespasses, to hazard our lives among a thousand blades and torments. finally it were our behoof with repentant hearts, & loathsomeness of our former life, to embrace the sword of gods just revenge, and therewithal to kill in ourselves old Adam, that is veterem hominem cum vitijs, 
Galat: 5  & concupiscentijs suis. The old man with his vices, and concupiscences. O most unnatural children, that having before their eyes, the most bloody slaughter of their own father, yea being with his blood, like Pelican's younglings, revived and raised from death, will not yet learn the excessiveness of his love, nor consider how much they ought to do and suffer for themselves, who by their misdeeds have been cause of so untolerable pains, unto their heavenly father. Far other effect took Christ's passion in S. Paul, who being inflamed with the force of so unusual an example, laboured himself to be a perfect scholar in this doctrine, esteeming it the highest and most needful point of Christian knowledge, to understand the value, necessity, and manner, of patiented sufferance. He would have no other university but Jerusalem, no other school burr mount calvary, no other pulpit but the Cross, no other reader but the Crucifix, no other letters but his Wounds, no other commaes but his Lashes, no other full points but his Nails, no other book but his open side, and finally no other lesson But scire jesum Christum & hunc crucifixum: 
1. Cor: 2  to know jesus Christ & him Crucified. In this school should be our chiefest study. Here should we learn by Christ's nakedness, how to cloth us, by his crown of thorns, how to adorn us, by his vinegar and gall, how to diet us, by his praying for his murderers how to revenge us, by his hanging on the cross, how to repose us, and by his painful and bitter death, how to esteem of the pleasures of this life. Here may we see the wonderful fruits, and miraculous sequels, ensuing upon tribulation, patiently accepted: which pass all natural reach, & have been set down unto us, as shores of comfort, to uphold us in all our distresses. Here may we see, that death reviveth, that sores salve, that blood washeth, that sorrow solaceth, that an Eclipse lighteth, that the fast nailed guideth, the thirsty giveth drink, the weary refresheth, the diseased cureth, the dead bringeth forth. Which albeit they be principally the proper effects of Christ's only Passion, yet are they through the merits thereof, now experienced to follow also the martyrdoms of Christ's servants, to whom all crosses are comfortable, and their bodily death cause of many a souls spiritual life. So that now we may truly interpret Sampsons' riddle. 
judic. 14.  De comedente exivit cibus, & de forti egressa est dulcedo. Out of the devourer there came meat, & out of the strong issued sweetness. For since that our sins like fierce Sampsons', most cruelly murdered that Lion of the tribe of juda, if our repentant thoughts, like bees, suck at the flowers of his Passion, they may work a delicious comb of honey, and not only we ourselves, taste the sweetness thereof, but by our example move others, to feed willingly of the same, shewing them by our experience, that the easel and gall of our tribulations, in this Lion's mouth, hath been altered, from the wont bitterness to sweetness, & the lionishe rage, of persecutors, accustomed to devour so many souls, doth now rather minister to gods servants, a most pleasant viand, yea & those rigorous judgements of god, which have heretofore been so terrible unto us, 
Psa. 18.  are now become Desiderabilia super aurum & lapidem pretiosum ●ultum, & dulciora super melet fawm. More to be desired then gold & precious stone, & more sweet than honey and the honeycomb. Bitter were the waters of tribulation, & so untoothsome to man's taste, that few could endure the annoyance thereof, and our queysie stomachs, were rather contented to want health, then to procure it by such unsavoury & loathsome physic. And for this did our heavenly Physician strain this bitter medicine, through the nectared cloth of his sacred humanity, and left therein such a taste of sweetness, that it hath been since egrelye thirsted, which was before so warily eschewed. We need not now to cry Mors in olla Death is in the pot: 
4. Reg 4●.  because the Prophet hath seasoned it, not with a little flower or meal, but with his own blood. We need not murmur at the waters of Mara: 
exod 15  that is of ghostly discomfort, as unable to be drunk, or fear to sink in the tempestuous pool of bodily vexation: for our Moses hath sweetened the one, with the sacred wood of his Cross, & since our Elizeus cast into the other, 
4. Reg. 6.  the wood of life, that is his blessed body, our Iron began to swim, where before it had sunk, & the desolate that said, Infixus sum in limo profundi, 
Psalm:: 6●  & non est substantia. I am set fast in the depth of the mud, and can find on stedye footing: may begin to sing Eduxit me de lacu miseriae, 
Psa: 39  & de luto faecis, et super aquam refectionis educavit me. He hath led me out of the lake of misery, & the mire of filth, and hath brought me upon the waters of refection. Let us not therefore be afraid to say now to Christ. Domine iube me venire ad te super aguas. 
Matt: 14  O Lord command me to come unto thee upon the waters. For be the surges never so boisterous, the waters never so deep, the stormy winds never so outrageous, if we run upon them towards Christ, they will either yield dry passage, by dividing themselves, as the red sea did to the Israelites, or they will uphold us from perishing as the waves did S. Peter. 
1. Cor. ●3.  Fidelis enim deus qui non patietur vos tentari supra id, quod potestis. For faithful is god, who will not suffer you to be tempted, more than you are able to bear. And surely now is the time, that we are called by Christ through fire and water, and now with open voice doth he renew his old proclamation. Whosoever loveth father, 
Mat. 37  mother, wife, children, house or livings more than me, is not worthy of me and he that taketh not up his cross (and that) every day can not be my disciple. We must not now seek Christ as our Lady did inter cognatos & notos, 
L●c: ●.  amongst her kinsfolk and acquaintance: nor as the spouse did, that said, In lcctulo meo per noctes, quaesivi quem diligit anima mea: 
Cant: ●●  In my bed have I in the nights, sought whom my heart best loved. Nor as the Israelites did of whom O see speaketh. In gregibus suis, et in armentis, 
Os●e. 5  vadent ad quaerendum dominum. In their flocks, and herds shall they go, to seek our Lord. For as S. Anselme well noteth: 
Ansel in ●●●ditat.  Non cubat in delitijs splendidi cubilis, nec invenitur in terrasuaviter viventium. He lieth not in the delicacy of a gorgeous bed, neither is he found in the land of dainty livers. Moses' did see him in the desert, 
Exod. 3.  amid dost the fire and thorns, 
Exod. 19  in the mount amongst lightnings, thunderings, and mists: 
Dan. 7.  Daniel saw him in a fiery throne, & amongst fiery wheels, with a swift fiery sludd running before him. And shall we think to be more privileged, than our ancient fathers? Think we to find in down & deyntinesse, him, that to them appeared so terrible, and fearful. Do we think, that his rigour and justice, signified by these terrible semblances, is so relented, that he should show himself unto us, only in amiable & lovely countenances. surely we are greatly deceived, if we feed ourselves with this vain persuasion. For albeit the new testament be fuller of grace, yet is it no less full of agonies. 
Matt. 11.  Though Christ's service be sweet, and light, yet is it a yoke and a burden: and though our champions, be of more courage, and our foes more enfeebled, since our redemption, yet doth the Kingdom of heaven still suffer violence, 
Ibidem.  and the violent bear it away, 
2. Timot. ●.  and none shall be crowned, but they that have lawfully fought for it. If Christ was seen transfigured in Mount Thabor in glorious manner, he was also at the same time, heard talking de excessu of his bitter passion. 
Luc 9  And even he that alured with glory, cried bonum est nos hic esse. It is good for us to be here affrighted with the voice. Cecidit in faciem suam & timuit valde. fell upon his face, and was in a great fear: If he were in pomp and triumph, at his entrance into Jerusalem, 
Matt. 21.  his pomp was of small pleasure, and his triumph not without tears: 
Luc. 19  and as fast as the children on the one side, did set forth his praises, so fast did the Pharisees on the other side, repine and murmur against him. There is no reason, that Christ should show himself more favourable to us, that have been his enemies, then to his own body, neither can we justly complain, if ere we find him, he give us a sipp of that bitter chalice, of which for our sakes he was content to drink so full a draft. Yea we may be heartily glad, if after long tears, and deep sighs, we may in the end find him at all, whether it be in the poverty of the cribb and manger, or in the agonies of his bloody sweat in the garden, or in the midst of blasphemies, reproaches, and false accusations at the tribunals, or in the torments of a shameful death upon the Crosse. And we must think ourselves, as much in his favour, for being preferred to be tried testimonies of of his passion, as for being called to witness of his glorious transfiguration. Of which to ascertain us the more, the same Apostles, that in token of particular love, he took with him to mount Thabor, 
Mar. 9 et 14.  he afterward in argument of the like goodwill, led with him to the heavy conflict of the garden. Whereby it appeareth sive foveat infirmos, 
Bern. Epist. 2  sive exerceat proucctos, sive arguat inquietoes, diversis diversa exhibens, sicut filios diligit universos. Whether he foster the weaklings, or exercise the stronger, or check the unruly, giving divers remedies to divers persons, he tendereth all as his own children. For as it is pleasant & glorious unto men, to have their children resemble them, and then they are most delighted to have bred new offspring, when they see therein expressed, the feature of their own favour: How much more comfort is it to our heavenly father (sayeth S. Cyprian) when any is so borne to spiritual life, 
Cyprian. D● Zelo et liu●r●.  that his divine prowess & generosity is set forth in his children's acts, & praises. Nether doth this comfort consist, to see in us a shadow of his beauty, a spark of his wisdom, or a resemblance of his might, riches, or glory: but rather in seeing in us, the scares, wemmes and werttes of his vexations and pains: which the more they deface us in outward show, the more they beautify us in soul, and the more ugly and odious they make us in the mistaking of man's eye, the more amiable they render us, in the sight of god. For as the scar of a wound in the child's face, which he hath suffered in his father's quarrel, though it make his countenance less eyesome, & disfigure his favour, yet is it a more edging whetstone, of fatherly affection in the parent, then if it were absent, because it yieldeth, a perpetual testimony of a dutiful and loving mind. So god more desirous to have us affectionate, then fortunate children, delighteth more to see our torturings, rackings, chains and imprisonments, for his sake, which are assurances of our love, then to see us swim in his temporal gifts, and pryseth more the Ninivire in his sackcloth, and disfigured job in his dunghill, then either of them in all the pomp and glory of their riches. For as S. Gregory noteth: 
Greg. in moral.  Amissio felicitatis interrogat vim dilectionis. Nec prosperitas quip amicum indicat, nec adversitas inimicum cellar. The loss of felicity, searcheth the force of affection: for neither prosperity proveth a friend, nor adversity concealeth an enemy: 
Cipr. L. de mortal.  And as S. Cyprian also saith: Delicata iactatio est, cum periculum non est, conflictatio in adversis, probatio est veritatis. It is an effeminate boast, when there is no peril, the combat in adversity is a trial of the truth. If therefore our god be more delighted with our valour in conflict, then with our pleasure in peace, let us say with S. Peter: 
Luc. 22.  Tecum pa●atus sum in Carceres & in mortem ire: With thee I am ready to go into prison, and to death itself. And with S. Thomas: 
Io●. 11.  Eamus & nos, & moriamur cum illo. Let us go also, & die together with him. We read in the book of kings, 
2. Reg. ●.  that joab and Abneis servants to show their Captains disport, entered into so fierce and desperate game, that blood and wounds was the beginning, and mutual murder the end of their pastime. And if they at a words warning, to so open hazard, ventured themselves, for a vain contentment of their Captains, and in hope of a sorry reward, nothing comparable to their peril, how much more ought we, being challenged to the field, by gods enemies, give our heavenly Captain a proof of our loyalty, and perfitt remonstrance, of our serviceable minds, by waginge in spiritual battle with his foes, and most readily encountering them, in his quarrel, with what danger soever. we see, that an enamoured knight hath no greater felicity, then to do that, which may be acceptable to his paramour, and the fading beauty, of a fair ladies countenance, is able to work so forceiblye in men's minds, that neither loss of riches, danger of endurance, menacinges of torments, no not present death, is able to withhold where she inviteth, or make the bark ride at anchor that is wafted in her streams. Every peril undertaken for her, seemeth pleasant, every reproach honourable, all drudgery delightsome, yea the very wounds that come from her, or are suffered for her, are void of smart, and more rejoiced is the wounded wretch, with hope that his hurt will purchase favour, then aggrieved that his body hath received such a maim. The colours that like her seem fairest, the meat that fitteth her taste sweetest, the fashion agreeable to her fancy comlyest, her faults are virtues, her sayings oracles, her deeds patterns. finally whatsoever pleaseth her, beit never so unpleasant seemeth good, & whatsoever cometh from her beit never so dear bought and of little value, is deemed precious and a cheap pennyworth. O unspeakable blindness of man's heart, that so easily traineth to senses lure, and is so soon caught with the beauty of an Image, and hath not grace to remember whom it resembleth. I will not stay upon Christ's corporal seemlynesse, though in deed he were Candidus et rubicundus, 
Can. 5.  electus ex millibus, et speciosus forma prae filijs hominum. 
Ps. 44.  White and ruddy a choice piece out of thousands, comely in feature, above all the sons of men, and in that respect more amiable than any other: but I set before the eyes of our faith, the glory, majesty, and beauty of his Godhead, wherein whatsoever is in any creature, that may breed delight or contentment either to our sense, or soul, is so perfectly united together, that there is no more comparison between the delight that his presence yieldeth, and that which any worldly thing can afford, them between the fairest damosel in the world, and her shadow, between the light of a sparkle, and of the sun, yea between a most ugly leper, and a most beutuous Angel: Which Saint Augustine considering said Deus vera et summa vita, 
August. in soliloq.  in quo, et a quo, & per quem, bona sunt omnia, quae beata sunt. Deus a quo averti cadere, in quem convertiresurgere, in quo manner consistere est. Deusa quo exire mori, in quem redire reviuiscere, in quo habitare vivere est. Deus quem nemo amittit, nisi deceptus, nemo quaerit, nisi admonitus, nemo invenit, nisi purgatus: God is the true and chiefest life, in whom, from whom, & by whom, are all good things, whatsoever they be, that are happy to enjoy. From whom the revolting is falling, to whom the returning is rising, in whom the staying is sure standing. God from whom to departed, is to die, to whom to repair, is to revive, in whom to dwell is to live. God whom none loseth, but deceived, none seeketh but admonished, none findeth but the cleansed. If therefore god be so perfectly amiable, and the chiefest object of pleasure, why do we not say with David Quid mihi est in coelo, 
Ps. 72.  & a te quid volui super terram? What have I in heaven, or what desired I in earth, besides thee. why do we not cry out with S. Augustine Quicquid praeter deum est, 
Aug. in Ps. 26  dulce non est. Quicquid vult dare dominus meus, auferat totum, et se mihi det. Whatsoever is not god is not pleasant, and whatsoever my Lord will vouchsafe upon me, let him take away all, and give me himself. Shall the presence of his picture, wherein he is but very rudely expressed, make us lavish of our wealth, careless of our liberty, and prodigal of our lives? And shall not he, whom the picture representeth, woo us to as much readiness in his affairs? Can we to please his shadow, delight in danger, embrace dishonour, triumph in our harms: And care so little for him, that casteth it as not to think him more worthy of the like affection? Are we so eager, liquorous, and pliable, to those colours, eats, and fashions, that a base creature of his liketh: and shall not the favours, food, and attire, of our creator, be as acceptable unto us? finally shall we take no exception, against the faults, words, and deeds, of a frail, & faulty wretch: & not be as much moved, with the virtues, sayings, and examples of an unfallible truth. What is the fairest creature in the world, but an imperfect counterfeit, and only a vain shadow of gods sovereign beauty, and majesty. If therefore with the natural poise of affection, we sink so deep into the liking thereof, according to that of S. Augustine Amor meus pondus meum, 
Aug. L. 13. Confess.  illo feror quocumque feror. My love is my load, with that am I carried, whether soever I am carried: Much more ought we to be deeply ravished, with the love of god, and so settle our minds therein, that we think it our chiefest happiness in this life, to embrace all hazards, disgraces, & misfortunes in his quarrel, and then to have most cause of comfort, when for his glory, we are in most bitter pangs. For as S. Gregory noteth. 
Gregor.  Amor dei otiosus non est, operatur enim magna, si est, si operari renuerit, amor non est. The love of god is not idle, it worketh great effects, where it is, if it refuse to work, love it is not. And so much the more ought we to rejoice in our passions for Christ, in that we have been so tenderly beloved of him, that whatsoever we suffer for him, it is less than he suffered for us. And whatsoever we spend in his behalf we restore him but his own, & are never able to come out of debt, though we had as many lives to spend, as drops of blood to shed. For as S. Bernard sayeth. 
Bernar. de d● ligendo De●.  Si totum me debeo pro me facto, quid addam iam pro me refecto. Nec enim tam facile refectus, quam factus. In primo opere, me mihi dedit, in sccundo se, & ubi se dedit, me mihi reddidit. Datus ergo & redditus, me pro me debeo, & bis deb●o. Sed quid domino pro se retribuam. Nam etsi me millies rependere possen, quid sum ad dominum meum. If I own myself wholly for my first making, what can I add more for my redeeming, espeaciallye seeing I was not so easily redeemed, as I was made. In the first work he gave me myself, in the second himself, and when he gave me himself, he restored unto me myself. Therefore thus given & restored, I own myself for myself, and I own myself twice. But now what am I able to repay my Lord for himself. For though I could repay myself a thousand times, what am I in comparison of my Lord. O hard and stony heart, that is not incensed, at the consideration of so inflamed love, and being wooed of so loving a spouse, can reject this offer, or be slack in recognisinge so unspeakable charity. For as S. Augustine sayeth. Nulla maior est ad amorem invitatio, 
August de cathechiz. rudib.  quam praevenire amantem, & nimis durus est animus, qui si dilectionem nolebat impendere, nolit rependere. There is no greater enticement unto love, then to prevent the lover, and to hard is that heart, that if it would not request love is not content at the least to requite it. And where was ever any, that either sought so much, or bought so dear, the love of any creature, as Christ did ours: What hath a man more than riches, honour, & life, and all this did Christ spend in woinge our souls. As for his riches, he was borne and died naked, concerning his honour, he was sorted, and executed with thieves, touching his life, he was bereaved thereof, by a most vild & despiteful death. Let us but consider, the last tragical pageant of his Passion, wherein he won us, and lost himself. And mark the excessive love showed therein, which if any other then god had uttered, it would have been at the least deemed a senseless dotage, weighing by whom, and to whom it was intended. Let us view him with the eyes of our heart, & and we shall (sayeth S. Bernard) discover a most lamentable sight: 
Bernard. I● quodam serm.  we shall see his head full of thorns, his ears full of blasphemies, his eyes full of tears, his mouth full of gall, his body full of wounds, his heart full of sorrow, and yet in all these torments, doth he cry to man, 
Ibidem.  sayeth the same Saint. Magis aggravant me vulnera peccati tui, quam vulnera corporis mei. More am I pained with the wounds of thy sin, then with the wounds of my own body, more sorrowing at man's ungratitude, then at his own affliction. Where the Prince (sayeth Cassiodorus) in so great agony mourneth, 
Cassiodor in psa. 50.  who would not weep, when he weary, and sigh when he lamenteth: When in steed of his royal crown, he is covered with dust, and his head is hoary with ashes, not with age. O work without example, grace without merit, charity without measure. What would he have done, if we had been his friends, that was contented to do so much for us being his enemies? what will he do, when he knoweth we love him? that did all this, when he knew we did hate him. O Christian, sayeth S. Augustine. 
August. de catechiz. rudib.  Ama amorem illius, qui amore tui amoris, descendit in uterum Virgins, ut ibi amorem suum amori tuo copularet. Love the love of him, that for the love of thy love, descended into the womb of a Virgin, and afterward ascended to the ignominy of the Cross, that there he might couple his love, and thy love together. What Christian heart, can think much to suffer, being moved with this example, yea who would not glory with S. Paul, in his infirmities, and take greatest comfort in his desolations, saying the most loving & faithful spouse of our soul, hath thus sweetened all our pains, with the excess of his unspeakable charity, and given us such a president in suffering for us, as it must needs seem little, whatsoever we suffer for him: Shall the love of a mortal friend, not only a move us, but enforce us, to love him again, and his perils for us, make us eager of perils for him, because thereby both our love to him, is best witnessed, and his love to us most confirmed, and shall not this love of an immortal well-willer, who tendereth us more than we ourselves, and in all respects better deserveth to have his love countervailed, shall it not I say be able to inflame us, with desire to suffer for him, & to testify our affection with continuing the same in the midst of our torments if need so require. We see a dog that is void of reason, by only instinct of nature, ready for having received a bone, or a crust of bread, to run upon the sword, in his masters defence. We think it the duty of our servant, if we give him but forty shillings in the year, to hazard himself in our perils, to fight in our quarrels, and we condemn him as an ungrateful miscreant, if he stand not between us and our enemies, as a buckler of our blows, though the danger be never so apparent. And shall a christian heart, be either more unnatural than a beast, or less thankful than a hired servant? shall a crust of bread prevail more with a brute thing, or a little money with a hireling, then with us the food of Angels, wherewith Christ hath fed us, than his precious blood, wherewith he hath bought us, then eternal felicity, wherewith he will reward us? Yea and shall men be so ready to serve the devil, that we see thousands every day, careless to cast away both body and soul, in following his train, & shall we to serve our omnipotent, and loving Lord, refuse to venture our goods, or bodies, with so unestimable benefit, and vantage of our souls? 
Cyprian. L. de ●pere et elce●os.  S. Cyprian sayeth. When Christ in the day of judgement shall show himself, & lay open to the world, the benefits which he hath bestowed, the rewards which he hath promised, the torments and pains which he hath suffered for man, then shall the devil on the other side, most grievously charge us, and say unto god: Lo how much more right I have in man than thou. I never loved him, and yet he served me. I never did him good turn, & yet he obeyed me. Without wooing or wages I easily won him. What I suggested, he performed, whatsoever I proffered, he embraced. No perils could stop, when I alured, no fear, or love of thee could move him, to abandon and forsake me For obtaining a vain pleasure, he hath yielded to most servile drudgery, to please an appetite, he hath contemned all gods and man's punishments, & hath been ready to venture liberty, living, credit, yea life and limb, for the atchivinge a delight, that I cast in his fantasy. And yet did he undoubtedly believe, that in steed of thy love, I bore him implacable malice, in steed of thy suffering torments for him, I desired to be his eternal tormentor, & whereas thou diddest promise eternal felicity, I could afford him, nor wish him, any thing, but endless damnation. Yet could not this (though foreseen and thought of) withdraw him from me, but still he was ready to be drawn with my lore, and so soon as I set him any service to do, he forthwith put it in execution. On the other side, what hast thou prevailed with the miseries of thy poor nativity, with the grie●e and shame of thy painful circumcision, with thy three and thirty years pilgrimage, bestowed in his service? Hath thy fasting, or praying, thy whipping, or crowning, thy bloody death, or passion, been able to countervail my suggestions? Hath not for all this, my motions been sooner obeyed then thy precepts, & my will preferred before thy commandments? If therefore I have ruled him, reason it is that I should reward him: And if with me he contemned thy mercy, with me also, let him feel thy severity. In this manner shall the devil accuse us, & happy is he, that in this life hath so testified his love, by his patience, in god's cause, & willing sufferance of adversity, that he may either prevent the accusation, or be provided of a sufficient answer. Considering therefore how glorious, how decent, yea and necessary it is for a Christian, to take up his cross with Christ, and tread the path of tribulation, which he hath plained unto us, by his own example: let us not be dismayed with these cross adventures, that befall us, let not the cruelty of our enemies, the sharpness of our miseries, the continuance of our afflictions, daunt our courage in gods cause. We are not better than our master, who suffered far more, nor wiser than god himself who judged and embraced the distresses of this world, as fittest for the passengers thereof. Finally we are Christians, whose captain is a crucifix, whose stendard the Cross, whose armour patience, whose battle persecution, whose victory death, whose triumph martyrdom.   

Cap. 4. 
Cap. 4   
But though this example of Christ, 
The fourth comfort in tribulation is that it best agreeth with the place and condition of this lyf●  and the title of a Christian, were not so forcible motives, to suffer adversity, as they be, yet considering where we are, what state we stand in, the dangers that hang over us, and our ordinary misses and wants: we shall find, that our whole life is so necessarily joined with sorrows, that it might rather seem a madness to live in pleasure, them odious to live in pain. Consider O man, (sayeth S. Bernard) from whence thou comest, and blush whether thou goest, and fear where thou livest, and lament. We are begotten in uncleanness, nourished in darkness, brought forth with throbbs and throws. Our infancy is but a dream, our youth but a madness, our manhood a combat, our age a sickness, our life misery, our death horror. If we have any thing that, delighteth us, it is in so many hazards, that more is the fear of leasing it, than the joy of the use of it. If we have any thing that annoyeth us, the agrevance thereof increaseth, with the doubt of as evil or worse that may straight ensue after it. Which way can we cast our eyes, but that we shall find cause of complaint, and heaviness. If we look up towards heaven, from thence we are banished: If we look tawards earth, we are there imprisoned: On the right hand we have the saints, whose steps we have not followed: On the left hand, the wicked, whose course we have pursued: Before us we have our death ready to decoure us: Behind us our wicked life ready to accuse us: Above us gods justice ready to condemn us: Under us hell fire ready to swallow us, into end less and everlasting torments. And therefore S. Damascen most fitly compareth us, 
Damascen. hist de Barlaam. 〈◊〉 josaphat.  to a man, that pursued by an enraged Unicorn, while he was swiftly fleeing from it, fell into a well, and in the falling, got hold by a little tree, and settled his feet on a weak stay, & thus thought himself very secure. But looking a little better about him, he espied two mice, one white, and an other black, that continually lay gnawing a sunder the root of the tree, which he held buy, underneath him a terrible Dragon, with open jaws ready to devour him, at the stay of his feet, he found four adders, that issued out of the wall, and after all this lifting up his eye, he espied upon one of the bows of the tree, a little honey: He therefore unmindful of all his dangers, not remembering that above the Unicorn waited to spoil him, that beneath the fiery Dragon watched to swallow him, that the tree was quickly to be gnawn asunder, that the stay of his feet, was slipperye, and not to trust unto: Not remembering I say all these perils, he only thought, how he might come by that little honey. The Unicorn is death, the pit the world, the tree, the measure and time of our life, and white and black mice the day and night, the stop borne up by four adders, our body framed of four brittle and contrary elements, the Dragon the Devil, the honey worldly pleasure. Who therefore would not think it a madness in so many dangers, rather to be eager of vain delight, then fearful and sad with consideration of so manifold perils. O blindness of worldlings, that love vanity, and seek lies, 
Ps. 4.  that rejoice when they have done evil, 
Prou ●.  & triumph in the baddest things, that have no fear of god before them. A nation without counsel or prudence. O that they would be wise understand and provide, 
Deuter. 32.  for their last things, lest it far with them as job sayeth: 
job. 2. ●  They hold the drum and cithern, and rejoice at the sound of the organ, they pass their days in pleasure, and in a moment they descend into hell. far otherwise ought we to do, that foresee these inconveniences, and rather with sorrowful hearts cry, 
Ps. 119.  Hei mihi, quia incolatus meus prolongatus est. Woe unto me that my inhabitant is prolonged. For upon the floods of Babylon, 
Ps. 1. ●●  what cause have we, but laying a side our mirth and music, to sit & weep, remembering our absence, out of our heavenly Zion: In the vassalage and seruilitye of Egypt, where we are so daily oppressed with uncessante afflictions, & filthy works, Luti et lateris of clay and brick, that is of flesh and blood, what can we do, but with the Israelites ingemiscentes propter opera vociferari, 
Exo. 1●  lamenting our untolerable drudgery, cry out unto God. Who considering himself a wandering stranger in this far, and foreign country, and a drudge in the mierye farm, of this world, enforced to feed the swine of his earthly appetites & senses, and driven to so extreme exigents, as not to be suffered implore ventrem, 
Luc. 15.  de siliquis, quas porci manducabant. To fill his belly of the husks, that the swine did eat: Who I say considering this, would not with the prodigal son, bitterly morn, remembering the abundance and plenty of his father's house, whereof he is deprived, and the most wretched plight, into which through sin he is fallen. 
Ps. 62.  We are here in a desert pathless, and waterless soil, in an obscure land, covered with the fog, 
job. 10.  and shadow of death. We are here in a place of exile, in an hospital of lazars, in a channel of ordure, in a dungeon of misery, in a sepulchre of dead carcases, finally in a vale of tears. And who could in such a place, live without sorrow, and who would not say with the wise man. 
E●cles. ●.  Risum reputavi errorem, & gaudio dixi, quid frustra deciperis. I accounted laughture error, and to joy I said, why art thou in vain deceived. 
Proverb. 14.  For laughing shallbe mingled with sorrow, & the ending of our mirth, shallbe prevented with morning. Happy is he that sitteth solitary, & in the peruse, of these miseries, lifteth up himself, above himself, 
Thr●n. 3.  happy is he that carrieth the yoke, from his very youth, blessed are they, that morn and understand, how much better it is to go to the house of lamentation, 
E●cles. 7.  then of a bancker? What comfort, can a man reap, in a place that is governed, by the prince of darkness, peopled with gods and our enemies, where vice is advanced, virtue scorned, the bad rewarded, & the good oppressed? What quiet or contentment of mind, can be enjoyed, where the pains be infinite, common, & untolerable, the pleasures few, rare, and damnable, where frindshipp breedeth danger to the soul, enmity vexation to the body, where want is miserable, plenty full of peril, & a man on every side assaulted, with unplacable adversaries. 
Bernard. C●● 15. medita.  My flesh (sayeth S. Bernard) is of earth, & therefore ministereth earthly, and voluptuous: the world vain, and curious: the devil evil, and malicious, thoughts: These three enemies, assail, and persecute me sometimes openly, sometimes covertly, but always maliciously. The devil trusteth much upon the help of the flesh, because a household enemy is apt to hurt. The flesh, also hath entered league with him, and conspired to my subversion, being borne, and nourished in sin, defiled from her beginning, but much more corrupted by evil custom. hereupon it is, that so egrelye she coveteth against the spirit, that so daily she murmureth, impatient of discipline, that she suggesteth wickedness, disobeyeth reason, & is not rastrayned with fear. The crooked serpent enemy of mankind, to her joineth his force, her he helpeth, her he useth, and he hath no other desire, no other business, no other study, but to cast away our souls. This is he that always endeavoureth mischief, that speaketh sub●ellye, prompteth cunningly, and deceiveth guylfullye. He insinuateth evil motions, he inflameth venomous cogitations, he stirreth broils, he fostereth hatreds, he moveth to gluttony, he procureth lust, he incenseth the desires of the flesh. He prepareth occasions of sin, and ceaseth not with a thousand hurtful trains, to assay men's hearts. He beateth us with our own staff, he bindeth us with our own girdle, labowring that our flesh, which was given us as a help, might be rather cause of our fall and ruin. A grievous combat, and great danger it is, to wrestle against our domestical foe, especially we being strangers, and she a citizen. For she dwelleth here in her own country, whereas we are but pilgrims and exiled persons. Great is also the hazard in sustaining the often and continual encounters, against the devils deceitful guile, whom not only his subtle nature, but also the long practice, and exercise of his malice, hath made crafty. By which words of S. Bernard, we may understand, how little cause we have, to joy in this life, in which we have to struggle howerlye, with so mighty, perverse, and malicious enemies, who can never be so overcome, or so thoroughly vanquished, but that after a little respitt, they turn to bid us new battle: And that with such variety, and change of forcible temptations, that they put us in continual danger and anguish of mind. This doth S. Cyprian well express. 
Cyprian. li. 〈◊〉 mort.  Obsessa mens hominis, & undique Diaboli infestatione vallata, vix occurrit singulis, vix resistit. Si avaritia prosstrata sit, exurgit libido, Si libido compressa, succedit ambitio, si ambitio contempta est, ira exasperate, inflat superbia, vinolentia invitat, invidia concordiam rumpit, Amicitiam Zelus abscindit; cogeris maledicere, quod divina lex prohibet, compelleris jurare quod non licet. Tot persecutiones animus quo tidie patitur, tot periculis pectus urgetur, et delectat hic, inter Diaboli gladios diu stare? Man's mind besieged on every side, environed with the vexation of the devil, is scarce able to prevent all temptations, yea scarce to resist them. If covetise be subdued, upriseth lust, if lust be suppressed, there succeed ambition, if ambition be contemned, anger incenseth, pride puffeth up, drunkenness inviteth, Envy breaketh peace, jealousy sundereth frindshipp. Thou shalt be constrained to speak, that gods precept forbiddeth, to swear that, which is unlawful. So many persecutions daily doth our mind suffer, with so many perils is our breast assaulted, and can it delight us to make long abode amongst these sword of the devil? Moreover if we consider our body what it is, how brittle, how frail, how subject to corruption, how full of horrible diseases, stuffed with loathsome excrements, miserable in life, and abominable after death: how can we take pleasure in a fountain of so much pain, or not find a tediousness, to serve, and of necessity to feed, so noisome a thing. But of all other miseries, that deserve to be lamented, there is one that passeth all the rest, and is of itself, though there were none but it, able to cross all possible comforts, and to make him that seemeth merriest, to spend day and night in weeping, and complaint. We have but one poor and silly soul, our only treasure and jewel, in whose custody consisteth our welfare, with whose loss ensueth all our discomfort. A soul of noble substance, of exceeding beauty, inspired by God the Father, redeemed by the son, sanctified by the holy Ghost, and endued with the Image of the whole trinity. A soul created to live with Angels, to enjoy the love and company of an eternal spouse, to be a citizen of heaven, to inherit a kingdom, and triumph in royal dignity. This soul I say, is not only exiled from her native country, like a caitiff, fettered in a most filthy dungeon, like a forlorn & left widow deprived of her spouses fellowship, & in most lamentable sort debarred from her kingdom: but is so perilouslye beset, with the fore-resited enemies, that it standeth in continual hazard, to increase her present misery, with an eternal loss, and in lieu of all her honours, endowmentes, and dignities, that she was created unto, to reap everlasting horror, and punishment. O fearful and uncomfortable case, of which there is no cure. O hard and heavy danger, that receiveth no security, whose easiest and only remedy, is the severing of soul and body asunder. Thrice happy are the Martyrs, whose bloody agonies, purchase assurance of happiness, and acquit them from all peril of ensuring torments. And thrice unhappy is our estate, whose hope of felicity hangeth, on so tickle and slippery terms: For as S. Augustine sayeth Lubrica spes qua inter fomenta peccati salvari se sperat, 
Aug. lib. de singula. clericor.  Incerta victoria est, inter hostilia arma pugnare: et impossibilis liberatio est, flammis circundari, et non arderi. It is a slippery hope, that amonestg so many nourishmentes of sin, looketh to be saved: uncertain is the victory, when it is fought for amongst the enemies weapons, and unpossible (in a manner) is the delivery from burning, where we are compassed in with flames. And as S. Bernard well noteth, 
Bernar. in s●rm.  so long as in any creature there is power to sin, it is secure in no place, Nec in coelo, nec in paradyso, multo minus in mundo. In coelo enim cecidit Angelus, sub praesentia divinitatis. In paradyso Adam de loco voluptatis. In mundo judas, de schola salvatoris. Neither in heaven nor in paradise, much less in the world, for in heaven fell the Angel, even in God's presence, in paradise fell Adam from the place of pleasure, in the world fell judas from the school of our Saviour. Neither is it certain in any, that, qui fieri potuit ex deteriori melior, 
Aug. in 〈◊〉.  non fiat etiam ex meliore deterior. as Saint. Augustine noteth, that he which of worse could become better, may not also of better become worse. For if S. Paul said Nihil mihi conscius sum, 
1. Cor. 4.  sed in hoc non sum justificatus: My conscience accuseth me of nothing and yet in this am I not justified. If job said I feared all my works, 
job. ca ●.  and though I be washed with the waters of snow, and my hands shine as though they were most pure, yet wilt thou find me stained with uncleanness. If David cried Enter not into judgement with thy servant, 
Ps. 141.  for not any living creature shallbe justified in thy sight. And the wise man. 
Eccl. 9  No man knoweth whether he be worthy of love or hatred, 
prover. 2●●  and who can say clean is my heart, and pure I am from sin. If these men I say stood in such fear of themselves, 
Philip. 2.  how much more ought we In tremblnge and fear to work our salvation and not to be without fear even of our released sin. 
Eccl. 5.  But rather labour in our sorrow, and wash our bed with tears, 
Ps. 6.  and make them our bread, day & night, so long as it is daily said unto us, 
Ps. 41.  where is your god, 
Ps 123.  and till such time as our soul is delivered like a sparrow out of the fowlers snares. We read that the strumpet which came for judgement to Solomon, 
1. Reg. 3.  when she hard him call for a sword, and command, that her little child should be parted into two pieces, she presently fell into so vehement a passion of sorrow, that Commota sunt viscera eius super filio, her bowels were moved for pity of her son. We read that Agar being driven out of Abraham's house, 
Gen. 21.  and enforced to wander in the wilderness, with her ●ender suckling, seeing the infant for want of water ready to die, and not fiyndinge wherewithal to refresh it, nor having the heart to see her li●le innocent give up the ghost: she withdrew herself a far of from it, and with pitiful moan and lamentation lifted up her voice to heaven, feeding her pensive and timorous thoughts, with the doleful remembrance, and continual fear of her child's departure. We see what cold and trembling agonies, surprise the poor wretch, that pleadeth at the bar, while the jury deliberateth upon his final sentence. We see how doubtfully the sick patient hangeth in suspense, between hope and fear, while the physicians are in consultation, whether his disease be mortal. finally if a young spouse tenderly affected, and deeplye enamoured upon her new husband, see him assaulted by fierce and cruel enemies, or enforced to wage in a hot & dangerous battle, what a multitude of frightful passions oppress her, how variably is she tossed up and down, with cross and fearful surmises. Of every gun that is discharged, she feareth that the pellett hath hit his body, ere the noise came to her ears, at every word that is reported of any that are slain, fear maketh her doubt that her bestbeloved is one. Every rumour costeth her a tear, every suspicion a pang, and till she see the battle ended, and her husband safely returned, she hangeth between life & death, drawing every thing to sorrowful constructions, & utterly refusing all kind of comfort. O how hard and tough hearted are we, toward our own souls, that seeing them in all the rehearsed dangers, feel not in ourselves, any motion of the like affections. The sword of god's justice hangeth over our souls, ready for our sins to divide us from eternal bliss, and uncertain it is, whether he will give not only a part, but the whole to the foul fiend, that hath so often through our iniquities, stolen us from our mother's side, into his envious hands, and shall not we be moved with pity and grief. We are from paradise exiled with Agar, into this barren desert, and can not certainly assure ourselves, that we have so much as one drop of grace to slake and mitigate the thirsting passions, which without it undoubtedly work the death of our souls, and our final damnation. And can we seeing not our child, but the chief portion of ourselves, in such a taking, with dry eyes and unnatural hearts behold it, without sorrow? Are not we to stand at the bar in the day of judgement, where the devils, our consciences, and all creatures shall give most straight information against us? The twelve Apostles as our quest, & Christ as our judge, whom we have daily offended, shall pass their verdict in most rigorous sort upon us, and that about our eternal death, and salvation: And can we until we here, what will become of us, do otherwise but live in continual fear and perplexity? Is not our soul in this body, as a Lazar in deathbed, uncertain of life so long as it couched therein, yea in apparent danger of an endless death, and shall not we till we hear the judgement of our heavenly physician, who can quickly search, and only can enter into our diseases, tremble, quake & fear a hard resolution? finally is not our most beautiful & noble portion, of which the body hath all the seemliness, without which it straight becometh ugly, and monstrous: Is it not I say in the throng and press of most powrable, subtle, and barbarous enemies, having continual war, not only against flesh & blood, 
Ephesi. 6.  but also against the princes and powers, against the rulers of the world of this darkness. Is it not also set the in reach of many occasions, allurements, and provocations unto sin. And can we seeing this do any thing, but morn and live in continual anguish and pensiveness, until we see the battle ended, and our soul safely delivered out of danger. O senseless and benumbed hearts of ours, that at the consideration of so heavy and lamentable points, can not find scope and field of sorrow. Let us at the lest be sorry for our want of sorrow, and bewail our scarcity of tears, lest we fall into a careless security, and by not sorrowing as we should, leave considering for how great causes we ought. For as S. Gregory noteth. 
Greg. L. 8. mor  Saepe quod torpentes latuit, fletibus innotescit, & afflicta mens certius invenit malum, quod fecerat, et reatum suum cuius secura non meminit, hunc in se commota depraehendit. Oftentimes that which we know not through our sloth, we learn by tears, and an afflicted mind more certainly findeth a committed fault, & the guilt which in security it remembered not, being troubled it espieth. And seeing that on every side we have such urgent occasions to morn and pass the days of this our painful pilgrimage in grief and heaviness, we must rather content ourselves in tribulation, then in repose, seeing by the first we are but invited to weeping and sorrow, which is the thing that we should profess, and by the last to comfort and solace, which with reason the eminent dangers and straits that we stand in, will not comport. Which both of Christ and his saints hath been so well understood, that Christ, though it had been as easy for him, to have been borne an Emperor, & have had all the pleasures that heaven and earth could yield, yet would he not in the vale of tears, give so preposterous an example, of mirth. But as one that knew whether he came, he entered into the world weeping, and in time of his abode with us, lived like an outwayle, and morner, & in his death, took his leave with tears & torments. What his Saints have done, let all antiquity testify, how like men that had no feeling of worldly comfort, they roved in deserts, lodged in desolate holtes, and caves, were clothed with hear and sackcloth, fed very little and grossly, chastised their bodies often and severely: endeavouring to keep themselves always in remembrance, that they were mourners: And therefore choosing place, habit, diet, & exercise, fittest for that doleful profession. The Saints knew, that heaven only was Terra viventium, 
Psal. 14.  a land of the living, and that in this world we sit, In tenebris, 
Luc. 1.  et in umbra mortis, in darkness, and the shadow of death, and therefore they wisely judged, that musica in luctu importuna, 
Eccles. 22  unfittinge it is to have mirth, and music, in time of sorrow. They saw (no doubt) the tree of this life, loaden with some alluring and delicious fruits: but considering that it grew in such a place, as the clyminge unto it, implied manifest danger of falling into the bottomless pit of hell, they left it as a pray for the ravening foul of this world, contenting themselves with the bitter fruits of adversity. They knew that only in the arrival to heaven, 
Psal. 123  In exultatione metent portantes manipulos suos, They shall reap in joy bearing their handfuls, and therefore here all the way, Euntes ibant etflebant mittentes semina sua, they went weeping sowing their seeds in sorrow. They knew that who will keep the feast in heaven, must first keep the vigil and the fast here. For otherwise he that will feast it here in ioconsye and disport, after this life, ad sepulchra ducetur et in congery mortuorum vigilabit. 
job. ●●  He shallbe led to the graves, & in the heap of the dead shall keep a perpetual vigil in hell. 
Basil. in Gordian. Marti●●  They observed that as S. basil sayeth, the huge and noble cities furnished with glory of munition, with authority of great personages, and all plenty both at home and abroad, at the length show in the only ruins the signs of their ancient nobility: The ship also that hath often escaped many shipwreck, & a thousand times crossed the seas with great advantage of the shipmen, in the end justled with a blast, is shattered in pieces. Mighty armies that have often conquered in war, have afterward been made a miserable and bloody spectacle to their enemies. All nations & Islands enhanced to great power & sway, have decayed in time, or changed their liberty, with bondage. finally what havoc, loss, ruin, or misery can be reckoned, whereof this wretched world hath not showed some example? yea and that in the life of the godly. All things therefore bending here to decay, and being tainted with deaths consumption. The Saints in mourning sort, agreeably to dying and passing persons, lived in a continual farewell, as men that all ways stood upon the departure from these earthly solaces: little regarding the things, that they were to leave, and having their hearts settled upon the felicity, that they tended unto. And as men, that at noon day, desire to see the stars, go down into a deep and dark well, from thence the easier to descry them: so they desiring to have the eyes of their heart, perpetually fixed upon the stars of heaven, that is the glory of the Saints, descended in to that profound, obscure, and base kind of life, sequestering themselves from the light and pleasure of these inferior comforts, yea and delyghtinge in griefs, the better to conceive of future happiness. 
job. 17.  Consider how low job went when he cried. Putredini dixi pater meus es, matter mea & soror mea vermibus. I said unto corruption, thou art my father, and to the worms, you are my mother & sister. Consider how low S. Paul went, 
1 Cor. 4  when he said, Esurimus et sitimus, & nudi sumus, & colaphis cedimur, tanquam purgamenta huius mundi facti sumus omnium peripsema usque ad huc. We are hungry, we thirst, and we are naked, and beaten with buffets: yea and that which is more, we are made the refuse of this world, and dross of all even until now. How far went David when he said, 
Psal. 21  Ego sum vermis & non homo, opprobrium hominum & abiectio plebis. I am a worm and no man, the stolen of men, and the castawaye of the people. They were not ignorant, that every valley shallbe filled, 
Luc. ●  and every mountain & hill humbled. They knew that the waters of grace springing into life everlasting, 
joan ●  rest not on the high and steep hills, 
joan. 4.  but in the bottoms and low valleys, according to that. Qui emittit fontes in convallibus, inter medium montium pertransibunt aquae. 
Psal. 103  Who letteth out his fountains in the valleys, and his waters shall pass in the midst between hills. They well understood, how convenient a thing it is, and conformable to the state of this life, recumbere in novissimo loco, 
Luc. 14  to sit down in the last place as Christ counseled. For as S. Augustine sayeth. 
August. super joan.  Excelsa est patria, humilis via: ergo qui quaerit patriam, quid recusat viam? Aloft is our country, but low is our way, who therefore seeketh the country, why shuneth he the way? O how much are the worldlings deceived that walk, in magnis & mirabilibus super se in great things and in marvels above themselves, 
Psal. 130  that rejoice in the time of weeping, and make their place of imprisonment, a palace of pleasure, that think these examples of Saints follies, and their ends dishonourable, that think to go to heaven by the wide way, that only leadeth to perdition. 
August. in psa 138  Well may we to these say with S. Augustine. Quo itis? peritis & nescitis, non illac itur quo pergitis, quo pervenire desideratis. Nam utique beati esse desideratis: Sed misera sunt, & ad maiorem miseriam ducunt, itinera ista quae curritis. Tam magnum bonum querere per mala nolite, si ad illud pervenire velitis huc venite hac ite. Whether go you, you perish and you perceive it not, that is not the way to the place you go unto, and to which you desire to arrive: for your meaning is to be happy, but miserable are they, and to more misery lead they, those journeys which you run: seek not so great a good by evil. If you mean to achieve it, hither must you come, & this way must you go. The path to heaven is narrow, rough, and full of weerisome and tyeringe ascents, neither can it be trodden without great toil. And therefore wrong is their way, gross their error, and assured their ruin, that after the steps and testimonies of so many thousand Saints, will not learn whereto settle their footing. It were enough to have the example of Christ only, who as S. Augustine noteth crieth always unto us. 
August.  Qua vis ire, ego sum via. Quo vis ire ego sum veritas. Vbi vis permanere, ego sum vita. Which way wilt thou go, I am the way. Whether wilt thou go, I am the truth. Where wilt thou stay, I am the life. And if this way lead us through austere, and painful passages, if this truth teach us the trace of humility, if this life be not achieved without a doleful & dying pilgrimage. 
Luc. 6  Then Vae vobis qui ridetis quia flebitis: & beati qui lugent quoniam ipsi consolabuntur. 
Matt. 5  Woe be unto you, that laugh, for you shall weep, & happy are they that morn, for they shallbe comforted. For as S. Gregory sayeth. 
Greg. in mor.  Qui honoratur in via, in perventione damnabitur: & quasi per amoena prata ad carcerem pervenit, qui per praesentis vitae prospera ad interitum tendit. He that is honoured in his journey, shallbe condemned at his journeys end: and he cometh as it were by pleasant meadows to his prison, that by the prosperity of this world runneth to his ruin. For in truth the contentments of this life, have true misery, feigned felicity, assured sorrow, doubtful delights, rough storms, timorous rest, solace full of sadness, and hope full, of hazard. They are like fair wether in winter, nothing durable, like a calm in the sea, always uncertain. Like the stedines of the moon, that is over in changing. They resemble the Co●●●rices egg fair without & foul within: Nabuchodonozor's image, that had the face and head of gold, but earthen and brittle feet, or the sweet river, that runneth into the salt sea. Sordes eius in pedibus eius & novissima eius amara quasi ab sinthium. 
Thr●●. ● Pro●er. 5.  Her filth is in her feet, and the last of her pleasures are as bitter wormwood. Seeing therefore, that all our troubles, penalties, restrayntes & afflictions, be but means to remember us of our place, state, dangers, and profession, and but seeds of comfort, and eternal glory, howsoever they seem here covered and corrupted in earth. Let us solace ourselves in hope of our joyful harvest. We are but pilgrims, and have no city of abode, 
Heb. 13  but seek a future place of rest. If the way had been beset with pleasures, with true delights, with unfadinge & odoriferous flowers, we should have easily been slacked in our journey towards heaven, being drawn, and withheld, with the pleasant view & desire of these allurements. And therefore god hath made our throughfare tedious, uncomfortable, and distressful, that we hasten towards our repose, and swiftly run over the cares of this life: imitating the dogs of Egypt, that of the river Nilus' drink running, lest if they stayed to take their full draught at once, they should be espied, and stung by venomous serpents. Whereupon S. Peter warneth us, 
1. Pet. 2  Tanquam advenas, & peregrines abstinerenos a carnalibus desiderijs, quae militant adversus animam. Like strangers and pilgrimmes, to abstain from fleshly desires, which fight against the spirit, remembering, that this world is a deluge of miseries, and heaven only our ark of security, out of which though the unclean crow, can upon carrion and dead carcases find footing, and little care to return: yet the clean and chaste dove, abhorring such a loathsome abode, without this ark can not find any rest: but with the wings of penitent heart, and longing desire, flickereth still at the window, until it please our Noah to put out his merciful hand, and receive it into the Ark of his heavenly felicity.   

Cap. 5. 
Cap. 5.   
But suppose that the pleasures of this world, 
The fift comfort in tribulation is that our punishments are but easy in comparison of our deserts.  & place or state of our life, were such, that they rather invited us to comfort and joy, then to sorrow and patiented sufferance: yet if we consider, what our life hath been, what our sins are, what punishments thereby we have deserved, we shall think god to deal most myldlye with us, and be most joyful of our troubles, which be allotted us, in lieu of most untolerable chastisementes. What hath our whole life been, but a continual defiance & battle with God. Our senses so many sword to fight against him, our words blows, and our works wounds. What have our eyes and ears been, but open gates, for the devil to send in loads of sin into our mind. What hath our scent, taste, and feeling been, but tinder and fuel, to feed and nourish the fire of our concupiscence. Our body, that aught to have been a temple of the holy ghost, a chaste & clean harbour of an unspotted soul, a bed of honour, and a garden of delight, for him that said delitiae meae esse cum filijs hominum. 
prover. ●.  My delight is to be with the children of men. What hath it been, but a haunt of devils, a stews of an advoultresse, and a filthy sepulchre of a corrupted soul, as full of carrion, and venom, as any poisoned carcase. What hath it been, but a forge of Satan, wherein the fire of our passions, kindled with his wicked instinctes, he hath inflamed our soul, and made it so pliable to his purposes, that upon the Anduyle of every pleasure, and sensual delight, he hath wrought it to most ugly and detestable shapes. And as for the soul that was betrothed and espoused to Christ in baptism, that was beautified with grace, fed with the repast of Angels, and a treasury for all gods riches: that was a receit of the blessed Trinity, and ordained to the fellowship of Angels in eternal bliss. What hath it been, but a most ryetous, disloyal, and ungrateful lozel. Our understanding hath been like a most lewd Privado, to present unto the will incentyves, and instruments of sin. Our will a most lewd & common courtesan, coveting & lusting after every offer, that she aliked. Our memory a register and record, of wicked and abominable sights, sayings, and deeds, for our sinful thoughts, and fancies to feed upon. finally what parcel of our body, what power of our soul, whereof god hath given us the use, have we not abused to his dishonour: warring against him with his own weapons, & employing our life, motion, and being, to the continual incensing of him, 
Act. 17.  In quo vivimus, movemur & sumus. In whom we live, we move, and we are. Seeing therefore we have not only been sinful, but even a lump, & mass of sin, what think you was due unto us, if god had dealt with, us according to his justice. Which the better to consider, let us call to mind, how odious a thing unto God sin is, and then may we the better perceive, how mercifully we are dealt withal, to have our heinous faults rather chastised here, then in hell: and how worthy we may think ourselves, of all our heavy scourges. Of God it is said, 
Sap. 10.  that nihil odisti eorum, quae fecisti. Thou hast hated nothing of all that, which thou hast made. Only that nothing of which, as S. Augustine expoundeth it the Gospel speaketh sine ipso factum est nihil without him was made nothing that is sin, 
I●●. 1.  this nothing I say, is the cause, that to some things he beareth an unplacable hatred. The devil in his nature is more amiable than man, being of nobler substance, of higher excellency, and endued with higher prerogatives, than we. Yet who knoweth not, how much God doth hate him. We know what tender affection God hath always showed to mankind, for whose sake he hath made this world, and enriched and garnished it with so glorious ornaments, besides other infinite tokens of a most tender love, howerlye showed unto us. And yet it is said. 
Psal. 5  Odisti omnes operantes iniquitatem. Thou hast hated all, that work iniquity. And in the book of wisdom. Odio est deo impius, 
Sap. 14.  & impietas eius. Hateful is to God the impious, & his impiety. If therefore both the wicked man, and the devil himself, is so deeply of God detested, and for no other cause but only for sin? How abominable must we think that sin is. When we will make a comparison of a thing that is evil, in the highest degree, we can find nothing to liken it unto, worse than the devil: And when we have named him, we think to have reckoned the last, and greatest evil, that can be imagined. For the which cause, 
Tertuli. de patiented. & alibi.  of Tertullian and the ancient fathers, he was called Malum the evil itself: As who would say, that no other name was sufficient to express his noughtiness. And as bad, 
Tertuin Apolog●●.  odious, and detestable as he is, more odious & detestable is sin, which is the only cause of his odiousness, of which if he were rid, he were a more glorious and lovely creature, than any mortal man. seeing therefore this most monstrous and abominable sin was as well in us, as in the devil, we may rather think our selves happy, that we are not chastised as he is, then marvel that we are afflicted as now we be; espeacially considering, that which S. Ans●lme well noteth, 
Ansel. ●. d● casu. diab.  that sin in us, is more punishable, then in the devil himself. For his sin was but one: ours infinite. His before the revenge of sin was known, ours after notice, and experience thereof. He sinned created in inocency, we restored to the same. He persisted in malice being of God rejected: but we being of God recalled. He was hardened against one, that punished him: we against one, that alured, & tendered us. He against one, that sought not him: we against one that died for us. And lo thus (sayeth this Saint) I find in myself a more horrible horror, then in him, whose very image I abhorred. Moreover as it is a strange & most dreadful darkness, that no light can illuminate; and an extreme cold, that no heat can rebate; So must it be a most odious thing, that an infinite love hateth, and the baddest thing that can be that an infinite goodness detesteth, and a most vild & execrable thing that omnipotency can not do. For if there were in it any spark or jot of goodness, God could not otherwise do, but in some respect love it, approve it, and be author of it. And sith we so long have suffered this ugly and filthy deformity, to stick and fester in us, and consequently have been most abominable, and loathsome in God's eye, what rubbing, what rough entreaty, or hard usage can we think to much, to scour out so cankered a corruption. For as S. Bernard sayeth. 
Bern. in quod. Serm.  Qui perfect senserit onus peccati, aut parum sentiet, aut ex toto non sentiet corporis paenam, nec magnum reputabit, quo pcecata noverit deleri praeterita, & caveri futura. He that perfectly feeleth the burden of sin, and the hurt of the soul, either shall little, or nothing at all, feel the punishment of his body, nor esteem it much, whereby he knoweth his former offences to be canceled, and his future sins to be prevented. But because the consideration of that, which our sins have deserved, is a most forcible motive, to digest with patience what misery soever, though otherwise very tedious: Let us call unto mind, how God might justly have dealt with us, what he might have laid upon us, and yet not only not exceeded, the bond of his justice, but have still showed himself of infinite mercy. It is a general Axiom, and an approved verity, ratified by the common consent of all fathers, and divines, that as God rewardeth above the deserts of our merits, & in his eternal recompense far exceedeth the value of our good works, so on the other side, doth he chastise far underneath the rate of our mysdeedes, and his infinite justice considered, his greatest punishment amounteth not, to the exceeding heinousness of the lest mortal sin. For the injury offered to so infinite a majesty of one so far inferior, & so highly beholding unto him, in so opprobrious and despiteful wise, that as much as in the sinner lieth, he quite defeateth God of his godhead, and yieldeth it to that wherein he sinneth: This injury (I say) is so great, that though God should double and triple all punishments of sin, and lay them on one sinners back, for one on lie mortal offence, yet might he justly double them of new, and as often as he thought good, without doing any injury to the offendor; yea and punishing him far less, than his desert were. Let us now therefore consider, what rigorous punishments God hath used, in revenging himself upon sinners. First if we mark what temporal miseries common to all men, God hath caused in the world, for one only sin of Adam; They will seem so many, as might suffice yea and exceed the just measure of the desert of that sin. For if man had persevered in the state of innocency, neither should our bodies have been subject to any diseases, nor the mind to any sorrow or disordered passions. The earth should have been a place of pleasure, the air temperate, all creatures to man obedient, finally all things to our contentment, & nothing to our annoyance. If therefore we consider now the miseries of our bodies, as hunger, thirst, nakedness, deformity, sickness, and mortallitye; the troubles of our mind, as fancies, fears, perplexityes, anguishes, & divers imperfections: likewise the general scourges of plagues, war, a thousand hazards and calamities,: Finally all other encumbrances, that in any respect are incident into this life, they are so many in number, so grievous in quality, and so ordinary in experience to all, that who so well weigheth them, might think them sufficient scourges, not only of one, but of all the sins of mankind. Do but cast your eyes into one hospital of lazars. See what cankers, fistuloes, ulcers, and rotting, what wolves, sores, and festered carbucles. Wey the miseries of the phrensye, palsy, letargy, falling sickness, and lunasye. Consider the diseased of the eyes, ears, mouth, throat, and every parcel of man's body. On the other side consider the infirmities of the mind, the furious rages, envies, rancours, and corrasives, the unplacable sorrows, and desperate passions, the continual hell, torments, and remorse of conscience, and infinite other spritishe fits, and agonies. Consider the displeasure of superiors, the malice and enmity of our equals, the contempt, ignominy, and reproach, we receive of our inferiors, the fraud and treachery of all sorts and degrees. Go forward to the other ordinary molestations, by loss of goods, limbs, liberty, friends, wife, or children. By dangers of fire, water, sword, beasts, and infinite of like quality. And remembering that all these things, and the defeating of the commodities & pleasures contrary to the same, befell unto man by reason of one, and that in show but a light sin; Let us not think much if we, whose offences are most grievous, and very many, suffer a few of these scourges, and those such, as compared with divers other afore recited, have in respect of them, scarce any colour or shadow of misery. What sin have we committed, that may not be deemed as exorbitant as the eating of an apple: and how many have we done, that seem far more detestable? why then should we not, either look for the whole heap of afflictions to light upon us, or at the jest, the most noisome and grievous that are amongst them: which God of his mercy, not having permitted, but laid a soft and easy hand upon us, more cause we have of thanks giving, then of any just complaint. But to pass to other particular scourges, that God hath sent in this life, for the divers sins and offences of men, we shall find them so many, so terrible, and so untolerable, as the very imagination of them without the experience, were able to affright a right courageous, and stout heart. In the scriptures what strange punishments read we, of the deluge of Noah, 
Gen. 7. Gen. 19  of the pouring down fire and brimstone upon Sodom and Gomorrha: of the opening of the earth, to swallow in Dathan and Abiron, 
Num. 16 Psal. 105,  and a devouring fire to consume their confederates. How wonderful were the plagues of Egypt, 
Exo. 7.8.9, 10.11.12.13.14  the turning of the waters into blood, giving to their thirst, more punishing remedies, than the punishment itself. The horror of scrawling frogs, leaving no place nor person unannoyed: the fiery stinging gnats, encombringe like clouds the air, as well within as without the houses: the most bitter and viperous flies, that not contented to sting without, with extreme torment gnawed themselves passage into the very entrails, leaving no part of the sinner unrevenged. The sudden death of the cattle of all the Egyptians, the mattering sores, & blistering biles, and botches, the wonderful hail mingled with fire, that killed man and beast wheresoever it fell. The clouds of locusts that covered like sand all the earth, devouring the very roots of the herbs, and plants that the hail had spared. The fearful and palpable darkness, the killing all the first begotten, both of man & best, and finally the drowning of Pharaoh, and his innumerable army in the red sea. I omit the slaughter and mortality of men; 
1 Reg. ●  Of the Bethsanites for curioslye beholding the Ark, 
1 Reg. 5.  of the Philistyns for robbing it from God's people, of the Israelites for David's numbringe of them. 
2 Reg. 24  The devouring the disobedient Prophett by a Lion, 
3 Reg 13 4 Reg. 2 4 Reg 1  the children that scoffed at Elizeus with wild bears, Achabs' soldiers with fire from heaven, The turning Loth his wife into an image of salt: 
Gen. 1●  finally infinite other reckoned in the Scripture. I will come to the strange revenges of God, mentioned by other authors, first what untolerable usage hath there been of diverse people by the rage and fury of Barbarous tyrants, what spoil of their goods, shedding of their blood, oppressing of innocentes, persecutions of the Godly, deflowering of virgins, Abusing of matrons, compulsion unto wickedness, and terrifying from all virtue. What inconveniences and miseries have ensued by war, what alteration of estates, subversion of Kingdoms, slaughtering of men, destroying of cities, and confusion of all order. 
Vide Egesippum et josephum  And to put one example what a tragical & strange vengeance, did God show unto the jews, for their horrible sin in murdering Christ, at the last destruction of Jerusalem. To omit their rifling, and spoil by diverse roman magistrates, their seruilitye under strangers, the surprising of other cities of jury, & the driving all the inhabitants into that one city of Jerusalem: the only taking of it was the occasion of such miseries, that were they not registered, by such authentical writers, it were almost incredible, that so many and so strange calamities, could befall in so short a space. First the famine was so great, that not only they of the same family, were at weapons for a bit of meat, but the soldiers, that like hungry wolves ranged about the city, if in any place they felt but the sent of victual, they rushed in with drawn sword, and were ready to rip open the bellies and bowels of their own citizens, to fetch out the meat which they had eaten, and fed upon that loathsome stuff so brutishly gotten, & imbrued in the blood of the first eater, as upon a dainty & delicate dish. The children were at defiance with their own parents, the brothers & sisters mortal enemies, the father and mother at deadly food, with their own offspring, all ready to murder one an other, for every bit that any of them put into their mouth; So far did the extremity of hunger, abolish all feeling of natural affection: yea & that which is more, man was enforced to chew beasts dung, & after they had eaten up the flesh to take their repast upon their most filthy excrements. Others fishing & raking in the sinks & channels, from thence gathered though for to think most detestable & bestlye, yet to them in those terms not unpleasant food. Some fed upon the leather of their bucklers, and shoes: others on trampled and broken hay, finally men used to all variety of viand, and delicious fare, were now driven to so base and abominable dyett, as the brute beasts themselves by nature would abhor. I leave it to your consideration what mortality & strange diseases this famine was likely to breed. But yet beside this, were there at the same time such civil mutinies, such domestical uproars amongst themselves, that even Titus their mortal enemy, who lay in siege about their city, hearing of their mutual slaughters, for all his unplacable enmity, was deeply moved with compassion, saying that they needed no foreign enemies to work their confusion, so bloody were the tragedies they raised among them selves. Neither was this the greatest of their miseries. For afterward beside the unmerciful havoc, that the romans made of the jews, when the city was taken, there was found an other thing, that bred occasion of a greater and most cruel massacre. For the jews unwilling to enrich their enemies with their treasure, and thinking to save somewhat from the general spoil, swallowed into their bodies so much gold, pearl, and prcious stone, as nature would bear. which thing the Romans afterward finding out by their excrements, they left rifeling their houses, & in most barbarous sort began to ransack their bodies & bowels: So that whereas they thought their bodies, their surest coffers, they found by a rueful experience their own folly, who when they might with their treasure have tedeemed their lives, they so hoarded it up, that neither they could use it to their own profit, nor the enemy spoil them of it without spilling their lives. finally besides battering down the walls, the defacing of the city, the burning of the temple; there were as josephus reporteth partly by famine, partly by the sword, put to death, an eleven hundred thousand jews, besides fourscore and ten thousand other the relques and only remnant of that nation, that were scattered and most miserably dispersed in to divers parts of the world. And the glory of the temple after an eleven hundred years standing, and the people of all other most famous, strong, and glorious, after the honour of so many ages, ended in this most shameful & opprobrious sort. Much like unto this was the destruction of Carthage, which after seven hundred years glory & majesty, was in the end overthrown, the walls were turned into dust, and the city burning continually for the space of seventeen days together, had not only the buildings and treasures thereof consumed into ashes, but was also a funeral pile to the Queen and her two sons, and divers other desperate multitudes, that rather chose to be fuel of their country fire, than captives of their f●reyne enemies. 
Oros. li. 5. C●●. 1  Of which Orosius sayeth Nomssime miseris civibus passim 〈…〉 ultima desperatione iactentibus, unus regus tota civitas fuit: cui etiam nunc siti● 〈◊〉, moembus destitutae, pars miseriaru● est, recordari quid f●●erit. In the end the wretched citizens every where throwing themselves with a final desperation into the fire, the whole city became a funeral fire, and being now left small in situation, & bare of walls, it is a part of the misery thereof to here what it hath been. It were infinite to exemplify the desolations, ruins, and calamities, that by war have fallen upon all nations, and provinces, & every history & chronicle of former times, yea the v●rye experience of our days giveth so large proof and notice of them, that none can be ignorant how terrible a scourge it is, having in it no small resemblance of the eternal horror of hell. And thus it appeareth how man's offence, by man hath been revenged. Let us now see, how the whole world hath conspired to the just punishment of God's enemies. And first to begin with the earth what a terrible instrument of God's justice hath this element been? 
Diodo. li ●● Strab. li. ●  All achaia was so strangely shaken with an earthquake, that two cities Bura and Helice, were swallowed up. An other also happened in Traian's time, 
Euseb. in c●●.  which in Asia overthrew four cities, in Greece two, and three others in Galatia. About the same time was great part of Antioch in like manner overthrown. 
Xiphilinus in Traiano  In the ninth year of Titus & Vespasianus, 
Orosi li●. ca 7  three cities of Cyprus were by the like accident destroyed. I omit the earthquake of Constantinople, 
Orosi. li. 3 ca 3 li. 4 ●ap 13●  Rhodus, and Caria, though all memorable for terrible effects. I will not speak of the horrible breach, and gaping of the earth, that happened in Rome, 
Aug. de civita te dei. li. 7 ca 20  out of which vamped so untolerable a stench, that the very birds that flew over it fell down dead, which by no other means could be closed up, 
Li●. li. 7  but by the devouring of a man, that voluntarily leapt into it. I omit diverse other wonderful calamities, which the earth by God's permission hath occasioned, to give us to understand, that we ought not to much to marvel at our present afflictions, as muse at God's mercy, that we being attainted with the like crimes, we are not swallowed up quick, with our families, houses, children, and goods, as the sinners of former ages were. Nether have fewer vexations happened by means of the water. For to say nothing of Noah his fludd, 
Gen. ●.  that left in the whole world no more but eight persons alive, destroying cities, towns, men, and beasts. There have also since that time happened other inudations, though not so general as that, yet doubtless such, as testified sufficiently Gods deep and immortal hatred against sin. 

Aug. deciui●. li: 18  
Oro: li: 7 ca 1   Of Ogigius fludd we read that it wasted all most all Achaia. Deucalion's deluge consumed greatest part of Thessalia. 
Diod: li: ●  And Diodorus writeth of an Island in Egypt called Pharos, that was altogether covered and drowned with a strange irruption of waters. I will not reckon the overflowing of rivers, yea of little brooks, that by continual rain and snow, swelled so high, that they have drowned many cities, 
Oro: li: 4 ca ●● de Tiberi●  destroyed many towns, spoiled corn, and cattle, and left behind them most rueful monuments of God's deserved indignation. How often also and how daily see we, how by divers alterations the air hath been a mean to chastise men's iniquities. What wrack & havoc hath been made by storms, and tempests, what terrible & frightful casualtyes, by thunder, what strange mortallitye by pestiferous vapours, & exhalations, corrupting and infecting the air, and breeding infinite diseases in men's bodies. 
Euseb.  Eusebius writeth that Aethiopia was so pestered with the plague, and infectious diseases, that it was almost brought to utter desolation. Rome in L. Genucius and Q. Servilius consulshipp, 
Orosli. 3 ca 4  by an infectious wind was two whole years consumed with so general a pestilence, that all the inhabitants were either dead, or by extreme leans left in as good as deadly terms. Yea and in L. Cecilius Metellus and Q. Fabius Maximus Severinus time, 
Iul Obsequens. Oros. li. 4 ca 4  The infection and mortalltye was so great, that first there were not enough to bury the dead, and in the end there were none at all. In so much that great houses were void of living, and full of dead bodies, furnished with ample patrimonies, but without any to enjoy them: Yea the misery grew to so lamentable an issue, that not only, there could no man live in the city, but not so much, as approach unto it, so untolerable was the stench of the dead carcases, rotting in their houses, and in their own beds. Neither was that wonderful punishment of god, showed in M. Plautius Hipsaeas and M. Flaccus days, of less terror. For when through out all Africa, there swarmed innumerable multitudes of Locusts, which devoured, not only the corn, fruits, herbs, leaves, and twigs; but even the bark of trees, and dry wood being lifted all from the earth, with a sudden tempest, and gathered into globes, they were carried in the air, a long time, and in the end drowned in the African sea. Which afterward casting them by huge heaps upon the shores, there rotting, and putrefying, they breathed out so noisome and pernicious a savour, that the very beasts and birds dying, and corrupting in the fields, greatly increased the former annoyance. And as for men in Numidia where then Micipsa reigned, there died eight hundred thousand, and about the sea costs, toward Carthage, and Utica two hundred thousand more and in Utica itself thirty thousand soldiers. The death also was so sudden that in one day, and by one only gate of this one city, there were carried out fifteen hundred of the younger sort. And thus the multitude of vermin, that could not alive have been endured, was much less tolerable, when it was dead, and the perishing thereof destroyed all things, which they could have consumed, if they had lived longer. Which most detestable infections, being conceived, increased, and fostered, in men's bodies, by breathing, and drawing in the corrupted air, we see how severe a whip, of God's justice it hath been, and that of God's great mercy it proceedeth, that we living therein so long, have been thereby spared, from part of like rigorous punishment, our sins, being so grievous that they deserved, not only this our present, and in comparison very small adversity; but the most bitter portion of the forenamed vengeance. Now if we consider, what desolate effects the fire hath wrought, not only in hell and purgatory, where the torment thereof is unspeakable, but in this very life we shall find them, no less fearful arguments, of God's justice, then have been touched before. For to omit the ordinary casualtyes, whereby many towns & cities have been by Gods permission utterly consumed. To omit also the burning of Constantinople by fire descended from the element, 

O●os: li: 3 cap: 3  
Oro: li: 4 ca: 4 Idem ca: 11   in Arcadius his time, The overthrow of great part of Rome walls by lightning, The burning of many parts of the same city by sudden fire, which no man knoweth from whence it issued; To omit the strange judgements of God upon divers Tyrants, persecutors, and wicked persons by thunder flashes: I will only set down some other extraordinary, and notorious declarations of God's severity showed, by fire in most terrible sort. 
Idem li: 4 cap: 4  In a place of italy called Ager Calenus, with a sudden breach and opening of the earth, there burst out a most horrible flame, burning continually for three days, and three nights, turning many acres of ground and all that was in them into ashes, not sparing so much as the very roots of the trees. How often hath Mount Aetna in Sicilia, not only belched out huge flakes and globes of fire, throwing them on every side very far to the great ruin and consuption of cattle, corn, towns, & villages, but also burst out with whole feddes of fire, which turning all things where they passed, into ashes, have both terrified with their horrible sight and smoke, and made a most lamentable waste and spoil, to the inhabitants utter undoing, besides the inconvenience which they bred farther of, by the filthy savour and inflaming of the air. This scourge hath the city Catana, and the adjoining places felt so grievously, & that more than once that all the houses thereof being covered and oppressed with heaps of burning ashes, the Romans were contented to release them ten years tribute, to repair the unestimable damages of one such eruption. But of all other, that was most notorious, which julius Obsequens and Orosius write of the Island Lippara, 
Oros li. 5 ca: 10  where as though hell mouth had been open, not only the earth but even the sea itself boiled, with such excessive heat, that even the very rocks were burnt and dissolved, the pitch of the ships melted, and the boards scorched, the fishes turning up their bellies, sodden in the same waters & seas, wherein they were bred. The men also that could not fly very far from that place, styfled, and their bowels burnt within them, so miraculously was the air inflamed. And to pass from heat to cold, we read that four thousand soldiers, who at the siege of Asculum fled from Pompeius, were upon the top of a mountain frozen so stiff, that standing there in the snow with their eyes open, and their teeth bare, no man could otherwise perceive they were dead, but only by want of motion. It were to long to rehearse the invasions of wild beasts, though as Diodorus writeth, 
Diod. li. 4 ca ●  divers cities of Libya were dishabited by the continual incursions of Lions. And Titus Livius reporteth of a serpent of huge size, that devoured a great multitude, bore down and crushed, a number, and with the poysend breath wrought the bane of divers others; howbeit in the end it was by Regulus army and engines, after loss of many soldiers overcome. Which prodigious and feafefull examples, aught to put us in mind of God's singular mercy towards us, that neither he now wanting the like abundance of fire, cold, wild beasts, and horrible monsters, nor we the like abomination of sins, no less worthy to be in the same manner chastised, he is contented notwithstanding, to abate our deserved hire, and with a fatherly pity, rather to give us a warning not to offend hereafter, than a scourge for our former trespasses. I will not enlarge myself, how the heavens by concourse of planets, and divers pernicious influences, have caused no small misery. Amongst others let that only accident suffice, of the extraordinary broiling & parching of the sun, 
Plato 〈◊〉 Tim●●: Oro: li: 1 ca 11  through the whole world, mentioned by Plato which the vain Poets not acknowledging as a work of God's omnipotent hand, framed upon occasion thereof, the ridiculous fable of Phaeton. I will not also stay to show how the Angels both good and bad, have been executioners of God's indignation. Of these let the scripture suffice, of the good it sayeth: 
Ps 14●  Exultationes Dei in gutture eorum & gladij ancipites in manibus eorum ad faciendam vindictam in nationibus increpationes in populis. The praises of God in their mouths & two edged sword in their hands to do vengeance upon nations, & correction among the people's. Examples of their actions in this behalf, we have many. For who killed with the plague threescore & ten thousand, 
2 Reg. 24  for David's numbering of the people, who in one night slew a hundred fourscore and five thousand Assyrians, 
4 Reg. 19 2 Machab: 3  who whipped Heliodorus for robbing the temple, 
Act: 1●  who struck into Herode that horrible disease, whereby he was eaten with vermin. finally who powered those scourges on the world, whereof S. John speaketh in the apocalypse. But Angelus Domini the Angel of our Lord. Of the bad Angels besides the divers examples in the scriptures, of those that tormented Saul, 
1 Reg. 16 job. ca ● Tobi: 6 Ps 14●, Ephes. 6 1 P●t. ●  afflicted job, choked the seven husbands of Sara. Of these that are called spiritus procellarum, and Principes & Potestates tenebrarum harum, that like roaring Lions go about seeking, whom they may devour: and for their divers mischiefs, that they work us, are called sometimes Dragons, sometime Lions, 
Psal. 9●  otherwhiles Serpents, Adders & Basilisks, besides these I say, the daily experience of possessed persons, of sorceries, witchcrafts, and enchauntements, wrought by their means, give us sufficient intelligence, of their manifold scourges: which had God permitted them, agréably to our deserts, and their malice to have practised upon us, we would have thought our present distresses, favourable and gentle corrections, in respect of their unmerciful & hellish usage. But thus we see, how truly it is said in the book of wisdom. 
Sapi. Cap. 5  His anger shall take harness, & arm all creatures to the revenge of his enemies, he shall put on justice for his breastplate, and shall take for his helmett certain judgement. He shall take equity as an unpregnable buckler. He shall sharpen his dreadful wrath into a spear, and the world shall fight with him against the senseless persons. His throws of thunderbolts shall go directly, and shallbe driven as it were from a well b●nded bow, and shall hit at a certain place. From his stovye anger shall fall hail showers, the waters of the sea shallbe enraged against them, and the floods shall roughly concur. Against them shall the spirit of might stand, and like a whirlwind shall divide them, and shall bring all the land of their iniquity, to a desert, and shall overthrow the seats of the mighty. Now therefore considering the rehearsed penalties, & heavy scourges, and remembering that they were not mere casualtyes, but permitted and procured by the omnipotent hand of God, sovereign Moderator of all creatures, and umpyer of man's transgressions: Considering on the other side that doubtless the lest mortal sin, that we have committed, deserveth not one, but all the said punishments, yea & a thousand times more: Let us not think it much, that of so huge a heap of miseries, a least part thereof is happened to our lot, but rather let us rest astonished, and marvel at the secret judgements and mercies of God, that he being still of like justice, ability, and power; the creatures as much at his commandment, rule and obedience; our sins as many, as horrible, and as worthy of revenge: Nevertheless the same things are helps and comforts unto us, that were scourges and most cruel torturres to our forefathers. When two guilty wretches are convented before the same judge, for crimes of lyk tenor, and quality, if the one be condemned to endure the extremity of the law, hath not the other great cause to tremble and quake, yea and undoubtedly to look for the same entreaty. But now if contrary to his deserts, the judge mitigate his sentence, & in lieu of a rigorous chastisement appoint some far mor easy, then that which to his fellow was allotted: Hath not he rather great cause, to be grateful to the judge, for the benefit of his delivery, than any way to murmur or repine at his verdict. How then can we having so many examples of condemned persons, for the like sins whereof we are also guilty, but highly praise the mildness of our heavenly judge, that having so hardly used others, he hath mercifully spared us, and relented the heavy hand of his justice, to lay so easy a burden upon us. Yea when we either look up to heaven, or down to earth, or on the air, fire, or water about us, remembering how terrible they have been against others, how can we but muse how they have been withheld from wreaking upon us the like indignation. 
The torment● of hell.  But to pass from preambles to the thing in deed, from shadows to the truth, from gentle warnings to the penalty itself: I will leave the revenge of sin showed in this life, and come to that which is prepared in the next, in respect whereof all the formentioned miseries, are but very small resemblances, and forerunninge signs. This we may gather of Christ's own words, who reckoning all these calamities, saying Nation shall rise against nation and kingdom against kingdom and there shallbe great earthquakes in places, 
Mat: 24  and great pestilences, 
Luc: 21:  and famines, and terrors from heaven, and there shallbe signs in the sun moon and stars, and upon earth distress of nations, for the confusion of the sound of the sea and waves, men wythering, for fear and expectation, what shall come upon the whole world, for the powers of heaven shallbe moved. 
Mat: 14  Having (I say) reckoned all these, 
Marc 1●  he addeth Initium autem dolorum haec, These are but a beginning of the griefs, as who would say, these wonders, and strange events, are but prognostications of things to come, as a smoke in respect of a terrible ensuing fire, and like a mustering of soldiers before the sad battle. What therefore will the pains be, that these beginnings portend, and how rigorous a sentence, that hath so fearful remonstrances before the judgement. But lest I be to tedious, I will not stand to make a full declaration of the torments of the next world, but only briefly touch so much thereof, as may be enough for us to guess at the rest. And first not only these aforesaid afflictions, or at the lest the terror and pain thereof, but all other painful and unpleasant things, that are in this world scattered, and dispersed in divers places, and creatures, shallbe there united and joined to the revenge of sin. And that in such sort, that whereas here divers of them, are sufficient alone to work our temporal death, and he that hath endured one, is past fear of sustaining any other; there every sinner shall sustain them all, in far more cruel manner, than any of them can here punish, and besides them also infinite other pangs proper and peculiar to hell. So that whatsoever there is in the whole world, or ever hath been or shallbe, that can pain sight, hearing, sent, taste, or feeling, what disease or vexation so ever, can here torment the heart, the head, joints, bones, sinews, veins, or any parcel or member of our body, whatsoever can most or lest trouble or annoy our will, memory, or understanding or any power of our mind: all these and a thousand times more, shall jointly at one instant, and that forever, most unmercifully torment each sinner in every part of body and soul. And to descend to some particulars. First if we consider the place the very names thereof may give us to understand how miserable a thing it is to be thrust into it. It is called a bottomless depth, 
APoc. ca ●●. & 14. Matt ●. APoc. 20. Ps. 54▪ Luc. 16. Ps. 20. job. ca 10.  or pit, a profound lake of the wrath of God, outward darkness, A pond burning with fire and brimstone, A well of perdition, a huge Chaos of confusion, a prison, a furnace of fire, and is by job thus described. An obscure land, covered with the fog of death, a land of misery and darkness, where the shadow of death, and no order but everlasting horror inhabiteth. Nether (as S. ciril noteth) can any deliver him thence by flight, 
Cirillus in Orat. de exitu ●nima.  nor provide any escape, because he is fast shut up. The prison wall is unsuperable, the Jail full of darkness, the fetters unsoluble, the chains able by no force to be unfastened, finally whatsoever can make any place odious, and detestable, shallbe all there united, to store that room with furniture fittest for sinners deserts. Nether shall the comforts of the company, any whit relieve the discomfort of the place. For first they shall have the Devil and his Angels in most horrible & frightful shapes, 
Matt. 25  which how fearful they shallbe may be gathered by the words and description set down in job. Who (sayeth God) shall open the gates of his countenance throughout the compass of his teeth appeareth fear. 
job. 41  His body is like founded shields, compacted together with scales pressing one an other, His sneezing is like the blazing of fire, and his eyes like the eye lids of the morning. Out of his mouth come lamps like flaming torches of fire. Out of his nostrils issueth smoke as out of a kindled, boiling pot. His breath maketh the coals to burn, and flame goeth out of his mouth. In his neck shall remain his strength, and before his face goeth neediness. His heart shallbe hardened like a stone, & pressed hard together like the hammerers' anvil. In hell sayeth Cassianus dwell the hideous fiends, 
Cassian. in confess. Theo. par. ●.  whose arms are like Dragon's heads, whose eyes shoot out fiery darts, whose teeth stick out like Elephants tusks, & sting to their torment like scorpions tails. finally whose sight striketh terror, dolour, & death into the beholders. Of men out of this world they shall have as S. John noteth the timorous, 
Apoc. 21.  incredulous, accursed, murderers, fornicators, wiches, Idolaters, & liars, to whom S. Paul addeth adulterers, 
1 Cor. 6  effeminate, sodomites, thieves, covetous persons, dronckerdes, railers & extortioners, the very rifraff and dregs of mankind. Neither is here an end of their number. The Prophet Isaiah yet telleth us of more: 
Isa. 13  there sayeth he shall the beasts rest, and their houses shallbe filled with Dragons, There shall struthions dwell and the apes shall leap. There shall the skrichoules give an Echo in the houses, and the Sirens in the temples of their pleasure. O unhappy place and more unhappy company, what torments in this life come near to any of these miseries, and yet how often alas have we deserved them both, and a great deal more. But peradventure there is either some pleasant sight, some comfortable talk, or music, some sweet odores, or delicious iuncates, or other pleasures of the body, that abate the horror of the place & company. Alas and what are their sights, but the devils in hideous and monstrous forms, their most fearful and threatening shapes, their barbarous & spritishe cruelty, their unmerciful rending, worowing, slaughtering, scourging, and torturing. The torments of others, and espeaciallye their fellows in sin, above them an unplacable judge, underneath them an unquenchable fire, about them unfatigable torments, on each side desperate and miserable company, every where unevitable & endless torments. Finally as Isidorus sayeth Ignis gehennae lumen habet ad damnationem, 
Isidor. L. ●. de summo bo ca 31  ut videant Impij vnd● doleant, non habet ad consolationem ne videant unde gaudeant. The fire of hell hath light to damnation, that the wicked may see whereof to be sorry, but it hath no light to their consolation, that they may see whereof to besolaced. There shallbe confusion of most frightful noises, for their music there shallbe the horrible terror of thunder, winds, storms, and tempests, the raging of the seas, the horrible roaring of the devils, the sparkling of the flames, the cursing and blasphemies of the wicked, the weeping and gnashing of teeth, continual skriching, howling, sighing, and sobbing, continual hissing, barking, gurminge, and bellowing, with all other odious & fearful noises. woe, vae and Alas, shall everlastingly fill their ears, and this shallbe their harmony, to recompense the disordered abuse, of their hearing in this life. Nether shall their scent be free from most noisome savours. For besides the stench of the fire and brimstone, besides all the filth & corruption of this world, that in the later day shall (as some hold) be voided into hell, as the channel and sink of all uncleanness: The very bodies of the damned shallbe more unsavoury than any carryne, or dead carcase, and being there so pestered & crammed together, that they shall lie scralling upon one an other like heaps of frogs or toads mingled with serpents, Basilisks and other most ugly and unclean worms, and vermin. We may easily guess what their torment shallbe in that behalf. Now for their taste, what comfort can it yield when the rehearsed annoyances be, yea what discomfort shall it adjoin, to the former miseries. And of this is set in job. 
job. 10  His bred in his belly shallbe turned into the gall of cockatrices, he shall vomit out the riches which he hath devoured, and God shall pull them out of his belly, he shall suck the head of a cockatrice, and the tongue of the viper shall kill him. Their mouth shall continually be stuffed, and farsed full of abominable poison, and filth most bitter, sour, salt, and loathsome. Their lips, roof, tongue, and gums perpetually tormented with gnawing venomous worms, whose taste shallbe as painful as their tearing. finally their whole body now free, sing in snow, now broiling in fire, man gled by worms and tearing fiends, whipped and harried by the devil, and perpetually tumbled in fire and brimstone, amidst that mass of carcases and monsters, what an unrestye bed and untolerable torment shall it feel in every part. And lo if we remember, this very body of ours, that we now bear about us, and whose present misery we so much lament & think so grievous, deserved to have been in all these unspeakable pains, since the time we committed the first mortal sin, in all our life, until this instant and forevermore. Yea and in much more miserable torments of mind. For our imagination should have been in continual frights, and fears of the present terrors, and pains, The understanding vexed with a desperate, and obstinate conceit, of God's unplacable justice, of the eternity of these pains, and of the loss of everlasting felicity. The memory also pestered, with remembrance of the joys past, and sorrows present, comparing every senses pleasure, with the incumbent pain, and the opportunity that was once offered to avoid those punishments, of whose releasing there neither now is, nor ever willbe any spark of hope. For as S. Gregory sayeth, 
Greg. 〈◊〉. 9 mor 〈◊〉. 4●  the damned suffer an end without end, a death without death, a decay without decay, because their death ever liveth, their end always beginneth, and their decay never ceaseth. But they are always healed to be new wounded, always repaired to be new devoured. They are ever dying and never dead, a perpetual pray never consumed, eternally broiling and never burnt up. Now therefore if there be any man so innocent, that he may say Nihil mihi conscius sum, mundum est cor meum. 
1 Cor. 4  My conscience accuseth me of nothing, clean is my heart, and so assured of his integrity, that he may vaunt In tota vita mea non reprehendit me cor meum. 
job. 27  In my whole life my heart hath not reprehended me: Such a one might marvel with some ground, why he should be so afflicted, though if he way how S. Paul, who said the first, & job who uttered the last words, were turmoiled, he might think him self as well worthy of their troubles, as either of them, how much more being one from his childhood, fleshed & nuzzled in sin, as most of us be, hath he rather cause to marvel why he is not in hell, them why he is in prison, why he is not rather condemned to the eternal loss of heavenly treasure, then to the temporal loss of a few worldly goods, finally why he is not adjudged to a death, that is an unhappy beginning, to a more unhappy progress, and no ending, then to a death, that ending all misery, beginneth an endless felicity.   

Cap. 6. 
CaP. 6.   
But now to come to the principal drift of this my discourse, 
The sixth come fort in tribulation is that the cause we suffer in: is the true catholic faith  for a motive to comfort you in your tribulation, what more forcible thing can I set before your eyes, then the cause of your persecution, the honour of your present estate, and the future reward of your patient and constant sufferance. First the cause which you defend, is the only true and Catholic religion, that which impugneth you, is erroneous, and blasphemous heresy. Our weapons in this action, are prayer, fasting, exhortation and good example. We defend that Church, which is by all antiquity avouched, by the blood of infinite Martyrs confirmed, by the heretics of all ages gaynsayed, and by all testimonies most undoubtedly approved. We defend that Church of Rome, 
Cip. li. 1 Ep. ●  to which as S. Cyprian sayeth, Perfidia non potest habere acc●ssum: Misbelief can have no accerse. 
Hiron. li. 3 Apolog: con. Ruffian  Whose faith Saint Jerome affirmeth Praestigias non recipere et etiamsi angelus aliter annuntiet, quam semel praedicatum est, Pauli autoritate munitam non posse mutari. To receive no forgery, and though an Angel teach any otherwise then hath been once preached, guarded with S. Paul's authority, it can not be changed. We defend that Church of Rome, 
〈◊〉. ●pud d: Thom. in cat  which as Cirillus sayeth. Ab omni seductione et haeretica circumuentione manet immaculata. Remaineth unspotted from all seducinge, 
Matt. 16  and heretical circumvention. Of which Theodoretus writeth, that Semper haeretici faetoris expers permansit. 

Theodo. Ep. ad Renatum pres. roma.  
Ruffin. in ex●os. Simboli.   It hath always been clear, from stench of heresy. We defend that Church of which Ruffinus noteth. In ecclesia urbis Romae neque heresis ulla sumpsit exordium, & mos ibi servatur antiquus. In the Church of the city of Rome, neither hath any heresy taken the beginning, & the ancient custom is there duly observed. Of which also Gregory Nazianzen observeth, 
Greg. Nazian. in ●arm de vita sua.  that Vetus Roma ab antiquis temporibus habet rectam fidem, & semper eam retinet, sicut decet urbem, quae toti orbi praesidet, semper de Deo integram fidem habere. In old Rome hath the true faith even from the times of our forefathers, been kept, and it always retaineth it, as it is fit for a city, that ruleth the whole world, to have evermore a sound faith of God. We defend not a Church singled from others, not the dismembered Church of Arrius, Berengarius, Luther, or Calvin, who as they have their several names, from their several founders, so are they known thereby, 

Lactan. li: 4 ca: 30  
Hieron: con: Luciferan: in fine   as Lactantius and S. Jerome note, to be no longer members of Christ, but the synagogue of antichrist. But we defend the Catholic Church, whose name as S. Augustine is witness, 
Aug: li: con: Epi: fun: ca: 4  no Heretic dareth for shame claim as proper to his own sect, having of all ages and persons, been evermore accounted the known style of men of our profession. We defend a Church founded by Christ, enlarged by his Apostles, impugned by none but infidels and condemned heretics. Whose doctrine can be derived from no late author, never convinced of novelty, never touched with variableness, change, or contrariety in essential points of belief. This Illiricus our professed enemy, 
Iliricus  hath in his centurias sufficiently showed, where from age to age he setteth down the sayings of the fathers that manifestly approve our faith, how beit malicously he termeth them, naevos Patrum the wens or wertes of the fathers. And yet for his own doctrine, he can not find in all antiquity so many sound and unblemished places, as the werttes be which he findeth for the confirmation of ours. And therefore well saith Vincentius Lirinensis, that our religion imitateth the course of our bodies. For though there be great difference between the flower of childhood & the ripeness of old age, yet is it the same man that was then young, and is now old, & though the parts of children's bodies, be neither so bog nor strong, as they be in the full groweth: yet are they the very same, equal in number, and like in proportion, and if any have altered shape, unagreeable to the former, or be increased or diminished in numbered, the whole body either waxeth monstrous, or weak, or altogether dieth. So ought it to be in Christian doctrine, that though by years the same be strengthened, by time enlarged, and advanced by age, yet always it remain unaltered, and uncorrupted. And though the wheat cornel, which our forefathers have sown, by the husbandman's diligence hath sprung to a more ample form, hath more distinction of parts, & is become an ear of corn, yet let the propriety of the wheat be retained, and no cokle reaped where the wheat was sown. But now touching the Church that impugneth us, as of all other heresies, we can bring forth the late beginner, his new doctrine, either unheard of before, or condemned in other heretics, his first adherentes, the general opposition against him, or counsels, universities and Catholic Doctors, variety and sudden change in doctrine, and division of his disciples, as of Luther and Calvin the world knoweth, and of other heretics all histories do report. 
Tertul: li: de praescripti. Optatus li: 2 con: parmen. Aug. 3: con: dona: ca: 2  And thus did Tertullian Optatus Millenitanus and S, Augustine with other fathers set down a note, to know them by the demanding the beginning of their belief, the cause of their long lurking, the origin of their cathedral seat. We defend that Church which notwithstanding the rage of the jews in her Infancy, the barbarous tyranny of Pagan Emperors in her Childhood. The outrageous persecutions of heretics in her ripe age, not withstanding all other brunts, and encounters of Satan, and his imps, hath always remained unpregnable, yea the more it hath been lopped and pruned, the more hath it shot out, and flourished. The more it hath been suppressed, the better hath it prospered, and like the ark of Noah with the swelling of the waters, that have drowned all other sects, it was rather alofted and advanced to the view of all nations. For as S. Leo noteth. 
Leo: Ser: 1 d● S S. Petro & Paulo.  The Church is not diminished with persecutions, but increased, and our lords field is then always best furnished with most abundance of corn, when the kernels that are single in their sowing, are multiplied in their grouthe. Which surely could never be, unless it were of God miraculously maintained. For as Gamaliel said. 
Act: 5  If it were the counsel or work of men, it would have been dissolved, but because it is the Church of God the gates of hell have not been able to prevail against it, 
Matt: 16  being the firmament and pillar of truth as S. Paul calleth it. 
1 Tim: 3  S. Chrisostome also upon the forerehersed words of S. Matthew, sayeth, that God only was able to make, that a church founded upon one fisher, & a base person, should not fall being shaken with so boisterous tempests. For though the Catholics have been temporally so weak, their number in respect of their enemies small, The princes that have impugned them most mighty, their decrees, manacinges, and torments, to suppress them untolerable, yet because they were built upon a sure rock not all this blusteringe of winds, nor irruption of waters, have had power to over flow or to bear them down, but that in the end, they have had and always shall have the upper hand of God's enemies. Nether can any say, that it is not our Church, but theirs that was thus persecuted. For there is no tyrannical persecution, but hath always been most violently bend, against the sea of Rome, and against the Pope and his followers, in so much that of the Popes themselves, there have been above thirty Martyrs. Besides if we reed all antiquity, we shall not find one, that hath suffered for any part of our adversaries religion, but only such, as are by all ancient authors registered for damnable heretics. whereas we can allege them divers that have died and been persecuted for points of our belief, who have ever been since their deaths honoured, and acknowledged for saints, by all Christendom, until Luther's tyme. For how many virgins for not breaking their vow of virginity, have been cruelly put to death which if they would have consented to marriage might have easily escaped as S. Agnes so highly praised by S. Ambrose and diverse others. 
Amb. ser. 90.  How many for cleaving unto the Pope & faith of Rome, have been by the Arrian Emperors, banished and put to death. Did not S. Alban die for receiving a clergy man, and S. Thomas of Canterbury for defending the liberty of the Church against usurped authority. Were not diverse put to death in Coproninus time for defending Images, finally how many monks, hermits, and religious men, whom our adversaries disclaim from their religion, how many I say have been martyred for their faith as Palladius and S. Damascen write. 
Pallad. in histor. Lansiaca. Damascen. in vita Barlaam et josophat.  Nether do I reckon these in particular to exclude all the other Martyrs, for doubt less as by their histories is apparent, in all persecutions none died Martyrs, but of our faith. But I cite these particulars to show that those generally in former ages have been accounted as Martyrs, that have suffered for these self same points, for the which we are now chiefly persecuted. So that it sufficiently appeareth, that both all the general persecutions have been raised against our church, and that not withstanding all their cruelty it yet endureth, and shall to the worlds end. But now on the other side, two hundred archheretickes, brochers of new sects, that have been since Christ's time, though they have for a season flourished, and preveyled, having Emperors, bishops, and Potentates, to defend them, infinite books and writings to divulge their doctrine, and all temporal aids to set them forward: Yet we see that their memory is quite abolished, their names commonly unknown, their books perished, and no more mention of them than the condemnation and disproof of their errors recorded by Catholic writers. The same doubtless willbe the end of Luther's novelties, which being but parcels of their corruptions, revived and raked out of oblivion, as heretofore they vanished with their prime devisers, so will they now with their late revivers. And we see this almost even already verified, seeing that among so many of Luther's progeny, there are found scarce any, and peradventure none at all, that dare avouch or take upon him the patronage of all his articles: Yea and his scholars are already so strangely sundered into most contrarious and divers sects, that it is a most manifest token, and proof, that God is not the author of their opinions, seeing he is only the God of peace, and not of dissension. 
Lindanus 〈◊〉 Dubitant.  For Lindanus long since, in his Dialogue named Dubitantius, reckoneth up threescore & eighteen diverse sects, sprung all since Luther's first preaching, and with those that are of later growth, they are now well near a hundred all different from others, in essential points of faith, as in most of them Prateolus showeth. Which doubtless is the providence of almighty God, in this as it hath been in all other heresies, of former days, that the unconstancy, variety, and sudden change, the dissension of doctrine and division of scholars, both from their masters and among themselves, should be a manifest argument, that their assertions proceeded of the spirit of error, were maintained with the spirit of pride and obstinacy, and should be quickly ended by the spirit of discord & contradiction. This doth Ireneus observe of Simon Magus, 
Iren. l. 1. ca 21 l. 1. cap. 5  and of Valentinus, 
Angust. l. 1 de bapt. ca 6. l de 50. haeres. her. 46. Epipha. l. 1 con haeritom: 3 l: a: tom: 1 Ruffian: l. 10 histor: ca: 25 Hillar. l. ad Constant. Eua. l. 3 & 4 histor.  S. Augustine of the Donatists & Manichees, Epiphan. of the Marcionites, & montanists, Ruffinus & hilarius of the Arrians, and Euagrius of the Eutychians: who were scarce so soon sprung as they were spread into most contrarious branches, or as S. Austin speaketh in minutissima frusta into very small mammocks. For why, when they once serve from the compass of the Catholic Church's censure, only allowing and interpreting the scripture in the sense, that their single spirit susgesteth, as they be of diverse fancies and humours, so fall they into diverse and sundry persuasions, and then not yielding to any umpiershipp but their own, they are passed all means and possibility of agreement. Whereupon Origines expounding the signification of that act of Samson, 
Orgen: hom. 4 in Cantic:  when he bound three hundred foxes by the tails, & tied fire in the midst, and sent them to burn his enemy's corn, so (sayeth he) must the true Catholic Doctor, take the repugnant opinions and contradictons of heretics, and by conferring them together deduce thereby a conclusion against them, which may serve as fire to burn up their own fruits. And in deed there is nothing of more force, to show their madness, them this presumption upon their self arbitrement, which is the cause of all their discord. For as S. Chrisostome noteth. 
Chrisost: ho●. in: 4 cor.  As we would judge one mad, that seeing the smith take a red hot iron with his tongues, would adventure to take the same in his bare fingers, so may we deem both of the Philosophers, that went about to compass our faith in their bare reason, & of the heretics of our time, that adventure upon the credit of their single spirits, to decide all controversies, and interpret God's word, which the cunningest smiths of all antiquity, durst never handle but by the tongues of the Catholic Church's censure. And therefore as one taking the kings image set forth with exquisite, cunning, and with most choice precious stones, by a rare workman, should change it from man's shape, and the seemly fashion that it had, to the likeness of a fox or dog, using still the same metal, and the same precious jewels, though rudely and grossly disposed, and should then vaunt that this were the kings true portraiture, so artificially wrought by the first worker deluding the ignorant with the beauty and glistering of the precious stones: so do the heretics sayeth Ireneus. 
Ir●ne. l. 1. ca:  that changing the faith of God's Church into the fables of their own fancy, seek to set forth their follies, with the authorities and sayings of God's word, applied and wrested by their perverse spirittes against the true meaning, so the easier to blind the simple. And as the Pirates use in the dark night to set lights in the shallow places, and hidden rocks, that the ships by that directing their course, and thinking to find some sure haven, may be thus guilfullye drawn to their own ruin, so the Devil sayeth Origines, 
Origen. l. 10. in ●p ad. Rom ca 14  setting the light of the scripture and counterfeit piety, upon the rocks of heresies, allure the simple passengers of this life, to their own perdition under colour of truth. And therefore are we warned, not to believe every spirit, whereupon Catholics the better to avoid this variance, presumption, and malicious fraud of heretics, always standing to the verdict of the Church, and her chief Pastor, to whom God hath promised the unfallible assistance of his spirit, have evermore defended with one accord, one only faith, agreeable to itself in all times, places, and persons, which is the self same, which we now suffer persecution for. Whereof we call all ancient writers to witness, who by their books & many by their blood, have before us laboured in the same quarrel & confirmed the same faith, though assaulted by other kind of enemies. But if comparison with saints be not presumption, this for our greater comfort may we say, that though the cause of religion were always honourable, yet is it in us more worthily defended, then of any Martyrs of former ages. For they defended it either against Epicures and heathens or against the jews and Rabbins, or against some one heretic and his offspring. But we are now in a battle, not only against men o four times, who are both Epicures in conditions, jews in malice, and Heretics in proud and obstinate spirittes: But against the whole rabble and generation of all heretics, that since Christ's time have been, & in a manner with Satan the father of lying, and his whole army. who albeit they be fast chained in hell, & there reap the fruit of their blasphemies. yet have these companions of theirs borrowed all their weapons, and revived some of all their heresies. So that encountering with these, we challenge all the old heretics into the field, and must in one age sustain a multitude of enemies, jointly assaulting us, every one of the which, have in times past made work enough for diverse Doctors, in several ages according as they did rise one after an other. For we must defend that God is not author of sin against. 
1 Vincen. con: proph: her. novit:  Simon Magus 
2 Iren. l. 1. ca 29.  Cerdon 
3 L. con. flori. apud Euseb. l. 5 histor. c. 20.  and Florinus. We must defend that the whole Church can not err against. 
4 Vincen. lit.  Nestorius, That tradtions are to be observed against 
5 Iren. l. 3. Tertul. de prescript:  Cerdon 
6 Epiphen. her 69 Aug. l. 5. con. Maxim.  Arrius 
7 Basilius de spi sanct. c. 27  Eunomius 
8 Epiph. her 75  Aerius 
9 Basil. Ancyr. crone habita in 7 sinodo  Nestorius and almost all heretics. That only faith sufficeth not against 
10 Aug. her. 54 Clem. l. 5 recog. 49.11  Aetius. Eunomius and Simon. That good works are necessary against 
11 jidem ibid.  the same, together with Valentinus. That man hath free will against 
12 Clem. l. 5 recog.  Simon 
13 Aug: her 11  Valentinus and 
14 Aug: her: 49 Hieron pro logo dialog contra Pelag  Manicheus. That the father's writings are of great authority, against 
15 Euseb: l: 7 histor c. 26.  Paulus Samosathenus 
16 Basilius: l. 1 in Eunom  Aetius and Eunomius. That sins are not alike, & virginity to be preferred before matrimony, against 
17 Aug: her. 82 Hieron: l contra joviniatum  jovinian. That Baptism is necessary to salvation against 
18 Aug: her 49  Manicheus 
19 Theodor: l. 4 haret fab:  the Euchytes, and 
20 Gregor: l. 4 mora c 3  Philoponus. We must defend the Sacrament of the Altar against 
21 Theodor: dial. 3. circa medium  the Donatists 
21 Theodor: dial. 3. circa medium  & Arrians that trodd it under thelr feet, and gave it to their dogs: against 
22 Lanfrane l: con: Beren:  Berengarius and the 
23 Synod: 7:  Ichonomachie, that made it but a figure of Christ's body. The Sacrifice of the Mass, against 
24 August: her: 49:  Manicheus. The Priests or namentes against 
25 Hieron: 1: con: Pelaeg:  Pelagius, purgatory against 
26 Greg: l: 4: dial: 34  the Armenians, Relics, chastity of Priests, voluntary poverty, and prayer for the dead against 
27 Hieron: con Vigilant:  Vigilantius and 
28 Epiphan her 55 Aug her 73  Aerius. The Vow of obedience against the 
29 Damasce l: de 102 her: haere:  Lampetians. Churches & Altars against the 
30 Socrat: l: 2 ca 33 Da: sup.  Eustachians and 
30 Socrat: l: 2 ca 33 Da: sup.  Euchites. We must defend confirmation against 
31 Theod l 3. de her fab  Novatianus. Confession against .32. Mon tanus. matrimony against the 
33 Vide Prate ●h●n:  Apostolici. The Sacrament of Order and Priesthood against the 
34 Epiphan her 49  Pepusites, that gave it to women. Lent and other appointed fasts against the 
35 Tertulin scorpiaco  Gnostickes 
36 Socrat. l. 2 cap 33  Eustathians 
37 Epipha her 53:  Aerians and 
38 Hieron: l: 1 contra jovini:  jovinians. All which men are by 
39 Aug: de haeres: ad Quoàuult deum.  S. Augustine 
40 Epiphan de haeres.  Epiphanius, Ireneus, Tertullian and all antiquity registered in the Catalogue of condemned heretics. Finally we mnst defend in a manner all Catholic truths, against all heretical innovations. I am ashamed to say, that we are forced to defend that Christ is come against the jews, that he is of the same substance with his father, and Homoousios against the Arrians, yea and that there is any Christ or God at all, against the Politics and Atheists. Yet undoubtedly if ever there were any need, even when Epicurus sect most flourished to prove a God, a hell, or a heaven, then surely is there now, when heresy is grown so ripe, and the infinite sects and divisions so spread, beside new daily uprising, that the variety of religions, hath abolished almost all religion, and the uncertainty which amongst so many is truest, hath made the greatest part of our country to believe none at all. Yea and we see the lives, consciences, and dispositions of men in this behalf to be at such a stay, that should the Prince but command them, to adore Mahomett or renew the memory of the old Gods, and Goddesses, as jupiter, juno, Venus, with the rest of that crew, there would be thousands, as ready to embrace them, and seem as zealous in their service as now they be in a belief of they can not tell what themselves. And this in truth is the end, and last step that heresy bringeth men unto. seeing therefore that Peter's ship now saileth, not against the wind of one evil spirit, or against the stream of one flood of heresy, but against all the pestilent spirittes, of former ages, and against the maigne stream of all heresy: It is no less necessary than glorious, for us to employ our last endeavours to the defence thereof. And think our limbs happily lost, our blood blessedly bestowed, our lives most honourably spent in this so noble and in important a business. And howbeit it may seem much, for men of one age to fight with the enemies of so many. for Catholics of one belief, to encounter with hosts and armies of all sundry sects: yet this comfort we have to encourage us, that first as some medicines there be of such quality, that they are not only profitable for this or that disease, but have a general and common force against all, so sayeth hilarius, 
Hilar: l: 2. de Trinit.  the Catholic faith not only against every heresy, but against them all hath so universal a remedy, that neither the strange kind of the disease can hinder it, nor the number overcome it, nor the variety deceive it, but one electuary serveth it against all heretical pestilences, which is the unfallible assistance of God's spirit. secondly we fight against such as derive their pedigree from the offals, and condemned castaways of Gods Chuche, whose weapons and wards having been severally blunted, and broken, by the Champions of former times, they are less able to offend us, or defend their unhappy posterity. Whereas on the other side, we are countergarded with the assistance of so unuincible aids, that as hitherto they could never be discomfited, so is there no possibillitye that they should be hereafter. And first what an assured defence of our cause have we, by that continual, and never interrupted descent, and succession of bishops in the sea of Rome, of whom from S. Peter's time until this day, we are able from time to time to give a certain account, & to show of every one the same belief, that they have from hand to hand delivered unto us, without change or alteration: as against the impious obliquys of heretics of our time, Bellarminus learnedly showeth in the fourth book of of his first Tome, and third controversy. This sayeth Ireneus confoundeth all heretics, 
Iren l. 3 ca ●  who were always them selves the first, and often times the last pretenced Bishops, of their belief, neither lawfully descended from any Apostle, nor orderly installed in their cathedral seats, but intruded by themselves without any usual creation. This same doth S. Hierom S. Epiphanius and S. Augustine, 
Hieron. in con 〈◊〉 chron. 〈◊〉 seb●. ● pip● her 27. Aug. Epis 165  oppose against sectaries for an unconquerable engine, as in deed it is. Especially if we consider, that after the decay of all other Patriarchal, and Apostolical Seats, as of Antioch, Alexandria, and Jerusalem, after so many alterations, and violent changes of the temporal state of Rom●, from Emperors to Kings of the Goths, from them to exarkes of the Greeks, and an otherwhile to Consuls, and of these some by right, some rayninge by usurped authority, likewise after so many Massacres, sackings, and overthrows of the city itself: yet this succession hath never failed the authority thereof never decayed, but hath always continued & persevered as it shall do to the end of the world. secondly, what an assured proof of our religion against all the adversaries Cavils, hath the Church of Rome, by the innumerable miracles whereby God hath averred the truth thereof, in diverse famous and holy men, adherentes and defenders of the same. For albeit the devil may work some feigned wonders, above man's reach, & yet in the compass of other natural causes, though also by inveigling and deceiving our sense, or imagination, he may make that appear a miracle which in deed is none, yet these things which surpass the ability of any creature, and are only in the power of almighty God, neither the devil nor any other, can do by natural means, but only as the instrument and agent of God, chiefest and sovereign cause thereof: as to give sight to the blind, to restore a limb to the maimed, to raise the dead and such like, which men of our belief in all ages since Christ have done. For to omit Christ and his Apostles, to omit also others of the primitive Church, we find such as our adversaries can not deny, to have been of our Church, to have wrought very extraordinary miracles. First those of Gregory Thaumaturge, 
Basilde spiritu sanct: ca: 2● Greg: in vita eius Hieron. de viris Ilust.  of which S. Basil, S. Hierom, & S. Gregory Nazianzen. The strange cures and raising of the dead, by S. Anthonye hilarion S. Martin and S. Nieholas, which S. Athanasius S. Hierom Sulpitius and others writ of. 
In vitis eroum  And yet it is well known that S. Anthonye and S. Hillarion were professed Eremites, and monks and consequently enemies to those, that condemn and reprove Monastical life. After them we have these which S. Gregory speaketh of in his Dialogues of which many were done by monks & other religious persons. 
Greg. l. 3. c. 2: 3  And to come to our native examples, how many miracles wrought S. Austin and his company in reclaiming of our country, 
Greg l: 9 ep. 58 Bed. l: hist ca 31  as S. Bede and S. Gregory report, to omit those of S. Cuthbert S. John S. Oswalde S. Dunston and diverse other registered by the same S. Bede, 
Beda. l 3.4.5 hist.  & our own chronicles. Which men's religion, it were a folly to call in question, what it was, seeing that by the testimony of all writers it is as apparent that they were addicted to the Catholic Roman Church, as that there were any such men at all. Now if we come to later times. 
Bern. in vita Malachia.  Let S. Malachias so highly commended in S. Bernardes' works, Let S. Bernardes' own life written by Gotfrye a man of the same time, let S. Francis miracles registered by S. Bonaventure, S. Dominickes S. Thomas of Aquine Saint Bonaventures' own be testimonies whose faith is the truest, seeing that all these were themselves monks and friars, and first founders of divers religious orders, professors of perpetual poverty, chastity and obedience, and vowed persons. All which points are condemned by our adversaries, and maintained by us. Finally to come to saints yet fresh in memory, what miraculous things have been wrought by S. Bernardin & S. Catherine of Sienna, of whom Saint Anthonine writeth, by S. Anthonine him ●elfe of whom Surius writeth. And in our days since Luther uprist, by the reverend father Francis Xavier of the society of jesus, in the Indies whose wonderful miracles are not only certain by most diligent inquiry, and scrutiny made for the true knowledge of them by the King of Portugal, but the miraculous conversion of so many thousands, yea and so many Kingdoms, as by the same were turned from infidelity to the Roman faith, yieldeth an undoubted assurance thereof. saying therefore that these men by our adversaries own confession, and by their lives and writings, are manifestly known for men of our religion; saying also their miracles were such, as surmounted all power of conjuring, sorcery, or enchantment, as the fathers grant the giving light to the blind limbs to those that want them, and reviving the dead to be. saying finally these miracles have been wrought, either for testimony of their virtue, which can not be true virtue without true faith, or for proof of their religion, which all authors assure us was the same that ours, what greater certificate can we have of the goodness and integrity of our quarrel, since we are sure that God the only author of these supernatural effects, can not witness any kind of untruth. And to doubt whether these miracles be true, or truly reported, being written by so grave and authentical authors is nothing else, but to condemn all histories, books, and registers of antiquity, and only to allow that whereof our own sight and sense doth acerteine us, which is extreme folly. Moreover if we consider both the sincerity and sanctitye of our faith, and the professors thereof, and the absurdity and corruption of our adversaries belief, and behaviour; by the fruits we shall soon know in whose garden the best tree groweth. For as concerning our faith, the principles, rules, & grounds thereof are such, that though they be above, yet are they not against reason, neither yield they scope to such as live according to their prescript, of licentiousness or riot, but keep them in awe and compass of their duty towards God and man. Whereas the very articles of our adversaries religion, are of such tenor, that in reason and piety, they can not be held for religious truths, nor being believed restrain men's consciences to the limits of virtue, but rather open them a wide gate to desperate & dissolute life. For he that affirmeth all the actions of man, even the very best to be damnable sins, as Calvin and his followers avouch, and therewith that all sins are of equal deformity and heinousness, touching death and damnation, what heart or encouragement can he have, to follow virtue, or what bridle can hold him from plunginge himself in the puddle of all vice: seeing the one is as great an offence, and as punishable before God as the other, and the same faith which maketh, that the sinfulness of a good action is not imputed to the doer, is also of the same force and hath the same effect, in any other wicked work whatsoever. Again he that believeth the commandments of God to be impossible for man to keep, and withal that howsoever he break them, it neither can nor aught to make him doubt of his election, which dependeth only upon god's predestination, why should he not think it folly to endeavour to observe God's law being an impossibillitye: yea and upon certainty of his salvation, become careless to break any commandemement, & to take what course most pleaseth his sensual appetite. Further he that maketh God the author of sin, & as well the inforcer of man to wicked and impious acts, as the director to any virtue. and withal knoweth that if he be damned it shallbe for no other sin then such as by God himself he was constrained to commit, must needs think his case most miserable in being so disabled, from avoiding such an offence, and God a most rigorous and unjust judge, that condemneth a man for that fault, which he forced him unto. The effect of which and such like principles, well appeareth in the unchristian and irreligious behaviour of sundry estates, and speaciallye of the protestant ministers, teachers, and defenders of the same, who are known in most places to be so lose, and lewd, & so far disordered, that their own sheep do greatly mislike their ungodly behaviour. But now on the other side for proof of the sincerity of our religion, I only appeal to the common experience of Catholics lives, both in our and former ages. Let all histories witness their sincere dealing, plain words, simple attire, frugal tables, unfeigned promises, assured love, & amity, and most entire & friendly conversation one with an other. Let us consider their large hospitality, in housekeeping: their liberality towards the poor, their readiness to all merciful and charitable acts. Let us remember their assiduity, and continual exercise of prayer, their straight observation of long fasts, their austerity and rigour, in other chastisements of their bodies, & we shall find what different manners, and fruits proceed from our belief, & from the doctrine of our new doctors. Yea and the chiefest things laid to our charge, by infidels, and heretics, are that we keep men to much in awe, that we restrain them to much from carnal liberty, that we have to much of the cross of Christ. judeis quidem scandalum, Gentibus autem stultitiam. 
1 Cor. 1  Scandal to the jews, and folly to the Gentiles. So doth Plinius report of us in his epistles to trajan that we detest all vices, 
Plin. 2. l. 10. Ep.  and live most holy, and that we have only two faults. The one is, that we are to ready to spend our lives in God's cause, the other, that we rise to early before day to sing praises unto Christ. which faults our Gospelers of all other take most heed of. So for the most part excepting those lies, that the Heretics father upon us, the greatest complaints they have against us, are for prescribing fasts, forbidding flesh on certain days, condemning marriage of Priests, monks, and other vowed persons. For prescribing confession, satisfaction, and penance in this life for men sins. For avouchinge prayer, fasting, almois, and other good works as necessary to salvation. For requiring an exact obedience, of the temporal to the spiritual, and of all to Christ's Vicar here in earth. For condemning the arrogancy, of their self spirits, refusing all other judgement in matters of controversy, and intelligence of the scripture besides their own, and such like points that may any way bridle them, from full liberty of following their carnal appetites. Yet for all they thus disallow our doctrine, the truth itself enforceth them sometimes, as of old it did the very devils, to speak most reverently of our religion, and professors thereof. Luther in his book against the Anabaptists, confesseth that in the Popdome there is most of christian goodness, ye all christian goodness, & that from thence he & his received it. And rehearsing that we have the true scriptures, Baptism, Sacrament of the Altar, the true keys of jurisdiction, the true office of preaching, the true catechism, our lords prayer, the ten commandements, and the articles of faith. In the end he concludeth with these words. I avouch moreover (sayeth he) that in the Popdome there is true Christianity, yea the very cornel of Christianity, so that this cornel being but one, according to that una fides unum baptisma, there is but one faith and one baptism, either he must be of our religion or else by his own confession, we having the true cornel, he hath nothing but the husk and shell for him and his disciples. Now concerning the professors of our faith, S. Athanasius, S. Hierom and Sulpitius writ that the infidels themselves, bore very great reverence, and did much honour, to S. Anthonye, S. hilarion, and S. Martin. Totila an Arrian Prince honoured highly S. Benedict. Calvin called saint bernard a godly writer. Luther Melancton, and the Augustan confession call Bernard Dominicke and Francis saints. All which being as is before said monks, Friars, & religious persons, are undoubtedly known to have been far from the Protestants or Puritans religion. And though the Heretics said nothing, yet doth all antiquity cry, and infinite miracles yield certain warrant, of the holiness and virtue of the catholic fathers. But we need not to range far for examples of good life. For God be thanked, even our adversaries themselves, are so fully persuaded of our good behaviour, that if a man in company be modest and grave in countenance, words or demeanour, if he use no swearing, foul or unseemly speech, if he refuse to join in lewd company, and dishonest actions, he is straight suspected for a Papist: And on the other side if there be any ruffianly, quarrelous, foul spoken, and lewdly conditioned, he is never mistrusted for a Papist, but taken for a very sound & undoubted Protestant. Let also the records of ssises, and sessions be searched, and let it be but showed among so many hundred Protestants, as are yearly executed, for felonies, murders, rapes, extortions, forgeryes, and such like crimes, how few recusantes, have been ever in so many years, attached justly with such like offences. Let but the neighbours of Catholic and Protestant gentlemen, be witnesses who● live best, and are readiest to all good deeds and works of charity. Let the jailors and keepers of prison's report, what difference they find, in the lives of Catholic & Protestant prisoners. And if all these say as the truth is, that we go beyond the other in Christian duty, then may we by their own testimonies, avouch the tree of our religion to be good, seeing that as Christ sayeth an evil tree can not bring forth good fruit. 
Matt. 7  Whereby we may also infer that the religion of our adversaries is evil, sith the fruits thereof are so extreme bad, as daily experience showeth, that even among heathens and infidels there is found more truth, honesty, and conscience, then is now in the Protestant multitude, so well have they profited in the licentious principles of their religion. Against whom we must remember that the Apostles were not without cause called salt of the earth, and light of the world, but for that their doctrine should have effects agreeable to the properties of these things. For as the salt preserveth flesh from the vermyn, stench, and corruption, & the light is a mean to discern the good from the bad, the mierye from the clean way, our friend from our foe: So doth the true faith give remedies, against all stench and corruption of vice, and showeth the path of virtue and truth, from the dirty way of sin and error.   

Cap. 7. 
Cap. 7 The seventh comfort in tribulation is that the state of the persecuted in a good cause is honourable.   
Now as concerning your estate, how can that be but honourable, where your quarrel is so good: seeing the cause honoureth the combat, and assureth you of the final victory. Your counterpeeres are mighty, their force very great, their vantage not unknown, their malice experienced, their torments to flesh and blood untolerable: but your Captain hath always conquered, your cause hath been always in the end advanced, your Predecessors never lost the field, wherefore then should you have less hope of the victory. Christianity is a warfare, and Christians spiritual Soldiers, their conflicts continual, though their enemies be divers. In the beginning our faith was planted in the poverty, Infamy, Persecution, and Death of Christ. In the Progress, it was watered, and dunghed, with the blood and slaughtered limbs of God's Saints. And it cannot come to the full grouthe, unless it be fostered with the continual showers of martyrs wounds. You are the choice captains, whom God hath allotted to be chief actors in the conquest. Your veins are conduittes, out of which he meaneth to drive the streams, that shall water his Church: he hath placed you as the fairest and surest stones, in the forefront of his building, to delight his friends, and confound his enemies, with the beauty and grace of your virtuous life and patiented constancy. Now is the time come, for the light of the world to blaze out beams of innocency: for the salt of the earth to season the weak souls, bending to corruption. Yea and for the good shepherd to spend his life, for the defence of his silly flock. Tempus putationis advenit. 
Can. ●  The lopping time is come, and to the intent the tree of the Church may sprout out more abundantly, with young twigs, the branches and bows of full growth, are lopped. Now is that time come of which Christ forewarned us. 
Isa. 16  Erit, ut qui occiderit vos arbitretur se obsequium praestare deo. It shall come to pass that he that kileth you shall think he doth god a good piece of service. And as S. Cyprian sayeth, 
Cyprian de mortalitate.  fiunt ecce, quae dicta sunt et quando fiunt quae ante praedicta sunt, sequentur et quaecunquae permissa sunt, Domino ipso pollicente, ac dicente: 
Luc. 11  Cum autem videritis haec omnia fieri scitote quoniam in proximo est regnum dei. Lo the things that were said, are now done and now sith that it is fulfilled that was foretold, that which was promised willbe also performed: Our Lord himself assuring it and saying, when you see all these things to come to pass, then know you, that the Kingdom of heaven is near at hand. When we see the flower we hope for the fruit, and take it as a presage of a calm temperate, and pleasant season. Our flowers that foreshow the happy calm of our felicity, grow out of these thorns, and of these briars must we reap our fruit. If the stalk wound, the flower healeth, if the reaping be troublesome, the fruit is the more delight some. Let no man deny the sea to be deep sayeth S. Ambrose, because the shores be shallow, nor heaven to be clear, because it is sometimes cloudy, nor the earth to be fertile, because it is some where unfruitful, nor the crop of corn to be good, because it is mixed with barren oats: So think not the harvest of a good conscience to be lost, though it be interrupted with some sorrowful and bitter showers. The ignorant peradventure will condemn us, that think it no folly, to make account of the gall of Tobias fish. Let them muse at our madness that most willing lie feed on Sampsons' honeycomb, when it is taken out of the lions mouth. Let us not regard their phrenetical laughtures, and raving scoffs. Animalis homo non percipit ea, 
1 Cor. ●  quae sunt Dei. A sensual man understandeth not the things appertaining to God. We know that the flower of jesse gave his most pleasant sent, and came to his full growth upon the Cross, we know that the fruit of life was not gathered without thorns, we know finally that gall was chosen in extremity by the most experienced and perfitt taster, and the honeycomb not eaten till after his resurrection, when it was in a manner fetched out of the Lion's mouth whom he had by his death victoriously foiled. Our choice agreeth with our Captains examples, and both the time, and our cause moveth us thereunto. If two keys were offered us, the one of gold set with diamonds, rubies, & pearl curiously wrought & hanged in a chain of great price, the other of old rusty iron, unhandsome and shapeless to behold, tied in a rotten cord, and yet this the true key to infinite treasure, the other to a sink of corruption, and a dungeon of despair, which of these two keys, were in reason to be desired. This rusty key is trouble and affliction, the key of gold worldly prosperity: That, openeth heaven gates. For Per multas tribulationes oportet introire in regnum Dei, 
Act 14  By many tribulations must we enter into the kingdom of God. This other openeth hell doors. Multos enim perdidit aurum & argentum. For many, hath gold and silver cast away. 
Ecclesi. 8  We must now remember the last will that as S. Ambrose sayeth, 
Amb. ser. de Pass●o.  Christ made upon the Crosse. Author pietatis in Cruse pendens, testamentum condidit singulis pietatis opera distribuens Apostolis persecutionem, judeis corpus, Patri spiritum, Virgini Paranymphum, Peccatori in●ernum, Latroni Paradisum, Christianis vere paenitentibus Crucem commendavit. unde inquit Maximus omnis Christiani vita qui secundum evangelium vixerit, 
Maxim. ser. de Mart.  crux est atque martirium. The author of life hanging upon the Cross made his will allotting to every one works of piety, to his Apostles persecution, to the jews his body, to his father his soul, to the Virgin a Paranymphe, to the sinner hell, to the thief paradise, to the repentant Christians he commended the Crosse. Whereupon S. Maximus well sayeth, that all the life of a Christian, that will live agreeably to the Gospel, is a perpetual cross and martyrdom. We must now acknowledge our profession, and not be ashamed of our inheritance, which Christ allotted unto us. We must say with S. Paul Mundus mihi crucifixus est, 
Gala. 6  & ego mundo the world is crucified unto me and I to the world. To put themselves in mind of this, the old Christians in Tertullians' time, were wont to pray with their arms stretched out, as men all ready crucified in mind, and ready in God's cause to be crucified also in body. Where upon Tertullian speaking of this gesture in prayer, 
Tert. Apo●. ca 30  sayeth. Sic Itaque nos expanges ungulae fodiant, cruces suspendant, ignes lambant, gladij guttura detruncent, bestiae insiliant. Paratus est ad omne supplicium, ipse habitus orantis Christiani. While we are thus praying with our arms spread abroad, let the hooks dig us, the Gibbetes hang us, the fierce consume us, the sword cut our throats, the beasts fly upon us, the very behaviour of a Christian in prayer, showeth him ready to all kind of torments. A wise shipmaster, when he setteth forth from the shore, and goeth to sea, laying aside the remembrance of wife, children, house, and family, employeth his body and mind only to the due performance of his office, in avoiding the dangers and directing his ship to a gainful haven. You are now launched out of the port of worldly prosperity, into the sea of temporal discomfort, in God's cause, and therefore it behoveth you to uncomber yourselves of all earthly cares. You must display the sail of your soul, upon the mast of Christ's Cross, betake you to the tackling of virtue, keep your hand upon the stern of good order and discipline, and being aparted from earth, lift up your eyes toward heaven. You must direct your course by the motion of the stars, and planets, that is by the example of former Saints, that so having Christ for your Pilot, the inspirations of the holy Ghost for your gale, you may go through the storms of persecution, overcome the surges of worldly pleasure, pass the shelves of alluring occasions, avoid the shipwreck of deadly offence, and finally safely arrive to the port of life and perfitt repose. Now is the time whereof the spouse in person of the Church said, 
Can. 4  Surge Aquilo & veni Auster, perfla hortum meum, et fluant aromata illius. Arise north, and come southwind blow my garden, and let the spice thereof flow down. These winds now blow, & it is now time, that the spice fall & the virtues & constant examples of Saints, that lay hidden, and covered amongst the leaves, be with this persecution shaken from them and laid open for every one to gather. We must now ascend ad Montem mirrhae to the mount of myrrh, which is in taste bitter, and Ad collem Thuris to the hill of frankincense, that giveth no sweet savour but when it is by fire resolved. Our heavenly smith hath now brought us into the forge of trial, and kindled the coals of persecution, to prove whether we be pure gold and fit to be laid up in his trea Syria. Now while this wind is stirring, cometh the winnoer with his fan to see who is blown away like light chaff, and who resisteth to the blasts like massy wheat. That which lieth hid in the young blade of corn, is displayed in the ripe ear, that which is concealed in the flower, is uttered in the fruit. Many believers are deemed equal whom trial proveth of unequal faith, the tribunal showeth what was covered in the bud, agreeably to that saying by their fruit you shall know them. Many flowers promise a multitude of fruit, but when they are once put to the proof by storms of wind, very few persever to the full growth. So many seem faithful in the calm of the Church, but when the blasts of adversity bluster against them, few are found in the fruit of martyrdom. The cunning of the Pilot is not known till the tempest riseth, nor the Captains courage till the war beginneth, nor the Catholics constancy till the Persecutor rageth. 
Tertul. de fuga in persecut.  Persecution as Tertullian noteth is Pala quae Dominicam aream purgat scilicet ecclesiam, confusum aceruum fidelium eventilans, discernens frumentum martirum, & paleas negatorum. The shulue which purgeth our lords floor, that is the Church, famning the confused heap of the faithful and severing the corn of Martyrs, from the chaff of deniers. This is the ladder which jacob dreamt of, 
Gene. 28  which showed to some the way into heaven, and to others the descent into hell. This is the water of contradiction by which Gods servants are proved according to that Probasti in tentatione, 
Deut. 33  iudicasti ad aquas contradictionis. Thou hast taken trial by tentation, and judged us at the waters of contradiction. This is the water at which our heavenly Gedeon, trieth who are fit soldiers to assist him against the Madianites, 
jud. 7  and he severeth such as fall on their knees for greediness and thirst of worldly vanities, from those that reach with their hand, so much only as their necessity requireth. Of whom God sayeth in tree centis viris qui lambuerunt aquas, liberabo vos. In those three hundred men that have licked the waters will I deliver you. 
Chrisost. Hom 29 in Ep. ad Rom.  S. Chrisostome reporteth that the shepherds of Capadocia, for the care they have of their flocks, many times lie three days together covered with snow, and they of Libya are contented whole months, to wander after their flocks in those deserts, that are full of cruel wild beasts, preferring the care of their cattles, before their own dangers. How much more are the pastors yea all the Catholics of this time, boud to endure the pinching and freesinge cold of what adversity soever, yea and the hazards of cruel persecutors, that like wild beasts have turned this vinevard of our country into a bar ren desert, rather than to suffer so much as in us lieth, Christ's flock either to be scandalised by our example, or destitute of our necessary endeavours. For as in a serious & earnest battle, where upon the state of the common wealth depended, and the King himself were in complete harness, & with his weapons ready in person to fight for his kingdom. If any of his nobles, should come into the field with a fan of feathers in steed of a buckler, and a poesy of Flower deluce in steed of a sword, and in every other respect more like a carpet knight then a man of arms, The King could not but take it in very evil part: So surely must Christ if in this spiritual war against his Church, for which he fought in person, and received so many wounds, we should look on more like worldly wantonness, then true soldiers, and not be as ready as our King & captain to venture our lives in the same quarrel. Now therefore is the time, that it standeth us upon, to show proof of ourselves. Now must it be known whether we be vasa in honorem or contumeliam, Vessels of honour or reproach, whether we be signed with the name of the lamb, or touched with the mark of the beast antichrist, 
Apoc. l4  whether we be of the wheat or of the cockle, and finally whether we belong to the flock of Christ or to the herd of belial.   

Cap. 8. 
Cap. 8.   
And a thousand times happy are you, 
The Eight comfort in our tribulation is the honour of imprisonment in a good cause.  whose prisons are proofs, whose chains are pledges of your future immortality. A thousand times happy I say, whose estate is both glorious here, & a sure way to an unspeakable glory of the world to come. For as S. Cyprian sayeth. 
Cip. Ep. 4  Longo temporum ductu glorias vestras non subtrahitis, sed augetis. tot vestras laudes, quot dies, quot mentium curricula, tot incrementa meritorum. By the long tract of time you diminish not your glory, but increase it. So many are your praises, as days, so many increases of merits as courses of months. Of you there is no doubt whether you be for the barn or for the fire, for you being there laid up, like clean wheat, and precious corn, Hospitium carceris horreum computatis. 
Cyprian. Ibid.  Your lodging of the prison, you account your barn. For though the prisons be in themselves folds of Satan to harbour his lewd flock, yet when the cause ennobleth the name of a prisoner, the prisoner abolisheth the dishonour of the place. What thing of old more odious than the Cross, what place more abhorred, than the mount calvary, what rooms more reproachful than the Criptes, grottes, and dungeons of saints. Yet now what thing more honourable than the holy Cross, what place more reverenced, than the foresaid mount, what sanctuaries more desired, than the dungeons of saints. So doth God defeat the Devil of his usual haunts, and of kenels ordained for the couching of his hell hounds, frameth mansions of great merit, & ports of salvation for his own servants. A reproachful thing it is, to be chained in sin, gyved in wickedness, and shut up in the deadly prison of mortal offence. A miserable thing it is, to be enthralled in the vassalage of the devil, in the servile subjection to our lawless appetites, and in the slavish bondage of worldly vanities. 
Cip. Ep. ●9.  But O pedes faeliciter vincti, qui itinere salutari ad Paradisum dirrigantur. O pedes compedibus & traversarijs interim cunctabundi, sed celeriter ad patriam glorioso itinere cursuri. O feet happily chained which are directed a safe way to paradise. O feet for a time foreslowed, with fetters and bolts, but shall hereafter with a glorious journey swiftelye run unto their country. Honourable it is in God's quarrel, to be abridged of bodily liberty, for maintaining the true liberty and freedom of our soul. The birds being used and naturally delighted with the full scope of the air, though they be never so well fed in the Cage yet are they all ways pooringe at every cranny to see whether they may escape. For why, they understand not, that in the Cage they are both surer from the kite hawk, and fouler, than abroad, neither mark they the benefit of their assured repair, from hard weather and worse food. But for a reasonable creature, and withal a Christian Catholic so much to affect a dangerous liberty, as not to account of the benefit of his prison in so good a cause, it can not but be thought an imperfection, especially considering how many perils of our soul are cut of, and how highly our spiritual welfare is advanced. Let us not in this be like the senseless birds, but rather imitate them in an other property, which is, that in the cage they not only sing their natural note, both sweetlyer and oftener, than abroad, but learn also diverse other, far more pleasant, and delightsome, So we both keep, and oftener practise our wont devotions, and besides learn new exercises of virtue, both for our own comfort, and example of other. And when might you so freely range amongst the quires of Angels, as when you are sequestered from the distractions of vain company? when could you take a fuller repast of the sweet fruits of prayer and contemplation, then when the onions, garlic, and flesh pots of Egypt are farthest out of sent and sight? Your eyes are not to much troubled with impious and wicked sights, your ears not annoyed with bloody outcries and heinous blasphemies. You are quit from many scandals, and severed from occasion of divers temptations. finally think not of the name of a prison, and you shall find it a retyringe place fittest to serve God. If it restrain you of temporal comforts, your booty is gainful, that by loss of transitory deserve eternal. If your body be chastised your soul is cherished, and the pyninge of the one is the pampering of the other. You forsake a paradise of of poisoning delights, for a place that yieldeth cause of grounded and true solaces. Yea and as Tertullian noteth if you way from whence you came, and where you are, you shall find, that you are rather delivered out, then committed into prison. Greater darkness hath the world, which inveigleth and blindeth not only the eyes, but the hearts of men. mightier chains and shackles doth the world lay on us, which do fetter and entangle our very souls. far worse ordure and stench doth the world breath out. I mean ribaldrye, carnallitye, and all kind of brutish behaviour. finally more prisoners & guilty persons hath the world, the whole generation of mankind, not to be judged by the umpiershippe of any earthly magistrate, but by the censure and verdict of almighty God. Happy therefore are you, if you can reckon yourselves translated out of prison, into a place of preservation, which if it be cumbered with darkness, yourselves are lamps to light it, If it charge you with gives, yet are you lose and unbound towards God. If you be pestered with unsavoury smell, you are frankincense and savour of sweetness. If it affright you with expectation of judges. 
Cap. ●  Yourselves hereafter shall judge nations and rule over peoples. With this saying of Tertullian doth S. Cyprian agree. 
Cipri. Ep. 56  O blessed prison sayeth he which your presence hath honoured. O blessed prison that sendeth the men of God to heaven. O darkness brighter than the sun itself, and more clear than the light of this world, where the temples of God are now placed, and your members sanctified with your divine confessions of your faith. Let them complain of the difficulties of the prison, that have fastened their affection upon worldly vanities. A Christian Catholic, even out of prison hath renounced the world in his baptism, and it little importeth in what place he be in the world, who by promise and profession, hath vowed never to be of it. Let them complain of the prison, that know not the glory and sovereign prerogative of that place, but for a Catholic, that hath Christ for his auctor, the Apostles for his witnesses, all former Saints for testimonies how honourable it is, to suffer in God's quarrel. It is a great shame not to think worthily and reverently thereof. One that knoweth not the virtue of herbs, when he walketh in the fields, or hills, without any regard treadeth underfoot whatsoever groweth in his way, making no more account of one herb then of an other, but if he come into a physicians house, where he seethe many, not only wholesome herbs, but to his thinking strong and unsavoury weeds, he nevertheless conceiveth, that there is in them some secret virtue to cure diseases, And if he see the experience of their operation much more accounteth he of them, and whereas before he trampled with contempt upon them, he now would be as careful to gather them: Even so one that knoweth not the virtue and honour of the Cross, chains & prisons of Christ, despiseth and abhorreth them as contemptible & dishonourable things, but if he come into this school of our heavenly Physician, I mean the scripture, and there see these things had in account, and view the strange operation of them, not only in Christ himself, but in S. Paul S. John Baptist & others, how can he choose but have them in great esteem, and be ready if occasion serve, to try the force thereof in his own self, howsoever the ignorant judge them as unprofitable weeds, and badges of disgrace. What place of more price than kings Palaces, yea what place so glorious as heaven: and yet S. Chrisostome sayeth that king's courts, 
Chrisost in ca 4. ad Ephes●.  and heaven itself yieldeth to the glory of the prison, that harboureth Christ's prisoner. For as the Prince's presence honoureth the basest cottage, and maketh it more esteemed and resorted unto, than the most stately buildings. So the presence of God's prisoner in the most infamous dungeon, maketh it a court and resort of Angels, and a paradise where God himself delighteth to walk and taketh pleasure in the constancy of his afflicted servants. For such is the honour that the chains give him that is a captive in God's quarrel, that his room what soever it be, is honourable, and he by his fetters more richly adorned, than he could be with any Princely or imperial robes. Mardocheus was not so much honoured with Assuerus royal garments, nor Solomon so glorious in his costliest habit, nor Herode so adorned when he sought in his gorgeous attire to boast himself for a god, as S. John Baptist was, when he had achieved that title joannes in vinculis John in chains. Yea imagine not only what pomp hath of any Emperor or worldly potentate been showed, In gold, jewels, or any ornaments of highest price, but also what might be showed, if man's wish might be put in execution, yet may it still be said with S. Chrisostom. Pudet divitias et auream munditiem huiusmodi conferre vinculis. 
Ibidem.  I am ashamed to compare riches, or the pureness of gold, with such chains. For in truth they are but base comparisons, in respect of other things of greater pre-eminence, which nevertheless amount not to the dignity of being chained for God's cause. It was a great prerogative to be an Apostle, a Doctor, an Evanglist. It was a singular favour, to be rapt into paradise, and to the third hea●en, to hear secrettes that it is not lawful for man to speak. It was a rare privilege to heal any disease, not only with the touch of his hands but with the touch of his very handkerchiefs and girdles. 
Chrisost. Ibid  And yet S. Chrisostome of these things sayeth, Admiranda quidem fuerunt ista, sed non qualia illa Cae sum autem multis plagis, coniecerunt in carcerem. marvelous things were these but not like to those other, whipped with many stripes they cast him into prison. And this S. Paul himself seemed to acknowledge in th●t he writing to Philemon, he omitteth his usual style, of Paulus Apostolus or servus jesu Christi Paul an Apostle, or servant of jesus Christ, & beginneth his epistle with Paulus vinctus jesu Christi Paul a prisoner of jesus Christ. Wherein he seemeth to follow the custom of great personages, who when from inferior dignities they are enhanced to more honourable titles, they always in their letters omitting the other, set down their principal style, proper to their new achieved prefermente. But now to speak of the highest glory, which men chiefly esteem, what place more acceptable than heaven, what seat more to be wished then the thrones on Gods right hand, what company comparable to the fellowship of Angels, what dignity so great as to be one of the celestial spirittes, that have their room next unto God? And yet S. Chrisostom thought S. Paul's prison a worthier place, his clogs and chains worthier seats, his fellow captives more honourable company, and the state of Christ's prisoner a more surpassing dignity. And if you ask the cause, he will answer, for that it is more glorious to a stout soldier, more pleasant to a true lover, to suffer for their Captain, and labour in service of their Love, then to be honoured by them. Potius mihi habetur affici pro Christo, quam honoraria Christo. I account it more honourable, sayeth he, for Christ to be troubled, then of Christ to be honoured. For if Christ becoming man, stripping himself in a manner of his majesty, thought it not so honourable to be in his glory, as for us upon the Cross, how much more ought we to deem it a singular preferment, to suffer for his sake. The Apostles did greatly rejoice, that they were vouchsafed with this honour. 
Act. 5  Ibant gaudentes a conspectu consilij, quod digni habiti sint pro nomine jesu contumeliam pati. They went rejoicing from the presence of the council, for that they were thought worthy to suffer reproach for the name of jesus. But we never read, that they so rejoiced at their power over devils, the gift of miracles, or other like especial favours, which well declareth how much they prized their persecution, more than their authority. And therefore Christ said Beati estis not for commanding devils, not for raising the dead, or healing the lame, or working of infinite wonders: 
Matt. 5  But beati estis cum maledixerint vobis homines, & persecuti vos fuerint, & dixerint omne malum adversus vos, mentientes propter me. You are blessed when men hate you, and persecute you and speak all the evil they can against you, belying you for my sake. But if it were a blessedness to work wonders, in this respect also the chains of Christ were able to make us blessed. What greater miracles, then for those that are fast bound, 
Act. 16  to unloose? for those that have their hands manacled, and their feet fettered, to shake the foundations of the prison? to open without key or other material instrument locked & fast barred doors. To uncheyne not only the fast bound bodies, but the enthralled & captive souls. What stranger thing than the same chain, that bindeth the body in earth, to bind the soul to God in heaven, to make a prison of miscreants, a church of Christians, and the nest of vipers, a nurcerye of saints. What greater wonder than jailors to desire to be unbound, by their cheyned Captives, and yield themselves voluntary prisoners to those, whom they violently kept in durance. And if these seem small matters, consider what reverence the very senseless and unreasonable creatures bear unto Christ's chains. The Viper durst not sting the hand of S. Paul, 
Act. 28  that those chains had bound. Nether tempest, storm, sea, nor shipwreck, could drown those passengers, whom these chains defended. How did Felix tremble and quake, 
Act. 27  at cheyned Paul's speeches, 
Act. 24  how much were other heartened and comforted by the force of his fetters, 
Philip. 1  how many did he bring to Christ, while he was bound for him, glorying in them as so much the fairer, in that they were bred in his captivity. Now what prisoner for gods cause would not cry with David funes ceciderunt mihi in praeclaris. 
Pas. 15  My bonds fell out to my great glory? Who would not willingly hearken to those comfortable speeches, that exhort us to embrace the chains of wisdom, that is of Christ the wisdom of his father. Inijce pedem tuum in compedes illius, 
Ecclesi. ●  & in torques illius collum tuum, subijce humerum tuum et porta illam, & ne acedieris vinculis eius & erunt tibi compedes eius in protectionem fortitudinis, & bases virtutis, et torques illus in stolam gloriae. Decor. n. vitae est in illa, & vincula illius alligatura salutis. Put thy feet into her fetters, and thy neck in to her chains, set under her thy shoulder, and carry her, and take no tediousness in her gives, and her fetters willbe unto thee a fortress of strength, and foundations of virtue, & her chains a stole of glory. For the beauty of life is in her, and her gives are bands of salvation. 
Gen. 39  Where began joseph to be made a decipherer of dreams, a searcher of secret interpretations, but in prison? 
jerem. 33  Where did Hieremias prophesy most boldly and truly the overthrow of his enemies, but in prison? Where did Samson recover his strength and victoriously revenge himself upon the Philistines, killing more at his death, 
Iudi●. 16  then in his life, but Quando eductus de carcere ludebat coram cis when he was brought forth of prison to play before them? 
● Paral. 35  Manasses a most wicked Idolater, and an impious King was never converted until he was captive. jonas came not to full konwledge of his fault, 
jona. 2  but when he was imprisoned in the Whale's belly. josephes' brethren never entered into consideration of their offence in betraying him, 
Gene. 54  but when they were kept in restraint. So that we see the prison is a school of divine and hidden mysteries, to God's friends, a fountain of revenge against his enemies, and a cell of repentance to careless offenders. O how true a saying is that In funiculis Adam traham eos, 
Os●●. 4  in vinculis charitatis. In the bands of Adam, will I draw them unto me and in the chains of charity. How truly may they be called chains of charity and love, that have not only force to appease the justice and stir up the mercy of God, but even have power to suppress and bridle the unflexible enmity that Nature hath engrafted. Who could live untouched among hungry Lions, but a Daniel and God's prisoner? 
Dan. 6  Who could walk in the midst of the flame without burning, but such as were bound and should have been burned in God's quarrel? 
Dan. 3  These S. basil, 
Basil. Hom. ● de jeiunio  compareth to a stone called Amianton, which is of that nature, that in the fire it becometh as bright as a fiery coal, and taken out, is clearer than at the casting in, and can not be any way stained or defiled. For their bodies were not only as gold purged, but more than gold, not so much as dissolved, & came purer out, than they were cast into the furnace. 
Act. 12  These are they, that are visited by Angels, as S. Peter, fed by Prophets as Daniel, 
Dan. 14  honoured by heavenly light and earthquakes as S. Paul and Sylas. 
Act. 24  Of these it verified that de carcere & vinculis catenisque egrediuntur ad regnum. 
Ecclesi. 4  From prison gives, and chains, they come out to a kingdom, 
Gen. 39  as in joseph and Daniel appeareth, the one being made Lord of all Egypt, and the other again made one of the three chief under Darius, And both from the thrall of the dungeon advanced to the throne of Prince lie dignity. In these have all we afflicted Catholics our chief confidence, hoping, that their chains will plead for us, their prisons protect us, and their prayers obtain us some end of our miseries. We doubt not, but Dominus de coelo in terram aspexit, 
Psal. 10  ut audiret gemitus compeditorum. Our Lord hath looked from heaven into earth, that he might hear the groans of the chained in prison. We assure ourselves, that exaudivit pauperes Dominus, 
Psal. 68  et vinctos suos non despexit. Our Lord hath heard the poor, and hath not neglected the cheined for him. And therefore do we daily cry Introeat in conspectu tuo gemitus compeditorum. 
Psal. 78  Let the groans of thy prisoners enter into thy sight. Wherefore be not you dismayed, but rather take comfort in your present estate. If you be despised by the bad, you are honoured of the good, if you be disgraced of men, you may right well look for your praise from God. S. John Baptist was always worthy of honour, both in respect of his rough habit, his hard diet, his innocent life, his high function, and great Prerogatives. Yet so long as he was at liberty, that the people ran admiring his life, and reverencing his person, we hear no great mention made by Christ of him, but when he was once become joannes in vinculis John in chains fallen into worldly disgrace, 
Matt. 1●  & preferred to this Christian honour, the captain straight sounded the soldiers renown, and God himself rehearsed the catalogue of his divine praises. Which though they always were so great, that they could never have been worthily enough by man's tongue rehearsed, yet were they never so worthy to be uttered by Christ's own mouth, as when they had their chief complement and perfection, which was the honour of his chains. Now let the captives of the world flatter themselves with the vain title of liberty. Let them triumph in their chains of gold, in their jewels of pearl, and precious stone, in their gorgeous and stately robes. Let them boast of their freedom, when every third and ornament about them, is a manifest mark of their captivity. When I say their tongues are thrall to Potentates ears, their action and all their behaviour framed to the liking of great personages eyes, their sense bodies and minds servile to their own sensualityes. It is with them as S. Chrisostome noteth as with Kings, 
Chrisost. Hom 18. in 1. Ep. ad Tim.  that are taken captives by a barbarous Prince, who for their greater ignominy, and his own glory, suffereth them to keep on their princely robes, and to were their crowns and in this attire forceth them to most base & servile offices. For so these that on the one side, by their bravery seem of great might, and at large liberty, on the other if you consider their slavish actions, most base and filthy, and their daily drudgery in sin, you can not but deem them so much the more miserable, in that seeming glorious, they are enthralled in so heavy a bondage. For as often times the lightning though it leave the velvet and costly scabbard whole, yet it consumeth the more worthy thing that is the sword, which by the lightness of the scabbard is easily perceived: So that pernicious fierflash of sin, though it leave the body and goods sound, and impair not the outward state, yet killeth it the soul, and leaveth it dead, whereof the gaudy lightness of their outward behaviour, is no obscure sign. Let us not yield to such folly, but rather rejoice in our enclosure, and glory in our bands, remembering that the longer we wear them, the more honour we shall purchase by them, and the better we like them, the more benefit shall we reap of them. Semel vincit sayeth S. Cyprian, 
Cip. Ep. 4  qui statim patitur, at qui manens semper in paenis, congreditur cum dolore, nec vincitur, quotidie coronatur. He hath but one victory, that straight suffereth, but he that always dwelling in pain, doth encounter with sorrow, & is not conquered, is every day crowned. And again blessed is that part amongst you, sayeth the same Saint, that remaineth in prison, ad meritorum titulos ampliores tormentorum tarditate proficiens, habitura tot mercedes in coelestibus praemijs quot nunc dies numerantur in paenis. proceeding by the lingering of your torments to more ample titles of merit, and sure to have so many rewards in the heavenly payment as there are days reckoned in present pains. These are the true ornaments for Christians to boast of. This captivity is our principal freedom, and the prisons are ports where God harboureth with us here and from whence he conveyeth us into the shore of eternal faelicitye. Of this sayeth S. Cyprian. 
Cip. Ep. 39  Imposuerunt quoque compedes pedibus vestris, ac membra felicia ac Dei templa, infamibus vinculis ligaverunt, quasi cum corpore ligetur, & spiritus, aut aurum vestrum ferri contagione maculetur. They have put shackleses upon your foot, and have bound your happy members temples of God with infamous chains, as though the spirit could be bound with the body, or your gold could be stained with the contagion of their iron. But comfort yourselves, and think this entreaty no hard usage: howbeit in them it proceed of a malicious hatred. For Dicatis deo hominibus, 
Cip Ibid.  & fidem suam religiosa virtute testantibus, ornamenta sunt ista non vincula, nec Christianos pedes ad infamiam copulant sed clarificant ad coronam. To men consecrated unto God, and with religious virtue professing their faith, these are not chains but ornaments, neither do they fetter Christian feet to their infamy, but honour them to their crown and glory. Of this did Solomon forewarn us, shewing us the protection and care that God hath of those, that suffer for him, and how glorious estate they be in. Descenditque cum eo in foveam, & in vinculis non dereliquit illum, donec afferret illi sceptrum regni, & potentiam adversus eos, qui eum deprimebant, & mendaces ostendit, qui maculaverunt eum, 
Sap. 10  & dedit illi claritatem eternam. He descended with him into the pit, and forsook him not in his chains, till he brought him a sceptre of a kingdom, and power against those that did oppress him, and showed them liars that did defame him, and gave unto him an eternal glory. Remember therefore the goal and you shall comfortably pass over the race, regard not so much where you are, as where you shallbe. Think not so much of the comforts that you want, as of the wage that you win. Grieve not at the company from which you are barred, but rejoice in that to which you are prepared, and assure yourselves that how few soever you see, yet are you not alone, to whom Christ and his Angels have continual access. Solus non est cui Christus comes est, 
Cipri. Ep. 63.  solus non est qui templum dei seruans, ubicunque fuerit sine deo non est. He is not alone (sayeth S. Cyprian) who hath Christ for his fere, he is not alone that keeping the temple of God, undefiled, where soever he be, without God he is never. finally considering that our life is but a warfare and we always in the field against our professed enemies, to whom in our baptism we bad battle by defiing and renouncing them: Seing also the times be such that those which stick unto the truth, are in a manner designed to the slaughter-house, in so much that we may truly say, 
Psal. 43  Propter te mortificamur tota die, aestimati sumus velut oves occisionis: For thy sake we are mortified all the day, & are accounted as sheep for the butchery: These things I say considered, let us take our prison as a place of preparation, & a private school of exercise, to train and instruct us, for the public, serious, and most sharp frays. For as Tertullian sayeth, 
Tertul. li. ad Martyrs.  It is not for the advantage or behoof of a valiant soldier, to come from disports to bloody strokes, or from the carpett to the camp, but it is necessary to be hardened first in rough treaty of themselves, in hard usage and toilsome travails. For so in peace, they shall learn to digest the disasters and incommodityes of war, and by these forerunning labours enure their body to unease, and foster the courage and prowess of their minds. Happy therefore are you, what troubles soever you sustain, for the exercise of your virtue, and better inhabling both of body & mind. Such was the preparation of the champions & soldiers of proof in former ages. They were restrained of liberty, withheld from chamber work, straytned in their diett, from sweet meats, and pleasant drinckes, The more they were laboured, the better they were liked, and the more turmoiled in trouble, the more hope they had of the victory: knowing that virtue and constancy, that with hardness and rigour gathereth force, with softness and ease doth languish and fall to ruin. This did they in regard of a corruptible crown, which they were neither certain to attain, nor sure to possess. We therefore ayminge at an incorruptible reward, let us reckon the prison a place of trial, that we may be brought unto judgement well fortified against all encounters, and be able to say unto the judge that, Quantum formidinis & terroris attulit, 
Cipri. Ep. 16  tantum fortitudinis ac roboris invenit. As much fear and terror as he brought, so much force and fortitude hath he found.   

Cap. 9 
Cap. 9   
AND Now to draw to the end of your conflict, 
The nineth comfort is th● death in itself is comfortable to the good.  for your final comfort I put you in mind of a most comfortable thing, that if you be put to death in this cause of the Catholic faith, your death is martyrdom, and your foil victory. And therefore seeing that die we must, let us embrace as S. Cyprian sayeth this happy occasion, 
Cipr ep. ●3.  ut fungamur exitu mortis, cum praemio immortal litatis, nec vereamur occidi, quos constat, quando occidimur, coronari. To pass over our mortal end with the reward of immortality, neither let us fear to be killed, who by killing are sure to be crowned. Death of itself to the good is not so odious, but that for infinite motives, we have rather cause to wish it, then to eschew it, and rather to desire it, 
Chrisost. hom 46. in mat.  then to fear it. Sweet sayeth S. Chrisostome is the end to the labourers, willingly doth the travailer question about his Inn, often casteth the hireling when his year will come out, the husbandman always looketh for the time of his harvest, the merchant is still busy about his bills to know the day of payment, and the woman great with child is ever musing upon the time of her delivery. No less comfort it is to God's servants, to think of their decease, seeing that there is their heart, where they have hoarded their treasure. For as S. Bernard noteth, 
Bern●r. ad mi 〈◊〉. templi.  where the conscience is clear, absque formidine mors expectatur, imo et exoptatur cum dulcedine, et excipitur cum devotione. Death is looked for without fear yea desired with delight accepted with devotion. To us it killeth our most dangerous and domestical enemy, it breaketh the locks, unloseth chains, 
Ps. 141.  and openeth the door, to let us out of a loathsome prison. It unloadeth us of a cumbersome burden which oppresseth our soul. 
Sap. 9  Who would not willingly be out of the sway of Fortune, rid of the infinite hazards and periles, of daily casualtyes. Who would not be glad to settle his soul in security, out of this dangerous sea, wherein as S. Bernard sayeth, 
Berna●.  periculum probat, transentium raritas, pereuntium multitudo. The rareness of those, that pass over safe, and the multitude of others, that perish in their passage sufficiently proveth the peril. In the Ocean sea, of four ships not one doth miscarry, and in the Sea of this world, of many fowers, not one is saved. This world is the kingdom of Satan, what servant of God can love to live in it? It is a place of banishment, and who is so unnatural as not willingly to forsake it? Can any choose rather always to hang in hazard, than once to fall for his felicity? Can any rather desire to live in the Gunshott of the devils assaults, then to enjoy the port of assured security? 
joan. 16.  We are promised, that here we shall be persecuted, and hated of the world, that we shall we●pe, and live in sorrow, that we shallbe despised, and put to shame, and have no rest of body, nor perfect contentment of mind. We are assured on the other side, that in the next life our reward is great, our repose without trouble, and our comfort without cross. Our tears shallbe turned into triumph, our disgrace into glory, all our miseries into perfect felicity. Who therefore would not rejoice quickly to die; seeing that death is the passage from this world to the next, from all the present agreevances, to all possible happiness. Well may the brute beasts fear death, whose end of life is the conclusion of their being. Well may the Epicure tremble, who with his life, looketh to lose his felicity. Well may the Infidels, heretics, or unrepentant sinners quake, whose death is the beginning of their damnation. Such as here have their heaven, and have made their prison their praradise: those whose belly was their god, and their appetites their guides, may with reason rue their death, seeing they have no portion in the land of the living. They have sown in sin, and what can they look to reap but misery, vanities were their traffic, and grief willbe their gain, detestable was their life, & damnable willbe their decease. Of such it is verified, 
Eccl. 4  O mors quam amara est memoria tua, homini pacem habenti in substantijs suis? 
Ibid 44.  vere mors peccatorum pessima. Sed pretiosa in conspectu Domini mors sanctorum eius. O death, how bitter is thy remembrance to a man that hath planted his peace and contentment in his worldly substance, for in deed most miserable is the sinner's decease. But precious is the death of saints in the sight of our Lord. Here they have their pain, and in heaven they look for their payment. Here they have sown in tears, and there they shall reap in joy. Their judge is he, for whom they have suffered, and therefore doubtless willbe merciful. Their accusers are made dumb, by their former repentance, and therefore cannot be prejudicial. Their conscience is cleared by humble confession, and therefore cannot be fearful. Hope is their staff to keep them from sliding, righteousness their safe conduit, to warrant them from arresting, grace is their guide, to keep them from erring. Their wounds and sufferings in God's cause, are rewards to assure them of comfortable entertainment. Their frays and wrastlinges against their own passions, are badges of perfection and will find free access. finally the hell that here they have passed, will ascertain them of obtaining a crown in heaven. They are goodly fruit, more fit for the golden plate, and kings table, then to hang longer on a rotten bough. They are pleasant and sweet roses, more worthy to be honoured in the Prince's hand, then left upon a thorny stalk. Yea they are glorious rubies, rather to be set in the crown of glory, than here to be trodden under foot by dirty swine. What can they see in this world to with hold them. 
H●m. 7. in ep. ad ●ob.  They run (sayeth Saint Chrisostome) for a great wager, and not quasi in certu. They regard not whether the way be green, and pleasant, or rough & mierye, they way not who seethe them, nor what they say of them. Though they be reviled, they stay not to answer. Though they be strooken, they stand not to revenge. Though their house burn, their wife complain, their children cry, they turn not back to m●ane them, their mind is only on their wager, if they run not, they win not, and therefore their only joy is to come soon to their goal. If they look upon the world, they see it like a Sea where many trusting to the waves are drowned, others are beaten with the billows against the stony rocks, diverse labouring to attain diverse shores, some by help of a silly plank, some by some fragment of the broken ship. They see many forced to help themselves with their only hands, and many other overcome with the surges, to have yielded up the ghost, and left a multitude of dead carcases to the waters rage. Amongst others they see themselves, also tired not with the smallest storms, and their hold to be very fickle, and therefore what greater comfort can there befall them then to be quickly landed in a safe port, where beholding under them, the perils esscaped, they may the more rejoice at their attained security. 
Psa. 106.  David describing this tedious voyage, or navigation of God's servants through this stormy sea, showeth how eager they were, and desirous to be delivered out of the same. They sayeth he which descend into the sea of this life, in the ships of their mortal bodies, doing their work in many waters of worldly afflictions; true it is that th●y see the merciful works of our Lord in cherishing them, and his marvels in confirming them: But all this they see in the depth of their distresses. He said, and the spirit of tempest stood up in their persecutors, and the waves of adversity were raised high against them. They mount, as high as heaven, and fall, as low, as hell and for the time so amaze them, that their life pined away in miseries. For they are tossed, and made to stagger like a drouncken man with continual variety of new surges and grieves, and all their wisdom in patiently suffering, & firmly hoping of God's help, is devoured, and to the eye unprofitable against their enemies rage. And therefore they cried unto our Lord, when they were distressed in this dangerous manner, and desired to have a short cut to their voyage end, and esteemed it a singular benefit, that he led them by death out of their necessities, and so altered their storm into a calm wind, and guided them in the haven of their own wills, that is the haven of security, in which they most desired to be. If they consider the poor, their life is lead in such agony, pain & needynesse, that it maketh every one to loathe it. If they behold the rich and mighty, their felicity is folly, and their joy is vanity. If they look on Potentates, that seem the very flower of mankind, they find oftentimes, that they are poor in their riches, abject in their honours, discontented in their delights. Their body a sack of dung, their soul a sink of sin, miserable their birth, wicked their life, and damnable their end. Look (sayeth S. Augustine) into the graves, 
Aug in sententiis a Pros per. collectis sententia 〈…〉  sur-vew all the Emperors, Dukes, States, and, Worthies of former ages, & see who was master, who man, who rich, or who poor. Discern, if thou canst, the captive from the King, the strong from the weak, the fair from the deformed. Which words import, that if after life there is no more, difference of persons then there is in the ashes of velvet and course canvas, or of diverse woods burnt up in one fire, then surely it is folly to care for these bodies or to desire their long continuance, which in the end must be resolved into earth and dust, and can not here live without a multitude of cumbers. The like we find almost in every other thing, and therefore surely all miseries of our life well perused, we may think it a great benefit of God, that whereas there is but one way to come into this world, yet are there very many to go out of the same. What can there be in life, either durable, or very delightsome, when life, itself is so frail, and tickle a thing Our life (sayeth the scripture) is like the print of a cloud in the air, 
Sap. ●.  like a mist dissolved by the sun, like the passing of a shadow, 
Ps 102. job. 13. jacob 4.  like a flower, that soon fadeth, like a dry leaf carried with every Wind, like a vapour that soon vanisheth out of sight. 
Chrisost. hom. 24 in ep ad 〈◊〉.  S. Chrisostome calleth it one while a heavy sleep fed with false and imaginary dreams, an other while he call, let it a comedy or rather in our days a tragedy, 
Chris●st ep. 6  of transitory shows & disguised persons. 
Ibid. Hom. ●. ep. ad coloss.  Sometimes he likeneth it to a birds nest made of straw and dung, that the winter soon dissolveth. 
Gregor. Nazi 〈…〉 a●andis  S. Gregory Nazianzen calleth it a child's game that buildeth houses of sand in the shore, where every wave washeth them away, yea and as Pindarus sayeth it is no more but the dream of a shadow. 
Sap. 5.  It passeth away like one that rideth in post, like a ship in the Sea, that leaveth no print of the passage, like a bird in the air of whose way there remaineth no remembrance, like an arrow that flieth to the mark, whose tract the air suddenly closeth up. Whatsoever we do, sit we, stand we, sleep we, wake we, our ship saith S. basil always saileth towards our last home, 
Basilius in Psal. prin●●.  and the stream of our life keepeth on an unflexible course. Every day we die, and hourly lose some part of our life, and even then when we grow we decrease. We have lost our Infancy, our childhood, our youth, and all till this present day. what time soever passeth, perisheth, and this very day, death secretly by minutes pourloyneth from us. 
Greg. l. 11 m●●. ca 26.  This S. Gregory well expresseth saying Nostrum vivere, a vita transire est, vita nostra ipsis suis augmentis ad detrimenta impellitur, et inde semper deficit, unde proficere se credit. Our living is a passing from life. For our life with her increase diminisheth, & by that always impaireth whereby it seemeth to profit. Future things (saith Innocentius) are always beginning, 
Innoc. 3. l. 1. d● contempt. m●●l c. 24 vel secundum alios. c. ●●  present things always ending, and things passed are quite dead and done. For while we live, we die, and then we leave dyeinge, when we leave living. Better therefore it is to die to life, then to live to death: because our mortal life is nothing, but a living death. And life continually flieth from us, and cannot be withheld; and death hourly cometh upon us, and cannot be withstood. No armour resisteth, no threatening prevaileth, no entreaty profiteth, against death's assault. If all other perils & chances spare our life, yet time and age, in the end will consume it. We see the fludd, that riseth in the top of a Mountain, to fall & roll down with a continual noise: It gusheth out with a hollow and horse sound, than it runneth roaring down, over craggy and rough cliffs, and is continually crushed and broken with divers encounters, till at the foot of the hill, it entereth into the Sea. And so fareth it with man's life, he cometh into the world with pain, and beginneth his course with pitiful cries, and continually molested with divers vexations, he never ceaseth running down, till in the end he fall into the Sea of death. Neither is our last hour the beginning of our death, but the conclusion, and then it is come that hath been long in the coming, and fully finished, that was still in the ending. Why therefore should we be unwlling to lose, that which cannot be kept? Better it is since death is debt, and natures necessary wrack, to follow S. Chrisostomes' counsel. 
Chrisost hom. 10. in mat.  Fiat voluntarium, quod futurum est necessarium, offeramus deo pro munere quod pro debito tene mur reddere. Let us make it voluntary, which must needs be necessary, and let us offer to God for a present which of due and debt we are bound to render. What marvel if when the wind bloweth, the leaf fall, if when the day appeareth, the night end. Our life sayeth the same saint was a shadow and it passed, 
Chrisost ep. ●. ad Eutrop.  it was, a smoke, and it vanished. It was a bubble, and it was dissolved. It was a spinner's web, and it was shaken a sunder. No wiseman lamenteth, that he lived not a year sooner than he was borne, and why should he lament, that within a year or less, he shall live no longer. For he loseth nothing, that then he had, and he shall be to the world but as then he was God made Adames garment of dead beasts skins, 
Gen. 3.  to put him in mind, that he was condemned to die; and to make the remembrance of death familiar un to him, that the loss of life might not affright him who always carried the livery of death upon him. And as Daniel by spreadding ashes in the Temple discovered the treachery, 
Dan 14.  and falsehood of the Priests of Babilonia: So by powdering our thoughts, and memory with the dust of our grave, and often repetition of our decease, we shall soon descry the vanity of this life, the trains of the devil, and our secret temptations to be such, as we would rather wish by losing of life to cut of, then by avoiding death to continue. If any thing make death tedious, it is the want of the consideration of it. The old men have it right before them, the young men hard behind them, all men daily over them, and yet we forget it. Familiarytye with Lions taketh away the fear of them, the being used to tempests giveth heart and courage to endure them, and in war the seeing so many hourly bereaved of life, maketh the soldier little or nothing to set by it. If therefore we willbe out of all fear of death, let us continually remember it. If we use our horse to the race before we run for the wager; If we acquaint ourselves with the weapons before we fight for the victory; Much more should we take heed, that we come not dispourueyed to this last combat. The good Pilot, when he guideth his ship, he sitteth at the stern in the hinder part thereof, and so the provident Christian to direct his life, must always sit at the end of the same, that the mindfulness of death being his stern, he may fear it the less and provide for it the better. This is the door whereby we must go out of bondage, & therefore, as the prisoner that standeth upon his delivery, taketh greatest comfort in sitting upon the threshold, that when the door is opened, he may the sooner get out: So ought we always to have our mind fixed upon the last step of our life, over which we are sure, that pass we must, though how, or when we know not. For this cause that holy man joannes Eleemosinarius Patriarch of Allexandrya having his Tomb in building, commanded that it should be left imperfect, and that his servants every day, should put him in mind to finish the same, that having his eye always fixed upon this door of death, he might the better prepare for the passage through it. The memory of death is the ashes, wherein the fire of virtue being raked up, it continueth the better, and willbe fitter to enkindle the courage of our mind, that when death cometh in deed, & these ashes shallbe unraked, we may rather rejoice, that our flame hath found a vent to mount to her natural Sphere, where it will shine to our glory, than sorrow, that it parteth out of the chimnye of our flesh, where it was in danger to be quenched with our iniquity. It was not without cause that God likened death to a thief. For as the thief when he findeth the man of the house watching, and upon his guard he saluteh him in courteous sort, and taketh upon him the person of a friend; but if he find him a sleep, he cruelly murdereth him, and robbeth his treasury: So death, to those, that are prepared for it, is very comfortable, and to those only terrible that sleep in sin, and are careless of their end. And to these belongeth that saying, The death of the sinners is worst. Evil because it severeth from the world, worse because it severeth from the body, and worst of all because it severeth from God. For why; they make the world their paradise, their body their god, and God their enemy. To such death is hateful, for that therein they are tormented with the pangs of of the dying flesh, amazed with the fits and corrasives of the mind, frighted with the terror of that which is to come, grieved with remorse of that which is paste. They are stung with the gnawing of a guilty conscience, discomforted with the rigour of a severe judge, annoyed with the thought of their loathsome sepulchre. And thus though death of itself be not bitter, yet is it bitter, to the wicked. And yet (as S. Ambrose noteth) even to them is life more bitter than death. For more grievous is the living to sin, than the dying in sin. For the wicked while he liveth increaseth his offence, and when he dieth offendeth no more, and therefore by his life he agumenteth his torments, and by his death he abridgeth the same. It is the fear of death, that maketh it terrible, & is not in deed so grievous to die, as to live in perpetual fear, and expectation of death. 
Ecclesi. 1.  For he that feareth God, shall make a good end, and in the day of his decease he shallbe blessed. And happy are the dead, 
Apoc. 14.  that die in our Lord, from hence forth (sayeth the spirit) they shall rest from their labours, for their works do follow them. 
job. 11.  The noon day light shall rise unto them, at the evening (of their life) & when they think themselves quite consumed, they shall rise as bright as Lucifer. They (as S. Augustine sayeth) because their desire is to be loosed, and to be with Christ, endure to live with patience, & are ready to die with joy. They fear not death because they feared God in life. They fear not death, because they rather feared life; And an evil death, is but the effect of an evil life. Their life was a study how to die well, and they knew, that since death passed through the veins of life, it lost the bitterness of death, and took the taste & sweetness of life. Neither are they amazed with the fore-goinge gripes, & extremities, because they take them as the throws of childbirth, by which our soul is borne out of this loathsome body, and brought forth to an eternal felicity. They fear not the devils, to whom they have stoutly resisted. They have confidence in God, whose wrath they have with repentance appeased. The horror of the grave doth nothing move them, because they do but sow therein a carnal and corruptible body, to reap the same in the resurrection incorruptible and spiritual. This made Simeon so joyfully sing Now thou releasest thy servant O Lord, 
Luc. 2.  according to thy word in peace. This made S. Hilarion so confidently say unto his soul, 
Hieron. in vita Hilarionis.  Egredere, quid times? egredere animamea quid dubitas? septuaginta prope annos seruisti Christo, & mortem times? Depart, why fearest thou; depart O my soul, why doubtest thou? Almost three score and ten years hast thou served Christ, and fearest thou death? This made S. Ambrose on his death bed, give this answer to those that wished his longer life. 
Possidorius in 〈◊〉 S Agust cap● 17  Non sic vixi, ut pud●at me inter vos vivere; nec mori timeo, quia bonum dominum habemus. I have not so lived that I am ashamed to live amongst you, neither fear I to die, because we have a good Lord. This made a Bishop S. Augustine's familiar friend, 
Ibid.  when his ●locke seemed unwilling with his death, to say. Si minquam bene. Si aliquando quare non modo? If I should never die. Wel. But if ever why not now? They well knew, that death is but God's officer to summon before him, whom he meaneth to call. They thought it an unchristian part, to withsaye in deeds, that, which they prayed every day in words. For every day, the Christian sayeth, thy will be done, And how preposterous a thing is it (saith S. Cyprian) when his will is, 
Cip. l. de mortali.  that we depart not willingly to obey him? If we repine and grudge against his pleasure, do we not follow the guise of stubbrone and evil deserving servants, that cannot with out sorrow and grief be brought before their master? Do we not rather go enforced by mere necessity, then with any remonstrance of goodwill or duty? And can we for shame desire, of him to be honoured with eternal rewards, that can so hardly be entreated to come and receive them? or to enjoy for ever the glory of his presence, that shun the door whereby we must enter into it? Well might those words be repeated to us, 
Ibidem  which in S. Cyprian'S time were said in a vision to one that lay a dying. Pati timetis, exire non vultis, quid faciam vobis? You are unwilling to suffer in the world, loath to depart out of the world, what should I do unto you? A worthy rebuke of the loath to die. For if the chased Heart, to avoid the greedy hounds, flieth often times to the hunter's protection, and though pursued of him, yet by nature hath an affiance in his mercy; If one enemy sometimes findeth favour at an other enemies hand, where he lest looked for it, why should a dutiful child fear, to go to his heavenly Father, a penitent soul to his sweet Saviour, an obedient member, to be joined with his head. If he came into this world to redeem us, why should we doubt, but at our death he will receive us, especially if we die for him, as he died for us. He that accepteth his enemies, will he reject his friends? and he that bought us so dear, will he refuse his pennyworth? If he affect our company so much in earth, that he said my delight is to be with the children of men, hath he now so forgotten his old love, as not to admit us to his company in heaven? He came hither to buy us, an inheritance, and he went from hence to prepare it for us, and when we are to enter into possession will he exclude us? Who can imagine of him, that is contented here to be himself our food, & to abase his majesty to enter into our soul, dwelling in this cottage of clay, & unpleasant dungeon, that he (I say) will not be content in our chiefest need, to be our friend, & to advance our departing soul to the comfort of his presence? Can he that hath been our guide, and our guardian all the way, forsake and shake us of in in the end of our journey. No no the eyes of our Lord are upon those, 
Psa: ●●  that fear him, that he may deliver their souls from death. Let us remember his love in adopting, his truth in promising, and his power in performing, and our fear of death willbe soon altered into desire of the same. He came to open heaven gates, and what meaned he but that we should enter in? He came into earth to invite us unto him, and why departed he from earth, but to have us follow him? finally he abandoneth none, but abandoned by them: he is easily found, where he hath been carefully sought: and is most ready to crown, the victorious conqueror. All which considdered, 
Amb: l. d● bon● mortis cap: 7  we may well say with S. Ambrose, that death to the good is a quiet haven, and to the bad may be counted a shipwreck. 
Cap. 10    

Cap. 10. 
That the viol●nt death and foregoing torments are tolerable in a good cause.   
Neither let the violence of death, or multitude of torments affright us, we have but one life, and but one can we lose. 
1. Reg 17. jud 16. 1. Reg. 4.  Golias was as much hurt by David's little stone, as Sampsone by the weight of a whole house. And Hely had as much harm, by falling backward in his chair, as jesabel, by being thrown down from a high window. 
4 Reg 9 Act. 7  And all they that stoned Steeven to death, took no more from him, than an ordinary sickness did from Lazarus, 
Io●n. 12  and doth daily from us all. One death, is no more death than an other, and as well the easiest, as the hardest, taketh our life from us. Which point a glorious Martyr of our days executed for the Catholic Faith in Wales, 
Rich●rd Whi●e. Mart.  having well understood, when the sentence of his condemnation was red that he should be drawn upon a hurdle to the place of execution, then hanged till he were half dead, afterward unboweled, his head cut of, his body quartered, his quarters boiled, and se●t up in such and such places, he turned unto the people, & with a smiling countenance said. And all this is but one death. But yet if the foregoing torments daunt our constancy. Let us consider what we are, what we avoid, what we look for▪ and whom we serve. We are Christians▪ and ought to be of more valour than heathens, we avoid by short punishments eternal and more grievous afflictions, with small conflicts we purchase unspeakable glory, we suffer for a God, that hath suffered more for us. Let us but consider what men have suffered for false gods, for the devil, and for vain glory, and we shall think our torments the more tolerable. Tertullian writeth of a Courtesan called Leoena, 
Tertul. ad mart.  that having tiered the tormentors, in the end spit her tongue in the tyrants face, that she might also spit out her voice, and be unable to bewray her complices, though violence should chance to make her willing. It was the fashion amongst the Lacedæmonians, for choice young gentlemen to offer themselves to be whipped before the altars of their false gods, their own parents exhorting them to constancy, and thinking so much honour gained to their houses, as they shed blood. Yea and accounting it greater glory, that their life should yield and depart from their body, rather than their body yield or depart from the lashes. The history of Mutius Scae●ola is known, whose constancy Seneca commending saith. Hostium flammarumque contemptor, manum suam in hostili foculo distillantem spectavit, donec iussum est ut invito ignis eriperetur. Hoc tanto maius puto, quanto rarius est, hostem, amissamanu vicisse, quam armata. A contemner both of flames and foes, beheld his own hand, melting in his enemy's fire, until commandment was given that against his will the fire should be taken from him. Which so much the more I account of, by how much a ra●er thing it is, with a maimed then with an armed hand to conquer an enemy. It was an ordinary pastime a 'mong the Romans, for men to show sport in wrastelinge and striving with Lions, and other wild beasts, only for a vain proof, and boast of their valour. They esteemed the print of brutish tusks glorious ornaments. The ranges of bloody claws badges of honour, and their comeliness increased with number of scars. Of these S, 
Cip▪ add Dona.  Cyprian speaking sayeth. Quid illud oro●te, quale est, ubise feris obijciunt, quos nemo damnavit, aetate integra, honesta satis ●orma, vest pr●tiosa viventes in ultroneum funus ornantur, malis suis miseri gloriantur, pugnant ad bestias non crimine sed furore. What meaneth that I pray thee, what thinkest thou of it, where such cast themselves to wild beasts, whom no man condemned, and persons of ripe age, of comely feature, gorgeously attired, while they are alive set forth themselves towards a voluntary funeral, and glory poor wretches in their own miseries, & fight with beasts not condemned for their fault, but incensed with fury. But what need I reckon profane examples, though in deed they ought so much the more to move us in that they suffered for a puff of vain glory, more than we do for eternal felicity. Yet want we not most glorious examples of our own Saints, and in our own cause, and because the particulars were infinite, I will only set down some general speeches of their torments. 
Cip. Ep. 2. ad Demetrium  S. Cyprian speaking to a persecutor saith, Innoxios, justos, deo caros, Domo privas, patrimonio spolias, catenis premis, carcere includis, bestijs gladio ignibus punis. Admoves laniandis corporibus longa tormenta, multiplicas lacerandis visceribus numerosa supplicia, nec immanitas tua usitatis potest contenta esse tormentis, excogitat novas penas ingeniosa crudelitas. The innocent just and dearest unto God, thou thrustest out of their houses, thou spoilest of their partrimonye, thou loadest with chains, thou lockest in prisons, with wild beasts, swords, and fire thou devourest. Thou usest long torments in dismembringe their bodies. Thou multiplyest variety of punishments in tearing their bowels. Nether is thy barbarousness contented with usual torturinge. 
Idem ep. 6  Thy witty cruelty deviseth new pains. And in another place speaking of the martyrs. The tormented sayeth he, stood stronger than the tormentors, and the beaten and torn members, overcame the beating and tearing hooks. The cruel and often doubled scourging, could not conquer their unconquerable faith though they were brought to that pass, that the tormentor had no whole nor ●ounde parcel of limbs, but only goarye wounds whereupon to continue his cruelty. 
A●●c● l●● congent in fi●●  Arnobius speaking to the persecutors. You sayeth he with your flames, banishments, torments & beasts, where with you rend & rack our bodies, do not bereave us of our lives, but only rid us of a weak & sorry sickness. 
Apolog ●t.  You put us sayeth Tertullian upon gallows and stakes, you tear our sides with forks, we are beheaded, throwento the wild beasts, & condemned to toil in the metal mines. Not inferior to these were the torments of the fathers of the old Testament, 
H●●●: 11  of which S. Paul speaketh saying. Others were racked not accepting redemption, that they might find a better resurrection. And others had trial of mockeries, and stripes. Moreover also of bands, and prisons. They were stoned, they were hewed, they were tempted, they died in the slaughter of the sword, they went about in sheeps skins, in goats skins, needy, in disstresse, afflicted, of whom the world was not worthy. Wandering in deserts, in mountains, in denes, & caves of the earth. And of these torments of Martyrs, all Historiographers do make so often & large mention, that there can hardly be devised any kind of cruelty, that they reckon not amongst the passions of Gods saints. Nether are there fewer that have most valiantly beside torments endured the last brunt of death; then thinking themselves, most happy, when they had obtained any means to depart this life. Lucretia sheathed her knife in her own bowels to renown her chastity. Empedocles threw himself into Aetna flames to eternize his memory. Peregrinus burnt himself in a pile of wood, thinking thereby to live for ever in men's remembrance. Hasdrubal'S wife at the surprising of Carthage, rather chose to burn out her eyes, and yield her body to her country flames, then to behold her husbands misery, and to be herself her enemies pray. Regulus a Captain of the Romans, rather than he would ransom his own life, with the death of many, was contented to be rolled in a Hogsehead sticked full of sharp nails, and Cleopatra suffered herself to be bitten and stounge with most venomous Vipers, rather than she would be carried as captive in triumph. Did not Saul and his esquire run upon their own sword, 
●: Reg: ●●  to avoid the Philistians rage. Did not judas hang himself for desperation, 
Matt. 27  to hasten his journey toward his deserved punishment. And yet all these with their death, began their hell, not ended their misery, and upon a vain humour did the same, that we are forced unto for God's cause. 
Tertul: ad man.  And as Tertullian well noteth, haec non sine causa Dominus in seculum admisit, sed ad nos et nunc exhortandos, et in illa die, confundendos si formidaverimus pati pro veritate ad salutem, quae alij effectaverunt, pro vanitate in perditionem. Not without cause hath our Lord permitted these examples in the world, but for our present exhortation, and future confusion, if we be afraid to bear for verity to our salvation, that which others have desired for a vanity to their perdition. Now if I would stand to recite the glorious examples of those, that have constantly died in a good cause, the number is so great, their courage so glorious, that it would require a whole treatise by itself. Consider the example of Abel that was cruelly murdered, 
Gen: 4  of Hieremy that was stoned, Esay that was sawen in sunder, 
2. Pa●: 24  Zacharye that was slain between the Temple and the Altar. Consider in the new Testament, the courage of little children, that in their prows surmounting their age, ha●e in their childish body, showed hoary and constant minds, and in that weakness of years, been superiors to all tyrants torments. Consider the tender and soft Virgins, who being timorous by kind, and frail by Sex, have nevertheless in God's quarrel altered their female relenting hearts, into unfearful and hardy valour, and been better able to endure, than their enemies to practise upon them any outrage. Consider the whole multitude and glorious host of Martyrs, whose torments have been exquisite, bloody, and with all kind of extremytye, and yet their minds undaunted & strong, and their agonies always ended with triumph and victory. And if all these examples be not forceible enough, to make us not to fear death, let us consider how many ways, we may of force and without merit suffer casual mischances, and sudden death; Vt illa nos instruant, 
Tertul. L. ad Mart.  as Tertullian sayeth, si constanter adeunda sint, quae et invitis et eve nire consueverunt. That those things may benefit us if they be constantly endured, which whether we will or no are incident unto us. How many at unawares have been burnt up in their own houses, how many slaughtered by beasts in the fields, how many by the same devoured in cities? How many consumed in common pestilences, murdered by thieves, slain by their enemies? And even in our days, how many see we not only desperately to venture in war, to run upon the sword, to contemn perils, to be lavish of their lives, but divers also forced against their wills, to enter the same dangers, and to cast themselves away, and that often times in unjust quarrels, to the damnation of their souls. finally who is there, that maugre whatsoever he can do, may not suffer that by misfortune, which he feareth to suffer in God's cause. Why therefore should we fear that, which cannot be avoided? The very necessity of death, should make us not unwilling to die, and the remembrance of our mortalytye should make us little fear, when experience showeth us mortal. Live well and die well we may, but live long, and not die, we cannot. We should not think our life shortened, when it is well ended. He dieth old enough, that dieth good, and life is better well lost, then evil kept. We go but that way, by the which all the world before us hath gone, and all that come after us shall follow, and at the same instant with us, thousands from all parts of the world shall bear us company. If we be taken away in the flower of our age, how could it be better bestowed, then on him that gave it, and all our loss therein is concluded in this, that being passengers upon this worldly Sea, we had a stronger gale to wafte us sooner over, to our desired port. If we die in this cause, our pitcher is broken over the fountain, where the water is not lost, but only returned thither, from whence it was first taken. We are not in prison for theft, or murder, that when we are called out we should look for nothing but for present death. Our body is our hold, our death our delivery, when the jailer calleth, we have a clear conscience and fear not his threatening. If he menace death, he promiseth life, and his killing is our reviving. It is a shame for a Christian to fear a blast of man's mouth, that hath such unvincible shores to support him, as that no man nor devil is able to overthrow them. 
Tertul. def●g. in pers●cut.  Times hominem Christian sayeth Tertullian, quem timeri opo●tet abab Angelis, siquidem Angelos i●dicaturus es. Quem timeri oportet a demonijs, siquidem et in demones accepisti potestatem. quem timeri oportet ab universo mundo, siquidem et in te mundus, judicatur. Fearest thou man O Christian, that art to be feared of the Angels, for the very Angels shalt thou judge. That art to be feared of the devils, for over the devils haste thou received authority, that art to be feared of the whole world, for in thee is the world to beiudged. How often for a point of honour, have we been ready to challenge our counterpeere into the field? how often have we for our pleasure, used desperate and breakneck games, thinking it glory, to contemn death for a bravery, and a stain to our courage to show any cowardice in mortal hazards. Now therefore may Tertullians' words be well objected unto us. 
Tertul. in scorp.  Quid gravatur pati nunc homo ex remedio, quod non est tunc gravatus pati ex vitio. Displicet occidi in salutem, cui non dsplicuit occidi in perditonem? Nauseabit ad Antidotum, qui hiavit ad venenum? Why grudgeth man to suffer for his remedy, that which he grudged not to suffer upon a vanity? Displeaseth it him to be killed to his salvation, whom it displeased not to be killed to his perditon? and will he loath to receive the medicine that gaped so wide to let in the poison. Now ought we to renew, that wont courage and be as careless of our lives, when they are to be well spent, as than we were, when we would have spilled them for a vanity. When the devil led us in his service, he could with a vain hope of praise, wean us from love of our lives, and shall we think that God dealeth hardly, that with so glorious rewards enticeth us from the same? Is death pleasant, when the devil commandeth it, and is it uncomfortable when it is at God's appointment? For this very end hath God ordained martyrdom. Vt a quo libenter homo elisus est, 
Tertul 〈◊〉.  eum iam constanter elidat. That by whom man was wilfully foiled, him he should manfully foil again. In sin and heresy, we were venturous and bold, or rather presumptuous and rash. when we were unarmed▪ naked, and without force, no terror could amaze or cool our audacity: & now that we are reclaimed to virtue, and true religion, harnesed with God's grace, guarded under God's pavice, protected by his Angels, and fortified by the Prayers, Sacraments, and good works of the Church; shall we be more fearful, than we were without all these succours? We are allotted to a glorious combat, in which the only comfort of so honourable lookers on, were enough to hearten us against all affronts. 
Cip. op. 6●.  Preliantes nos sayeth S. Cipryan, & fidei congressione pugnantes spectat Deus, spectant Angeli eius, spectat et Christus. Quam ta est gloriae dignitas, quanta faelicitas, praeside deo congredi & Christo judice coronari? When we skirmish or fight in the quarrel of our faith, God beholdeth, his Angels behold us, and Christ looketh on. What a glorious dignity is it, how great felicity, to fight under God as ruler, and to be crowned of Christ as judge of the combat. Let us therefore with our whole might, arm us, and prepare ourselves to this conflict. Let us put on the breastplate of justice, so that our breast may be guarded against our enemies darts. 
Ep●●. 6.  Let our feet be shod, that when we begin to walk upon the Basilisk and Adder, 
Psal. 6●.  and to tread under foot the Lion and the Dragon, we be not by them stung or supplanted. Let us carry the shield of faith to repair us from our enemies shot. Let us hide our head in the helmett of salvation, that our ears yield not to bloody menacinges, our eyes detest heretical books and service, our forehead always keep the sign of the Cross, and our tongue be always ready to profess our faith. Let us arm our hand, with the sword of God's spirit, that it refuse to subscribe to any unlawful action, and defend only the true Catholic faith, and being thus armed with a pure mind an uncorrupted faith, and sincerytye of life; Ad aciem qua nobis indicitur, dei castra procedant, Armentur integri●ne perdat integer, quod nuper stetit. Armentur et Lapsi, ut et lap sus recipiat quod amisit. 
CiP. Ep. ●●.  Integros honour, lapsos dolor ad praelium provocet. Let God's camp march on to the battle, that is bidden us. Let the perseverant be armed lest they lose the benefit of their late standing, let the yeelders be armed that they may recover the loss of their former falling. Let honour to the constant, and remorse to the lapsed be a spur to the skirmish. 
Tertu●●. in Scorp.  It hath been always sayeth Tertullian accounted a most worthy experience of combatters studies, to put in trial the strength and agility of their bodies, and measure it by the multitude of commenders, having their reward for their goal, the assembly for their judge, & the common verdict for their pleasure. The naked limbs bear away many wounds, the buffetes make them stagger, the spurninge justle them, the plummet staves rend them, the whips tear them: Yet no man condemneth the Captain of the conflict, for objecting his champions to such violence. Complaints of injuries have no place in the field, but every one marketh what reward is appointed for those galls, wounds, and prints of the stripes, as namely the crowns, glory, stypende, public privileges, portraitures, and graven Images, and such like monuments, wherewith the world doth as it may eternize them, with a certain perpetuitye, and procure them a continual resurrection in their posterities remembrance. Pictes ipse non queritur, dolere se non vult, 
Tertul. ibid.  corona premit vulnera, palma sanguinem obscurat, plus victoriatum est, quam iniuriatum, hunc tu laesum existimabis, quem vides laetum? The Champion himself complaineth not, he would not be deemed to feel any pain, the crown covereth the wounds, the wager shroudeth his blood, greater is his victory then his injury, and whom on the one side you think sore, on the other side you see not sorry. How much more ought we to glory in our martyrdoms, and not only not condemn, but highly praise our heavenly Captain, for exposing us to these bloody frays. The husbandman scattereth in the earth his corn so carfullye before reaped, yea he burieth it and covereth it in the forowes, he rejoiceth when the showers come to rot it, the frost to nip it, the snow to lie over it, and yet in that seed hath he all his hope of gain. The rain moveth him not, when he thinketh on the harvest, nor the corrupting of the cornel, when he thinketh on the ripe ear of corn. Let not us therefore condemn our husband man for delighting in our passions. For well knoweth he, that nisi granum frumenti cadens in terram mortuum fuerit, ipsum solum manet. Unless the colonel of wheat fall upon the ground & die, itself only remaineth. And therefore suffereth he these persecutions, because thereby multiplicabit semen vestrum, 
1. Cor. ●.  et augebit incrementa frugum justitiae vestrae. He will multiply your seed, and augment the increases of the fruits of your justice. 
T●rtul. i●●d▪  Wherefore herein, Liberalitas magis quam acerbitas dei praeest. Euulsum enim hominem de diaboli gula per fidem, iam & conculcatorem eius voluit efficere per virtutem, ne solum modo evasisset, sed etiam de ●icisset inimicum. Amavit, quem vocaverat ad salutem, invitare ad gloriam, ut qui gaudeanus liberati, exultemus etiam coronati. God's liberality appeareth more, than his rigour. For whom he had draune out of the devils throat by faith, he would have to trample him down by virtue. Lest he should only have fled, not foiled his enemy. It pleased him, whom he called to salvation to invite unto glory, that we might not only rejoice as delivered, but also triumph as crowned. 
Chrisostom 〈◊〉. 4 in 〈◊〉.  If therefore as S. Chrisostom sayeth the storms and rage of the Sea to the mariner, the winter and foul weather to the husbandman, the murders and wounds to the soldiers, the cruel blows and stripes to the combatter, seem tolerable enough in hope of a temporal and transitory reward: Much more all worldly miseries, to us in hope of heaven. Other Kings and potentates, never conquer with out killing, never triumph without cruelty, never enjoy the pleasures of this life, without the miseries of many men's deaths. But the soldiers of Christ are most honourable, not, when they live in deyntynesse, pomp, and majesty, not when they murder impiously, cruelly, and brutishly: But when they suffer, humbly, stoutly, and patiently, in his quarrel. Let our adversaries therefore load us with the infamous titles of traitors, and rebels, as the Arians did in the persecution of the Vandals, and as the Ethnics were wont to call Christians Sarmentitios', & semiassios, because they were tied to halfpenny stakes, and burnt with shrubs: So let them draw us upon hurdles, hang us, unbowel us alive, mangle us, boil us, and set our quarters upon their gates, to be meat for the birds of the air, as they use to handle rebels: we will answer them as the Christians of former persecutions have done. 
Tertull. apolog. cap. vlt.  Hic est habitus victoriae nostrae, hec palmata vestis, tali curru triumphamus, merito itaque victis non placemus. Such is the manner of our victory, such our conquerous garment, in such chariotes do we triumph. What marvel therefore if our vanquished enemies mislike us. Consolamini igitur in verbis istis. Take comfort therefore in these words, and with joyful hearts cry, 
Philip. 1.  Mihi vivere Christus est et mori lucrum. If you die, you shallbe delivered out of two prisons at once, the one so much worse than the other, as is it worse to be withheld from perfect bliss, then from the liberty of a most painful & tedious pilgrimage. You have heretofore lived to die, but then shall you die to live for ever. Here you so lived that you were continually dying, but than you shall once die never to die more, or rather by abrydging a lingering death purchase and everlasting life. You shall leave a ruinous and base cottage, and pass to a most glorious and blessed palace, whose very pavement, set with so many bright and glorious stars, may give you a guess what rooms you are like to find above. It cannot grieve you to depart with the prodigal Son from this dirty village, 
Luc. 1●.  and the company of swine to your father's house, and you must needs willingly cast of your sack of dung, to receive the first stole. where you are invited to the great supper. 
Luc. 14.  I hope you have neither oxen to try, nor farm to see, nor new wife to withhold you from going. You have had toil enough in the servitude of Egipte. You have wandered long enough in the Desert in continual battle, with your and God's enemies. And now if you die the time is come, that you take repose and enjoy the felicity of the land of promise. You have been in the Mount Sinai with Moses, 
Exod 9  quando caeperunt audiri tonitrua, micare fulgura, & nubes densissima, operire montem. When thunderings began to be heard lightnings to flash, & a thick dark cloud to cover the Mount. Now are you called unto mount Thabor, 
Matt. 1●.  where inioyeinge his glory, whose terror you have already sustained. You may say with S. Peter. Bonum est nos hic esse. It is good for us to be here. The harvest of the Church, whereof the Spouse speaketh in the Canticles. 
Can 5.  Messui mirrham meam cum aromatibus. I have reaped my myrrh with my spices, is not yet done. You are grown up in this field, and are part of the crop that by martyrdom must be reaped, to be laid up in God's barn. You are the myrrh to embalm not the dead bodies but the dead souls of heretics. You are spice to season by the example of your constancy, the bitter griefs and passions of poor Catholics. Remember how often you have been with Christ at his Supper, 
Luc. 22.  and reason now requireth you should follow him to Gethsemanie not to sleep with S. Peter, but with him to sweat blood. Your life is a warfare your weapon's patience, your Captain Christ, your standard the Crosse. Now is the alarm sounded, and the war proclaimed, die you must, to win the field. Neither is this news to you, that have professed to be Christ's champions, seeing the Captains general of his army, I mean the Apostles and all the most famous Soldiers since their time, have esteemed this the most sovereign victory, by yielding to subdue, by dying to revive, by shedding blood, and leesinge life, to win the goal of eternal felicity. Elyas must not think much, 
4 Reg. 2.  to let fall the worthless Mantle of his flesh, to be carried to paradise in a fiery chariot. Gedeon may willingly break his earthen flagons, to show the light that must put to flight his enemies. 
jud 7. Gen 39  joseph must leave his cloak in the strumpet's hands, rather than consent unto her lewd entysements, & the young man of Gethsemani rather run away naked, 
Ma●: 14▪  than for saving his Sindon to fall into the synagogues captivity. The Bevers when they are hunted, & see them selves strayted have this property, they bite of their own stones, for which by kind they know themselves to be chiefly pursued, that the hunter having his desire, may cease to follow them any farther. Now if nature hath taught these brute things, to save themselves with so painful a means, from bodily danger, how much more ought reason and Faith to teach us, willingly to forego not only liberty and living, but even our very life, to purchase thereby the life of our souls, and deliver ourselves from eternal perdition? You have every day in your prayers said Adueniat regnum tuum, let thy kingdom come. Now is the time come to obtain your petition. The Kingdom of this world is in the waning, and the age thereof beginneth to threaten ruin. The forerunners of Antichrist are in the pride of their course, 
Cip l. de mor●al●.  and therefore S. Cyprian sayeth. Qui cernimus iam caepisse gra●ia, & scimus imminere graviora, Lucrum maximum computemus, si istinc velocius, recedamus. We that see already great miseries, and foresee greater to be at hand, let us account it time happily gained, if we may quickly depart, to prevent their coming. Neither is the winter so full of showers to water the earth, nor summer so hot to ripen the corn, nor the springe so temperate to prosper young growth, nor Autumn so full of ripe fruit, as heretofore it hath been. The hills tired with digging yield not such store of marble, the wearied mines, yield not so great plenty of precious metal, the scant veins wax daily shorter. In the Sea decayeth the mariner, in the tents the soldier, innocency in courts, justice in judgements, agreement in friendship, cunning in arts, and discipline in manners. The hot Sun giveth not so clear light, the Moon declineth from her accustomed brightness, the fountains yield less abundance of waters. Men are not of so perfytt hearing, so swift running, so sharp sighted, so well forced, nor so big and strong lymmed, as heretofore. We see grey heads in children, the hear falleth before it be full groune, neither doth our time end in old age, but with age it beginneth, and even in our very uprist our nativity hasteneth to the end. finally every thing is so impaired, and so fast falleth away, that happy he may seem, that dieth quickly, lest he be oppressed with the ruins of the dying world. Let them make account of this life, that esteem the world their friend, and are not only in the world, but also of it, As for you the world hateth you, and therefore how can you love it, being hated of it. We are here Pilgrims & strangers, & how can we but willingly embrace the death, that assigneth us to our last home and delivering us out of these worldly snares, restoreth us to paradise, and the kingdom of heaven. Our country is heaven, our parents the patriarchs, why do we not hasten to come speedylye to our country, and to salute these parents. There a great number of our friends expecteth us, a huge multitude desireth our coming, secure and certain of their own salvation, and only careful of ours. What unspeakable comfort is it to come to the sight and embracing of them? How great is the contentment of their abode, without fear of dying, and with eternytye of living? There is the glorious choir of Apostles, a number of rejoicing Prophets, the innumerable multitude of Martyrs, crowned for the victory of their bloody frays and passions. There are the troops of fair Virgins, that with the virtue of chastity, have subdued the rebellions of flesh, and blood. There are the companies of all Gods saints, that bathe in eternal felicytye, having happily passed over the dangerous voyage through this wicked world. There is the centre of our repose, the only seat of unfayling security, and who can be so unnatural an enemy to himself, as to eschew death being the bridge to so unspeakable contentment. seeing therefore there is so little cause either to love life, or to fear death, and so great motives, to lament that our inhabitant is prolonged, & our decease adjourned: Let not their threatenings appall us, who can only kill the body, and have nothing to do with the soul. Whose greatest spite worketh our profit, and who when they think to have given us and our cause the greatest wound, then have they deeplyest wounded themselves, & procured our highest advancement. They unarm us of blunt and bending weapons, they stryppe us of slight and paper harness, and against their wills, they arm us with more sharp, & pricking sword, and with armour that yieldeth to no kind of violence. When they think to have rid us, from encountering their wicked endeavours, they do but a better our ability to resist and vanquish them, altering us from earthly soldiers, to heavenly warriors, from timorous subjects to mighty sovereigns, from oppressed captives to glorious Saints. 
Gen●: 4  They think by kill Abel that Caynes sacrifice willbe accepted, not remembering that Abel's blood crieth out against them. 
4: Reg: ●  By pursuing Elyas with many soldiers, they think to have the upper hand, not remembering that the fire will fall from heaven in his defence. 
Act. ●  They think by stoning Steeven to have ended their chief enemy, not considering that his principal persecutor, will succeed in his room, and be unto them a more victorious adversary. Let them still continue their rage, let them think themselves wise in this ignorant folly. But Let us though we lament at their offence yet rejoice in our felicity.   

Cap. 11.  

Cap. 11  WHat greater pre-eminence is there in God's Church, 
The Eleventh comfort that martyrdom is glorious in itself, most profitable to the Church, and honourable to the Martyrs.  then to be a Martyr? what more renowned dignity, then to die in this cause of the Catholic faith? And this crown do our greatest enemies set upon our heads. The glory whereof, though none can sufficiently utter, but such as by experience have proved the same, yet may we gather by conjectures, no small part of the greatness ●fit. For if we consider it in itself, it is the noblest act of Fortitude, death being the hardest thing for nature to overcome. It is also the greatest point of charity by Gods own testimony, who said Maiorem charitatem nemo habet, 
〈◊〉. 1●  quam ut animam suam ponat quis, pro amicis suis. It is the principallest act of obedience commended so highly in Christ. 
Philip. ●  Factus obediens usque ad mortem. Become obedient even unto death. It is by S. Augustins verdict more honourable than virginity. 
August. l: d● virgin. ca 46 t●●. 6  It is finally the very chiefest act or effect of all virtues. If therefore as the Divines say, that work or action is more perfect or meritorious, which proceedeth of the greatest number of good causes concurring to the same; Then must martyrdom be a most glorious thing, which requireth the concourse of all virtues, and that in th●●●●hest degree, to the accomplisment thereof. martyrdom hath the privilege of the sacrament of baptism, 
Aug: ad fortune. l. de ●ccl. d●gmat. c: ●● tom. 3  & by S. Augustine is compared therewith. In martyrdom sayeth he all the mysteries of baptism are fulfilled. He that must be baptized confesseth his faith, before the Priest, and answereth when he is demanded. This doth also the Martyr before the persecutor, he acknowledgeth his faith and answereth the demand. The baptized is either sprinkled, or dipped in water, but the Martyr is either sprinkled with his blood, or not dipped but burned in fire. The baptised by imposition of the bishops hands receiveth the holy ghost. The Martyr is made a habitacle of the same spirit, while it is not he that speaketh, but the spirit of his heavenly Father that speaketh within him. The baptised receiveth the blessed Sacrament in remembrance of the death of our Lord, the Martyr suffereth death itself for our Lord. The baptized protesteth to renounce the vanities of the world, the Martyr beside this renounceh his own life. To the baptized all his sins are forgiven. In the Martyr all his sins are quite extinguished. 
Cip. de singul ●lericor. versus ●ine●●.  saint. Cipryan also aleadging a reason, why no crime nor forepast offence could prejudice a Martyr. sayeth Ideo martirium a●pellatur, tam corona quam baptisma, quia baptiz at pariter & coronat. Therefore is martyrdom called as well a crown, as a baptism, for that it baptizeth & crowneth together. So that as no offence committed before baptism can do the baptized any harm, so also doth martyrdom so cleanse the soul from all spot of former corruption, that it giveth thereunto a most undefiled beauty. Yea and in this, martyrdom seemeth to have a prerogative above baptism. For though baptism perfectly cleanse the soul, and release not only the offence, but also the temporal punishment due unto the same: Yet sticketh the root of sin in the flesh, & the party baptized retaineth in him, the badge and cognizance, yea the scars and tokens of a sinner. But martyrdoms virtue is such, that it not only worketh the same effect of baptism, but purchaseth also to the soul, forth with a perfect riddance of all concupiscence and inclination to sin, and maketh it not only without offence, but unable to offend any more. It doth not only gather the fruits, or lop the branches, or fell the tree, but plucketh it up by the very roots, and dishableth it from springing up again. With the brood it killeth the dame, it consumeth both the weed and the seed together, & cleanseth us both from the mire and from the stain and spot that remaineth after it. And therefore of Martyrs doth the Scripture say, 
Apoc. 7  Isti sunt qui venerunt de tribulatione magna, et laverunt stolas suas, et dealbaucrunt eas in sanguine agni. These are they that came out of a great tribulation, and have washed their stoles and whited them in the blood of the Lamb. Upon which place Tertullian sayeth, 
I● Scorpiaco.  Sordes quidem baptismate abluuntur, maculae vero mar●irio candidantur, quia & Isaias ex rufo & coccino niucum & lancum repromittit. The filth is washed away by baptism, but the stains are cleared by martyrdom, for Esay promiseth that red and scarlet should become as white as snow or will: As who should say, so much more forcible is martyrdom than baptism, as the water, that taketh out dirt and stain together, then that which washing the dirt away leaveth the stain behind it. Not that this stain importeth any sin, but the infirmity which original sin hath caused, and of which actual sin proceedeth. So that baptism taketh away our salt, & martyrdom our frailty, baptism giveth us the key, but martyrdom letteth us in. That maketh us members of the militant, this of the triumphant Church, that giveth us force to walk to our journeys end, and to fight for the victory, but this settleth us in repose, and crowneth our conquest. Baptism bringeth us forth as the mother doth the child, to which though she give most of those parts which are in men, yet some she giveth not, and those that she giveth are so impotent & weak, that though they may be used in childish actions, yet not to the principal things that man needeth, till by process of time they be farther enabled. For so baptism giveth us grace, whereby we may weakly turn the powers of our mind to God, and have an obscure and in a manner a childish kind of knowledge, & love of him. But the chief actions, wherein our felicity consisteth, ensue not straight upon our baptism, but with long toil we must labour for them, before we can attain to so great habilytye. But martyrdom bringeth us forth as the Lioness doth her whelp. Which breeding but one in all her life, beareth it six and twenty months in her belly, till it grow perfect in proportion, able and strong of all the limbs, armed with all the claws, and not so much but with all even the cheek teeth full grown. So that it cometh forth with full make, and free from the impotency of other brood, as Epiphanius writeth. 
Epiphan. 〈◊〉  And thus martyrdom doth with our soul, bringing it forth with such perfection, that it is straight enabled, to have the perfect sight and love of God, wherein consisteth our bliss and happiness, without any delay of further growth, or sufficiency. In the baptism of water (saith S. Thomas) the Passion of Christ worketh, by a certain figurative representation, in the baptism of spirit by a desire and affection, in the baptism of blood by perfect imitation. Likewise the power of the holy ghost worketh in the first by secret virtue, in the second by commotion of the mind, in the third by fervour of perfect love. So much therefore as imitation in deed, is better than representation in the figure, and desire in the thought: So much doth the baptism of blood, surpass those of water and spirit. Baptism is the cloud by which Moses guided God's people, 
Exod. 1●.  and shrouded them in the desert: 
Ios: 2.3.  but martyrdom is the river jordan through which joshua leadeth them into the land of promise. 
He●t: 6●  Baptism appareleth Mordocheus in kings attire, yet leaveth him a subject: But martyrdom with the robes, investeth him also with royal dignity. No Naaman is so foul a leper, 
4. Reg. 5  that this water of jordan cannot cure. No man so blind but that the washing in this pool of Siloe can restore to sight. 
joan. 9  No disease so uncurable, 
joan. 5  but this pond upon Probatica can perfectly heal. It accomplysheth the labours of the virtuous, & godly, & satisfieth for the sins of the sinful and wicked, & is to those a reward, and to these a remedy. Vidimus saith S. Cyprian ad hunc nominis titulum fide nobiles venisse plerosque, 
Cip. de land● Martyr.  ut devotio nis obsequium mors honestaret. Sed & alios frequentur aspeximus interritos stetisse, ut admissa peccata redimentes cruore suo, loti haberentur in sanguine, & reviuiscerent interempti qui viventes putabantur occisi. Mors quip integriorem facit vitam, mors amissam invenit gloriam. We have seen many of noble faith, to have aspired to this title of martyrdom, that their death might honour their serviceable devotion. We have seen others to have stood without fear, that redeeming their offences with their blood, they might be known to have been washed in the same, and might be revived by killing, that alive were accounted dead. For this death maketh life more perfect, and recovereth the grace that was lost. 
Chrisost. ep. ad Neophi.  And if S. Chrisostome extolling baptism sayeth, that it not only maketh us free, but also holy, not only holy but just, not only just but children, nor only children but heirs, not only heirs, but heirs of the same inheritance with Christ. Not only heirs with Christ, but members of Christ. Not only members, but temples, not only temples, but also instruments of the holy Ghost: Then may I farther enlarge myself in the praise of martyrdom and say, that martyrdom giveth a freedom void of all servitude, a holiness and justice without any fault or fear of loss. It so maketh us children, that we cannot become enemies. It maketh us heirs not only in right, but in full possession. It maketh us heirs with Christ not only of his grace, but also of his glory. It maketh us members, that can not be cut of, temples that cannot be defiled, such instruments of the holy Ghost, as cannot be abused. Finally it giveth us the crown, whereof baptism is the pledge, In all which points it is superior unto it. To pray for the baptized is a benefit, Quia nescit homo finem suum, 
Ecclesi. 9  no man knoweth what his end shall be, 
A●g: de verbis Apost.  but to pray for a martyr S. Augustine termeth it an injury seeing we ought rather to commend us to his prayers. Iniuria est orare pro martyr, cuius debemus orationibus commendari. It is an injury to pray for a martyr, to whose prayers we must be commended. For these causes doth the Church call the dying days of martyrs their birth days. 
The dying days of M●●●tyrs called birth days  For though we be borne again by baptism, yet are we not come to a full birth and perfect healing. For as S. Augustine sayeth filii dei quamdin mortaliter viwnt cum morte confligunt, 
Aug in E●cheridi. ca 64  & quamuis veraciter de illis dictum sit, quotquot spiritu dei aguntur high sunt filii dei. The children of God so long as they live a mortal life they struggle with death, and though of them it be truly said, that so many as are led by the spirit of God, they are Gods children. Yet so long as the body opresseth the soul. Often times tan quam filii hominum, quibusdam motibus humanis deficiunt ad se ipsos, et ideo pereunt. Like children of men with carnal motions they fall into their own frailty & so perish. 
Aug. tract. 22 in c. 5. joan.  Likewise upon these words of S. John in judicium non venit sed transit a morte ad vitam. Ecce (inquit) in hac vita non dum est vita transitur a morte ad vitam, ut in indicium non veniatur. He came not into judgement but passed from death to life. Lo saith he, in this life there is yet no life, we pass from death to life to avoid the coming unto judgement. 
Origen. l 3. in job. in illud per●●● dies in quo natus s●●.  We therefore saith Origen. Do not celebrate the day of the Saints nativity, which is an entrance of all griefs, and molestations, but the day of their death, which is a rid dance of their sorrows & a farewell to the devils assaults. We celebrate the day of their death because though they seem to die, yet in deed they die not. 
Chrysolog ser. 119.  When you here therefore named saith an other Father the birth day of the Saints, understand not that which breedeth them of flesh into the earth: but which bringeth them from the earth into heaven, from labour to rest, from temptations to quiet, from torments to delights, from worldly laughters, to a crown of glory. 
Cyprian l. d● mortal.  For as S. Cyprian noteh, scimus eos non amitti sed praemitti, & recedentes praecedere. We know they are not lost, but sent to lead us the way, and gone from us to make way before us. 
Aut alius 〈◊〉 no●in●, 〈◊〉 editione Gagn●i. H●m. 5●● de genesio.  Natales vocamus dies sayeth Eusebius Emissenus, quando eos martyrij vita & gloriae fides, dum ingerit morti, genuit eternitati, & perpetua gaudia brevi dolore parturiit. We call their natal days, when the life of martyrdom, and the glory of their Faith, while it putteth them to a temporal death, begetteth them to eternal life, and with a short pain bringeth them forth to perpetual pleasure. Worthily are they called birth days by the which, they that were borne into this misery of man's frailty, suddenly are borne again to glory, taking of their end & death, a beginning of an endless life. For if we call those birth days, in which in sin & sorrow we are borne to sorrow in this world, more justly may these be called birth days, wherein from corruptible light, they come into the brightness of the next world, and the sons of men ascend to the adoption of a heavenly Father. Which considerations, were enough to encourage us to be rather greedy of martyrdom, being so glorious a thing, than any way slack in imbracinge it, 
martyrdom beneficial to the Church.  when it is offered. But if we consider moreover, how beneficial the same is to the Church, and how importante a means to advance God's glory, no true member of Christ, nor true child of the Catholic Church, can be so unnatural, as not to rejoice, that he hath so good an occasion to discharge his duty to them both, in so acceptable a sort. The martyrs sayeth S. Chrisostom uphold the Church like pillars, 
Chrisost. serm. Invent & Max. mart.  they defend it like towers, they bear of the rage of waters like rocks, keeping them selves in great tranquillity. Like lights they have dispersed the darkness of impyetye, and like oxen have drawn the sweet yoke of Christ. The corn the more it is watered with showers, of rain, the more plentiful harvest doth it yield. And the Vine also when it is pruned, it spreadeth out the branches in greater pride, and is the more loaden with fair clusters, and the injury it seemeth to suffer returneth to the greater increase. It is beneficial to the field, to set on fire the stubble, that the ground may be more fertyll and abundant. So sayeth S. Cyprian in martyrdom the fore-goinge fall, 
Cipr. de la●● mart.  is a preparation for greater fruit, & condemneth life to death, that by death life may the better be preserved. And for this Theodoretus compareth the persecutors to men, 
Theod. serm. 9 de cur. Gr●can. affect.  that go about to extinguish the flame with oil, whereby they rather increase it: & to carpenters that felling trees, cause many more to springe than they cut down. For the more martyrs are slain, the more daily spring up in their place. This sayeth S. Hilarius is peculiar to God's Church, 
Hilar. de trin. L. 4.  while it is persecuted it flourisheth, while it is trodden down it groweth up, while it is despised it profiteth, while it is hurt it over cometh, while it is contraryed it better understandeth, and then it is most constant when it seemeth to be conquered. So wonderful is the force of the death and blood of martyrs. Whose glorious course is very fitly expressed in the silkworm, which first eating itself out of a very little seed, groweth to be a small worm, afterward when by feeding a certain time upon fresh & green leaves it is waxed of greater size, eateth itself again out of the other coat and worketh itself into a case of silk, which when it hath once finished in the end casting the seed for many young to breed of, and leaving the silk for man's ornament, dieth all white and winged in shape of a flyeinge thing. Even so the martyrs of the Catholic Church, first break out of the dead seed of original sin by baptism; then, when by feeding on the Sacraments and leaves of God's word, they are grown to more ripenesss, casting the coat of worldly vanities, they cloth them selves with the silk of virtue, and perfection of life, in which work persevering to the end, even when the persecution is greatest, they finally as need requireth, shed their blood, as seed for new offspring to arise of, and leave moreover the silk of their virtues as an ornament to the Church. And thus depart white for their good works, and winged with innocency of hands, and cleans of heart they presently fly to their heavenly repose, agreeably to n1g-nn's saying Quis ascendet in montem Domini? 
Ps. 23.  Innocens manibus & mundo cord. Who shall ascend to the mount of God, The innocent of hands and clean of heart. So that though the ripe fruit of the Church be gathered, yet their blood engendereth new supply, and it increaseth the more, when the disincrease thereof is vyolentlye procured. It is like the bush that burned & was not consumed. 
Exod ●.  Of the own ruins, it riseth, and of the own ashes it reviveth, and by that increaseth, by which the world decayeth. 
Epiphan in auchora●.  The Phoenix as Epiphanius S. Clement and others report when she is come to her full age, gathereth in some high mount a pile of myrrh frankincense, & other spices, which being kindled by the heat of the Sun, she suffereth herself to be burnt up, and of her ashes, there first breedeth a little worm, which in the end becometh a Phoenix again: So the Martyrs, when they see it necessary for God's glory, having gathered a pile of virtue and good works, in the mount of the Catholic Church, and gotten that bundle of which the Spouse speaketh Fasciculus mirrhae dilectus meus mihi, 
Cant. 1.  My beloved is unto me by the example of his Passion a bundle of Myrrh: exposing them thereupon to the scorchinge heat of persecution, sacrifice themselves in the flame of patience & charity, that by their death the posterity of the Church may be preserved. For as Saint Ambrose noteth, 
Ambros serm 92. de Naza●●o et Celso.  the great goodness of our God, so plentiful of mercy, and so cunning an artificer of our salvation, by setting before our eyes the high reward of virtue, will have the merits of martyrs to be our patronage, and while in the hard conflict of martyrdom, he commendeth unto us the true Faith, he maketh the affliction of the fore Fathers, an instruction of their posterity. O how great is God's care over us: he examineth them to inform us, he spoylethe them, to spare us, and turneth their passions to our profit. For we find by experience that whosoever suffereth, though he suffer for his offence is pitied, and naturally misery, though deserved, cannot but breed remorse, & tenderness in the beholders. But now when such men as be of innocent behaviour, of virtuous conversation, learned and grave persons, shall with comfort offer themselves to extremytye, rejoice when they are tormented, smile when they are dismembered, and go to death as they would to a banquet: When such as neither want dignities to withdraw them, nor friends and family to pull them back, nor powerable enemies to affrighte them, shall be ready to change their dignity with disgrace, to forsake their friends, and give themselves into the hands of their mortal foes only for the defence of their conscience, men must needs say as they did in S. Cyprians time. 
Cyprian. De Laud. mart.  Noscenda res est, et virtus penitus scrutanda, visceribus. Nec enim levis est ista quaecunque confessio, propter quam homo patitur & mori posse. It is a thing worthy to be known and some virtue that deserveth deep consideration for which a man is content to suffer death. They want no means to search out the truth, having both read & heard, that which can be said on either side. They want not wit and judgement to discern the good from the bad, being persons known to be of deep insight and discretion. They can have no pleasure in pains, nor any temporal allurement to move them to undertake so great misery, yea they have many delights, honours, and preferments, to withdraw them from it, and with altering opinion, and speaking a word, might easily annoyed it. Sure therefore it is, that they find it necessary to do this, and that their soul lieth upon it, or else flesh and blood could never digest so heavy calamities. And though other, as worldly wise, do the contrary, yet may we easily conceive, that pleasure, profit, and vanity, with draweth the most part of men, which here have no place, 
Matt. 7.  and narrow is the way, that leadeth to life, and but few they be that find it. 
Luc. 13.  And this is the comfort of those that suffer, that their death raiseth many from death, and their patience maketh every one inquisitive of their religion. Quisquis enim saith Tertullian, 
Tertull. ad scapulam.  tantam tolerantiam spectans aliquo scrupulo percussus, et inquirere accenditur quid sit in causa, & ubi cognoverit veritatem, & ipse statim sequitur. And again Exquisitior quaeque iniquitas vestra, illecebra est magis sectae. For every one seeing such constancy is cast in some scruple, and waxeth inquisitive, what quarrel we maintain, and when he knoweth the truth, he straight embraceth it, and every most exquisite iniquity of yours against us, is a greater allurement of others to our religion. For as one that breaketh open the jewellers chest, by breaking an iron lock, discovereth to those that are present a multitude of most precious jewels, which being once seen, every one is desirous to consider more at leisure the workmanship, glory, and value of the same: and many upon the sight moved to buy them, which if they had been still under lock, no man would have regarded: So the persecutors, by breaking the worthless locks of martyrs bodies, lay open their faith and virtue to the sight of the world, of which men falling into deeper consideration, and debating with themselves the grace, and perfection, that appeareth therein, are moved to buy them, though it be with loss of all their lands, liberties, and lives. O wonderful force of the Catholic faith, which above all natural course, and beyond all reach of man's understanding, increaseth by that means, by which all other things are suppressed. We have no other way to root out wickedness, sin, and impyetye, no means to abolish lewd behaviour, and disorder among men, but only violence of torments, and cruel punishments. And we see, though sensuality, and pleasure, intyse them with vehement incentyves, yet the fear of severe chastisement, maketh them bridle their affections, and if any be executed for great enormities, when he is dead, his sin dieth with him, and seldom leaveth he any posterity, that by his death, is not rather dismayed, then encouraged to follow his evil example. But in this quarrel of our Faith, it happeneth quite contrary, For as good slypp being engraffed in a sour tree, bringeth forth nevertheless sweet fruit, agreeable to the own kind, and the sap of the same root, which in the crabb is sour, and bitter, in the apple of the slypp, is most pleasant, and delightsome, & though it be loathsome in the one, it allureth in the other: So happeneth it to Gods saints, being put in the persecutors hands. For their odious and untolerable cruelty, breedeth when it is practised upon malefactors, terror, fear, and horror of the wicked fruits, for which they are punished: Yet in the faithful, and virtuous, the same bitter torments practised upon them, work the pleasant and goodly fruits of salvation, not only most acceptable unto God, but able to allure men's hearts to taste of the same. And as a cunning artificer, not only of ivory or gold, but of iron or clay, can frame a proportionable Image, & in a base metal or mould, show exquisite skill: so the true children of the Catholic Church, taught by God's spirit, show the perfection of their virtue, not only in riches, and wealth, but in need and poverty, and as well in the depth of misery, and midst of pains, as in the height of prosperity and worldly pleasure. To this effect may we understand the promise of God made by David to those that kept themselves within the walls and bounds of Jerusalem, that is the Church. Who giveth snow as wool and spreadeth the mist as ashes. That is those torments which to the bad are snow cold and unprofitable, and able to quench the natural heat that men have to follow sinful examples, are wool to the good that both in them & others increaseth the warmth of true faith and virtue, and the rank fog of worldly disgrace, whereby the fire of heresy and sin is extinguished as ashes to God's servants, where in the fire of true religion and perfect charity is preserved and strengthened. 
Aug. 22 de ci. 6.6.  Ligabantur, saith S. Augustine includebantur, caedebantur, torquebantur, laniabantur, trucidabantur, vr●bātur, et multiplicabantur. They were imprisoned, whipped, tortured, burned, torn in pieces, & murdered, and yet they were multiplied. 
Philo: l. 2. logis Allegory  Philo comparing the word of God to Coriander, reporteth this seed, to be of that property, that being cut into little pieces, every crumb of it bringeth forth as much, as the whole seed would have done: Even foe happeneth it in the Martyrs, of whom when they are martyred, every quarter, and parcel, yea every drop of blood, is able to do as much, and sometimes more forcible effects, than the martyr himself, if he had remained alive. Well did S. Hierom say est Triumphus dei passio martyrum, 
Hieron: q: 1● ad Hed●brō  & pro Christi nomine cruoris effusio. The passion of martyrs and shedding blood for the name of Christ, is the triumph of God. Well may it be called the triumph of God, seeing it passeth all other triumphs of men. The triumphs of the Romans, were wont to be solennyzed, in glorious chariotts, drawn with Lions, Elephants, or goodly steeds, with applause of the people, with pleasant music, with a troop of captives, with costly arches, and such other monuments of victory. The banners of the foiled enemies, the rich spoils, and famous prizes, were carried in sight, and every thing ordered, and set forth, with pomp and majesty. But who ever heard of a triumph, where the conqueror was haled, and harried upon the ground, with his hands and feet bound, with reproach of the lookers on, with disgrace and infamy, where he himself was captive, his triumphal arch the block, or the gallows, his enemies banners, the axe or the cord, his spoils and prizes his unbodyed bowels, & dismembered limbs, finally his pomp, punishment & his maiestly misery. This triumph is not that, which worldlings affect, neither can they conceive, how torments, & triumphs can agree together. And therefore did S. Jerome well call it, the triumph of God. In this triumph was Nabuchonosor and Paul captives, and justinus confesseth himself, to have been converted by the constancy of martyrs. Of this triumph speaketh S. Cyprian when he sayeth. 
Cyprian de lau de martyri●:  Tanta est virtus martirij, ut per illam credere etiam ille cogatur, qui te voluit occidere. So great is the force of martyrdom, that thereby even he, is forced to believe with thee, that was ready to kill thee. But to prove this, though for the present disgraceful, yet in the sequel, a more glorious triumph, even hear on earth, than ever any the Romans had; Let us consider the glorious shows there be to set it forth. The martyrs for their triumphal chariots, have most sumptuous and statlye Churches; For the applause of the people, the prayers and praises of all true Christians; For their music, the solemn quires; and instruments, usual in the Church; For their triumphal arches, most rich shrines, and altars; For the banners of their foiled enemies, the Arms and honours of Princes, converted by their means; For their captives, Kings, Emperors, and monarchs; For their spoils and prizes, the Empire, Kingdoms, & common wealths. finally, for their pomp, the reverend majesty of the Catholic Church. Lo now whether our triumph, though base in the eye, be not in effect most glorious, and whether any conquerors ever wann more, by killing others, than the martyrs have done by being killed themselves. Quid infirmius Saith S. Cyprian quam vinciri, dam nari, 
Cyprian: aut altus eius nomine de duplici martirio:  caedi, cruciari, occidi, et cum ad arbitrium carnificis collum praebetur? Haec species inter dum misericordiam movet, etiam saevissimis tyrannis. verum ubi iam ad monumenta martyrum pelluntur morbi, rugiunt Daemons, terrentur monarchae, coruscant miracula, concidunt idola: tunc apparet quam sit efficax & potens martyrum sanguis. What argueth more impotency, then to be bound, condemned, whipped, tormented, killed, and to lay the head on the block at the hangemans' pleasure? This sight, sometime stirreth mercy, even in the most cruel tyrants. But when at the martyrs tombs diseases are cured, the devils roar, the monarchs tremble, miracles are wrought, Idols fall down: then appeareth it how forcible the blood of martyrs is. While the gold is yet mingled with earth in the mines, men tread it under foot as they did the earth, But when it is tried with the fire, & depured by the artificers hand, Kings themselves think it a great honour to wear it on their heads: and so the martyrs while they were alive, enwrapped in that mass of earth, I mean their corruptible bodies: they were contemned and trodden on, as the refuse of the world. but when their gold was severed from dross, that is their soul from their body by violent death in God's cause: there is no catholic Prince so haughty, but that with bowed knee, and stooping head is ready to adore them, and account their very ashes, as chief ornaments of his crown, and succours of his realm. They are not therefore subdued that overcome their enemies, yea and their victory is most glorious, for the unusual manner. 
Psa. ●1.  You shall die like men (sayeth David) and like one of the princes shall you fall. You shall die like men because your death shall seem full of human misery, but in deed like one of the Princes shall you fall, that is like one of the Princes of God's people. Or you shall die not as the sensual worldling, who is compared to the foolish beasts and is become like unto them, 
Psa. 4●.  but like men, judging it in reason good for your faith to die in hope of a better life. Yea not only as men, but as Princes amongst men, whose successors never fail, whose tombs are glorious, whose memory is perpetual. 
Cant: 1:  Nolite me considerare, quia fusca sum. Regard you not how black I am, for though I be black yet am I the fair daughter of Jerusalem. Of all the parts of a tree, the root is to the sight the foulest, and most ugly, and therefore seemeth nature to have hid it from the eye, that it might be no disgrace to the beauty of the other parts. But if you consider the fair flower, the sweet fruit, the pleasant leaves, the goodly branches, the very life, and sap of the whole tree: you shall find, that all proceedeth from that shaplesse, & unseemly root, and therefore it ought of all other parts to be cheeflye prised. So is it with the martyrs, they seem in their torments the most miserable of all other men, covered with disgrace, infamy, and reproach: But if we consider the beauty of virgins, the fruit of the confessors, the leaves of temporal commodities, the branches of all nations, yea the very life, & grace of the Church of God, we shall find that for all these, we may thank the blood of Martyrs. Well may they be called, the neat or kine of the church, whose teats serve it of necessary milk; For as the neat at all seasons, even in the foulest weather, ranging in the meadows, fields, & pastures, and feeding upon grass and wild herbs unfit for man's eating, by virtue of their inward heat, turn them into sweet milk, and suffer the same quietly to be drawn out of them, for the benefit of mankind: So the Martyrs, even in the most stormy time of persecution, are contented to feed upon the sour and bitter pains of their enemies rage, and disgestinge all their cruelty, with the inward heat of charity, and zeal, turn their own afflictions, to our instruction and spiritual nurture, and suffer their blood to be drawn from them, the virtue whereof hath more force to fortify our souls, than sweetest milk to strengthen our bodies. 
Zachar: 9:  This is Vinum germinans virgins wine that breedeth virgins sanguis vuae & mori acuens Elephantos 
1: Machab: ●●  in bellum the blood of the grape and mulberye, sharpening the Elephants that is Christians, to spiritual battle. This is the pledge that got the privilege. judicabunt nationes, 
Sap: 3:  dominabuntur populis, they shall judge nations, and rule over peoples. 
Tertull: l: de anima c 32  And as Tertullian sayeth, Tota clavis paradisi est sanguis martyrum. The blood of Martyrs is the very key of Paradise. So that we may even of the earthly crown, understand that saying of S. Jerome. 
In vita Malachi.  Persecutionibus crevit ecclesia, martyriis coronata est. The church increased by persecutions, and was crowned by martyrdoms. For when was that verified, 
Isa. 49.  Erunt reges nutritii, tui et reginae nutrices tuae. Kings shallbe thy foster fathers, and Queens thy Nurses, but after the death of infinite martyrs, whose very ashes afterwards the Kings and monarchs have honoured, doing as it were due homage, and acknowledging them as captains, by whom they were conquered? Which also in the same place Isaiah foreshowed in the words following. Vultu in terra demisso adorabunt te, & pulverem pedum tuorum lingent. With a lowly countenance they shall worship thee, and shall lick the very dust of thy feet. And who are the feet of the Church, but only the Martyrs, Apostles, and pastors, that Uphold it, and carry it still forward through out all nations, of whom it is said. 
Rom. 19 Act. 9 Luc. 24.  Quam speciosi pedes euangelizan tium pacem, & vos estis qui portabitis nomen meum antereges & presides & usque ad extre mum terrae. How fair are the feet of the preachers of peace, for these are they that carry my name before Kings and rulers, and to the very end of the world. Thus we see how the words of Christ are verified. 
joan. 12.  Nisi granum frumenti cadens in terram, mortuum fuerit, ipsum solum manet, si autem mortuum fuerit multum fructum affert. unless the cornel of wheat fall into the ground and die, itself remaineth alone, but if it die, it bringeth forth much fruit: 
Amb. serm. 3● in Psa. beati immaculati in via:  Saint Ambrose noteth that in the vineyards of Engaddi a city of jury, there is a tree that if it be pricked or cut, it distilleth out most precious balm, and yieldeth a most sweet savour, neither of which things it doth being left whole: Even so happeneth it in the Martyrs, whose blood by their wounds gushing out, is more precious, sweet & acceptable, than the balm. And of this may we understand those words of the Spouse. 
Cant 1.  Botrus Cypri dilectus m●us mihi in vincis Engaddi. A cluster of Cyprus is my beloved unto me, in the vine yards of Engaddi. 
Hieron. q: 11 ●d Herb:  For as S. Jerome sayeth Ideo odor disseminatur inter gentes, & subiit tacita cogitatio nisi verum evangelium nunquam sanguine defenderent. By this means is the savour of Christianity spread among the Gentiles, and this secret thought cometh to their mind, that except the Gospel were true, men would never defend it with their blood. The sweetness of the rose, if it be untouched soon withereth away with the leaf, which to day is fair, and to morrow fadeth. But put it into the still, cover it from the comfort of the Sun, yea scorch it with the fire, it vapoureth out most delicate water, which may be long preserved, & imparteth sweetness to whatsoever it toucheth: So that whether it be by fire, or by natural course, the rose withereth: but in the first manner, both the leaf keepeth a pleasant savour, & distilleth from it a most sweet liquor, whereas in the second, both the leaf is less lykesome, and the water lost. So fareth it with God's Martyrs. While they live, they are sweet in their virtuous conversation, If they die, their example for a time doth some good, but put them in prison, keep them from worldly comforts, yea scorch them, burn them, and use them in all extremity, then do their virtue give the best savour, and their blood wheresoever it is shed, engendereth a wonderful alteration in men's manners, making them embrace the truth and become Christi bonus odor & incensum dignum in odorem suavitatis. 
● Cor 2 Eccl: 45●  A good savour of Christ, & an incense worthy to be odour of sweetness, whereas in their natural death, though their example would have done good; yet neither their leaf, had been so odoriferous, nor their precious lyquoure, to such benefit of the church. And therefore may we say with Solomon. O quam pulchra est casta generatio cum claritate, 
Sap. 4.  cum presens est imitantur illam; & desiderant eam, cum se eduxerit; & in perpetuum coronata triumphant, incoinqui●atorū c●rtaminum praemia vincens. O how fair is a chaste generation with brightness, while it is present men do imitate it, and long after it, when it is departed, and triumpheth crowned with perpetual glory, winning the rewards of their undefiled encounters. Personable men of comely feature, though they be by sickness or dirt disfigured, yet keep they the tokens of seemliness: yea and then, their seemlynesse is most seen, when it is compared with some contrary deformity. And so is it in God's Martyrs, even in the depth of worldly disgrace, do they show the glorious grace, and beauty of their mind, and when their virtue encountereth with the persecutors vice, then doth it shine brightest, and is unto the beholders most pleasing and amiable. O unspeakable force of the blood of Martyrs, then most powrable, when it is spilled, and then most victorious, when it is troadden under foot. No Adamant so hard, but though it resist to the strokes of preaching, yea and to the mighty force of miracles, yet yieldeth it to the blood of innocent lambs, of which Christ speaketh Ego mitto vos sicut agnos inter lupos. 
Luc. 10.  I send you like lambs among wolves. No leaprosye so uncurable, but the blood of these infants, in innocency, though not in age, in malice though not in discretion, cannot cure. And albeit Constantine refused a bathe of the blood of Infants in age, yet doubtless had not these Infants in innocency (I mean the Martyrs) bathed him in theirs, God knoweth whether ever he had been rid of his spiritual leaprosye. Which he himself in a manner acknowledging, when he came to that famous Council of Nice, finding many of those Fathers, that had some part of their body, maimed or disfigured, with the torments suffered for the Catholic Faith, he embraced them, in humble sort, most devoutly kissing the scars of their torments, as most honourable badges of Christianity. Three testimonies recounteth S. John in this world tres sunt qui testimonium dant in terra, 
 spiritus, aqua, et sanguis. There are three that give witness in earth, the spirit, water, and blood. The first did S. John Baptist see in the form of a dove, the second and third S. john Evangelist coming out of Christ's side. In one sense, these three things have caused our spiritual life, in another they maintain our corporal. Our inward man is quickened by God's spirit, cleansed by the water of Baptism, redeemed with the blood of Christ. But neither would this spirit have quickened, nor the water washed, unless the blood had redeemed. The Spirit soweth, the water rypeneth, the blood reapeth. The spirit appeared in Christ's baptism, & though the heaven was opened, yet neither earth nor hell gave any sign of his coming. The water was shed, when Christ weeped at Lazarus raising, & though hell was enforced, to render her pray, yet neither heaven nor earth were moved at it. But when the blood came out of Christ's wounds, both the heavens denied light, the earth quaked, and hell delivered up the dead, and then was it fulfilled, si ●xaltatus fu●ro a terra omnia traham ad mcipsun. 
 If I be exalted from the earth, I will draw all things unto me. Our corporal life also dependeth partly upon breathing, partly in watery humours, but chiefly in blood. Yet those are by natural course, tokens of life, while in the body they perform their several effects. But for our present consideration, it importeth more to consider, that their spiritual value, and force, is showed, when the body is bereaved of them. No man was moved, by seeing Christ draw breath, but when with a great voice, he gave up his spirit, and lost his breath, than did the Centurion straight cry, 
Matt. ●●  vere filius dei erat iste. In very deed this was the son of God. While the blood and water were in his body unseen, and untouched, the effect of them was never perceived. But so soon as by the wound in his side, they found passage, to come out, there issued also with them, a fountain of grace, where of all the Sacraments take their effect. Even so is it in the blood of Martyrs. They whom their holy life nothing moved, they that by their miracles could not be converted; by their blood were mollified, & wrought to goodness. S. Paul● was obstinate for all S. Steuens preaching, he was stubborn in his opinion, for all his miraculous works. He could never be won, till he felt the effect of his innocent blood. 
August:  For as S. Augustin saith Nisi Stephanus sic orasset, ecclesia Paulum non habuisset. Unless Steeven had thus prayed, that is in his bloody agony, the Church had never had S. Paul. Of S. james also it is written, that in Spain he could in his life convert but eight persons: But when his blood began to work, the whole country yielded to his dead bones, and relics, that regarded so little the force of his living speeches. So likewise the City of Rome, though by S. Peter & S. Paul's own voices, Epistles, and conversation, they had been laboured unto the truth; yet it never could be thoroughly converted, until it was long soaked in Martyr's blood. 
Psa: 17  Tenebrosa aqua in nubibus aeris. Dark saith David is the water in the clouds of the air. and yet, that very same it is that bringeth to light the sweet rose, & fair li●lye, that loadeth the trees with goodly fruits, and giveth all the pride to the stateliest plants. That is it, as black as in the clouds it seemeth, that watereth the earth, and falling upon the flowers, setteth them forth, as it were with pearls, and diamantes, and filleth the rivers with most clear streams. What are these clouds, but Martyrs, of whom it is said, 
Isa. 6●  who are these that fly like clouds, and like doves unto their windows. What is the water so dark in the clouds, but the blood of Martyrs in their bodies, where the force thereof is not yet uttered? But when it is once shed, 
Ihon. 7  it showeth itself to be the fludd of living water, that Christ promised should flow out of his believers, 
Psa. 67  and that voluntary rain, which God hath set apart for his inheritance, 
Deut. 3●  that falleth like a shower upon the herbs, & like drops upon the grass, 
Psa 64  in whose droppinges the young springe rejoiceth. Of this may we understand david's prophesy. Thou haste visited the earth, 
Ibid.  doubtless of thy Church by persecution, thou haste thoroughly watered it, doubtless with the blood of Martyrs, and thou haste multiplied to enrich it, with young springe of new believers. In this are the words of Esay verified. 
Isa. 4●  Since that thou art made honourable in my eyes, and glorious by martyrdom, I loved thee, and will give to my Church, men for thee, many for one, yea & whole peoples for thy only life, that of thee it may be said, 
●●d: 1●.  as of Samson, that thou hast had a victory over more by thy death, then by thy life thou haddest obtained. To this effect may we refer these words of the Prophet. 
Isa. ●●  They shall turn their sword into culters of ploughs, and their spears into suhes, because since Christ's time all the persecutors by using their sword against the Church have but ploughed and tilled it, to prepare it for new corn, and their spears have been but scythes, to reap the ripe crop, that more seed might shoot up in the place thereof, to the greater increase of Gods people. And hitherto we have experyenced the performance of that promise, 
Isa: 6●  made to Christ's Church, that the young grouthe of Gods planting should to his glory show itself to be a work of his hands, for that the least shall become a thousand, and a little one, become a most strong nation, as by the virtue of the same hands, five loves were multiplied to be sufficient food, for five thousand persons. So hath it been in every place for the most part, and always is proved true, that Quo plus sanguinis, 
〈…〉.  effusum est, hoc magis ac magis ●f●●o●nit multundo fidelium. As S. C●prian noteth. The more blood hath been shed, the more hath the multitude of the faithful sloryshed. Well may the Church say unto Christ these words of Sephora. 
Exod 12  sponsus sanguinum tumihies. Thou art unto me a Spouse of blood, seeing that he neither planted, nor increased, nor fostered her, but in blood. With blood sprouted out her first buds, as a presage and pattern of the future fruits, and she was no sooner married unto Christ, but straight the Innocentes gave her notice, in what grief ●he was to bring forth her children. Of these S. Augustine speaking sayeth. 
Aug. serm. 〈…〉.  jure dicuntur martyrum flores, quos in medio frigore infidelitatis exortos, velut primas crūpentes ecclesiae gemmas, quaedam persecutionis pruina decoxit. Non habebatis, aetatem qua in passurum Christum crederetis, habebatis carnem qua pro Christo passuro passionem susti●eretis. They are worthily called the flowers of Martyrs, which springing in the heart of the cold of infidelity, as the first buds of the Church, that shot out, a certain frost of persecution parched. Your years served you not to believe in Christ, but your flesh served you to suffer for Christ, that was afterward to suffer for you. With their blood did the Apostles, Disciples, and other Martyrs until our days establish the Church's doctrine. With blood must we confirm it, and in the end of the world Enoch and Elias, and other Martyrs of Antichristes time with their blood must seal up the same. 
Cypr. de duplici martyrio  for as S. Cyprian well noteth nullum instrumentum indubitabilius quam quod tot martyrum sanguine obsignatum est. No obligation more infallible, then that which is sealed up with the blood of so many Martyrs. And therefore Christ taketh this course for the confirmation of his doctrine. If in the old Testament when Moses' red the law unto the people, he sprinkled them with blood of calves, 
Exod: 24  saying Hic est sanguis faederis, quod pepigit Dominus vobiscum super cunctis sermonibus his. This is the blood of the league which our Lord hath made with you, concerning all these speeches: How much more effectually, is the Church sprinkled with the blood of Martyrs, as a mean to bind our hearts with unfoluble league of belief to Christ's sayings? The efficacy of this confirmation of our saith, doth S. Ambrose acknowledge, as very important. 
Ambros ser● 92. de Na●ario et Celso.  Noverimus itaque (saith he) quia non sine magno discrimine de religionis veritate disputamus, quam tantorum martyrum sanguine confirmatam videmus. Magni periculi res est, si post tot Prophetarum oracula, post Apostolorum testimonia, post martyrum vulnera, veterum fidem quasi novellam discutere presumas, et post tam manifestos duces in errore permaneas, & post morientium sudores otiosa disputatione contendas. We must understand (quoth he) that we cannot without great danger dispute of the truth of that religion, which we see confirmed with the blood of so many Martyrs. It is a very perilous thing, if after the oracles of so many Prophets, after the testimonies of the Apostles, after the wounds of Martyrs, thou presume to discuss the ancient faith as a novelty, and remain in thy error after so manifest guides, and contend with idle disputation after the toils of so many as have died in the cause. finally how beneficial, both in this, and infinite other respects, the blood of Martyrs hath been unto the Church, & the wondrous force thereof no man is able sufficiently to express. Holy was the austerity & zeal of Elias, & S. john Baptist: Godly was the estate of the old patriarchs and Prophets: virtuous the life of virgins and widows: Honourable the condition of confessors and Religious persons; Yet as S. Cyprian saith Martyrio totum n●cesse est cedat, 
Cypri. de la●d Mart.  cuius inaestimabilis gloria, infinita mensura, immaculata victoria, nobilis virtus, inaestimabilis titulus, triumphus immensus. All must of force yield to martyrdom, whose glory is unualewable, whose measure infinite, whose victory unspotted, whose virtue honourable, whose title inestimable, whose trump exceeding great. To our blood the gates of heaven fly open, with our blood the fire of hell is quenched, in our blood our souls are beautified, our bodies honoured, the devil suppressed, and God glorified. It is poison & death to heretics, it is restorative and comfortable to Catholics, a seed of all virtue, and the bane of vice. To conclude assure yourselves de martyrio tantum posse dici quantum potuerit estimari. 
Ibid.  Of martyrdom so much may be said as may be conceived. But now having showed, how honourable it is in itself, 
martyrdom most glorious to the Martyrs them selves.  and how profitable to the Church: Let us see how glorious it is, even in this world unto those that suffer it. And to omit the triumph of the Church, which being procured by their blood, redoundeth also to their praise; What a glory is it to Martyrs, that the very prophecies that went of Christ, are so plainly verified in them, that it is no small conjecture, how particularly they resemble Christ in glory, whose titles have so near affinity with his style. And to touch of infinite some few, 
Isa. 53.  of Christ it is said, Ascendet quasi radix de terra sitienti, he shall come up like a root out of a thirsting ground, and yet of him it is also written, erumpet in germen & faciet fructum, 
Ezech. 17  it shall break out into a bud, and shall bring forth fruit. Who seemeth more like a withered root in a dry and barren soil, them the Martyrs, that are pestered in prisons, & as it were buried in miseries; & yet from this root, who seethe not how many buds of virtues, and fruits of gained souls continually springe? Of Christ it is said, we have seen him, and there was no comeliness in him, yea we took him for a leper, & the basest of all other men, and yet we desired him. And how fitly agreeth this to Martyrs, whose tortured bodies & opprobrious deaths, if you consider, there are none more abject, and deformed, than they: But for all this, not any disfiguring or outward unhappyenesse could so prevail, but that they are, & ever shallbe, desired, honoured, and highly esteemed. 
Ibidem  Of Christ it is said, if he yield his soul to death he shall see a long aged seed and I will give him very many, & he shall divide the spoils of the strong. And is not this also verified in Martyrs, whose blood is seed, whose death reviveth, whose plucking up, is the planting of their posterity? Was not Abel the first figure of Christ, and he a Martyr? Was not joseph a principal pattern of Christ's passion, and he set to sale, and an innocent prisoner? Were not all the sacrifices of beasts & birds, types and shadows of Christ's oblation, & none of them without shedding of blood? how perfectly therefore doth Martyrs resemble their Captain, seeing these figures and types, that foreshowed him, may also be aptly applied unto them? But to proceed to their other prerogatives, there are but three especial points, wherein the dead can be honoured, by those that be alive. First by monuments and worthy me moryals erected for their renown. secondly by famous writers to register their acts. thirdly by being reverenced & generally esteemed to be of sovereign great power. And as concerning the first point, though the Emprerours and men of mark, amongst the Gentiles, have had divers honourable memories: Yet were they for the most part of their own or others building before they died, or if it were after their decease, it was rather to flatter some of their surviving friends, them for any great care, that they had of the dead parties glory. And howbeit to the false gods in token of duty, there have been set up most sumptuous temples, long after their deaths: Yet with the memory of that wherein they were beneficial to the common wealth, there was also set forth to be honoured in them their brutish and unnatural wickedness, which did give to reasonable persons of good judgement, more cause to abhor them for their lewdness, then to honour them for their virtues. So was it a common thing to set forth the rapes of jupiter, the adultryes of Venus, the lasciviousness of Apollo, & such like & to have them painted in the very altars and prospectes of their temples. but for Martyrs, the monuments are so generally raised in diverse countries, that it can not be deemed flattery, and of them nothing but good either hath or could be set forth which they ever would have reckoned in their virtues, or turned to their glory. If Potentates & great personages, have had such remembrances, it is no great marvel, seeing they were mighty in power, they had rich and wealthy posterity, which as well for their own advancement, as for the goodwill to the dead, were contented to renown their houses and families with such stately works. But a wonderful thing it is, that common yea abject and base persons, such as in their life were counted the reversion and refuse of the world, such as had neither friends nor posterity to show them any like favour, yea such as died with infamy and dishonour, devoured by beasts, and not thought worthy of so mcuh as a place of burial in the earth: that such men (I say) should after their deaths, be honoured with sumptuous Churches, altars and daily solemnities, and not only in the place where they conversed, but in divers distant nations, and countries, where they were never known before their departure, it is a thing whereof as there can be no natural reason, so surely must it needs be construed a testimony of God's mighty hand to honour his saints. 
Chrisost hom. 66. ad populum Antice.  This did saint Chrisostome observe when he said Christ when he was dead, drew the whole world to worship him. And why speak I of Christ, when he caused his very disciples after their decease, to be glorious. Yea and what speak I of his Disciples, for not so much but their places, their sepulchres and their days hath he made to be celebrated with perpetual memory. Show me then the Tomb of Alexander, name the day wherein he ended his life. But neither of them is notorious. They are now destroyed and quite abolished. But the sepulchres of Christ's servants are famous, advanced and honoured, in the Imperial city, and their days commonly known to the world, bringing with them a festival comfort. And as for Alexander's Tomb, not his own neighbours know it, but these of the saints, even the Paynims can tell of. And the sepulchres of a crucified man's disciples are more glorious, than kings palaces, not only in the hugeness and stateliness of the buildings (for in this also they exceed them) but that which is more in concourse and resort of suppliants. Theodoretus also hath the like saying The Churches of Martyrs are glorious to be seen, 
Theodorat. l 5. de cur grac●●●ffect.  notorious for their hugeness, garnished with all kind of ornaments, and blazing a broad the pomp of their beauty. Neither frequent we them only once, twice, or five times in a year, but often spend in them whole days, yea many times every day do we there sing to our Lord the praises and Hymns of these Martyrs, What sumptuous Churches did Constantyne the great build, in the honour of S. Peter and S. Paul? What massy Images of all the Apostles did he make, with crowns of gold on their heads of fourscore & ten pound weight a piece? beside other passing rich ornaments, namely two Crosses of gold, 
Damas' Pap● in vitae s●luest.  one upon S. Peter's an other on S. Paul's Tomb, of a hundred & thirty pound weight a piece. I omit the Temple that by Gallus was built to the honour of S. Mama martyr, 
Gregor. Naz● an. orat in julia 1.  mentioned by Gregory Nazianzene. The Church of S. Theodorus, 
Greg. Nissen. in orat in Theodor.  which Gregory Nisene reporteth to have been most sumptuous. I omit the stately rich Churches, yet extant in all places of Christendom, which are sufficient proofs to show the Martyrs of God, more glorious in this behalf, than the greatest monarchs that ever were. For one saint Steven or one S. Laurence, hath not only in Rome where their bodies are: but in France England, Flaunders, Spain, italy, Germanye, and all christendom, most haughty buildings erected for their memory: Yea not only in every country, but almost in every chief City, and in infinite other towns. Now as concerning the writers, that have registered the Martyr's acts, they surpass all former Potentates of the Gentiles, for how many Emperors, have you, that have had Emperors to write their worthy exploits? how few, unless they were men of base calling, had their equales or betters to register their fame? Whereas to the Martyrs other now as famous, for miracles, & holiness of life, as they were for their martyrdom, and as much honoured every way, as they in the whole world, have been the chroniclers & penners of their praises. How many Martyrs doth S. Cyprian S. basil S. Chrisostome S. Jerome S. Ambrose S. Augustine S. bernard and others honour in their Sermons and works? All, men as glorious themselves in God's Church as they of whom they set forth the praises. I omit Eusebius S. Beede, Florus, Metaphrastes, Vsuardus, and infinite other grave authors. For what books have you almost written by a Christian, where in if the matter bear it, there is not mention made of God's Martyrs? Yea how many of the very Gentiles have registered their memories? of whom though they conceived not as they should, yet speak they of them to their own confusion, and their glory. Now as touching the third point, which is the reverent and worthy opinion, that true Christians have of the power of Martyrs, it were to long to recite the particular testimonies of antiquity. For though we do not (as the heretics grossly father upon us) yield them any divine honour, or take them for Gods; yet they have been ever more highly esteemed of our fore fathers, as also they are by us, for their wonderful power. And first if what their power is in heaven, be gathered by that which they had in earth, we have great cause to put confidence therein. If S. Peter's shadow, S. Paul's handkerchiefs, & girdeles, were able to cure diseases; If S. Paul's prayer in the ship was able to obtain the lives of two hundred seventye six persons; If S. Steevens prayer, was so forcible for his persecutors, as to convert a chief agente in his death; Why may we not with S. Jerome infer, 
Hieron. con●. Vigil.  that they are able to do much more in heaven, where they are in more favour with God, and perfected in charity towards us? 
Bernard ser. 2 de Pet & Paul  Mortales adhuc et morituri, imperium vitae & mortis videbantur habere, solo nimirum verbo mortificantes vivos, & mortuos suscitantes; quanto magis nunc cum honorati sunt nimis, nimis confortatus est principatus eorum. When they were yet mortal (sayeth S. Bernard) & sure to die, they seemed to have commandment over life and death, putting to death the quick, and raising from death the dead, and that with their only word. How much more mighty are they now, when they are advanced to such unspeakable honour, and their princedom is most assuredly established? 
Ser. in vig Pe. & Pauli.  And again, Quam potentiores sunt in coelis, qui tam potentes fuerunt in terris? How much more powrable are they in heaven, whose power was so great even here on earth? secondly if we consider the might of the devils, what strong effects they have wrought, as by the enchanters of Pharaoh, the sudden destruction of jobs cattle, the murdering of his children by overthrowing their house, & other wonderful effects, that God hath permitted unto them; Much more power must we presume to be in God's Saints, whom we are sure he would not make inferior in might unto his enemies in heaven, over whom he gave them so great authority here in earth. And for this hath it been always a custom in the Church to go on pilgrimage to Martyr's Tombs, where they have always showed their patronage to such, as come unto them for secure. Of this S. Chrysostom sayeth Ipse qui purpura indutus est, 
Chrysost. ho● 66 add popul. Antioc.  accedit illa complexurus sepulchra, & fastu deposito stat sanctis supplicaturus, ut pro se apud deum intercedant, & scenarum fabrum & piscatorem etiam mortuos ut protectores orat, qui diademate redimitus incedit. He which is clad in purple cometh to embrace those sepulchres, and setting aside his majesty standeth as a suppliant to those Saints, that they would vouchsafe to pray for him: and he that goeth adorned with his crown, prayeth to a tente-maker and a fisher, and those also dead, as to his protectors. And a little after, who ever went in pilgrimage to see any kings Palaces, but to enjoy the sight of the Martyrs' tombs, many Kings have become Pylgryms. Prudentius also of this writeth. 

Prudent. Him no. 1 in He●●iternon & Chelidon mart  Illitas cruore nunc arenas nicolae  
Confrequentant obsecrantes voce, votis, munere,  
Exteri nec non et orbis huc colonus advenit  
Fama nam terras in onnes praecucurrit proditrix  
Hic patronos esse mundi quos precantes ambiant.  
The tounsmen flock to the imbrued sands  
There making suit with voice, with vow, with gift.  
Men also come from far and foreign lands,  
To every coast foreranne the fame so swift.  
That here the patrons of the world did lie,  
By whose good prayers each wight might seek supply.  S. Beede also and our own Chronicles make mention how King Cedwall & King Cenred went to Rome in Pilgrimage to those holy relics of the Apostles, 
Bed●. l. 5 hist. c. 7: & 20:  which honour to what Emperor was it ever given, or so long continued? Moreover what wonderful force the Martyrs be of, the effects that have been wrought by their very ashes, bones, garments, and other things of theirs doth abundantly testify. S. Chrisostome sayeth that S. Peter's chains, 
Chrisost. serm. in adora ●euer eaten. Petri.  his sword, and his garments, wrought many miracles. S. Ambrose writeth that at S. Geruasius and Protasius reliquys, 
Ambrosus Epist. ●5. adsoror●●.  so diverse diseases were cured that the people caste their Beads and garments upon their bodies, 
Oraria.  deeming them of force to cure maladies, by the only touch of those saints. The very ashes of S. Cyprian drive the devils, out of the possessed, cured diseases, and gave foreknowledge of future events, 
Greg Nazian. orationem is land. Cypri.  as Cregorye Nazianzen writeth. And S. Chrisostome compareth Martyrs bodies to the Emperors owane armour, 
Chr hom d●. nati. 7. macha.  the very light whereof maketh the thieves that is, the devils to fly though never so eager of pray. Non ad naturam eorum intendunt, sed in arcanam dignitatem, & gloriam christi, qui in agone certantium induta corpora martyrum suorum sicut arma portavit. For their eye, aimeth not at their nature, but at the secret dignity and glory of christ, who putting on the bodies of his Martyrs, bear them as armour in the agony of their combats. And in sum, what hath been wrought by any Martyr in his life, but that ordinarily his ashes and relics have been of the like yea and sometimes of greater force, whether it were raising of the dead, restoring of the lame, giving sight to the blind, hearing to the deaf, or speech to the dumb, or what other miracle so ever. 
Psa. 3.  Now therefore if David demand his old question. Shall any utter thy mercy in the grave, or thy truth in perdition? shall thy marvels be known in darkness, or thy justice in the land of oblivion? We may answer, that the Martyrs in their tombs extol his mercy, who by their very ashes cureth diseases, and relieveth many miseries. In perdition, by the loss of their lives & shedding of their blood, they confirm and give testimony unto his truth. In darkensse of infidelity and error, or of temporal disgrace and worldly punishments, they make the marvels of his power and majesty to be known, and in their graves which are the land of oblivion, they renew a continual memory of his justice, who is so forward to afford his reward to the deservers, and to crown the conquerors in his quarrel, that even he maketh their dead bones and dust, glorious in this world, before they be endued with their final incorruption. Whereupon God's Church having to her great advancement found the singular power of God's Martyrs, hath always made an especial account of them, & had them evermore in chief reverence. This also moved the Fathers to give them such honourable titles. S. basil calleth them the help of Christians, 
Basili●●. hom 20.40. mart.  the guardians of mankind, partners of our cares, furtherours of our prayers, 
Bassilius hom 20  our ambassadors unto God, the stars of the world, the flowers of the Church, and Towers against invasion of heretics. 
Amb. ep 85 et ser. ●● in Nazar. & fel.  S. Ambrose calleth them governors and watchers of our lives criers of God's kingdom, inheritors with God, intercessors of the world, Patrons and fortresses of Cities. 
Theodoret: l: ● grac: assect:  Theodoretus calleth them our Captains, our Princes, our defenders, keepers, and advocates. finally S. Chrisostom calleth them Pillars, 
Chrisost serm: in I●u●●t. & max mart ser 60 ad pop: a●tioc:  Rocks, Towers, and lights of the Church, and Protectors of Kings and Emperors.   

Cap. 12.  

Cap 12:  O How unhappy are they, that for the saving of goods, 
The unhappyness of the schismatics and lapsed & comforts against their example  credit temporal authority, or such worldly respects, forsake these so glorious & divine honours, & purchase a most lamentable & ignominious style. For what are they but contrary to that which S. basil saith of Martyrs, the spoil of Christians, the destroyers of men's souls, the occasioners of our cares, hinderers of our prayers, factors of the devil, clouds of darkness, weeds of the Church, and fortresses of heresy. What are they but ruins of religion, dismembered offales and limbs of Satan. Many of them yielding before the battle, and foiled before they fought, have not left themselves so much as this excuse, to say that they went to church unwillingly. They offer themselves voluntarily, they run wittingly to their own ruin, and seem rather to embrace a thing before desired, then to yield to an occasion that they would fain have eschewed. And did not your feet stumble, your eyes dasele, your heart quake, & your body tremble, when you came into the polluted synagogue? And could Christ's servant abide in that place to do any reverence and renounce Christ, or to do any homage to his enemy whom he had in baptism renounced? And could you come thither to offer your prayers unto God, where your very presence offered you body and soul to the devil? And could catholic ears sustain without glowing, the blasphemous, reproachful, & railing speeches against your true mother the Catholic Church? Was it no pain to hear the corrupt translations, abuses and falsifyings of Gods own word? Was not the law of, going to church, and of being there present at that which they call divine service, made and published purposely to the abolyshinge of the Catholic Faith, to the contempt, reproof, and overthrow of the true Church, to the establishing of their untrue doctrine? And can any Catholic knowing this, (as none can be ignorant thereof) imagine, but that in obeying this law he consenteth unto it, and to the accomplyshing of that, which the law intendeth, that is the impugning of the true & the setting up of a false faith. Do you not remember S. Paul's words They are worthy of death not only that do such things, 
Rom. 1.  but also those that consent to such as do them? Even as he is worthy to be punished, who though in mind he favour his Prince, yet in deed he cleaveth to his enemy. Moreover was not this law made, to force men to show and profess a conformableness in external behaviour to this new faith? Is it not required as a sign of renouncing the true church, and approving this new form of service, sacraments, and religion? To deny this, is against experience. For to this effect sound all the penal laws and statutes, this do the examinations, araygnements & executions, make manifest, wherein still the things punished, and condemned are, not going to the divine service as they call it, the hearing mass, the receiving Priests, using the benefit of their function, or acknowledging of the authority of the Sea Apostolic. In all which, what can we think is meant, but that their laws, and all their endeavours tend to make us deny our, and receive their belief. And therefore when we obey them in these points, what do we but that which they pretend at our hands? For if a subject should make a law, that all the estates of the Realm should leave the obedience of their true Queen, and only submit themselves unto him: And should prescribe that in token thereof they all should come to his Palace, and attend there, while his servants did princely and regal homage unto him; were not the obeying of this law a consent to his rebellion? And the presence at his Palace a sufficyente sign of our revolt from our sovereign? Or do we think, that by forsaking our Queen, though it were for fear of her adversary, we did not enough of our parts, to fulfil the mind of his law, which was to draw all from her, to attend upon himself: that thereby she being destitute of adherentes, he might dispose of her, and of her kingdom at his own pleasure? Is not this our very case? The Queen is the Catholic Church. The rebellious subject, resembleth the enemies thereof. The law commanding from the Queens, and forcing to her rebel's obedience, are the penal laws terrifying us from the catholic religion, and enforcing us to the heretycal service. The coming to his Palace while he is honoured as King, is like the coming to Church while heresy is set forth, as true religion. Now therefore is not the obeying the law of coming to their service, whether it be for fear, or love, a sufficient sign of our revolt from our Queen that is the catholic Church? And do we not as much on our sides, as is sufficient to fulfil her enemy's desire, and intent? which is the forsaking the open profession of duty and service due unto her, and the attendance upon her enemies pleasure, that none being left that dare openly withstand them, & defend her, they may work her overthrow the better. Surely if in a temporal cause, this point should come to the scanning of any secular tribunal, the least fault that the offenders could be condemned of, were high treason. And how much greater treason think we it is against Christ, to cooperate so directly to the overthrow of his Church, which is not only his kingdom, but his mistycal body, and he not only the sovereign, but the head thereof; Whose injuries he accounteth as offered to himself, as he well showed saying to S. Paul once a persecutor of it Saul Saul why dost thou persecute me? Nether can your protestation or other sign excuse you, for you are both in man's reason, and God's censure, more to be judged touching your mind, by your deeds, then by your words. And therefore if your deed be an establishing of their law, and consequently an actual denial of your faith, your words excuse you no more, than they should do him, that offering incense to an Idol by commandment of his Prince, should say that in mind and heart, he were a Christian, though all the world might see that he played the Infidel. For where the action itself is contrary to the faith which in words is professed, a man's words do only argue, that either he is an Atheist, that careth not for religion; 
Niceph. 4.62 Euseb. l. 6. c. 31.  or a Basilidian or Helckesaite that thinketh it lawful to deny his faith, 
jacob. 4. Aug. in Psa. 54  or at the least a wilful sinner, that doth wittingly against his own conscience, all which are most odious and damnable points. And if your protestation be, 
Vide in epist. Cleri. Rom apud Cypri. ep. 31  that you are in mind Catholics, & that you come to church only to obey the law, do you not acknowledge, that the law ought to be obeyed, and therefore that it is good and just, seeing obedience is due to none but just laws? Do you not confess, that there was in the enacters of it Ecclesiastical and suficiente power, to command or bind you in spiritual actions, and those such, as only and wholly tend to the confirmation of false doctrine, and subversion of the truth? And who seethe not that this is as much in effect as if you said, the law that commandeth going to church with heretics is just, and temporal Magistrates have spiritual authority, sufficient to bind in conscience to go to their erroneous service, notwithstanding that they do it to establish misbelief, and race out the Catholic religion. And to say that going to church at such times as their service and sacraments are ministered, their doctrine preached, or the rites of their sect practised, is not a spiritual, but a civil action, is against all sense and reason; seeing that it is the very principal sign of spiritual duty, to be present at such things, whereby religion is chiefly professed: especially when this presence is commanded by a law, the known meaning whereof is to force men to a profession of a false belief. For so do the very words of being present at divine service import, and otherwise the enactours endeavours, and actions apparently witness the same. I omit the scandal which you give in confirming the belief of heretics, 
Matt. 13 Marc. 9 2 Machab. 6 1. Cor ● Aug. ep. 154 Euag l. 3 c. 21 Amb ep. 30  in weakening the faith of Catholics, in quite over throwing the faint hearted and wavering Schismatics. I omit what vantage you give to the church's enemies to triumph over her as overcome, 
Matt. ●2 Amb. l. 20 ffis. cap. 24  & to boast of you, if not as of children or voluntaries, at the least as of pressed men & slaves of their synagogue. I omit the danger of infection by their contagious speeches, 
2 Tim. 2 Ecclesi. 13 ●. Cor: 10  that creep like a canker; which to neglect and not to consider is wilful blindness; to consider and not to fear is tempting of God and great presumption; to fear and not to avoid, is impyetye toward your soul, and perverse obstination. I will not stand to rypp up your contempt of the Cannon of the Apostles, 
Can. Apost. 63 Concil. Laod. can. ● 31.33 Vid. Clem con●stitut apostol. l. 5 c: 4  of the Council of Laodicea, & divers others, forbidding to resort to the heretics prayer or conventickles: Of the example of all antiquity condemning the same: Of the verdict and common consent of the profoundest Clerks of Christendom, and namely of twelve of the most choice men in the last Tridentine Council, who after long sifting and examining this point, in the end found it altogether unlawful, and avouched it better to suffer all kind of torments, then to yield unto it. Yea and although they were desired, not to make this a public decree, in respect of the troubles that might arise to the Catholics in England, in whose behalf the question of going to church was proposed: Yet the Legate and the foresaid Fathers, gave this answer, that they would have this resolution no less accounted of, then if it were the censure of the whole Council. I omit also that divers heretics shallbe witnesses against you in the day of judgement, who with letters and set treatises have by many Scriptures proved it to be unlawful, for one of a true belief to frequent or repayer to the service or sacraments of a false church. Whose arguments and actions in this matter, will so much the more condemn you, in that they were more religious in an erroneous and untrue, than you in a sincere and undoubted faith. their opinion in this matter who desireth more at large to peruse, let him read the treatise of John Caluine which he made de vitandis superstitionibus, quae cum sincera fidei confessione pugnant, of avoiding superstitions which repugn against the sincere profession of faith: and his book, which he did write as an apology ad Pseudonicodemitas to false Nicodemites, who alleged in their defence the example of Nicodemus that came to Christ by night●. In which among other points he sayeth, that going to a church of a contrary belief, is, partiri inter deum & diabolum, animam uni, corpus alteri assignando. To part stakes between God and the devil assygning the soul to one and the body to the other. He hath also of the like tenor written two Epistles unto two of his friends. You may likewise in the same volume see the counsel of Melancthon, Peter Martyr, Bucer, and the Ministers of the Tigurine Congregation, whose censure being by Caluine demanded, they all agreed to his opinion. M. Fox also recordeth diverse letters of Bradfod, Hullier, & others that wholly approve the same assertion. And albeit their reasons were misapplied in the particular church, to which they proved it unlawful to resort: Yet are they very sufficient and forcible to confirm that the repairing to a false church in deed, is most sinful and damnable. And therefore consider with yourselves, what wilful blindness you are in, that maintain a point which not only Catholics, but even the very heretics themselves that carried any form or show of conscience and religion have detested, as most prejudicial to the truth, offensive to God, & pernicious to yourselves. And not contented yourselves to offer your souls, 
Scismaticke● impiety towards their children  to sacrifice your faith, to make an host to the devil of your eternal salvation, and your portion in heaven: You carry also with you your silly innocentes, and force your children to the like impyetye, as though it were not enough for you to perish alone. 
Cyprian. d● lapsis:  Shall not they as S. Cyprian noteth in the day of judgement cry out against you? We of ourselves have done nothing. We did not of our own accord leave the meat and cup of God, to run to profane infection: the infidelytye of others hath cast us away. We felt our own parents our murderers. They denied us the church for our mother, & God for our Father, and have revived the old sin of the jews and Gentiles. Immolaverunt filios suos & filias suas demoniis. 
Psa▪ 105  They offered up their sons and their daughters to devils. O how cruel and how unnatural a thing commit you in thus training up your little ones in so impious a sort? You gave them but a temporal life, and you take from them a spiritual: you bred their body, and you are the bane of their soul. You brought them forth for heaven, & you guide them the way to hell. Was this the fruit of your painful labour, to bring one into the world, that should through your education curse the father that begat him, and the mother that bred him, the hour of his birth, and wish that the womb had been his tomb, his nativity, his decease, and his beginning his ending? O how much better did that good mother of the Maccabees, 
● Machab. 7  that rather exhorted her children to martyrdom then to offend for saving their lives. Much better did S. Felicitas, who in the time of persecution, being as desirous to send her children before her to heaven, as other mothers are to leave theirs after them here in earth, confirmed them in spirit, whose bodies she had borne, and was their mother in their birth to God, as well as in their natyvitye toward the world. 
Gregor 〈◊〉. ● in E●●●g.  And as S. Gregory sayeth, seeing her seven dear pledges martyred before her, was in a sort martyred in them all, and though she were the eight in place, yet from the first to the last she was always in pain, and her own killing was not the beginning, but the end of her martyrdom. The like examples we read of S. Symphorosa & S. Sophia, who as they were mothers in affection, so were they also in care of their children's souls, exhorting them to constancy, & giving example of the same. Alas how contrarily do the parents of our days, who as though, their children were nothing but flesh and blood, & bodies without souls, pamper them in all sensual delight, & fear nothige more, then that their souls should be in the state of grace, & members of the Catholic Church. But they that are cruel to themselves, how can they be merciful to others, and such as are themselves fallen from God, how can they either exhort or uphold others in God's service? O blindness & dullness of heart. And had you rather have God then man for your enemy? Had you rather be the devils than God's prisoners? Had you rather live caitiffs here in earth, then die to be Saints in heaven? What are your riches as you use them, but gives to chain you, and fetter you in sin? Are they not most straight and strong bolts, 
Cypr de lapsis  by which as S. Cyprian sayeth. Et virtus retardata est, & fides pressa, & mens victa, & anima praeclusa? Both virtue slacked, and faith suppressed, & the mind overcome, and the soul imprisoned? Yea and besides this, bring not these chains with them a most cruel keeper, 
Chrisost. hom ●●. in Matt  that is the love of money? whose qualytye is whom he hath once gotten, not to suffer him to departed the prison, but to hold him sure with a thousand bands, locks and doors, & casting him into an inward hold, to make him take pleasure in his bondage. O what a miserable change make you. You sell with Esau your heavenly inheritance for a little broth: 
Gen. ●5  You sell your soul, that cost no less than the life & blood of God himself, for the short use of a few riches: you sell God and all he is worth, for a small revenue of a few years. It is not the fear of temporal loss can excuse you. God gave it you, and for him you must not be unwilling to forego it. It is folly to think that God can allow for an excuse the loss of a little pelf, when the soul which he bought with his own blood is lost for the saving of it. 
Clem. Alex. l. 2. paed●g. c. 1●  Clemens Alex andrinus reporteth, that Apelles seeing one of his scholars painting Helena & limming her image with much gold, should say unto him, that sithence he was not able to paint her fair, he meant at the least to make her rich. Which words we may well use to those that allege their riches as a cause of their revolt. Whose fault being so palpable, that they can not paint it with any seemly shape of virtue, they seek at the least to gild it, and make it seem tolerable with the pomp of their riches, as though where true beauty and grace wanteth, their heavenly Apelles could be blinded from espying the deformyty of their image by the glittering of their gold. No no, well seethe God your gross error & the folly of your bargain. Qui regna coelorum, sayeth S. Chrysostom, permutant pecunia; 
Chrysost. hom 64. in M●tt  idem faciunt, ac si quis regno actus amplissimo, stercoris cumulo glorietur. They which change the kingdom of heaven for money; are like unto him, that being dispossessed of a large kingdom, should glory in a heap of dung. They that desire to gain: seek in putting forth their money, such as will give them greatest usury, 
Chrysost hom 53 ad popul. ●ntioch.  and take their money thankfully at their hands. But you seem to take a quite contrary course. You forsake God, that offereth not the hundred part, but the hundred fold gain, and put out your money to such, as can not so much as restore the principal. What can your belly return you, which consumeth most part of your riches, but dung and corruption? what your vain Pomp and glory, but malice and envy? what your unchastitye, but hell and the worm of conscience? And yet have you choose these for your debtors, and for the usury and lone of your wealth: present evils, and future punishments. What comfort can your wealth give you who how richly soever you are attired, without Christ you are naked? with what jewels or ornaments soever you are set forth, without Christ's beauty, you are deformed. How soever your face is painted and your beauty blazed; without grace you are ugly and monstrous. And alas, how can you take any pleasure in these vanities, considering that you have lost yourself, and that you carry about you your own funeral, while your body is a filthy tomb of a more filthy soul, not only dead, but almost rotten in sin? And will you thus lend your riches to your own revenge, & not rather put than out to Christ, that offereth heaven & life everlasting for your loan? If the time of his payment seem some what long, & that withhold you▪ Remember that he which lieth not biddeth you first seek the kingdom of God, 
Matt: 6  and for necessaries, you shall not want. Remember the longer he keepeth it, the more gain he hath to return for it. And if you not only bear but wish for this delay in your usury with men: have you so little confidence in God, & such fear he should become banckeroute, that you dare not trust him so long as you would an ordinary merchant? Consider with yourselves that the articles of your faith are no fables: the words and contents of the Scripture, no Poets fictions: They are undoubted truths, and shall assuredly be verified. Christ sayeth, whosoever loveth, 
Matt: 10  father, mother, riches, wife, or children, more than him; is not worthy of him: And who so gathereth not with christ, 
Matt: 12  scattereth. And he that is not with him, is against him. Such as deny him here, 
Matt: 10  shallbe denied of him in the next world. 
Luc. 12  And whosoever confesseth him here, shallbe acknowledged of him in the day of judgement. And both these sayings being of equal truth and credit, 
Cyprian: de lap sis  then as S. Cyprian sayeth. Si fides quae vicerit, coronatur; necesse est ut victa perfidia puniatur. If the faith that conquereth be crowned, them must the foiled perfidiousness be chastised. Wherefore whosoever hath fallen, let him now rise: If he have showed himself a man in sinning: Let him not show himself a devil in obstinately persevering in his fault. 
Gr●g: hom: 1● Euang:  So many delights as you have to leave, so many sacrifices you have to appease God. Your number of vices, may you turn into a number of virtues, imployinge all that to serve God in your repentance, which you abused to the contempt of God, 
Bernard: in quod: ser:  in your wickedness. Fly out of the midst of Babylon sayeth S. Bernard and save your souls. Fly unto the city of refuge, where you may do penance for that which is paste, obtain grace for the present, and expect the comforts that are to come. Let not the burden of your conscience withhold you, for where sin hath much abounded; there aboundeth also God's grace in repentance. Let not the fear of difficulties, and rigour, dismay you. The passions of this world are not condign neither to the sins passed which are released, nor to the present sweetness of grace which is restored, nor to the future glory wherewith they shallbe rewarded. If you believe not words: believe examples, of so many. How many have you in prison both by nature and custom very dainty, and tender? Nothing is impossible to true believers: Nothing sharp to true lovers: Nothing hard to the meek: Nothing rough to the humble, to whom grace affordeth help, and devout obedience easeth the weight of God's commandments. Remember what judgements God hath showed on those that denied him. 
Cyprian de lapsis  One as soon as he had denied Christ, was presently stricken dumb, and in that began his punishment, in which began his fault. An other woman having committed the like crime, was suddenly in the baths seized on by an evil spirit, and toare of her tongue with her own teeth, by which she had renounced her faith. And thus being made the revenger of her own offence, within a little space extremely tormented with wringing in her bowels, she gave up the ghost. And to omit particulars; hearken what S. Cyprian sayeth of those, 
Ibidem  that in his time were guilty of this revolt. Quam multi quotidie immundis spiritibus adimplentur? quam multi usque ad insaniam mentis excordes, dementiae furore quatiuntur? Nec necesse est ire per exitus singulorum, cum per orbis multiformes ruinas tam delictorum paena sit varia, quam delinquentium multitudo numerosa. How many are every day fraught with foul fiends? how many waxing witless fools, are in the end shaken with a furious madness? Nether need I to go over the particular ends of every one, seeing that in the manifold ruins and revolts through the world, the punishments of their sins are as various, as the multitude of offenders is great. Let every one of you consider as well, what he himself hath deserved, as what others have suffered. Let no man flatter himself in the adiourning of his chastisement. Yea let him rather fear the more, seeing God reserveth his sin to an eternal revenge. Be not moved with their example, that either through reckless error, or dullness of faith run headlong forward in their wilful blindness. Go not you to perdition with them for company, and think it not better to go to hell with many, then to heaven with a few. join your prayers with ours, that daily pray for you. Be not slack in your own cause, to which so many cooperate, and laugh not you in your misery, which so many rue. God is ready again to receive you. He openeth unto you the gate of his mercy. He calleth you, he enuiteth you, with fatherly pity. O ungratfulnesse, why stick you? why stand you? what stayeth you from coming? Your soul lieth upon it; your eternal weal or woe is in the balance. Take mercy while you may, enter while you have access. lest the gate be shut, and your knocking not hard, and your last answer, nescio vos, I know you not. And you on the other side most constant confessors, 
Comforts against Sersma tickes example  continue your course, persever in your commenced enterprise. Let not the example of those that fall, make you the weaker. 
1: joa: ●  Si fuissent ex nobis, mansissent utique nobiscum. 
Cyprian de v●●tate Ecclesia  Gratulandum (sayeth Saint Cyprian) cum lupi, & bestiae de Ecclesia separentur; ne columbas, ne oves▪ Christi saeva sua & venenata contagione praedentur. If they had been of us, they would have stayed with us. We should rejoice when wolves & beasts are sequestered from the Church, lest with their cruel and venomous infection, they pray upon the doves and sheep of Christ. How can the sweet stand together with the sour, darkness with light, the calm with the tempest? 
Cyprian: de simplicitat● praelaetorum●  Nemo putet bon●s de ecclesia discedere. Triticum non rapit ventus, nec arborem solida radice fundatam procella subvertit: Inanes paleae tempestate iactantur, invalidae arbores turbinis in cursione evertuntur. Let no man imagine that the good go out of the Church. The wind carrieth not away the wheat, neither doth the storm overthrow the trees that are strong rooted. The light chaff is tossed with every tempest, & the weak trees with every blast are blown down. And as the pillar in a building, if it stand so right as it should; the more weight is laid upon it, the more firm and unmovable it standeth; but if it lean to either side, any weight maketh it fall quite down and break a sunder: so those that in this spiritual building of the Church walk uprightly, framing their behaviour agreeably to the integrity of their faith; by the poised of persecution, are rather strengthened and confirmed: but such as are of lose demeanour, and evil life, leaning to the liberty of this wicked time; with every little weight of adversity, fall into schism, and are broken of from the members of Christ's mystical body. When the Sun shineth sayeth S. Augustine, 
Aug. in Psa: 93  is it the Palm that withereth, or the Cedar that is parched? is it not rather the wearish hay that suddenly fadeth with the heat? 
1. Reg. 19  Though you see some Saul of a prophet to become a prophet's persecutor: some judas of Christ's Apostle to become his betrayer: 
Apoc 2  Some Nicholas of a Deacon to become an arch-heretic: yet be not you moved. What marvel when the beam is severed from the Sun, if it lose the light? when the bough is cut of from the tree, if it whither? Or if the brook being parted from the head springe, dry quite up? This cannot any way prejudice but rather profit the Church, whose purytye is increased, when it voydethe out of it such ordure and corruption. For as Saint Gregory saith Nemo amplius in ecclesia nocet, 
Greg. in pastora.  quam qui perverse agens, nomen vel ordinem sanctitatis habet. Delinquentem namque hunc redarguere nullus praesumit: & in exemplis culpa vehementius ostenditur, quando pro reverentia ordinis peccator honoratur. No man in the Church doth more harm, than he that living perversely beareth the name and degree of pyetye. For such a one no man presumeth to reprove, and a great deal more apparently turneth the fault to evil example, when for reverence of the order the offender must have his honour. Better therefore it is that they should go out of it, that within it are a disgrace unto it, and without it honour it, as a ground that can not brook such rank and poisoned weeds. Contemn not the pearl because the swine tread upon it: despise not the light, because the evil doers hate it: think not worse of the Church if the wicked forsake it. It were a folly in the Egyptians to contemn their river Nilus that fatteth their soil, and causeth all their abundance: to refuse to eat of the fruits which by watering the earth it engendereth, because there-in the Crocodyle breedeth, or for that some times it casteth out an ugly Vyper. So were it much more madness to condemn the Church, or Sacraments thereof, because some poisoned worms have bred and fed in them, and afterward impiously revolted from them. It is not much to see some cockle in God's field, so long as the enemy may sow it. 
Matt: 13  Look you upon the wheat, for the Angels shall bind the cockle in bundles, and throw them into unquenchable fire. 
Ibidem  The net is not yet drawn to shore for the fisher to cast out the evil fish. The good man of the house hath not yet sorted his vessels, 
Rom: 9  nor severed the vessels of reproach from the vessels of honour. Cum acceperit tempus, 
Psal: 74  ipse iustitias judicabit. When he taketh his time he will judge justice itself; how much more their impyetye? In the mean while though some of the bad sever them selves from Christ's body: we must rather think it a happiness, than a novelty. For so hath it been always heretofore, and so will it be always hereafter, until such time as venient Angeli & separabunt malos de medio justorum. 
Matt: 19  The Angels shall come and sever the bad from amongst the just, and allot every one to his deserved home. It is better for us to be humbled with the meek, 
Pro: 16  then to divide spoils with the proud. Better it is to be a wounded and tormented member in the body, than a member clad in gold and cut of from the same. It were great folly in one, that seeing a horse fair to the eye, of a good colour, of a proper make, and set forth with a gorgeous furniture; would straight buy it at an unreasonable price, neither considering the pace, courage, force, or soundness thereof: So were it extreme madness, to buy the advancement of this world, with loss of eternal joy, only for the fair show and flattering delights, not weighing the slyppernesse, the vanity, and the danger of them. If they think worldly pleasure so great felicity, as to take it at this rate with the loss of their souls: yet let not us imitate or like of their bargain. Though children seeing the stage players, in costly attire, think them happier than the rich gentleman, that goeth plain, because neither consider they the players base condition, otherwise, nor their shameful profession, but only their feigned glory: yet let not us be so childish, as to make the like account of the worldly glouttons, that have revolted from God to gorge, knowing that though they are clad in purple, and every day pampered with magnifical banckets, yet end they with this miserable conclusion, mortuus est dives, & sepultus in inferno. 
Luc. 16.  The rich man died, and was buried in hell. Who is so mad as to admire his might sayeth Eusebius Emissenus, 
Euseb. Emis. de SS. Epiphodio & alexandr●  that is only mighty to do himself mischief? who would deem him happy that had a strong hand, for nothing but to cut his own throt? who would praise his swiftness, that runneth hastily to his own perdition? or marvel at his high ascent, whose mounting is only to his greater ruin? Such felicity is much like theirs, that having taken the poisoned juice of certain herbs, are by the operation thereof, brought to die with excessive laughture. And what felicity is it, sayeth S. Chrysostom, 
Chrysost. 〈◊〉 3. de L●zar●  for one sick of the dropsy to have choice of pleasant drinks, which the more they allure him to taste of them, the more they forward him towards his death? Let them triumph in this their imaginary happiness and true misery: Let them rejoice in their wickedness, and glory in their destruction: Let us comfort ourselves in our passions, and afflictions for Christ, which we know will advance us to an eternal reward, & to those glorious titles before mentioned, which undoubtedly are due unto the Martyrs in our cause & to no other. 
Cap 13 That Heretics can not be Martyrs.    

Cap. 13  
FOr though it hath been the property of heretics, to vaunt of such as died for their religion, and to term them martyrs, as they did their heresy true religion: Yet in fine it hath always appeared, that as their doctrine was heresy, so their death desperation. Eusebius writeth that the Cataphrigians being driven to an exigent, 
Euseb. l. 5: hist ●: 15: 16:  had no other way to maintain their doctrine, but to fly to their Martyrs. To whom Apollinaris well answered, that so had the Marcionistes and other heretyckes done, but, quae (sayeth he) esse poterit apud eos, martirij veritas, ubi Christiveritas non est? How is it possible for them to have the truth of martyrdom, that want the truth of Christ. The Manna when it was used agreeably to the precept of God, had all kind of delightsome tastes, was fit to nourish & very pleasant to eat. But when in the use thereof his commandment was not observed, that most comfortable viand rotten, and turned into worms. So though martyrdom, if it be well used, be an act of singular virtue, yea of all virtues together, and turn to the incomparable glory of the Martyr: yet when it is not taken for a right cause, and in a due sort, it is to the sufferer but a beginning of an eternal corruption, and breedeth an everlasting worm of conscience. And upon such alighteth that curse of God mentioned in Deuteronomie, 
Deut: 28  that they shall sow much seed, & reap little corn; because the Locust shall devour it. They shall plant and dig a vineyard, but never drink the wine thereof; because the worms shall destroy it: they shall have olive trees in all their grounds, and yet not be anoyndted with the oil; because their Olives shall fall and perish. And so what torturing so ever the wicked or heretics suffer, it shall avail them to nothing but to their pain. For if all were Martyrs, that die for their religion, than many heresies both contrary among themselves, and repugnant to the evident, doctrine of Christ, should be truths, which is impossible. Esse Martyr non potest, 
Cyprian: l ●● simp●●: prall torum  qui in Ecclesia non est, ad regnum pervenire non poterit, qui eam quae regnatura est derelinquit. Cum Deo manner non possunt, qui in ecclesia vnanimes esse noluerunt. Ardeant licet flammis, & ignibus traditi, vel obiecti bestiss animas suas ponant: non erit illa fidei corona, sed paena perfidiae: nec religiosae virtutis exitus gloriosus, sed desperationis interitus. Occidi talis potest, coronari non potest. Sic se Christianum esse confitetur, quomodo & Christum diabolus saepe mentitur, ipso domino premonente et dicente multi venient in nomine meo, dicentes, ego sum Christus, & multos fallent. He can be no Martyr that is not in the Church: he can not achieve the kingdom, that forsaketh her that shallbe Queen. They can make no abode with God, that refuse to be peaceable in his Church. Well may they broil in flames, and being thrown into the fire, or whirled to wild beasts cast away their lives: It shall be no crown of their faith, but a punishment of their perfidiousness, it shall not be a glorious end of their religious virtue, but a death of desperation. Well may such a one be killed: but he can not be crowned. He so professeth himself to be a Christian, as the devil faslye feigneth himself to be Christ. As our Lord forewarned us saying, Many shall come in my name saying I am Christ, and shall deceive divers. 
Aug l. 1. de ci●itate dei c. ●  In the same fire (sayeth S. Augustine) the gold shineth and straw smoketh. Under the same flail the corn is purged & the husks broken. Neither is the oil and dregs confounded together, because they are both under the weight of the same press. Even so the same violence that proveth, purifieth, and cleanseth the good; damnethe, wasteth, and spoileth the bad. And in the same affliction the wicked curse and blaspheme God, and the good praise him and pray unto him, so much importeth it, not what things, but in what state and cause every one suffereth. For by the like stirring the mire breatheth out a horrible, and the sweet ointment a delightsome savour. The red sea of martyrdom, 
Sap. 16  though to the true Israelite it yield dry way without impediment, yet Pharaoh and the false Egyptians are drowned therein and sink to the bottom like stones. 
Exod. 15.  Who were ever more ready to die for the religion than the Donatists? who did not only die obstinately when they were condemned, but provoked men to kill them for their religion. Have we not the same furious spirit, likewise in the Anabaptists, who though they deny the scripture, the humanity of Christ, though they stick only to their own dreams, and revelations, though they permit such brutish community and pluralytye of wives, and marriage of sister and brother together: Yet die they in defence of these damnable Paradoxes, & that with such pertinacy, as though they had bodies of steel, that felt no pain or torment. But let not this move any one to think the truth on their side. For even to this day do the jews die in defence of the fables of their Talmud, (which is to them as our Bible is to us.) Wherein notwithstanding besides the denial of the coming of Christ, there are very many ridiculous things. As that God spendeth three hours in the day in reading their law: other certain hours he weary and afflicteth himself for suffering the Temple to be destroyed, & the jews brought into bondage: that he appointed certain sacrifices every new Moon to be offered for his sin in giving the Sun that light which wrongfully he had taken away from the Moon; and other fables of like folly. And yet as childish things as these be, want there not at this day, that will die in defence of their religion. And not many years since, a Renegade Christian becoming a jew, was burnt for this fond doctrine. Neither is this marvel when the gentiles themselves even unto this day, have also their Martyrs. For as may be seen in the Epistles & stories of India, it is thought a very laudable thing among them, putting themselves and their goods into an unfurnished ship new built for that purpose, to bore the ship thorough, and by drowning in the sight of their friends and the people, to sacrifice themselves to their false Gods. Other also in their great and high solemnities, when the press & throng of people is most, use to lie flat in the thresholds of the doors of the Temples, and suffer themselves, to be trampled to death, & are thereby accounted as Saints. I omit Decius, Scaevola, Leocorius, Leonides, and others of older date, whose facts may easily avouch S. Augustine's saying, 
August. l. 3. de civira. Dei.  that causa, non paena, martyrem facit.. And therefore they are mad (sayeth he) that divide the members of Christ, 
Idem ep. 50.  abolish the Sacraments, and yet glory of their persecution, in that they are forbidden to do these things by the emperors laws, which they have enacted for the unity of god's Church: And boast guilefully of their innocency, seeking at men's hands the glory of Martyrs, which at our Lords they can not have. But the true Martyrs are those of whom our Lord said, blessed are they that suffer persecution for justice sake; Wherefore not they that for their own iniquity, or for the impious breach of Christian unity, but they which for righteousness suffer persecution, are in deed the true Martyrs. Et si passa es, o pars Donati, corporalem afflictionem ab ecclesia Catholica: a Sara passa es Agar, redi ad dominam tuam. And O saction of Donatus, if thou hast suffered corporal persecution of the catholic church, thou hast suffered as Agar of Sara. Return therefore unto thy master. And in testimony hereof, of so many hundreds of heretics that have been in former ages put to death for their heresies, whom have you amongst all ancient authores, that doth register them as Martyrs, yea that condemneth them not for obstinate heretics? Where have you any of their festival days, their glorious tombs, their honour and memories celebrated, mentioned or known? We see that the true Martyr's days, names, acts and ashes are yet famous, though they were straight after Christ's time, and have passed the storms of so many and great persecutions. They are mentioned of all antiquity, honoured with the style of as great Saints as themselves, 
Eccle: 45  et memoria eorum in benedictione est: and their memory shallbe blessed. But not all Arrius posterity, not all the races of other heretics, could maintain their doctrine, or their Martyr's credit long, but even it fell out with them, and will do with fox's Martyrs, 
Psa: 36  as David prophesied. Vidi impium superexaltatum, & elevatum supra Cedros Libani. & transii, & ecce non erat. & quaesivi eum et non est inventus Locus eius, For a while they were honoured as saints, and had the glory of the Cedars of Libanus given unto them. But in the end they are found to have been barren trees, and thrown into unquenchable fire, and their places was no longer found amongst Saints. martyrdom can not be the just punishment of sin, but the crown of virtue; and whosoever is justly executed for a true offence, saint he may be, if he repent him of his fault, and take his death as his just desert; But Martyr he can not be, though he endure never so many deaths or torments. For as one that in a hot summer day walking in a dry and barren field, and being sore parched with the sun, & extreme thirsty, though he settled himself to paint or grave in the earth most pleasant fountains or delyghtsome and shadowy bowers, should be nevertheless as much annoyed with heat, and as little eased of his thirst as before: So they that walk in the fruitless field of heresy, in which it is unpossible that either the fountain of grace should spring, or the arbours of glory grow, howsoever in the heat of their just persecution and thirst of comfort in their punishments they feed their imagination with a vain presumption of future joys: yet in truth all their hope is like a painted fountain, that rather increaseth, than diminisheth their pain. And therefore in yielding themselves so rashly to torments for their heresies, they do like a poor wretch lying a sleep on the edge of a high and steep rock, who dreaming that he were made a King, and had a glorious train of nobility to attend him, sumptuous palaces to lodge him, and the commodities of a whole kingdom at his commandment: should upon the sudden by starting up and leaping for joy, fall down from the rock, and in am of all his imaginary solaces, kill himself and lose that little comfort which he had in his miserable life. For in truth as S. Paul sayeth, though I deliver my body to be burned, and have no charity and union with God, and his true Church: it availeth me no thing. And for this would Christ have his first Martyrs Innocentes, and as S. Cyprian sayeth, 
Cypr. ep: 24  Aetas nec dum habilis ad pugnam, idonea extitit ad coronam; & ut appareret innocentes esse, qui propter Christum necantur, infantia innocens ob nomen eius occisa est. The age unable to the combat was apt for the crown, and that it might appear that they were innocentes that should die for Christ, innocent infancy was first for his name put to death. This seemed David to insinuate when he said, 
Psa: 36  keep innocency and behold equity, because there are relics for the peaceable man. But where this innocency wanteth, this equity faileth, this peace ableness with God's Church is not observed, well sayeth S. Cyprian: 
Cypr ep: 16  Siex talibus quis fuerit apprehensus: non est quod sibi quasi in confession nominis blandiatur, cum constet, si eiusmodi extra ecclesiam fuerint occisi fidei coronam non esse, sed paenam perfidiae. If any such be apprehended, he need not flatter himself, as though he were a confessor of Christ's name: seeing it is manifest that if any such be killed, it is no crown of his faith, but a penalty of his faythlessnesse. And therefore if any of their actions be committed to writing, it is not a report of their praises but a rehearsal of their iniquities. For as David foretold. Perijt memoria eorum cum sonitu; 
Psa ●  and again: 
Psa. 36  iniusti autem peribunt, simul reliquiae impiorum interibunt. Their memory vanished with a sound, & the unjust shall perish, and their very relics be quite extinguished. wherefore to you only and to your predecessors who suffer in this glorious cause of the Catho, like faith, & whose only quarrel as before is proved, is the true quarrel of religion, to you I say, & to no other appertaineth the glory of Martyrs in this world, and the unspeakable felicity prepared for them in the world to come.   

Cap. 14. 
Cap. 14.  
The twelft comfort, is the glory due unto Martyrs in the next world●   
WHich how great it is, may easily be conjectured. For their dead bodies, here in earth are so highly honoured and had in such estimation; what may we think of the majesty of their souls in heaven. For first all the comforts, joys, and delights that are here scattered in divers creatures, and country's all the beauty and comeliness that any worldly thing here hath, shallbe there united and joined together in every Sayncte, without any of these imperfections, wherwithal they are here coped. Now what a happy man would we think him, that with a word might have all the wealth and treasure, solace and comfort that this world is able to afford: If he might be loved of whom and as much as he would: honoured of all: and partner of every man's joy, as much as themselves: and have every thing in what time place and manner, that it pleased him to appoint? We see how much any one pleasure is prised. Some will venture to any peril, to please their taste: other to content their eyes: many to satisfy their ear: infinite to fulfil their sensuality. And yet what are all the contentmentes of these senses, but shadows and dreams of delight, neither sufficient to quench sorrow, nor able to cotinue long, nor won without hazard, nor ended without fear, nor lost without grief? But in heaven all the senses are evermore and without fear of loss, fully satisfied, with their several pleasures, and drowned in the depth of unspeakable delight. The place how glorious it is may be guessed by the description of S. John of heavenly Jerusalem, 
Apoc. 28  whose walls are of precious stone, whose gates Pearls, whose porters Angels, whose streets paved with gold, and interlaced with Crystal rivers, the banks whereof are set with the trees of life, whose fruit reneweth, & the leaves preserve from all kind of sickness. God is their Sun and ever shineth: their temple, and is ever open: their day never endeth, their felicity never decayeth, and their state never altereth. Which description, though it be set forth with the most precious things of this world, the better to resemble the glory of that place: yet in truth it hath little comparison to the thing itself. But because we being ruled by sense, more than by understanding, conceive not spiritual matters, but by the similitude of earthly things: Let this for the glory of the place suffice, that all the ornaments, delights, and inventions, that either nature hath bred, or art devised, or man imagined, shall there meet to the furniture of these rooms. And whatsoever hath been, is, or shallbe of rare beauty to set any thing forth, shall there be present, & all this in a thousand fold more delicious & exquisite manner, than ever hath been seen or conceived in this world. Now range with your inward eye in the suptuous Palaces, and stately buildings of monarchs, & Emperors, see what you can, and think a thousand times more than you see, it is all but a fancy in respect of that which heaven is garnished withal. Now for your company you must not think that because the lame, blind, poor, and despised abjects of this world are those that go to heaven, and on the other side the Princes, peers, and Potentates for the most part those that sink into hell: that therefore all the best company is banished from thence, and the remissals of mankind, only left; to fill up the seats of the fallen Angels. For first, all those of all states, and degrees, whose company shallbe grateful, shallbe there present: but such as were unworthy of their earthly preferments, and abused them to their damnation, as most do: Much less are they worthy of heavenly glory, and their company we shall utterly detest, & therefore never be troubled with it. secondly if God of a child that cometh naked out of his mother's womb and hath no more to help himself, than the poorest brat that is borne in the world, can make, such mighty Emperors, and worthies as we read to have been in times passed: how much more able is he to advance the most impotent wretch to a greater dignity in heaven. God esteemeth not the toys that men account of, his judgement only searcheth every man's deserts. When we die, it is, as in the change of a Prince: for they that were in authority, are then deposed: those that were base and abject before are then advanced: and the Prince that is newly created, regardeth little whom his predecessor favoured, but who seemed to him best worthy of prefermente. Even so little esteemethe God what account the world hath made of us, but how well we have deserved to be well thought of and worthily rewarded. Besides men, we shall have the company of so many quires of Angels, of our Lady, Christ, and the most blessed trinity, and these so beautiful to see, so amiable and loving to converse with, that we shall no less joy of our company, then of our own glory. 
Anselm. ep. 2 ad Hugonem.  Of this S. Anselme speaketh thus. Whosoever deserveth to come thither, whatsoever he would wish shallbe, and what he will not, shall not be neither in heaven nor earth. For such is the love of God to his Saints and of them among themselves; that all love one another, as themselves, & love God more than themselves. And none will have but what god will have, and that which one will have, all will have, and that which one or all will have God, also will have it so to be. So that every onhis wish shallbe fulfilled in himself, in all other creatures, yea and in almighty God. And so shall all be absolute Kings, because every onhis pleasure, and will shallbe fully accomplished. finally, in the sight of God we shall have the fullness of felicity, which neither eye hath seen, nor ear heard, nor man's heart achieved. The understanding shallbe without error, the memory without forgetfulness, the will without evil desires; the thoughts pure, and comfortable, the affections ordinate, and measurable, all the passions governed by reason, and settled in a perfect calm. No fear shall affrighte us, no presumption puff us up, no love disquiet us, no anger incense us, no envy gnaw us, no pusillanimity qualye us, but courage, constancy, charity, peace, and security, shall replenish and establish our hearts. It shall be lawful to love whatsoever we like, and whatsoever we love we shall perfectly enjoy, and not only love, but be also loved, so much as we ourselves will desire. Our knowledge shall comprise, whatsoever may be to our comfort, not only one thing at once, but all things together, so that the multitude of the objects shall delight us, not confounded us, fill our desire of knowledge, not hinder the perfect intelligence of them all. And for our bodies, they shallbe of most comely & gracious feature, beauteous and lovely, healthful without all weakness, always in youth flower and prime of their force, personable of shape, as nimble as our thought, subject to no penal impression, uncapable of grief, as clear as crystal, as bright as the Sun, and as able to find passage through heaven, earth, or any other material stop, as in the liquid and yielding air. Our sight shall feed on the most glorious and eysome majesty of the place, and on the glory and beauty of the company: the ear shall always be solaced with most sweet and angelical harmony: the smelling delighted with heavenly sentes and odours: the taste pleased with incomparable sweetness: the feeling satisfied with a perpetual and unknown pleasure: finally every parcel, joint, senew, vain and member of our body, shall have his several and peculiar delight. Which though they be most divers in quality, and so vehement, that the least of them in respect of the excessive joy that it would cause in us, were more than our mortal body would bear: yet shall not the presence of the one, diminish the full comfort of the other, but every one increase others pleasure, and we nevertheless have a several contentment both of every one by itself, and of them all together. their plenty cloyeth not, their satiety offendeth not, the continuance annoyeth not. their hunger is satisfied yet not diminished, their desire accomplished but not ceased, so that by having their desire, their mind is quieted, and by desiring that they have, amnoyance avoided. Neither is their joy contained in their own persons. For as Hugo sayeth, 
Hugo. l. 4 d● anima c. 15  each by loving other as himself, delighteth in others joy, as much as in his own: & what he hath not in himself he possesseth in his company. So that he hath as many joys as fellows in felicity, and the several joys of all are of as great com●ort to every saint, as his own peculiar. And because all love God more than themselves, they take more pleasure of his bliss, then of all their joys beside. O how glorious will it then be for gods Martyrs, when in security they shall count their conquests of Satan, & his instruments, by patience and constancy? when they shall have an eternal triumph, for a short victory? when they shall look down upon their glorious spoils of souls, by their blood converted, and shall see their enemies either confounded, by God's justice, or reclaimed by his mercy? What a singular joy shall they conceive by considering the torments avoided which the lapsed shall endure and the glorious change that they find in themselves? For their prison they shall have a paradise of delights: for their chains, ornaments of glory: for their reproach and shame, honour and reverence: for the railing against them, everlasting praise & titles of renown: from the rage of enemies they shall pass to the league of saints. O how glorious will the scars of their wounds, and the tokens of their agonies than show, 
Aug. l 22 de civit. c. 2●  which as S. Augustine saith they shall bear about them as perpetual testimonies of their victories. Non enim deformitas in eyes, sed dignitas erit: & quaedam, quamuis in corpore, non corporis, sed virtutis pulchritudo fulgebit. For there shallbe in them no deformity, but dignity: & a certain beauty shall shine, though in the body yet not of the body but of virtue. So saith S. Chrisostome Pugnacis militis gloria est, 
Chrisost. in 24 c. Matt  refer cum victoria lacerum clipeum, ostendere plagas. It is a glory, to a courageous soldier, to bring home with victory a torn & hacked buckler, and to show his wounds. And in an other place he sayeth; that they shall not only be after the resurrection badges of triumph, but are also now very forcible motives to obtain their petitions, and to pray confidently for us. 
Serm. de SS. Iwen. et Ma●  Etenim sicut milites vulnera in praelijs sibi inflicta regi monstrantes, fidenter loquuntur: Ita & illi absecta capita gestantes, & in medium afferentes, quaecunque volverint apud regem coelorum impetrare possunt. For as soldiers shewing their King the wounds received in his quarrel speak confidently unto him: so they carrying and bringing in presence their heads chopped of, may of the King of heaven obtain whatsoever they wil 
Ep. ad Hedibia.  The same doth S. Jerome insinuat saying, that the Martyrs keep the marks of the pulling out their eyes, the slytting of their nose, and such like maims for God's cause. In testimony whereof we see that Christ the pattern of our resurrection, did bear with him into heaven the prints of his wounds, as S. Beede noteth to the confusion of his enemies, shame of the Synagogue, as eternal testimonies of his love towards us as glorious proofs of his obedience to his father, & as a perpetual discharge of our ransom. O peccator, sayeth S. bernard, 
Bernard in Canti.  securum accessum habes ad patrem, ubi habes matrem ante filium, & filium ante patrem. Filius ostendit patri latus & vulnera, matter filio pectus et ubera, nec potest esse ibi aliqua repulsa, ubi sunt tot caritatis insigna. O sinner, securely mayest thou come to the father where thou hast the mother before the son, the son before his father. The son showeth his father his side and his wounds, the mother to her son her breast and her dugs, neither can there be any repulse, where there plead so many marks and tokens of charity. O how terrible will these wounds of Christ be, to the synagogue, when that shall be verified in the day of doom, videbunt in quem transfixerunt? 
joan. 19  They shall look on him whom they have pierced? O how comfortable to all saints, but especially to Martyrs, who shall not only rejoice in them, as assurances of their salvation, certyfycates of Christ's love towards them, and pledges of perpetuitye in bliss: but also in that they themselves are scared in like manner, and have a more particular resemblance of that glory. They also with their wounds shall terrify their tormentors: and every stripe and hurt that they have received, shallbe so inevitable an accuser and witness of their persecutors impyetye, that they would rather if they might hide their heads in hell fire, then see those prints & steps of their barbarous cruelty. 
S. Leo ser●●in Laur.  This doth S. Leo signify in his sermon upon S. Laurence. Quid, sayeth he, non ad victoris gloriam ingenium tuum reperit, quando in honorem triumphi transierunt, etiam instrumenta supplicij? What hath not thy wisdom found out to the glory of the conqueror, when the very instruments of his torments are turned to the honour of his triumph? For so in deed they are while it pleaseth god to make the prints thereof principal ornaments of glory. And as Golias sword which he meant to have imbrued in David's blood, was first his own bane, and after a perpetual ornament of David's victory against him: So the tormentor's holes and wounds, that they make in the bodies of martyrs, will turn to their condemnation, & to the Martyrs endless comfort. And therefore S. Ambrose honouring the scars of Martyrs and showing the glory of their very ashes yet in their graves, 
Amb. serm. ●3. de Nazario et Celso.  giveth us notice how much more glorious they shallbe when they are raised to their felicity. Honoro, sayeth he, in carne martyris exceptas pro Christi nomine cicatrices: honoro viventis 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 reverentur et daemons: quod & afflixerunt in supplicio, sed glorificant in sepulchro: honoro itaque corpus quod Christus honoravit in gladio, quod cum Christo regnabit in coelo. I honour, sayeth he, in the flesh of the Martyr the scars, of the wounds for the name of Christ received: I honour the memory of his life in the perpetuitye of his virtue: I honour his very ashes by the confession of God sanctified: I honour in his ashes the seeds of eternity: I honour the body that showeth me how to love our Lord: that teacheth not to fear death for our Lord. And why should not the faithful honour that body, which the very devils do reverence: and which though they afflicted in torments yet they glorify in the tomb? I honour therefore that body which Christ hath honoured by the sword, and which with Christ shall reign in heaven. By which words we may gather how honourable these scars willbe in heaven, that deserve so much honour here in earth: how glorious the revived body, when the dead ashes thereof are of such price: how high a growth of all happiness, will be in the saint; when the seeds of eternity springe so high in his only dust: What a whetstone he wilbee of the love of Christ: what a comfort to them that contemned death for Christ: how much honoured of other saints: what a terror to the devils: finally how highly esteemed of God in his glory: seeing that all these prerogatives are so forciblelye expressed even in his dead bones and relics. And this is the effect of that especial crown peculiar & proper unto Martyrs which is nothing else, 
Aureola martyrum.  but a singular comfort and contentment of mind expressed in particular signs of glory in the body, for having suffered constantly death in defence of the faith. And although the like crown by the Divines and Fathers called Aureola, be also a privilege of virgins and Doctors: Yet as the combat of martyrdom is more violent, hard, and victorious, then that of Virgins, against the rebellions of the flesh, or of the Doctors against the devils subtleties, where with he endeavoureth to subvert souls: So hath the crown of Martyrs a pre-eminence before them both. finally, how unspeakable the reward of Martyrs is, may be gathered by the manner of Christ's speech. Who assygning in all other beatitudes a particular reward, he limited the guerdon of Martyrs to no certain joy, but said in general. Merces vestra copiosa est in coelis. 
Matt. 5  Your reward is very great in heaven; to show the aboundante fullness of their felicity. Neither must we think them only to achieve this triumph, who by apparent violence, by wounds or effusion of blood conclude their life: but all they, though never so unknown, whose days by imprisonment, banishment, or any other oppression are in defence of the Catholic Faith abridged. For we have example in S. Marcellus who being condemned to keep beasts, and put to extreme drudgery, after many years spent in that unsavoury office, departed without any other forcible violence, and yet hath been always esteemed a Martyr & for such a one is honoured of the Church. 
Cap. 15. A warning to the Persecutors.    

Cap. 15.  
COnsider now O you that persecute us, what harm you do us: yea to what titles and glory you prefer us, by putting us to death. You see, how when you condemn us; you crown us: when you kill us; you increase us: when you spoil us; you inryche us. Plures efficimur, 
Tertull. apol. cap. vlt.  quoties metimur a vobis, semen est sanguis Christianorum. Our number increaseth so often as you reap us, and seed is the blood of Christians. The more the children of Israel were oppressed, the more they were increased, and so is it in Catholics as S. Augustine sayeth Resurrectio immortalitatis pullulabat faecundius, 
Aug. 22. de ci●itat. c. 7.  cum in martirum sanguiue sereretur. The resurrection of immortality sprung more fertillye when it was sown in the blood of Martyrs. Our Palms with weight grow higher, our flame with suppressing waxeth the whotter, and our spice by pounding yieldeth the better scent. When you persecute us, you till and manure the ground of the Church: & thinking to root out her corn, you do but sow seed that will spring with a more plentiful harvest. You think it is the Seminarye priest that enlargeth the Catholic Faith: whereas indeed yourselves make the chief Seminarye, of which Catholics do grow, according to that saying of S. Jerome: Sanguis martyrum seminarium ecclesiarum. The Pope & his Bishops make them Priests, but you are they that make them Seminaries. Though their voice do somewhat, yet alas in comparison it doth but little. Vox sanguinis fratrum vestrorum clamat de terra. 
Gen. 4.  The voice of the blood of your murdered brethren crieth out of the earth, against you: And this voice is it that so forcibly worketh. They say that which books can teach them, but as Tertullian sayeth non tantos inveniunt verba discipulos; quantos Christiani, factis docendo. their words find not so many disciples, as Christians do teaching by their deeds. Our constancy forceth men to look more into our cause, and then by seeking they find, by finding they believe, & believing are as ready to die as we ourselves. Our prisons preach, our punishments convert, our dead quarters and bones confound your heresy: You have laboured to suppress us this 29. years: and yet of our ashes spring others, 
Ezech. c. 3●  and our dead bones, as ezechiel prophesied, are come to be exercitus grandis a huge army. With your thundering both the cloud of error is dissolved, the enclosed light of truth displayed, and the earth watered with profitable showers to the ripening of God's corn. New slips are ever engrafted when the old bow is cut of, and the virtue of the root that the bough leaseth the slypp enjoyeth. You cut open our fruit and shed the cornel on the earth, where for one that you spoil, many will springe up of it. We are the wheat of Christ as S. Ignatus said: and are ready if you will to be ground with the teeth of wild beasts, or if you will not offer that, with the millstones of your heavy persecution, that we may become pure and clean bread in the sight of christ. The Cross is our inheritance, as S. Ambrose saith, and therefore if you bring us to the Cross, or which is all one in effect to the gallows; we may say with S. Andrew. O bona crux, accipe me ab hominibus, et red me magistro meo, ut per te me recipiat, qui per te me redemit. O good Cross take me from men and restore me to my master, that by thee he may receive me, who by thee hath redeemed me. For in this quarrel, 
Deut 21.  non maledictus, not accursed, but benedictus homo qui pependit in ligno. Blessed is the man that hung upon a tree. 
Tertull. apol. ca vl●.  And therefore Agite, boni praesides, meliores multo apud populum, si Catholicos eye immolaveritis, cruciate, torquete, damnate, atterite nos, probatio est fidei nostrae iniquitas vestra. Go on, you good magistrates, so much the better in the people's eyes, if you sacrifice unto them Catholics, Rack us, torture us, condemn us, yea grind us: your iniquity is a proof of our faith: You open us the way to our desired felicity: You give us an absolute acquittance from endless misery; You wash a way the uncleanness of our iniquity, and deliver us from the assaults of our eternal enemy. You will peradventure say, why then complain you of our persecution, if you rather desire to suffer, seeing you should love those by whom your desire is fulfilled? If we pleasure you; thank us: & if we be so beneficial unto you; we cannot do but well in continuing our course. We answer you to this with our saviours, words who said: desiderio desideravi hoc pascha manducare vobiscum. 
Luc. 22.  With desire have I desired to eat this pasch with you. And yet it stood well with this saying, to say also: 
Luc. 22  Vae homni illi per quem tradetur, melius erat illi si natus non fuisset. Woe be unto him by whom the son of man shallbe betrayed, better it had been for him if he had never been borne. Being soldiers by profession, we are glad, that we have so just occasion to fight in defence of the truth: and yet heartily sorry to see you bid us battle by impugning and persecuting the same. howsoever it go with us, we are sure of the victory, who if we have the upper hand, we have won Satan, and chased him out of his haunt to the confusion of heresy: and if we be oppressed and murdered for our faith, then win we a heavenly reward to ourselves, and a confirmation of our religion to our posterity. wherefore small is the hurt that you do unto us, ye unspeakable the benefytt. But alas unknown the misery, that you work unto yourselves, for though you mark it not, or will not see it, you shall once feel that these words shallbe verified in all persecutors. 
Psa. 36  Gladius ipsorum intret in corda eorum, let their own sword enter into their own hearts: And the rooting out of catholics from amongst you, is the only way to procure your ruin. For why you pluck up the flowers, and leave the weeds: you cut of the fruitful branches, and let the withered alone: you burn the corn, and spare the stubble: 
Gen. ●  you put No in to the Ark: whose being amongst you, kept you from the deluge. You thrust Loath out of Sodoma, 
Gen. 19  that kept the city from burning up: you oppress Moses, 
Exod. 3●  who should wrestle with God's anger, and keep it from you. And therefore putting Catholics to death, you dig your own graves, & cut of the shoot anchors that should save you from shipwreck. It were but a folly for a King that desired peace, first to abuse, disgrace, and torment, the Ambassadors and all the servants of a Monarch mightyer than himself, and then to send them home thus cruelly entreated, to utter their wrongs received, and to call upon their sovereign for revenge of their injuries. Yet is this the extreme folly of all persecutors, who think it necessary for their peace, first to impoverish, spoil, and torment God's servants, and by barbarously martyring them, to send them to heaven, there to be continual solicitors with God for revenge against their murderers. The effect of whose prayers you partly prove: and if God's mercy be not the greater, more shall you prove hereafter. The red hot iron being put into the water maketh a great noise, and seemeth to do the water great harm. whereas in the end we find, that the fire thereof is quenched, the force of burning lost, and the water little the worse. Like this bublinge is your triumph over us. For though you imbrue your bloody fists in our bledinge wounds, and make to the eye a great show of victory: yet when it cometh to the proof, God will show you by a rueful experience, that all the noise that you made: was but the sound of your own quenching, fall, and ruin, and the Martyr's estate not hurt, but abettered by your severity. Do but consider even at this present the wonderful straits into which your temporal state is fallen. But if this scourge seem not enough: consider what reward hath been given to such as persecuted God's flock, and how heavy his hand hath been in revenge of his servants quarrel. 
Ep. 2.  For as S. Cyprian sayeth Nunquam impiorum scelere in nostrum nomen exurgitur, ut non statim vindicta divinitus comitetur. Never doth the impyetye of the wicked, rage against us, but straight God's heavy revenge doth accompany their wickedness. Nero the ringeleader of your dance, from killing Christians, fell to be his own butcher, and murdering himself ended his life with these words: Turpiter vixi, & turpius morior. filthily have I lived, more filthily do I die. Domitian was stabbed to death of his own servants; Maximinus was slain together with his children, his murderers crying out. Ex pessimo genere ne catulum quidem relinquendum. Of so lewd a race, not so much as a whelp ought to be left alive. Decius tasted of the same cup, seeing his children slain and himself with them. Valerianus being taken at 70 years of age, by Sapor King of the Persians, was kept like a beast in iron grates, and in the end being flean, miserably ended his life. Diocletian after many diseases, in the end consuming a way fell mad and killed himself, & his house was burnt up with fire from heaven. 
Hen. de h●r. l. 6 c. 29.  Antiochus' Precedent under Aurelian, while S. Agapitus was in martyring, crying that he burned within, suddenly gave up the ghost. Flaccus the Perfect after the martrydome of Gregory bishop of Spoleto, strooken by an Angel did vomit out his entrails. Dioscorus, S. Barbaraes' Father, was burnt up with fire from heaven, for his butchery towards his daughter for her faith. That night wherein S. Chrisostome was exiled, the City of Constantinople and especially that part, where the emperors Palace stood, was so shaken with an earthquake, that they were glad to call him back again. When Valens the Arrian Emperor would have chased the Catholics out of the same City, there fell such a hail of stones, that it had like to have destroyed it. I omit the horrible ends of Antiochus, Herode, & julianus Apostata, of which the first two were eaten up with vermin: the other being strooken miraculously with an arrow from heaven, the earth opened & breaking out with fiery flames swallowed him quick into hell, as S. Gregory Nazianzen writeth. Wherefore consider you also that persecute catholics in England, how easy it is for God to practise the like punishments upon you, as the examples of some have sufficiently already given you warning. Remember the sudden and horrible death of one young an Apostata and Pourswivaunt who pursuing a Catholic at Lambeth fell down on the sudden, ere he could lay hands on him that he persecuted and foaming at the mouth presently died. Remember justice Bromlye who after he condemned in Wales a Catholic Schoolmaster called Richard White, became soon after bethered and childish, and never sat in judgement since, but remaineth still in that impotent taking. The jury also that went upon him after a while died either all or the most part: And the clerk of the Assize was so strooken in his eyes that he could not read the endytement. Consider the death of Norton your rackmaister who upon his death bed in desperate manner cried out, that he was racked more cruelly than ever he racked any: to omit that which to his son and his wife befell to the more apparent revenge of his cruelty. Consider the accident, that befell to Blythe a man of special authority in the council of York: who when a Priest coming to the bar made the sign of the Cross spoke in derision thereof very unreverent words, & with in a few hours falling down a large payer of stairs in the precedents house lived not many days after. Remember the just revenge of God against Cheek and Hurlestone the chief agents in the apprehension, condemnation, & execution of M. Inglebye Priest, & notorious enemies of Catholics; of which the first survived not long after; and the second going to speak with the bishop at his house without York, & having sent one in to advertise him of his coming when the messenger returned was found dead & with so untolerable a savour, that the very ground where he lay as it is credibly reported retained the stench, and they were fain to draw him away with long ropes at a boats tail in the river, not being able to endure him in the boat for the extreme bad sent that came from him. I omit judge Alephe who sitting to keep the place when the other judges retired, while the jury consulted about the condemnation of Father Campian and his company, pulling of his glove found all his hand and his seal of Arms bloody without any token of range pricking or hurt: and being dismayed therewith because with wiping it went not a way but still returned, he showed it to the Gentle men that sat before him, who can be witnesses of it till this day, and have some of them upon their faiths and credits avouched it to be true: Yea and he himself soon after by death was cut of from so bloody occupying that room any longer. I omit the strange and sudden deaths of the chief knights & gentlemen in Devon shire, who presently upon their cruel & unjust handling & producing certain Catholic strangers by God's justice soon died & to the terror of others were appayed with their due revenge. I omit the wonderful stay and standing of the Thames the same day that Father Campian and his company were martyred to the great marvel of the Citizens and mariners. I omit the like stay of the river Trent about the same tyme. Which accidents though some will impute to other causes yet happening at such special times when so open & unnatural injustice was done they cannot be but interpreted as tokens of God's indignation. For do not think but that he hath as much care of his servants now as in former Ages he had, he is as much enemy to wickedness now, as than he was: and no less able to revenge that which he misliketh, than heretofore he hath been, as the rehearsed examples may give you proof. We speak not this in way of daring; For as Tertullian said to Scapula, non vos terremus, qui nec timemus, sed velimus ut omnes saluos facere possimus, monendo mi theoma chin. We fright you not, for we fear you not. But our desire is to help all to salvation, and to warn them not to bid God battle. The Priests and Catholics whom you persecute, are stones that God throweth at you to make you by their example and exhortation, to leave feeding upon the carrion of sin and heresy. But you like enraged hounds break your teeth upon the stone, not considering the hand that threw it. But as for us, our counts are cast, and our reckoning known, & this only I speak to warn you of your error. If God suffer you while you break your own teeth to worow also us, & to butcher our bodies: we know he doth it not for our harm. But S. Chrisostome well sayeth that as the cunning artificer to abetter an image doth first melt and dissolve it; 
Chrisost. in idde dormientibus nolo ve● ignerara  to cast it afterward in a more perfect mould: So God permitteth our flesh by you to be mangled, to make it more glorious in the second casting. And as a cunning embroiderer having a piece of torn or fretted velvet for his ground, so contriveth and draweth his work, that the fretted places being wrought over with curious knots or flowers, they far excel in show the other whole parts of the velvet: So God being to work upon the ground of our bodies, by you so rent & dismembered, will cover the ruptures, breaches, & wounds, which you have made, with so unspeakable glory, that the whole parts which you left shallbe highly beautified by them. And as the paperer of old rotten shreds, often times gathered out of unclean dunghills, by his industry maketh so fine, white, and clean paper, that it is apt to receive any curious drawing, painting, or limminge: so our scattered parts by you cast in to dunghills, he will restore to such purity & perfection, that they shallbe more capable of his glorious ornaments, than they were before. And this is that which Saint Paul said: Reformabit corpus humilitatis nostrae configuratum corpori clari tatis suae: He shall reform the body of our humility confygured unto the body of his brightness. Which phrase of speech argueth, that the more the body for him is humbled in torments, the more shall it be partaker of his brightness in glory. far otherwise will it be in the bodies of the wicked here pampered in all kind of pride. For as the hawks though while they are alive they are highly prised, deyntilye fed, and honoured upon great persons fists: Yet when they are once dead their body serveth for nothing but to be thrown in to the dunghill; whereas the Partridge whose flesh hath been torn with the hawks talons, is notwithstanding served in a silver plate to the Kings own table: so the wicked in this life cherished with all kind of solaces and set forth with great pomp after their death are only fit for hell fire: whereas the bodies of God's Martyrs, shall both in earth have their honour often times by open miracles, and in heaven be preferred to the King's table not to be eaten themselves; but to feed upon the repast of Angels. Cease therefore to abuse and contenme that God esteemeth: cease to pursue whom God defendeth: & hear his gentle warnings, lest he pour upon you more untolerable scourges. He beginneth to give a taste of his anger already. And And therefore if you love not us, consider at the least your own welfare; if you also neglect that, at the lest have care of the common wealth, least the offence of magistrates bring the whole nation into the compass of God's heavy revenge. Alas, why should you use these extremities against us? why should you pine and waste us, with such linger torments? we say with S. Cyprian Either to be a catholic is a capital crime or no. If it be, we acknowledge that this fault we have, and will never forsake it. Why then do you not forth with put us to death for it? If it be no such fault: why do you persecute innocents, & put to death, torments, & ryson the undeserving. Tormenting is for those that acknowledge not the accusation: but we do not only not deny or conceal our Faith, from you; but are ready if you will to preach it in your most public assemblies. And if that all those were to suffer for our Faith, that in deed believe it to be the best: I will not only say as Tertullian did to Scapula of Carthage Quid passura est Carthago decimanda a te? What shall Carthage suffer being to be tithed by the? But quid passura est Anglia tertianda a vobis? what shall England suffer, being to be thirded by your cruelty. Quid te, 
Ep ad Demotrium.  sayeth S. Cyprian to a persecutor ad infirmitatem corporis vertis? quid cum tenerae carnis imbecillitate contendis? Cum animi vigore congredere, virtutem men tis infringe, fidem destrue, disputatione, si potes, vince, vince ratione. Why dost thou turn thee to the frailty of our bodies? why strivest thou with the weakness of our flesh? Encounter with the force of our mind; impugn the stoutness of our reasonable portion; disprove our faith; over come us by disputation if thou canst, overcome us by reason. This is not the way in christian charity. You should first sufficiently inform us of the truth, by putting us to silence, and convincing of error the learned of our side: before you proceed to punishing of us, for not embracing it. We have read your books, we find them full of wilful corruptions, both of Scriptures and Fathers, purposlye wrested against the true meaning thereof. private conference is to small purpose, for it commonly endeth in only railing against us. The way of God's church hath always in such cases been, to give free liberty to the very heretics, to have public disputation before sufficyente judges, and if they were there convicted or refused to come, they have been subject and that worthily to temporal punishment. But hitherto could we never have any equal conditions of disputation granted. Unless, it be equal for a man to be brought from the rack to dispute. And yet that very disputation was so little to the advantage of your cause, that many of your belief were since that the less friends to your faith, and others became altogether Catholics. But if you will needs keep on your violent course against us, and prolong your iniquity: we will say Dominus nobis adiutor, 
Psa. 117  non timebimus, quid faciat nobis homo. Our Lord is our aider, and we will not fear what man can do unto us. The Martyrs in S. Cyprians time digested the like miseries with joyful hearts, 
Moses' et Maximus Cypryano.  saying: Hosts veritatis non tantum non perhorrescimus, sed provocamus: Inimicos Dei hoc ipso quod non cessimus, vicimus: & nefarias contra veritatem leges, subegimus: & sinondum sanguinem nostrum fudimus, sed fudisse parati sumus. We are not, only out of fear of the enemies of truth, but we challenge them: In not yielding to God's adversaries, we have overcome them, and mastered their wicked laws against the truth: though as yet we have not shed our blood, but are prepared if need require at any time to shed it. If you show us worldly honours, thereby to entice us unto you: you show the Lion hay, for which he careth not. If you threaten us with torments, thereby to enforce us: you show the Salamandra fire, with which she is not harmed. For neither can your pleasures profit us, nor your punishments hurt us, and therefore equally we contemn them both. The worst you can do unto us in our best; though temporally you oppress us, you cannot hinder our spiritual advancement: though you spoil us of our worldly goods, you cannot bereave us of our heavenly in heritance: and how heavily soever you affryghte us, you shall never be able to suppress our religion. Though the upper heavens violently turn the lower from east to west, yet have they their peculiar and proper course from west to east. And well may you use violence to our bodies, to remove us from the east of God's Church, where the Sun of truth riseth, to the west of heresy, where the light thereof goeth down: but God willing your violence shall never make us leave our natural motion, from the error of all false doctrine to the east of true religion. If God will permit you, we refuse not to endure and stay his pleasure. If he will, he is able to help us; if he will not, he will make us able to sustain you. If it please him the frogs, the gnats, the flies, the grasshoppers, are armies strong enough to enforce you from molesting us, as they did Pharaoh from molesting the people of Israel. But if he think it better for us, to have the number of our brethren made up, before he revenge our injuries; we will content ourselves with his divine appointment. It were no delight to us to see you in the misery, that we ourselves desire to be rid of. Your scourges could not avail us, we envy not so much your prosperity, as to desire your overthrow. To your hatred we render goodwill, for your punishments prayers & we would willingly purchase your salvations with our dearest blood. But how well so ever we be affected towards you: take heed that the earth that receiveth our blood, cry not out against you, agreeably to that, The voice of thy brother's blood crieth out of the earth. 
Ambros. l. ●. 〈◊〉 Cain & Abel c. 9  Upon which S. Ambrose noteh: that God said not, it crieth out of thy brother's body, but out of the earth. For though thy brother forgive thee, yet the earth forgiveth the not. Though thy brother say nothing, the earth condemneth thee. That is against thee both a witness and a judge. A more earnest witness, that yet reeketh with the blood of thy unnatural murder. A more severe judge, that was defiled with so heinous a crime, as to open the mouth & receive thy brother's blood at thy hands. Yet for ourselves, we from our hearts forgive your injuries towards us, and only pity your abuse of God's benefits, that you should offend him with his own gifts, and for his favours towards you persecute his flock, & hinder the course of his religion, yea endeavour to abolish the name of his Catholic Church. Alas your labour is in vain, inestimable your offence. Adulterari non potest sponsa Christi, 
Cypr. de simplicitat prae.  incorrupta est, & pudica, unam domum novit, unius cubiculi sanctitatem casto pudore custodit. The Spouse of Christ cannot play the adulteress, she is undefiled and chaste, she knoweth but one house, and with unstained integrity, keepeth the sanctitye of one only chamber. And we doubt not, but that God will give us grace to be loyal and true children to so pure and chaste a mother, and rather to leave if we had them many lives, then degenerate from the profession of our Faith. Illius faetu nascimur, Illius lact nutrimur, spiritu eius animamur. Haec nos deo servat, haec filios regno quos geravit assignat. We are children of her brood, with her milk we are fostered, with her spirit we are quickened. She preserveth us for God, & she assigneth to a kingdom the offspring that she hath brought forth. She hath been here tofore as fiercely assaulted, when in one Chrismasse day she had twenty thousand of her chrldrens martyred, 
Nic. l 7. c. ●  
Aug. q. 57 ad Orosium.  and yet never overcome. And she is as S. Augustine sayeth like a die, which howsoever you let it fall or throw it, it ever more lieth on a flat side, and can never fall a miss. She is a sure ship, and wrought so conninglye by our heavenly shipwrite, that, quantumlibet mare sae viat, ventus incumbat, inter fluctus navis ista turbetur; tantum non mergatur, & curret. How much soever the Sea rage, the winds beat upon it, how much soever this ship be tossed amongst the waves; only be it kept from drowning, and it runneth on. And doubtless drown it can not, having him at the stern of whom it is said mare & venti obediunt ei. 
Matt. ●  The Sea and the winds obey unto him. 
2. Reg. 2  Your Idol Dagon must needs fall before God's Ark, and by the broken hands and feet bewray the own impotency. Your God Baal must needs be dumb and deaf, though you rip your veins and sacrifice your blood yea your souls unto him, when he once cometh to strive for the upper hand with almighty God. If your scribes and Pharisyes seek with slanders & obloquyes to deface Christ's doctrine: he can make the devils to confound their own imps: And if there should want any to defend it, the very stones would cry, & your own children's mouths be instruments to perfect the praise thereof. It was not with out cause that S. john Baptist called your predecessors genimina Viperarum, 
Euseb. Emiss. hom in nativit. S. Stepha.  a generation of Vipers. Whose nature as Eusebius Emissenus writeth, is such, that when the female conceiveth of the male, she killeth him, and when she groweth big with young, she also of her own brood is murdered. For they refusing to stay the ordinary course of coming forth gnaw themselves passage through the sides of the dame, and with their birth work her death. Thus fareth it with the Persecutors of true pastors. They deliver into you the seed of Catholic doctrine, and you most ungratfullye murder them for their pains. but for all you can do, this seed breedethe young in your own bowels, and your very brood will eat themselves out of your impious womb, and leave in the end your advoulterous Synagogue dead & consumed, as hitherto it hath happened in all other heresies. Return you therefore to the Church, acknowledge with us your mother whom now you aflicte. 
Cypr. ad Dometri.  Credit & vivite & qui nos ad tempus persequimini, in aeternum gaudete nobiscum. Believe you and live you, and though you now persecute us here for a time: yet rejoice with us for ever. But if you continue still in this rigorous course: how many thousand souls have you to answer for, which by your severity have no means neither to hear nor embrace the truth. You have enough in hell already, that curse the day that ever you were borne through whose cruelty they find themselves to have fallen into those unspeakable torments. O how heavily will our blood weigh upon you, you will think every drop a load of led. What will you answer for the spoil of Catholics whose damages if you repent not, you shall repay in eternal torments. Remember what the scripture saith. This sayeth our lord 
Ezech 33  You which feed in blood, and lift up your eyes to your uncleanness, & shed innocent blood: think you to possess the land by inheritance? 
Ibidem 35  Nay rather I will deliver thee over unto blood and blood shall persecute thee, 
Isa. 10.  & sith thou hast hated blood, even blood shall pursue thee. And woe be unto them, that make unjust laws, and writing have written unjustice. That they might oppress in judgement the poor, and might do violence to the cause of the humble of my people. That the widows might be their pray, and they might spoil the orphans. Whither will you fly in the day of visitation, and of calamity, that cometh a far of? To whose aid will you make recourse, and where will you leave your glory, that you be not bowed down under the chain, 
Amos 8  and fall not with those that are slain? Because you spoiled the poor and took away the choicest pray from him, you shall build houses of square stone, and shall not inhabit them. You shall plant most pleasant vineyards, and shall not drink of the wine thereof. 
Exod 22  For why those (sayeth God) whom you have oppressed, shall cry unto me, and I will hear their cries; And my fury shall take indignation, and I will strike you with the sword, and your wives shallbe widows, and your children, orphans. Yea and I will meat the enemies of my church with their own flesh, 
Isa. 49  and they shall be drunken with their own blood, as it were with new wine. Remember what is said in the book of wisdom Condemnat justus mortuus vivos impios: 
Sap. 4  One just man dead condemneth many wicked yet alive. They shall see sayeth Solomon, the end of the wise man, and shall not understand what God hath determined of him, and why our Lord did protect him. They shall see and shall contemn him, but our Lord shall laugh them to scorn. And after these things they shall fall without honour, & with reproach amongst the dead for ever, for he shall burst them puffed up without voice, he shall move them from the very foundations, & shall bring them to utter desolation. And they shall groan and their memory shall perish. Thus hath it happened to persecutors of former times, who have as is showed, even with their posterity been rooted out for their cruelty showed to their mother the Church. Neither can such stepchilds ever prosper, according to that saying of Christ: 
Matt. 1●  Omnis plantatio, quam non plantavit Pater meus, eradicabitur. And that of Solomon: 
Sap 1  Spuria vitulamina non dabunt radices altas, nec stabile firmamentum collocabunt. All planting that my Father hath not planted shallbe rooted up. And bastard slypps shall never take deep root, nor be settled in any stayed surety. Remember that he which speaketh these things is able to perform them, & doubtless will do it, if you will not cease to deserve it.   


Cap 16.  Cap. 16.  

The Conclusion  BUT Now to return to you most glorious Confessors remember who said unto you Fear you not my little flock. 
Luc. 12 1. Reg. 2  For the adversaries of our Lord shallbe afraid of him more than you of them and he will thunder from heaven upon them. He will turn their lyghteninges into rain of consolation. 
Psa. 134 Isa. 40  And if here he measure the waters of your short miseries with his closed fist; heaven and his eternal rewards he will measure unto you with his open span. 
Psa. 19 Psa 103 Isa: 31.  If here he hath made darkness his secret place: he will afterward show himself unto you clothed with light as with a garment, and will make the comfortless desert wherein you now dwell as it were a place of delights: and the wilderness of your desolation as the garden of our Lord: In the mean time, you must be contented to say with job, 
job: 30  I have been a brother unto Dragons and a fellow of Ostriges; taking well their evil usage, and requiting Dragon's spite, with brotherly charity and the unnaturalness of the Ostrige, that as the Scripture sayeth is hardened against her younglings as though they were not hers with friendly demeanour & dutiful subjection. 
Gregor▪ in moral: in id: frater fui draconum. ●t socius struthionum  Remember what S. Gregory saith Abel esse non potest, quem Caini malitia non exercet. & rosa quae redolet, crescit cum spina que pungit. Abel he cannot be, that is not exercised by the malice of Cain & the rose whose pleasant savour delighteth, 
job: 39  groweth with a stalk whose prickle woundeth. God will not be angry for ever, neither will he all ways contain in wrath his mercies. 
Isa: 10  Adhuc paululum modicumque & consummabitur indignatio mea, & furor meus super scelus eorum. 
Deuter: 32  juxta est dies perditionis, & adesse festinant tempora. Yet a little while and a very short space and my wrath (sayeth he) shallbe consummated and my rage upon the enormity of mine enemies. The day of their destruction is near, and the times hasten to be at hand. 
Isa: 10  And then shall the burden be taken from your shoulders and the yoke from your neck. Then shall God afford you a crown of glory, in stead of the ashes of your disgrace. Oil of joy for your mourning, 
Isa. 61.  and a garment of praise, for the spirit of heaviness. 
Psa: 109  Happy therefore is he that drinketh in the way of the torrent of martyrdom for he shall lift up his head to an unspeakable crown. 
Amos: 4  Hapye is he, that is quasi torris raptus ex incendio, like a fire brand snatched out of the flame of persecution, because with a most fortunate violence is he carried bright with an inflamed charity to the presence of God. Happy is he that sucketh honey out of this rock, 
Deuter: 32  and oil out of this most hard stone. For by the taste of this honey shall his eyes be opened, 
1 Reg: 14  as it happened to Ionatha● and he shall see the yoke of all misery rot away from the face of this oil. 
Isa. 110  Finally blessed is he, that with David can say, my mouth said in my tribulation I will offer up unto the holocaustes full of marrow, 
Psa: 65  yielding himself with Isaac as a perfect sacrifice, rather than our mother the Church, should want living hosts even of her own children to offer when God shall appoint it for the confirmation of his truth. 
Heb: 1●  For with such hosts is God's favour earned. And seeing that persecution in God's cause, is a sign that you are Satan's enemies, sith he thus pursueth you: That you are God's children, sith he thus chastiseth you: seeing that you have Christ's example, to encourage you: the necessary miseries of this world to make you willing: the avoiding of greater pains due unto your sins, to comfort you: seeing your cause is so good: the estate of the persecuted so honourable in God's Church: imprisonment glorious: martyrdom precious in itself: profitable to the Church: and so beneficial to the sufferers: and last of all your final reward so ample and great: what remaineth, but for you to rejoice in somanye titles of consolation, & happily to continue that which you have fortunatlye begun. 
Epist: 24. ad Reg.  For as S. Cyprian sayeth: Parum est adipiscialiquid potu isse, plus est, quod adeptus es, posse servare. It is a small matter to have been able to get a thing: more it is to be able to keep it, when it is once gotten. Now is the time that many of our forefathers have desired to live in, that is when they might not only profit the Church by example of their life, and by virtue of their preaching; but also (which they accounted most to be desired) by effusion of their blood. When England was Catholic, it had many glorious Confessors. It is now for the honour and benefit of our country that it be also well stored with the number of Martyrs. and we have God be thanked such martyrquellers now in authority, as mean if they may have their will, to make saints enough to furnish all our Churches with treasure when it shall please God to restore them to their true honours. I doubt not but either they or their posterity shall see the very prisons and places of execution, places of reverence and great devotion, and the scattered bones of these that in this cause have suffered, which are now thought unworthy of Christian burial, shrined in gold: when the profane carcases of heretics, now so costly enbalmed, shallbe esteemed more worthy of the martyrs present disgrace, & far more unworthy of such funeral solennyties. So is the example manifest in other country's, where such places of martyrs executions, and torments are frequented by Kings, Princes, & great potentates, though their own predecessors, had been the chief persecutors. Let us in the mean time, take this occasion, of so great preferment in gods court, and be as careful in this age to aspire, unto this present dignity of watering God's Church with our blood, as our forefathers have been to guide it, and further it, by their virtuous example and glory of good works. Erat Ecclesia, 
Cip: Ep: 4  in operibus fratrum, candida: nunc facta est in martyrum cruore purpurea. Flori bus. n. nec rosae desunt nec lilia. Certent nunc singuli ad utriusque honoris amplissimam dig nitatem, ut accipiant coronas, vel de operibus, candidas; vel de sanguine purpureas. The Church saith S. Cyprian was heretofore white in the works of our brethren: it is now purplein the blood of Martyrs For among the Church's flowers, neither Roses are wanting nor lilies. Let every one therefore now endeavour to attain to the most ample dignity of each honour, that they may receive crowns either white of their good works, or purple of their blood. Look up unto the Rock out of which you are hewn, 
Isa. 51  that is the martyred body of our Saviour and to the cave of the lake out of which you are cut, that is the deep and wide wound of his blessed side: that considering from whence you come, you may show yourselves worthy stones of so noble a quarry, and not unworthy metal of so honourable a mine. Remember your day penny and you will easily bear the heat & weight of your toil. 
Matt: 20  Let your Rock be strooken, that water of Life may issue out, 
Psa: 77  and be contented to set upon earth, 
Psa: 112  and in the dung of worldly disgrace, the better to be placed with the Princes of God's people. Regnum coelorum aliud non quaerit pretium ni si teipsum, tantum valet quantum es; te da, & habebis illud. The Kingdom of heaven sayeth S. Augustine requireth no other price but thyself. 
Aug serm 37 de SS siue ser. 1. de restomi●um SS.  It is worth all thou art. give thyself & thou shalt haveit. O thrice happy are you that are now in the last step to this glory. joy in your happiness, & pray that God may accept us also to the like comfort, 
Rom: 5  always remembering with yourselves that this light and momentary tribulation will work in you an eternal poised of glory. And confirming yourselves with these comfortable words sive vivimus, 
Rom: 14  Domino vivimus sive morimur domino morimur, sive vivimus sive morimur Domini sumus. Whether we live, unto our Lord we live: whether we die, unto our Lord we die: whether we live or die, our Lords we are. finally, 
Bernar: Ep 119: ad ●●n●enses  to conclude with S. Bernardes' words, what now remaineth my dearest, but that you be warned of perseverance, which only deserveth renown to the men, and reward to their virtues. For without perseverance, neither getteth the champion the conquest, nor the conqueror his crown. The accomplishing of virtue, is the virtue of courage nurse to our merits, & mediatrice to our meed. It is the sister of patience, the daughter of constancy, the lover of peace the knot of friendship, the band of agreement, the bulwark of godliness. Take away perseverance: no service hath any pay, no good turn any thanks, no prows any praise. In sum, not who beginneth, but who persevereth unto the end he shallbe saved.  
By one, that reverenceth your prisons, beareth most dutiful affection to your persons, & humbly craveth part in your prayers,  I Saiae. ca 30. 
In silentio & spe, erit fortitudo vestra.  
In silence & hope shallbe your strength.   
FINIS   

Here you may find the chief faults escaped. And as for the other in or thographye, or pointing, let the Readers courtesy, & the french Printers ignorance of our language excuse.  
The folio. Faults. Lege Corrections Fo. 5. b. l. 10 fear of words fear or words fo. 6. b. l. 20. Fulgebant Fulgebunt fo. 8. a. l. 24. seeketh Seek. Ibid. b. l. 3. enimtye enmity fo. 9 a. l. 27. studebant stridebant fo. 9 b. l. 14. sacrilegia Sacrilega. fo. 12. b. l. 23. juice choice [this] f. 15. a. l. 12. punishment for this punishment. 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. Austin oteth Augustine noteth f. 19 b. l. 25. ttoublesome troublesome f. 25. b. l. 26. said. Herald said; he f. 27. a. l. 19 a grate a great f. 30. b. l. 14. on steady no steady f. 34. a. l. 6. Abneis Abners' f. 46. b. l. 12. hangeth on hangeth in f. 46. b. l. 18. amonestg amongst f. 50. a. l. 14. eminent imminent f. 51. b. l. 13. consumption. The consumption, the. f. 54. a. l. 19 earth. Let earth; let f. 54. b. l. 4. throughfare thoroughfare f. 54. b. l. 14. peregrines peregrinos f. 55. b. l. 23. bliss. What bliss: what f. 55. b. l. 27. present present f. 59 b. l. 9 disesaed diseases f. 63. bl. 24. regus. rogus f. 64. b. l. 19 not to much not so much 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. obliquys obloquys f. 88 a. l. 18. Luther vprif● Luther's uprist. f. 93. b. l. 12. dung head dungged Ibid. l. 20. drive derive f. 101. l. 1. other others f. 107. a. l. 25. it verified it is verified f. 108. a. l. 17. catalogue catalogue f. 112. b l. 12. delyt accepted delight & accepted Ibid. b. l. 15. unloseth chey. unlo. the chains Ibid. l. 23. transentium transeuntium f. 114. l. 18. a. rewards wards f. 114. b. l. 10. quasi in certu quasi in incertum f. 114. b. l. 26. labouring labour f. 120. b. l. 8. and is not and it is not f. 126. a. l. 4. sickness sckinne. f. 127. b. l. 3. body bodies Ibid. l. 24. death deaths Ibidem. l. 26. invitis et evenire invitis evenire. f. 141. a. l. 22. frequentur frequenter f. 148. b. l. 21. as ashes are as ashes f. 154. a. l. 11. virtue virtues f. 158. a. l. 2. always is always it is f. 160. a. l. 23. yet of him yet of this root. f. 161. a. l. 17. Emprerours' Emperors f. 162. b. l. 6. show me then show me thou. f. 165. b. l. 12. nicole incolae f. 166. a. l 25. owone own Ibid. b. l. 1. Non ad Non enim ad Ibid. b. l. 9 bear bare f. 169. b. l. 6. from her from her f. 173. a. l. 16. not contented yourselves to offer your souls. not con. to offer your own souls f. 188. a. l. 15. for their dead for if their dead f. 193. b. l. 7. us for glorious us for a glorious f. 197. b. 10. Ignatus Ignatius f. 204. b. l. 7. ryson prison