IT is writen,Math. • that Chriſte and his diſciples vvent into a ſhippe, vvhē ſodainelie aroſe a greate tempeſt in the ſea, ſo that the ſhippe vvas couered vvith vvaues. Chriſte ſlept. His diſciples avvaked hym and ſaide, maiſter ſaue vs, vve periſhe. Chriſte ſaide vnto them, vvhy are you feareful, you of litle faithe? Then he aroſe, rebuked the vvindes, and there folovved a greate calme. We muſt ſo conceiue of Chriſtes workes,Grego • h mel 2 it cap. 18. Luc. that we beleaue them to be don in veritie, and to implie an other thinge in ſignification, to ſhewe one thinge by power, and to ſignifie an other in myſterie. It lacketh not myſterie, that Chriſte and his diſciples went into a ſhippe, and that this ſhippe was tēpeſted. You haue heard de Chriſtes facte, marke the myſterie.Aug ſerno. 14. • e verb Domini. This ſhippe reſembled the churche militant, wherin al chriſtiā paſſengers do ſaile, and be toſſed with tempeſtes, whyles they driue towarde theire countrie, the quiet hauen of heauen, that is the churche triumphant. The ſea reſembleth the courſe of the worlde, which is alwayes troublous. And by the tēpeſte is ſignified al ſuche preſſure, and perſecution, as they muſt expecte, that folowe Chriſte into this ſhippe. It was reuealed to ſainct Iohn the wel-beloued Apoſtle of Chriſte, Apoc. 2. that the churche ſhould haue greate perſecution. Beholde the diuel ſhal caſt ſome of you into priſon to be tempted, Beda in 2. ca. Ap • c. and you ſhal haue tribulation ten dayes. By the terme of ten dayes is ſignified, eyther the ten perſecutions which the churche ſuffered vnder the Emperours, or els the whole tracte of troubles, which ſhe ſhal endure in hir peregrinatiō. There hath ben no age of men, nor courſe of time ſithēce Chriſte, wherin this ſhippe, (that is to ſaye the militant churche of Chriſte) hath not ben tempeſted. Pſal. 36 The vngodlye drevve out their ſvvorde, bente their bovve to caſt dovvne the ſimple, and to ſlaie ſuch as goo the right vvaie. Thes wordes of the prophet were verefied after Chriſtes aſcenſion,Augu in Pſal. • 9. Ruffin in Pſal. 36. when there aroſe greate tempeſtes, to wit diuers perſecutions againſt the churche, open perſecution, and ſecret perſecution, perſecution violent, and perſecution fraudulent, perſecution of tyrannie, and perſecution of hereſie, the one openlie, the other ſecretlie, the one by ſworde, the other by worde. Of theſe tēpeſtes, hereſie was more contrarious to the churche,Auguſt. tract 5. in euang. Ioan. then tyrannie. For hereſie tranſformethe hir ſelfe into the Angel of light, proceadeth gilfullie, deceiueth the ſimple, ſtriketh greuouſelie with the ſworde of the tonge, and ſhedeth bloud cruellie, by killinge Chriſte in his mē bers. Tyrānie dealeth not with ſcripture, not with drifte of learninge, nor by order of iuſte proufes, but by crueltie, and dint of ſworde. Yet hath the churche gayned more by tyrannie then by hereſie, for tyrannie maketh martyrs, hereſie begetteth Apoſtats.Tertul. • le praeſcrip c. 4. Of them that perſecuted the churche with tyrannie and hereſie, they were moſt ingrate and greateſt perſecutors, who beinge ſome time chriſtiās, and fallinge from chriſtianitie, became profeſſed enemies to the chriſtian religion.Theodor. • ib. 4. c. 1 ſo was Valens the Emperour, who of a catholike became an Arian. ſo was Iulianus, who borne of chriſtian parentes, and brought vp by learned chriſtians, became Apoſtata.Euſeb li. 10. cap. 8 ſo was Licinius who of a chriſtian, became a perſecutor.Euagr. lib. 4. ca. 10. There lacked not in this parte, ſome nomber of the feminine tribe, to put to their ſhrewde heades and helpes, as Theodora, Iuſtina,Hiero. 4. cieſc. Philomenes, Priſca, Maximilla, and Lucilla. It is not my final intention to enlarge of perſecution, nor of perſecutors, but brefelie to ſhewe to the perſecuted catholikes of our tyme, that yf now they finde al poſſible oppreſſions vnder hereſie and tyrannie, it may not ſeme ſtrainge vnto them, yf they conſider how Chriſtes ſhippe was couered with the waues, how the churche hath ben perſecuted euē from hir infancie, and that ſhe lacketh not at this time hir Valentes, hir Iulians, hir Liciniās, hir Theodoras, hir Iuſtinas, hir Lucinas. This pointe I wil touche, a pointe not impertinent to note, why Chriſte permitteth his churche to be ſo ſore tempted, and why the diuel rayſed ſo manie blouddie battailes of cruel perſecutions, in the verie prime of the churche. It is the corruption of our ſinful nature, to forget our dutiful ſeruice to God, when we be ſecure, and holde our deſires in quiet.Grego. homel. 17. in cap 4. Matth. We gaſe vpon the gaie glitterings of the wanton worlde, wee feede our appetites with the delicate cheriſhinges of the fleſhe, ſo that our heartes begine to be eſtrainged from God, and to leeſe the ſenſe and feelinge of godlines, vntil God ſende vexation, that geueth vnderſtādinge. When proſperitie had brought in libertie, and impunitie of ſynne corrupted diſcipline,Euſeb. li. •… . cap. 1. when chriſtians declined from deuoute conuerſation, and committed greate diſorders, God waxed angrie, and ſterred againſt thē, againſt their churches, againſt ther prieſtes and paſtors, the puiſſante power of perſecutors, to reuenge his conceiued anger.Cyprian de lap. When longe peace had corrupted Godes heauenlie diſcipline, and feruour of faithe beganne to coole in the houſe of God, God began iudgement in his owne houſe, and by ſeueritie of correction, erected faithe that laie a ſleape, and as it were in contempte. Semblablie God dealeth now with his people, knowinge the lewſenes of theire life, and ſeinge the drines of their faithe, he rayſeth vp a greate tempeſte, wherin they be pitiouſlie toſſed, with manye hurles of the vnquiet ſea. Certes for many hundred yeares, the chriſtian worlde, the chriſtian religion, the faithe catholike, was not ſo mightelie ſhaken as it hath ben in thes later tempeſtes of our times, when bothe violent and fraudulent perſecution haue aſſaide euen by penal lawes, to raſe out of chriſtian mens heartes, the general faithe of Chriſte, and to perſecute them that further not ſuch a ſpecial faithe, as the ſpirite of the worlde teacheth.

To you therfore (derelie beloued countrie men) to you that be afflicted catholikes for religion, in what caſe and place ſoeuer you be, I addreſſe this conſolatorie epiſtle, wherin my endeuour is to declare ſuche comfortes, as the ſelfe cauſe of religion ſemeth to yelde. Seinge now the violent windes blowe and bluſter not onelie againſte the kingedomes of the worlde, but againſte the churche that is the kingedome of god, and knowinge that they haue ſhakē out of the ſhippe manye, and to manye loſt chriſtians, I offer vnto you that yet remaine and ſuffer in the ſhippe then cōfortes, euen out of the bodie and boſome of religion. I make common to you that ſuffer for religion ſuch cōfortes, as I labored to gaine to my ſelfe in the greate trobles of thes countries, wherin were vſed manye miſcheuous meanes to deface religion.

Firſte thē recogniſe you with me, why and for what cauſe you ſuffer. Yf you ſuffer for any horrible facte, or enormious ſynne, the name of God is blaſphemed emong you. 1. Pet. 4. Yf you ſuffer for murther, thefte, or ſacrilege, you ſuffer with diſhonor, ſhame, and ſynne. Yf you be felons, there is an haulter, yf you be traitors, there is an axe, yf you be heretikes, there is a ſtake, fagot, and fire. But the cauſe of your ſufferinge is knowen, and by your knowē actes teſtified to the maieſtie of the chriſtian worlde. It is knowen, that you ſuffer as chriſtiās for Chriſtes ſake, that you ſuffer as catholikes for the catholike faithe, and that you ſuffer as open chriſtians, and cōfeſſant catholikes. You ſtode in the firſte fronte againſt the violent innouation of religion. You were depriued of honors, of lordeſhippes, of landes, and liuelehood. You haue ſuſtained great and longe affliction, you ſuſtaine yet diſgrace, impriſonmet, and banyſhemēt. And why? is it a faute to be a chriſtian? Is it ſinne to confeſſe the faithe of Chriſte? or is it blame worthy to be a member of Chriſtes catholike churche? If you be chriſtians, yf you be catholikes, yf you be afflicted chriſtian catholikes for the catholike religion, If (I ſaye) when you ſtande in thes termes, there be no other cauſe why you ſuffer, then ſurelie you ſuffer directlie, for the catholike cauſe. In the houſe of God there is no cauſe more honorable, no cauſe more glorious, thē the catholike cauſe. This cauſe almightie God commended, when he commaū ded the worlde to heare his ſonne Chriſte. For this cauſe Chriſte came into the worlde, and he ſuffered more tribulation, then any creature is able to ſuffer. Had there ben any cauſe more noble then this, Chriſte wolde haue choſen it, and ſuffered for it.

But there was no worne that made a more manifeſte ſhewe of true vertue, there was no trial ſo farre from al ſuſpition, as to ſuffer for religiō. As Chriſte hath his ſainctes in heauen that honour hym in quiet loue: ſo hath he his ſainctes in earthe, that honour hym with troubled loue. As there is in heauen nothinge more precious, thē the glorious loue of his ſainctes: ſo is there in earthe no thing more acceptable, then the afflicted loue of the iuſte, who for his loue, ſuffer for his religion. Yf there be no creature,Aug de ciuit. Dei lib 10. cap 1. Idem de ſpirit & lit. c. 61. that ſerueth God in rule of religion but man onelie, yf religion be a ſeruice propre to God, and be ſo called becauſe the ſoule of man fallinge frō God throughe ſynne, rebindeth hir ſelfe againe to him by that ſeruice, and man cā ſhewe to God no other ſupreme ſeruice, nor ſoueraigne honor but religion, then ſurelie it is religion that man hath bounde him ſelfe vnto, and then is it religious, (that is to ſaye a matter of conſcience) to kepe that dōde, and rather to ſuffer for it, then to incurre Godes diſpleaſure. Nor ſhoulde any wel informed chriſtiā doubte, whether he might ſuffer for this cauſe, iuſtice taketh awaye doubte, and to doubte is lacke of faithe, for faithe doubteth not but that we ſhould ſuffer, and Chriſtiā fortitude chooſeth rather to ſuffer, thē to leſe pietie. Yf good mē haue ſuffered tormētes for concealinge the ſecrettes of their freindes, ſhould not wee ſuffer for cō ſeruinge the ſacramentes of our faithe? Yf euil mē ſuffer for wrō ges don to the common weale, ſhal not good mē ſuffer for ſuche rightes, as belōge to the churche of Chriſte? Manye haue died in cōbattes whiles they aduētured to helpe their freindes, maye we die for mennes ſake, and refuſe to die for God? what ſhould I ſpeake of the Gentiles, who ſuſtained greuous paines in doubtful affaires, onelie for vaine glorie? Should we chriſtians refuſe to ſuffer for veritie, what they ſought to ſuffer, for vanitie? I neede ſaye no more. Chriſt the teacher of ſufferaunce and humilitie, ſuffered al that he ſuffered, to make his churche glorious, and he ſuffered firſte to ſhewe example to vs, to ſuffer after. And after him ſo manye glorious Martyrs, and membres of his churche ſuffered for the commō cauſe of the churche, that now to ſuffer for the ſame, it ſhould not ſeeme impertinēt to the dutie of a chriſtian. Yf now then (you afflicted catholikes) you ſuffer for this cauſe, (as in dede you ſuffer) doubteles in this name you glorifie god, in this name you honor God. And what thākes deſerue you now whē you feare god, liue in his lawes, obey his churche, and chooſe rather to endure greefes,2. Pet. 4▪ to beare wrōges for cōſcience ſake to God, thē to folowe the goſpel of the worlde? It were no praiſe for you, yf you ſuffered for your ſinnes, but when you ſuffer for that cauſe, wich is iuſtifiable to al the chriſtian worlde, which is commended of al good men, and approued of God him ſelfe, as Godes owne proper and perſonal cauſe, when now (I ſaye) you ſuffer for that cauſe, doubtles this is thāke worthie of God. This cauſe is ſo importante, that none can ſuffer for it, but by the gratious gifte of God, and God geaueth this gifte to none, but to his ſpecial freindes. This ioyneth you neare vnto God, cauſeth you to ſet leſſe by the worlde, diminiſheth your paines in purgatorie, and encreaſeth your final rewarde in heauen. This is ſuch a cauſe, as for the which who ſo hath not the gifte to ſuffer, ought to ſeeke it by praier, and penance. So longe as you ſuffer for this cauſe, you haue litle cauſe to feare the power of your mightie aduerſaries. Philip. 1. VVhat is to them cauſe of perditiō, God vvil turne to your ſaluation. for vnto you it is geuen not onelie to beleue in Chriſte, but to ſuffer alſo for his ſake. Marke the gifte, and conſider the grace. God that is the geauer of giftes and graces, God that hath called you to his eternal glorie by Chriſte Ieſu, wil make you perfecte,1. Pet. • wil ſtrē gthen you, and eſtabliſhe you, after you haue ſuffered a litle affliction. In dede it is but litle, Yet doth it prepare vnto you, 2. Cor. 4▪ an excedinge and eternal vveight of glorie. For what ſeke you in this ſufferinge? Not to folowe the lawes of men, which be corrupte and crooked, but to do the wil of God, that is iuſt and righte. And for what ſuffer you? not for felonie or thefte, not for murther or treaſon, not for hereſie or ſacrilege, but for truthe and iuſtice, for vnitie and veritie, for faithe and religion. You ſuffer not for vice, but for vertue, you ſuffer not for the thinges that be temporal, but for the thinges which be eternal. Reioyſe you conſtant chriſtians, reioyſe you afflicted catholikes,1. Pet. 4. You that be novve pertakers of Chriſtes paſsion, ſhal reioyſe muche more at the reuelation of his glorie. What Chriſte ſuffered in the bitter paſſage of his deathe, he ſuffered as head,Augu in Pſal. 86. it remained that he was to ſuffer in his members. Colloſ. 1. You be his members. You fulfil that in your fleſhe, that lacked of his paſsion, and you fulfil it for his bodie, vvhich is the churche. Chriſte ſuffereth no more in fleſhe wherin he aſcended into heauen, but he ſuffereth in your fleſhe, which yet trauaileth on the earthe. What lacked in the head,Auguſt. in pſ. 42. is ſupplied in the members. And therfore you ſuffer as members of his bodie for his bodie, which is the churche, and you ſuffer for the trial of your faithe, which is tried to this ende, that it might be founde to honor whē Chriſte commeth, in whom you beleue, for whom you ſuffer, and by whom you ſhal receaue the ende of your faithe, euen the ſaluation of your ſoules.

Seinge then religion is the ſoueraigne honor,1. Pet. 1. and the onelie ſupreme ſeruice that you owe to God, ſeinge it is the moſt glorious and honorable cauſe, for which you can ſuffer, reſpecte of no creature, loue of no felicitie, feare of no aduerſitie, ſhould withdrawe you frō this cauſe. Loue of parentes and countrie, loue of wife and children, loue of goodes and honors, loue of liuelehood and life, muſt geue place to this. They that for this cauſe forſake the temporal welth of the world ſhal receaue the ſpiritual bleſſinges of God our lorde. This ſaith our lorde. Math. 19 Euerie man that forſaketh hys houſe, or hys brothers, or ſiſters, or father, or mother, or vvife, or children, or landes for my name ſake, ſhal receaue an hundred folde. He promiſeth more then this, to them that dye for his ſake. Math. 16 This ſaith our lorde. He that leeſeth his life for me, ſhal finde the ſame. Ther be diuerſities of chriſtian dewties, diuerſities of honor, obedience, and loue. There is a loue dewe vnto our parentes, and this hath his limitation. Who ſo loueth them aboue Chriſte, is not Chriſtes diſciple, nay whoſo hateth them not for Chriſte, is not his diſciple, and he that forſaketh not al, and beareth not Chriſtes croſſe for Chriſtes ſake, can not be his diſciple. When faithe is called in queſtiō, Luc. 14. when chriſtians be conuented for religion, and Godes cauſe muſt be anſwered, they be our mothers, they be our brothers, which do the wil of our father in heauen. Math. 12 If they beleue in Chriſte, they muſt preferre vs that fighte for Chriſte, yf they beleue not, let the deade burie the deade.Hiero. epist. 1. There is a loue dewe vnto our natural father, ſo longe as he withdraweth vs not from our heauenlie father. We muſt not acknowledge any lōger our parent age, kinred, ſtocke, or other creature, thē they acknowledge God theire creator.Idē epist. 10. Our parentes may doo what ſhal beſt like them of theire goodes and ſubſtance, with our ſoules they haue not to doo. Our ſoules be not theirs by whō we were generate, but his, to whom we be regenerate. Idē epist. 1. Thoughe thy nephewe a litle ladde and playnge boye hange aboute thy necke, thoughe thy mourninge mother with rēte heares and blubbered chekes ſhewe thee hir pappes wherwith ſhe gaue thee ſucke, thoughe thy feble father lye at thy threſholde, paſſe by thy father, paſſe by thy mother with drie eyes, and haſten to the croſſe of Chriſte, crueltie in this caſe, is the onelie kinde of pietie, and pietie for God, is no crueltie.Idē epist. 53. Ther is an honor and obedience dew to princes and ciuil rulers of the worlde. Thes dewties alſo haue their limitation. The children of Iſrael ſaide vnto their ruler Ioſue. Ioſue 1. As vve haue obeyed Moyſes, ſo vvil vvee obeye thee, looke onelie to this, that our lorde God be vvith thee, as he vvas vvith Moyſes. As who wold ſaye, we wil obeye thee ſo lōge, as thou obeieſt God, God is to be obeied, and ſo is Ioſue, God before Ioſue, God aboue Ioſue, and rather God then Ioſue. Daniel. 3 The children of Iſrael obeied kinge Nabuchodonoſor inal that he might cōmaunde by authoritie of a kinge. But when he proclamed, that his ſubiectes ſhoulde kneele downe and adore his Idol, they denied that obedience. Daniel. 6 Daniel obeied kinge darius in externe matters, but when the kinge gaue out edicte, that whoſo prayed to any other God but to him ſhould be caſte to the lions, he forſoke the courte, entred his chamber, and there praied thriſe adaye vpon his knees. Likewiſe Mathathias ſaide.1. Macha. cap. 2. VVe vvil obeie the lavve of our fathers, vve vvil not harkē vnto the commaundementes of the kinge. Was it not obiected to Chriſtes Apoſtles, that they contraried the ſenate and counſelers? and therevnto S. Peter made this breefe Apologie. Act. 5. VVe muſt obeye God rather then men. Euſeb. hiſt. li. 4. cap. 15. What time the holie man and bleſſed Martyr ſainct Policarpe was broughte before the proconſul, and required to ſweare to Ceſar, and to reuile Chriſte, he made this anſwer. I haue ſerued Chriſte foure ſcore yeares and ſyxe, and to this daye Chriſte neuer iniured mee, nor dyd ought, why I ſhould reuile him. My ſelfe am a Chriſtian, and wee chriſtians be taughte to geue to princes, and ſeculer powers ſuche honor, as is not contrarie to our religion. In thes dewties then, this is the limitation, our ſoueraigne loue, honor, and obedience, is dewe onely to god, and thes may be done with oute diſhonor or preiudice to princes, as the children of Iſrael did, as Daniel did, as Mathathias did, as the Apoſtles did, as ſaincte Polycarpe did, who obeied God, and men, but rather God then men, who gaue to Ceſar what belonged to Ceſar, and to God what belonged to God. Kinges, princes, and potētates of the worlde, be the ſeruantes of God, God is their maiſter, we may not obeie the ſeruant againſt the maiſter.Aug. 11. quaest. qui reſiſt. When inferiour authoritie commaundeth what we ſhould not doo, we muſt refuſe that authoritie, and feare the ſuperior power. Yf the Emperour cōmaunde one thinge, and God an other, he muſt pardon vs, thoughe wee obeie not, he threateneth priſon, God threateneth hel. In Gods cauſe, we muſt obeie God and not mē, when men be contrarie to God, nor ſhoulde we therfore be called diſobedient ſubiectes, or diſcontented perſones, yf in Godes matters wee preferre God, before men. This is the ſcope I leauel at, that our ſoueraigne obedience, muſt be to God in al dewties without exception, and that in the houſe of God, there is no greater cauſe nor greater obedience, then to ſuffer for the loue of God. Sainct Paule enflamed with this loue, and with the zeale of Godes houſe, braſ • e oute thes wordes. VVho ſhal ſeparat vs from the loue of God, Rom. • . ſhal tribulation or anguiſhe, or perſecution, or honger, or nakednes, or peril, or ſvvorde? I am ſure that neyther deathe, nor lyfe, neyther angelles, nor rule, nor povver, neyther thinges preſent, nor thinges to come, nor highe, nor lovve, nor any other creature ſhal be able to ſeparate vs, from the loue of God. What ſterred vp the ſtoute ſtandinge of the Confeſſors, the blouddye battaile of the Martyres, the chaſte combat of the virgins, but the loue of Godes houſe? This moued ſ. Athanaſius that holie cōfeſſor to ſaye,Euſeb. hiſt. li. 10 cap. 34. let vs go to meete with our perſecutor, that he may perceaue how much greater the power of him is that defendeth vs, then the power of him that perſecuteh vs. This moued that couragious capitaine and glorious Martyr.Baſil in Cord. Mart. S. Gordius whē he was exhorted to kepe his faithe ſecrete in his hearte, and to denie it with his mouthe, opēlie to ſaye, corde credimus, we beleue in hearte to iuſtice, and cōfeſſe with mouthe to ſaluation, God is my helper, I feare not what mā cā doo. That noble woman, and holie martyr S. Iulitta,Baſil ſer. in Iulit. complained to the iudge of iniuries dōne vnto hir, ſoughte for iuſtice at his hādes. His anſwer was, that nor ſhee nor any ſuche aſ ſhee was (which adored not the emperors gods, which were not of the Emperours religion,) ſhoulde expecte iuſtice, or pleade wronge. Why then (ſayde ſhe) I haue done, farewel my liuinge, adewe my life. Conſider you nowe, you afflicted catholikes that God maketh you worthye to ſuffer for his loue, and to render your ſupreme obediēce to his holye name, wherin you haue to cōforte your ſelues, that God reputeth you for his freindes, for to his freindes he geueth this ſpecial gifte. You ſuffer wronges, you ſuſtaine the princes indignatiō, you beare the diſpleaſure of the magiſtrates for your obediēce to gods churche. This poynte you chooſe not, and gladlye would you haue it otherwyſe. But yf you chooſe it for pieties ſake, your choice, is iuſtifiable. S. Baſil in the like caſe made this anſwer.Theodo. lib. 4. cap. 17. Of the emperours frēdſhippe fauour and furtherāce, I do wel eſteeme ſo lōge as it is ioyned with godlines, without that I holde it pernitious. It was ſaide to Maris a deuoute clerke, be of the Emperours religiō, and he wyl make thee an Arche biſhope. I may not ſo be ſaide he, leaſt I offende God that is my Emperour. His promotion I wil not take, becauſe he is not of my religion.

Math. 18This is our lordes leſſon, Let hym be vnto thee as an heathen and publican, that heareth not the churche. As the heathen which neuer came to the faithe periſheth: ſo doth the heritike that hath forſaken the faithe. Out of the churche no religion can ſerue, no faithe can ſaue. he that is founde out of the churche, is a ſtranger frō the childrē of God. Nor cā he haue God for his father,Aug. li 4 de ſym. cap. 10. that hath not the churche for his mother. O you trobeled chriſtians, and you afflicted catholikes, beholde, here haue you manye greate and ghoſtlie comfortes to cōſider. For what ſeeke you, when you ſuffer for the churche? Nothinge (I wene) but what the ſelfe cauſe requireth, to wyt, that you do the wyl of our lorde, which you be ſure to finde in his churche. For of his churche our lorde ſayde, Eſaiae 62 Thou ſhalt be called a citie ſought for, and not forſaken. In his churche you can not be deceaued of his wyl, for in his churche he is alwaye reſiant, and therfore is his churche called, Ezech. 48 Dominus ibidem, Our lorde is therein. Note here what tempeſtes and trobles the churche hath had. The churche hath ben laide at, and ſhaken from euerie parte, and quarter of the worlde. The Archeheretikes of eache parte, men of condemned memorie, gaue the firſt onſet with violent ſhotte of tonges, and al poſſible policie of penne. The crooked crewe of their vngratious of ſpringe put to theire batteries, and ſhaked the weake walles of them, that were not faſte in faithe. The ſhippe nowe tottered, the ſhippe nowe was toſſed with many contrarious windes. Many were ſhaken in the ſhippe, and al made wrecke, that kepte not within bourde. The ſterrers of this tēpeſt were fraudulente perſecutors, who could temper theire tale in ſuche wyſe, couer theire hypocriſie with ſo liuelie colours, that they obtayned credite of good natures.Tertul. de praeſcript. cap 7. To ſuche men it is agreinge to racke the ſcriptures, to corrupte the fathers, and with ſweete wordes to tole and baet the readers that ſee not the hooke of falſehood, wherwith they choke them.Ambr de fide cr • h. contra Arian. cap. 1. Becauſe thes miſmeaninge men, haue in outwarde ſhewe manye poyntes common with the catholikes, they intrappe incircūſpecte readers, and infecte the ſimple beleauers, as it were with one droppe of poyſon, amonge manye ſofte and ſugered wordes. And hereſie hath ben alwaye accōpanied with tyrannie, that vſeth worldlye wyſedome and peſtilēte policie to further hir proceadinges. Yet coulde neyther of thes proceede ſo farre hitherto, as to put out the catholike name.Theodo. li. 3. c. 15 They vſed many ſuttle ſleightes with the catholikes, as Iulianus vſed, when he byd his ſouldiers (that woulde receaue their paie) caſt frankenſence into the fire,Euſeb. li. 5. ca. 27. as Theodotus vſed, when he offered a byſhoprike to Natalius,Theod li. 4 cap. 17 as Modeſtus vſed, when he went aboute to perſwade Baſil to yelde to the time, and to vſe the fauoure of the Emperour. But faire meanes, fineneſſe, and flatterie could not preuaile againſt the faſt, firme, and wel vnderſtandinge catholike. foule meanes, crueltie and violence lacked not,Euſeb li. 8. cap. 3. contempte, diſgrace, indignities, abaſement were added. Aulters were raſed, churches deſtroyed,Euag. li. 4 cap. 4. Sezom. li. 5. c. 17. prieſtes depriued, catholikes iniured by impriſonmentes and tormentes. Then were not catholikes permitted to beare office in the common weale, onely becauſe they were catholikes.Theodorus lib. 4 cap. 1. Now were al factions and faſhions of pretended religions ſuffered to make their aſſēbles, and openlie to vſe their religion, but onelie the catholike. Now were biſhopes and prieſtes cō pelled oute of their churches, ſpoyled of theire goodes, and called before lay iudges. Now were the priſōs repleniſhed with chriſtians that were not ſuffered to be releaued, ſuche was the merceleſſe tyrannie of the perſecutors. Certs thes were greate tēpeſtes, thes were bothe fraudulent, and violent perſecutiōs, yet dyd not thes preuaile. And why? Dominus ibidem. Thoughe now the world like the bublinge ſea boyie and breake out his force, thoughe the potentates of the worlde execute theire furye againſt you, feare you not, faile you not, fainte you not, you I ſaye that ſayle in the ſhippe which nowe is tempeſted with contrarious windes, feare you not, our lorde is with you, you be ſafe, Dominus ibidem. Aſee, who is that lorde by whom you be gouerned in this ſhippe.Ambr. lib. de Sal. ca. 4 Chriſt the ſonne of God is hopſted into the maſt of the ſhippe, that is on the croſſe. God the father gouerneth the hinder parte, the holie ghoſte ſitteth in the foreparte. There be xij. roers in this ſhippe, to wyt the twelue Apoſtles, and thes driue forwarde the ſhippe, bringinge hir through the ſtraightes of this trobleſom ſea into the quiet porte.Aug ſer. 14. de verb. de. Chriſte our lorde that prayed for his churche, doth ſtil praie. Thoughe this ſhippe be toſſed, yet can ſhe not be drowned, becauſe Chriſte praieth.Chryſoſ. ho. 24 in 1. Math. oper. imperf. Thoughe this ſhippe be ſhaken with the violent windes of ſeculer attēptes, yet is ſhe ſafe from wracke, becauſe Chriſte gouerneth. And the holie ghoſte our lorde, that ſitteth in the fore parte of the ſhippe, ſtrengtheneth al ſuch as bee windeſhakē, the holie ghoſte dilateth the heartes of thē, that be in tribulation. When Chriſte tolde his diſciples that they ſhould be accuſed, Math. 10 conuented, and reuiled, for his names ſake, he tolde thē alſo that he would not leaue them comfortleſſe. I vvil ſende you a comfortor. Ioan. 15. This comfortor gaue them ſtrengthe to beare al that the malice of the worlde, was able to laie vpon thē. It came to paſſe as Chriſte foretolde, they were caſte oute, conuented, and reuiled. did they grudge at it, did they murmure for it? Act. 5. The ſtorie ſaithe, They vvent oute from the coūſel houſe reioyſinge, that they vvere vvorthie to ſuffer reuiles for the name of Ieſus. Act. 16. Paulus and Silas vvere put in priſon, and vvhipped cruellie, they did not repine, the ſtorie ſaithe? They ſange at midnighte, praienge and praiſinge our lorde. This ioye in this correction, this iocunditie of ſpirite in this tribulation, came of the holie ghoſte, that ſitteth at the foreparte of the ſhippe, and geueth comfort in al tempeſtes and tribulations. This promiſe of comforte extended not onelie to Chriſtes diſciples, but in them to theire ofſpringe, and to the whole corps of Chriſtes churche wherſoeuer it be ſcatered in diſperſion. Who emboldened the perſecuted Chriſtians, to ſtande in the confeſſion of their faithe ſo conſtantlie, to profeſſe theire religion ſo confidentlie, euen to the face of the tyrannes, when they made thes ſtoute aſſeuerations? Ego Chriſtianus ſum. I am a chriſtian.Hila lib. cōt. Cōſt. Catholicus ſum, I am a catholike. Arianus non ſum, I am not an Arian. Haereticus eſſe nolo, I wil not be an heretike. They were nickenamed,Tripart. lib. 6. c. 7 Hiſt. eccl. lib. 5 c. 16 called men of Galile, called Homouſions and murtherers of Prophetes. The tyran exclamed againſt them. Ad beſtias, awaye with thes wretched chriſtians, awaye with them, ſende them to the beaſtes, haue them to the lyons, hale them to the leopardes, awaye with thes naughtie wretches to the mynes, let them digge metalles.

Now were thes miſerable men ſent ad campum Martyrū, where they were done to deathe. Now did the cutthrotes ſcoure theire ſwordes, in the bowels of the chriſtians. Now did the bloud-ſuckers dyp and waſhe their hā des, in the bloudde of the ſainctes. Who now did cōforte them, who now did ſtrengthen them, but the holie ghoſte, that gouerneth the foreparte of the ſhippe, and comforteth the windeſhakē in al tempeſtes and tribulation. To caſte a litle more to this, this comforte hath wel appeared in thes latter perſecutions of our times. What halteringe, what hanginge, what hewinge downe of chriſtians, what murderinge, what quateringe, what martyringe of catholikes hath there ben, ſince the partie proteſtant began his newe no goſpel? What miſcheuous machinations haue the ſectaries practiſed, to vnderproppe theire ruinous religion? What lamentable tragedies haue they made, that nowe ſhake ſo mightelie the whole frame of Chriſtes faithe? And yet notwithſtandinge al theire poſſible oppreſſions, al theire pernitious plottes, faithe endureth, the churche ſtandeth, the catholike encreaſeth. And of this you that be in this ſtorme tottered and toſſed, do ſee what you comforte your ſelues in. As there be manye in manye quarters of our countrie, that ſuffer for the catholike cauſe: ſo be there manie that be broughte by theire ſufferinge, to knowe the catholike name, to enquire of the catholike churche, and to learne to confeſſe the catholike faithe. Yea there be many that neuer knewe the catholike religion, which now in the common trobles of catholikes come vnto it, receaue it, beleue it, and ſuffer for it. It may be preſumed by common intendement, that there is not lefte amōg you any nomber of the catholike race. In dede it is rather miraculous then maruelous there ſhould be any, conſideringe ther hath not ben for ſome number of yeares any outwarde face, any open exerciſe of the catholike faithe, conſideringe there is no place, where catholikes be not pried for, apprehended and impriſoned, no priſon ſo vile where they bee not harbored, yea thoſe places which were ordayned for theifes, murtherers, bankeroutes, heretikes, and treitors, be made the lodginges of holie fathers, of reuerend biſhopes, of prieſtes, of gentlemen, and gentlewomē, finallie cōſideringe the lawes of the realme be againſte the catholikes, and that catholikes be depriued, ſpoyled, hated, diſgraced, perſecuted, and ſome of them executed. Notwithſtanding al this, Godes churche hath hir faitheful flocke, that confeſſeth the catholike truthe openlie, maugre the diuel, hereſie, and tyrannie. And hot withſtādinge al worldelie diſgraces, ouertwhartes, iniuries, perſecution, and execution, yet is there lefte ſome good number, that neuer bowed theire knees to Baal, neuer receaued the breaded communion, neyther went to the ſchiſmatical ſeruice. Yea ſome nomber that be readye to render their goodes to the worlde, and their ſoules to God, as willinge in this quarrel to dye, as to liue. Bleſſed be the name of God that hath rayſed a catholike youthe, to ſupplye the ruful ruine of them, which haue periſhed with Chore, Dathan, and Abirō. It is the bleſſed wyl of God, that the glorye of his militant churche ſhould multiplie in perſecution, ſhould encreaſe vnder oppreſſiō, and that out of the bloud of one catholike ſufferinge deathe for Chriſte, ſhould aryſe manye holie chriſtians. The bloud of the martyres (ſaith S. Cypriā) is the ſeade of the churche, wherof aryſe and encreſe mo, as of the ſeede in the felde ſpringeth newe corne. The churche was amōge the Iſraelites when they laye vnder the cruel bondage of Pharao, and of them it is written, Exod. 1. The more they vvere oppreſſed, the more they increaſed. Act. 8. The churche was but a litle flocke, when the fyrſt perſecution began at Hieruſalē, and yet ther of Chriſtes goſpel ſpred mightelie. It is Godes gracious gifte, that his churche ſhould proſper, when ſhe is perſecuted.Hila. de Triniitate lib 7. When ſhe is oppreſſed then ſhe is increaſed, when ſhe is iniured, then ſhe ouercometh, euen then ſhe cōquereth, whē ſhe ſemeth to be ouercomed. The churche is lyke the palme tree, the greater waight is laide on it, the broder it ſpreadeth. The churche is lyke camomil, the more you treade on it, the thicker it waxeth. It is written of the perſecuted.Aug. de ciuitate lib. 22. cap. 6. They were impriſoned, tyed in chaynes, whipped, killed, and torne in peeces, yet they encreaſed. The ſtorie mentioneth of a notable womā, who hearinge that manye chriſtians ſhould be put to deathe, tooke hir childe in hir armes, ranne to profeſſe hir faithe, and to dye with them. The officer meetinge hir, demaunded whither ſhe wente, ſhe tolde, hym to the place of the chriſtians. Why (ſayed he) they ſhal be al put to deathe. And I goo (quoth ſhe) to dye with them. But why (ſayed he) doeſt thou carye thy childe with thee? ſhe anſwered my childe ſhal take ſuche parte, as the mother doth. You that be nowe tēpeſted in the ſhippe of Chriſte, you that beare affliction for the churche of Chriſte, abide in the ſhippe, leape not oute, be not tipte ouer bourde, your gouernours be ſure, ſkilful, and ſufficiente to ſaue you in al tēpeſtes, your twelue roers wil driue you into a ſafe porte, where no malice of man, nor machination of diuel, ſhal ouertrowe you. You haue the helpe of God the father, that gouerneth, you haue the promiſe of Chriſte his ſonne, that praieth, you haue the comforte of the holie ghoſte, that ſtrengtheneth. God the father helpeth you, god the ſōne praieth for you, God the holie ghoſte ſtrengtheneth you. The holie Trinitie in one deitie gouerneth you, and wil not leaue to giue you grace and fortitude to endure what affliction ſo euer, for the glorie of his holie name.

Furthermore it ſhould be to you no litle cōforte, to recogniſe the manifolde benefites, and bleſſinges of God, which you enioye, whiles you kepe your ſelues within the ſhippe of Chriſte. Chriſte hath but one ſhippe, that is one churche, one in vnitie of faithe, one in vnitie of profeſſion, one in vnitie of ſacramentes, one in vnitie of head. They that be not of this one churche of this one faithe, vnder this one head, enioye not the healpe of the father, enioye not the prayer of the ſonne, nor the aſſiſtance of the holie ghoſte. To be of Chriſtes churche, in Chriſtes vnitie, is of ſuch importāce, that a conſtant chriſtian ſhoulde rather choſe to die, thē to aparte from it. It is no leſſe glorie to ſuffer martyrdome for the conſeruation of vnitie, thē it is,Hiſt. eccl. li. 6. c. 34 not to offer to idolles, yea rather it is a greater martyrdome, for in the one, eache man ſuffereth for him ſelfe, in the other eache man ſuffereth for the whole churche. Now then you that be in vnitie, ſuffer for this vnitie, and chriſe happie be you, whō god maketh worthie ſo to ſuffer. They that forſake the general faithe of Chriſtes churche, and truſte to ſome one article, leape out of the ſhippe, and ſeme to catche at a litle bourde ther of. The beleuinge of any one article wil not ſaue vs, the not beleuinge of any one, wil cōdemne vs. They that forſake antiquitie, vniuerſalitie, conſente, and vnitie, enter into the ſtreames of ſchiſme, driue at the rocke of hereſie, whiuer vp and downe at euerie blaſte of doctrine, and populer flaterie, and ſhal neuer finde place of reſte, or quiet porte to arriue. Beholde, in how many greate perilles they be, whom this trobelous ſtorme hath ſhaken out of the ſhippe. Do they not endomage, and haſarde their ſoules, whē they enter into ſchiſme, and rōne out of ſchiſme into hereſie? As by ſchiſme they bereue them ſelues of charitie: ſo by hereſie they bereue thē ſelues of faithe. How can they ſeparat from the bodie, but they aparte alſo from the heade? They can hardelie diſmember them ſelues frō the churche, and firmelie holde the righte faithe, ſeinge faithe is the gifte of God, that floweth from Chriſte as from the heade, into his bodie and mēbres. An eaſie leape it is out of ſchiſme into hereſie, and as eaſie to procede frō hereſie to Apoſtaſie, for in hereſie there is no ſtoppe, nor ſtaye. Scantlie ſhal you finde an opinatiue heade that falleth into one hereſie, but ſlideth frō poynte to poynte into a multitude, vntil he diſlike euerie poynte of the catholike faithe, which poynte perdie is plaine Apoſtaſie. And thē from Apoſtaſie into Atheiſme, and Epicuriſme, the waye is made plaine. As then it cā not but comforte you to conceaue, that you kepe with in the ſhippe, out of ſchiſme in vnitie: ſo it cānot but recomforte you, that you be vnder vnitie of heade, in vnitie of faithe, that faithe which Chriſte preached, that faithe which his Apoſtles receaued, that faithe which the chriſtiā worlde beleueth, that faithe which our forefathers liued in, euen that Catholike Romaine faithe which now you liue in, and for which you ſuffer. Of this faithe you haue the righte ſenſe and felinge, when you holde Chriſte in the foundation, when you confeſſe the ſubſtance of Chriſtes doctrine vnderſtanded by that holie ſpirite, which firſte penned it. Greate is the obediēce of your faithe, in al doctrines, in al ſacramentes, in al articles, and in al Apoſtolike and churchelie traditions. In obedience of this faithe, you beleue that Chriſtes worde is Chriſtes worke, and that by the mightie power of his word, he is made preſente with you, and geueth remiſſion and grace. In obedience of this faithe, you praye vnto Chriſtes ſainctes in heauen, you praye for Chriſtian ſoules in purgatorie, that they may praye for you in heauen. In obedience of this faithe, you grounde your hope, that God wyl not leaue vnrewarded your prayers, your penance, your faſtinges, your almes, nor any good worke els what ſoeuer. When you ſuffer nowe for the general faithe of Chriſte, you ſuffer for euerie poynte, that chriſtian iuſtice bindeth you to confeſſe. And this is a ful confeſſion of the faithe catholike, wherin you haue to acknowledge the bleſſinges of God, that maketh you worthie to ſuffer for faithe, in obedience of faithe, for vnitie, in vnitie, for charitie in veritie. And here vpon haue you to muſe and meditate, when greefes recurre, that you ſuffer for the churche of Chriſte, and for the faithe of Chriſte with Chriſte, that ſuffered paineful deathe, to make his churche glorious. They that be not of this churche, and of this faithe, be whithoute charitie,Aug. li. 2 con. Creſcon c. 13 nor can they be pertakers of Godes charitie, which be enemies of his vnitie. Thoughe they receaue the ſacrament of faithe, thoughe theire faithe be whole and ſounde, it doth not auaile them, ſo longe as ſoundnes of charitie, is killed with the dedlie wounde of ſchiſme,Idem lib. 1. contra D • n. cap. 8. Idē tract. 19. in euang. Ioan. by whos onelie deathe, what euer thinges be ſounde of them ſelues, be drawen to deathe. And ſchiſmatikes may doo good workes, but good workes doo not profite them. Thoughe they praye, thoughe they faſte, thoughe they geue almes, thoughe they liue continent, thoughe they kepe virginitie, al doth not helpe, al doth not profite, becauſe they breake vnitie. Put to this, ſo longe as they be deuided from Chriſtes churche, they receaue not the life of his holie ſpirite, for oute of his churche his holie ſpirite geueth not life.

The churche is the myſtical bodye of Chriſte, they muſt be of his bodie, that wil liue of his ſpirite.Gregor. expla. 5. Pſal. paenitent. Heretikes liue not of his ſpirite, ſchiſmatikes liue not of his ſpirite, excommunicat perſons liue not of his ſpirite, and why? Becauſe they be not of his bodie. What lyfe thē haue they? they haue the lyfe of theire bodies, but lacke the life of theire ſoules. they liue in their fleſhe, and die in their ſpirite, they die aliue. they liue without faithe, without charitie, without churche, without aulter, without prieſte, without ſacrifice, without God. Conſider then the lamentable loſſe of them that bee leapte out of the ſhippe now in the time of this tempeſte. Conſider the domage and dainger of them, which diſmember them ſelues frō Chriſte and his churche. Schiſme bereueth them of vnitie and charitie, ſchiſme ſeperareth them from Chriſte and his churche, ſchiſme ioyneth thē to the ſynagoge of the diuel, ſchiſme ſpoyleth them of ſanctification and grace. And where there is a communiō of prayers, and of al good workes common to them that be vnited in Chriſte, ſchiſme bereueth thē of the frute of al prayers, of al good workes, and of al ſacrifices, finallie ſchiſme excludeth them frō heauen, and leadeth thē to hel. Beholde, you that be of one vnitie in the houſe of God, beholde, what they leſe by ſchiſme, and ſee what you gaine by vnitie. You (I ſaye) that be in the ſhippe of Chriſte, you that be confeſſant catholikes, al you that ſuffer for the catholike vnitie, let your comfortes encreaſe to vnderſtāde thes bleſſinges of God, to wyt that you be of one faithe, of one charitie, of one churche, of one vnitie, vnder one heade, that you be of the communion of ſainctes, that you be pertakers of ſanctification, of remiſſion and grace, that you be pertakers of al good workes done in the whole chriſtian worlde, of al ſacrifices, of al prayers, of al penance, of al faſtinges, and of what els ſoeuer be done in the vniuerſal churche of Chriſte, and that in the ende, you be ſure to be pertakers of Chriſtes deathe and merites, which is al that you labour for, when now you beare the croſſe of Chriſte. And for what thinge ſoeuer God permitteth you preſentlie to beare his croſſe, (his iudgementes be ſecrete,) in effecte you ſuffer on the croſſe, which thinge muſt be your comforte. For yf you ſuffer for your ſinnes, you ſuffer vpon the croſſe of the good thefe. If you ſuffer for iuſtice ſake (as ſufferinge for religion you can not but ſuffer for iuſtice) then may you take more comforte therof, becauſe you ſuffer vpō Chriſtes owne croſſe.

And what yf the profeſſed enemies of the churche nickename you? What yf they reuile you? yea what yf they hate you? The coniunction of ſoules vnited in God, the diſlikinge of ſpirites aparted from God is ſuch,Cypr. ad Quir. dē lib. 1. piſt. 3. ib. 4. piſt. 2. that their can be no entier likinge, nor louinge aliāce betwene faithe and infidelitie, truthe and falſehood, lighte and darkenes, Antechriſte and Chriſte. They that breake charitie, wil not like of you that kepe vnitie, nor wil they commende you, that be gon frō you. The diuel (that is auctor of diuiſion,) is alwayes ſterringe againſte the vnited members of Chriſte. It is his tricke to blemiſhe and abaſe, to infame and obſcure the glorious name of thē, that be of better note and conuerſation, to the ende they mighte finde leſſe reputation, amōge the childrē of the worlde. Porphirius was a reuiler of chriſtians,Hiſt. eccl. lib 6. cap. 16. and a rayler at their religion. whē he could not finde oughte that he might iuſtly reprehende in Origenes commentaries, he began to nickename him, and to rayſe at his perſon. In like maner doth the partie proteſtante, miſlikinge with the catholike cauſe, and with the catholike onelie for the cauſe, beinge inſufficiēte to anſwere theire matter, nickename theire perſonnes, that they mighte make them odious by reprocheful names, and falſe intended crimes. What ado make they, whē they chapter (as they doo cōmonlie,) vpon the names of Rome, pope and papiſte? How rappe they oute theire railinge rhetorike, when they heare the conſented doctrine of Chriſtes churche alleaged? As they diſcourſe ſmothelie, and make a populer ſhewe of ſugered wordes conningelie, ſo yet when al is ſaide, the ſomme of theire drifte is, to make their rouinge aduantage, vpō the names of Rome, Pope, and papiſtrie. And what els do they ſaye in ſubſtāce againſte the beleued doctrines of the churche, but that the beleuers be papiſtes, and the doctrines papiſtrie. As it may be, that a good natured man wolde ſhonne a contumelious ſpeache: ſo it ſhould not greue a right enformed catholike that liueth in the feare of God, and in the faithe of Godes churche, to be reproched by the vngodlye, which haue no feare, nor faithe, no remorſe what God ſeeth, nor what the worlde ſayeth. As for the names of papiſte, and papiſtrie, they bringe in dede with them a preiudice amonge the children of the worlde, and were inuented by the firſte founders of the fifth goſpel, to bringe religion in contempte, and to make the catholike odious, wheras in truthe thes names be not infamous by diriuation, but by calumnious interpretation. It ſhould not greatelie moue an vnderſtandinge chriſtian, to be called papiſte, for yf he conſider a principal grounde of our chriſtianitie, he can not be a ſaued chriſtian, that is not a pure papiſte. In the beginninge of the goſpel,Chriſoſt. • o. 3. in • ict. Apoſt habent eundē ſpirit. 2. Cor. 4. chriſtians began to be odious, euen then they were reuiled, mocked, called fooles, and witleſſe folke, becauſe they folowed Chriſte. Euen then they were ſpoyled, and al that would iniurie thē, mighte make theire praye of them. It may come to paſſe againe in the reuolution of a fewe yeares, that the name of a chriſtian, wil be as odious with the Machiauelian, that vſeth religion but for a polecie, as nowe is the name of papiſte with the proteſtante, that is indifferent to any religion. As odious was the chriſtian name ſome nomber of yeares after Chriſte, as nowe is the name of papiſte, and as muche malice did the enemies of chriſtianitie worke againſte the knowē chriſtians, whom they called ſcoffinglie Chriſticolas, to wit worſhipers of Chriſte, as now the enemies of Chriſtes churche worke againſte the catholikes, whō they cal odiouſlie Papiſtas, to wit ſuch as ſhewe their obedience to the pope, that is Chriſtes vicar, Peters ſucceſſor, the highe preeſte, and heade byſhoppe of the whole chriſtian worlde. You be the children of the churche, you be the children of vnitie, yf you be nickenamed for dewties ſake where dewtie is dewe, that is oute of courſe, and blame worthie in thē, that ſo name you. But the caſe beinge as it is remedileſſe, the ſeruantes of Chriſte muſte holde them ſelues cōtente to ſuffer tearmes, and tauntes, raylinges, and reproches, ſeinge Chriſte their lorde and maiſter, coulde not eſcape them. Math. 11 Was not Chriſte reuiled with opprobrious wordes, importinge ſhame and ſynne? Was he not ſaide to be a freinde to publicans and ſynners? Was he not called Samaritan? and albeit there was neuer founde in him exceſſe, yet they called him a wyne bibber, and a man of meate aboue meaſure. Yea they lefte not his diuine workes vntouched, in them alſo they ſaide he wroughte by a diuel, and the prince of diuelles. Math. 9. & 12. When they coulde not abide his doctrine, for his doctrines ſake, they glaunced at his perſon. It can not be defended but you be ſynners. But what ſynne is implied in the name of papiſte? Doubtles none at al, but that vnder this name, they woulde make odious not onelie your perſonnes, but your faithe and religion, which is that onelie religion and faithe, of whos communion whoſoeuer be not, be not of Chriſtes faithe, and communion. Amonge vs that be in baniſhemēte, it is counted more irkeſome in thes rebellious attemptes, to be forced from countrie to countrie, from ſtate to ſtate, to be ſacked, to finde penurie, and in euerie parte to ſee a feareful face of miſerie, then to heare a fewe ſyllables, and them not of yl ſounde nother, yf they bee wel taken. Wordes be often as they be takē, and as the mindes of thē be, that ſpeake them. S. Peter and the diuel vſed like wordes,Auguſt. tract 6. in epiſt. Ioan. Ioan. 18. whē bothe cōfeſſed Chriſte to be the ſōne of God. Chriſte aſked the Iewes for whō they ſoughte, they anſwered, for Ieſus of Nazareth. Their wordes were good, theire meaninge yl. The Iewes mocked Chriſte, whē they ſaluted him thus, Aue rex iudaeorum. Math. 27 The chriſtiās honor him with the ſame wordes, whē they knele downe and ſaye, Aue rex, &c. Wordes that may haue good meaninge, ſhould not offē de good meaninge mē, thoughe miſcreātes miſcōſtre thē. Should we not abide the worde Galilaea, Triper. li. 6. cap. 7. for that Iulianus Apoſtata caſte oute a tauntinge blaſphemie againſt Chriſt, what time he cried out viciſti Galilaee, thou of Galilee haſt ouercomed? Or becauſe he called the chriſtiās, men of Galilee?Triper li. 6. ca. 32. Should we haue leſſe reuerent opinion of Chriſte, becauſe that vnhappie man Felix treaſeror to Iulianus, called Chriſte Maries ſonne, vſinge thes wordes? Ecce quibus vaſis Mariae filio miniſtratur. Aſee in what veſſelles they ſerue Maries ſōne. Or ſhoulde we forſake the faithe of Chriſtes deitie and cōſubſtantialitie with God his father, becauſe the Ariās called the catholikes Homouſiās? what reproches, calūnes, and ſlaūders the enemies of Chriſte inuented againſte the chriſtians, the churchelie ſtories beare witneſſe, but yf you marke who they were that reproched Chriſte, and who they be that nowe nickename the chriſtians, you ſhal ſee litle cauſe to be offended, but rather cauſe to praye, that they may be amēded.Hiero in proc dialo aduer. Pelag. To good mē it hath not ben greuous, to haue the diſpleſure of the euil. As for diſpleaſure of heretikes, good mē haue ſought it, and thought glorie to' beare it.Idē epiſt. 80. S. Hierō endeuored to' make the enemies of the churche his enemies, and wrought to S. Auſtē that it was his glorie to be deteſted of heretikes. How much they deteſte your honor, your fame, and your perſonnes, it is apparente when they blaſpheme your religion, cal you papiſtes, rebelles, and treitors. But this their demeanor maketh good your cauſe and renoumeth your perſōnes,Grego. li. 1. ſuper Eze bo. 11. amōge the good. For then doth there appeare ſome euident iuſtice in you, when you diſpleaſe them, that pleaſe not God. No man can be grateful to almightie God, and to his enemies in the ſame thinge. For he denyeth hym ſelfe a freinde to God, that pleaſeth his enemie. And it may be feared leſt they that blemyſhe the good partes of deuoure chriſtians, (whō they can not charge but for religion, which in dede is Godes parte,) wyl fal as far oute with God, yf his grace tēper not their defectes.Chriſoſt. hom. 7. cap. 3. in Tim • . 2. Cain maligned his brother Abel, and therwith contemned God. Ioſephes brothers regarded hym not, and they regarded God as litle. The children of Iſrael reiected Moyſes, and in hym they reiected God. It is ſayde to be a machiauelian policie to terrifie the vntowarde and recuſante parte, with the odius termes of rebel and traitor, when greate purpoſes be intended. Though it can not be but greuous to a true meaninge man that is of ciuile loialtie, to be preſſed with termes of hapnous crimes not at al intended, and that for his dewe ſeruice to God: yet ſhould not this pointe infirme the confeſſion of a conſtante catholike, that feareth God aboue al, knowinge that it hath ben proper to tyrannycal ſtates in tymes of perſecutiō, to alter the worſhepers of Chriſte, by terrours and tormentes, to terrifie the deuoute chriſtians with word and ſworde, therbye to wynne them to theire purpoſe, therbye to make them indue theire affections, to loue and to hate what they loued or hated, or els to haue no quietnes. Indede we be neyther rebelles nor traitors to princes, yf we leaue vndone the commaundemēte of the prince, and do the commaū dement of God. When Daniel praied thriſe adaye to God contrarie to the kinges commaundemēte, whē the Apoſtles preached contrarie to the willes of the rulers, it was neyther treaſō, nor rebelliō, nor were they rebelles or traitors. Thoughe the rage of the rulers go ſo farre as to caſte vs to the hōs, as they caſte Daniel, thoughe they whippe vs, as they wipped the Apoſtels, wee muſt ſuffer with Daniel, ād ſaye with the Apoſtles, we muſte rather obeye God in doinge our dewtie, thē man forbiddinge the ſame. And what is our comforte herein, but that god hath wayes enoughe to deliuer vs, as he deliuered Daniel, as he deliuered the Apoſtles, or els wil ſtrēgthen vs to die in his quarel, whether ſhal be more for his glorie, and the edefyinge of his holie churche. But let thē hate you, let thē cal you what thē liſteth for religiōs ſake, be cōtente to beare, it is godes cauſe, it is Chriſtes quarel, leaue to him the reuenge. Yf you were giltie of that violēt innouatiō of religiō which opened the waye to a ruffiālike ruſhinge into al vice, yf you were giltie of a monſterous maſſe of tragecal treaſōs, yf you ſowed ſeditiō at home, or maintained rebellion abrode, yf hauinge no churche at home to robbe, you ſought abrode in the coūtries adioyninge to robbe churches, to breake images, to be hange men to the images of Chriſt and our ladie, to diſmount aulters, to kyl prieſtes, ād to defile with prophane handes the pretious bodie and bloud of our ſauiour Chriſt in the holy ſacramēt of the aulter, yf (I ſay) you were giltie of thes horrible factes, and in this reſſpecte they called you heretikes, traitors, churche robbers, and murtherers, ſurelie then you ſhould not be offended, for ſuch factes, deſerue ſuche names. And thes names perdie importe muche more, and be of greater conſequence, then the termes of papiſte, and papiſtrie. Now becauſe you folowe not theire courſe which forſake the highe waye, and vnder the name of Chriſtes croſſe, haue ſo croſſed the waye, brokē downe the hedges, trodde downe ſo muche good corne, and ſo manie faire paſtures of pietie, that except they come backe, they can neuer come to God. Becauſe (I ſaye) you folowe not this courſe of procedinge, they afflicte you by al poſſible meanes, they perſecute you with wordes, they perſecute you with ſwordes.

1. Cor. 2.You haue not receaued the ſpirite of the worlde, but the ſpirite which is of God. Yf the worlde hate you, Chriſte our lorde loueth you. Harken what our lorde ſaithe. Ioan. 15. If the vvorlde hate you, you knovve that it hated me before, yf you vvere of the vvorlde, the vvorlde vvolde loue his ovvne. Becauſe you be not of the vvorlde, but I haue choſen you oute of the vvorlde, therfore the vvorlde hateth you. The ſeruant is not greater then the lorde, yf they haue perſecuted me, Math. 5. they vvil alſo perſecute you. Bleſſed be you vvhen they ſhal curſe you, and perſecute you, vvhē they ſhal ſaye al yl againſt you, makinge lies of you for my ſake, be you glad and reioyſe, becauſe your revvarde is greate in heauen, for ſo haue they perſecuted the prophetes, that vvere before you. And why did the worlde hate our lorde, that came for loue to ſaue the worlde? This ſaieth our lorde. Ioan. 7. The vvorlde hateth me, becauſe I teſtifie that the vvorkes of the vvorlde be yl. Here may I ſaye, and trulie ſaye, that yf hereſie be a ſpiritual idolatrie, yf ſchiſme hereſie and blaſphemie be nowe the workes of the worlde, then ſurelie the worlde hateth you, becauſe you teſtifie that the workes of the worlde be yl, you teſtifie in your faithe, you teſtifie in your life. Why were you berefte of dignities, offices, liuelehood, and libertie? Why be you in bondes and bondage, in pryſonmente, and baniſhemēt? why be you yet diſplaced, abaſed, and defaced in the worlde? I ſpeake vnto you, o you worthie confeſſors, and cōfeſſante catholikes, that lie at home in chaines, and feede on the noyſome ayres, of vnſauerie priſonnes. I ſpeake vnto you that haue ſuffered a longe, and lingeringe martyrdome,Cip lib. 2 epist. 4. and ſtil do ſuffer paineful fighte not ouercōmed. Doubtles you bee daylie crowned, the longer you fighte, the more is your victorie, the greater is your rewarde. And you that beare aboute you your paineful endurance, to whom al your countrie is but a priſon, and you that haue your heartes wrapped in heuines to ſee religion abandoned, to ſe godes honor contemned, to ſee Godes ſeruātes puniſhed, al you do teſtifie, that the workes of the worlde be yl. Repoſe you therfore your comforte in God, his workes be righte, he diſpoſeth al thinges ſweetelie, and worketh to good ende. He permitteth not you to ſuffer for his cauſe but to the ende you mighte take profite of it, and ſuche profite, as tendeth to the healthe of your ſoules. In this ſuffering you can not but take comforte in the equitie of your cauſe, againſte which men haue no more power then God geueth, no more then God permitteth, for al power is of God. Yf God permitte euil men to plage the good, that turneth to theire comforte, yf they conſider,Aug. in Pſal. 54. that God worketh good of theire yl, and ſuffereth the euil to liue eyther to be amended, or that the good by them mighte be exerciſed. God dealeth with you as the angrye father dealeth with his childe, whom after he hath beaten, caſteth the rodde into the fire,Idem in Pſal. 73. maketh muche of him, and leaueth to him his patrimonie. It is godes ordinarie mercie, to inſtructe the good by the euil, and to experciſe thoſe that ſhal be ſaued, by the tēporal power of thē, that ſhal be dāned. In this exerciſe this is the comforte, that he vſeth euil men but for a tyme, as the father vſeth the rodde to beate his childe. This is the comforte, ſuch as be nowe called flagella Dei, ſuche as be puniſhers and perſecutors of goddes people, haue but theire time, in the ende they be caſte into the fire, as Pharao was, as Herod was, Iſa. 10. as Aſſur was, of whom it is ſaide, Aſſur the rodde of my furie. The churche hath nowe hir Pharaos, hir Aſſurs, and hir Herodes, which be the roddes and whippes of Godes people. God wil caſte thes roddes alſo into the fire, for he is bothe merciful and iuſte, knowinge their malicious machinations, and ſeinge theire wicked attēptes againſte the throne of his maieſtie, againſt the wealthe of his holie churche, he wil trippe them in their turne, and turne them into the fire, in good time. This ſaith our lorde. The reuenge is myne, Deut. 32 I vvil ſo paye them in tyme, as they ſhal faile of theire ſtandinge. Ariſe o lorde in time, let al the kinges of the earthe feare thy name. Pſal. 10 • Ariſe and haue mercie vpon Sion, for it is time to haue mercie vpon hir, pea the time is come. There is riſen a great tempeſte in the ſea, thy ſhippe is couered with waues, thy churche is ſore afflicted. Math. 13 2. Cor. 6. The enemie ſoweth darnel in the lande of our lorde. Belial would haue felowſhippe with Chriſte,2. Tim. 4 Alexander the coperſmyth doth the ſainctes muche yl. What ſhal I ſaye? Math. 27 Barrabas is lowſed, Chriſt is bounde, the lawes be chainged, catholikes that now be afflicted for iuſtice ſake, ſuffer by lay lawes ſuche puniſhementes, as traitors and heretikes ſuffered, whē the churche lawes were in place.Auguſt. epiſt. 48 Vincent. But recomforte here your afflicted ſpirites, o you afflicted catholikes, conſider you the difference of the cauſe in ſufferinge. When good and euil men do the ſame thinges, and ſuffer the ſame paynes, they are not to be diſcerned by their doinges or ſufferinges, but by the cauſes, why they ſo doo, Exod. 5. or ſuffer, marke the point. Pharao afflicted godes people with greuous labours. Here the perſecutor was a wicked man, the perſecuted were the people of God. Exod. 32 Moyſes afflicted the ſame people for their diſobedience againſte God and him. Here the perſecutor was a good man, the people perſecuted were euil. Pharao and Moyſes dyd the like thinges, bothe afflicted the people, but bothe had not like purpoſe, and entention. The one afflicted with tyrannical affection to oppreſſe them, the other puniſhed with charitable zeale, to amende them. Semblablie Ieſabel ſlewe the true prophetes of God.3. Reg. 18 Elias ſlewe the falſe prophetes of Baal. Chriſte whiype the Iewes, Ioan. 2. Idem 19 the Iewes whipped Chriſte. The Apoſtles were deliuered to the power of men to be puniſhed, Act. 16. 1. Cor. 5. the Apoſtles deliuered mē to the power of the diuel to be tormented. In good times when God was feared, and the churche lawes reuerenced, catholikes puniſhed heretikes, nowe heretikes perſecute catholikes. In this ſimilitude of puniſhementes, the cauſe of puniſhemente is to be diſcerned, and ſo be the mindes of thē that be puniſhers, for the puniſhemēte may be like, yet the cauſe vnlike, the puniſhemente one, the cauſe not one. In the cauſe this is to be noted who be the doers, who be the ſufferers, who do for iuſtice and veritie, who ſuffer for ſynne and iniquitie, who do to hinder, and who do to profite. Betwene the churche of Chriſte, and the ſynagoge of the diuel, this is the differēce, the churche afflicteth for loue, the ſynagoge for hatred. the churce to correcte, the ſynagoge to deiecte, the one to reuoke from error, the other to prouoke into error. Gen. 16. Sara corrected Agar hir maide, that fledde from hir, and was willed by the Angel to returne. In Agar ſchiſmatikes and heretikes be repreſented,Auguſt. epist. 48. who ſet them ſelues proudelie againſte the churche, that is theire maiſtris and mother, and therfore be corrected by hir, that after they be made humble by holſome diſcipline, they mighte returne to hir. Our lorde geueth a manifeſte note, how to diſcerne them that ſuffer for his ſake, wher he ſaith,Aug li. 1 de ſermo in Mōte. Bleſſed be they that ſuffer perſecution for iuſtice ſake, becauſe theirs is the kingdome of heauen. When he addeth, For iuſtice ſake, comfortinge them that ſo ſuffer with the promis of his heauēlye kingedome, heretikes be excluded from this rewarde, becauſe they ſuffer not propter iuſtitiam, for iuſtice. Where there is not a ſound faithe, there cā not be iuſtice, for the iuſte man liueth by faithe. Nor can ſchiſmatikes enioye this reward, becauſe where there is not charitie, there can not bee iuſtice. When therfore the doers do like, and the ſufferers ſuffer like, wee muſt diſcerne the mindes of them that be doers, and the cauſe of them that be ſufferers. Certaine it is, that bothe good and euil do ſome tyme afflicte, vſe the like puniſhementes, and pretende the ſame cauſe, euen the cauſe of religion. The difference is, bothe do it not in like order, with one minde, nor to one ende. In the cauſe of religiō, the good afflicte the euil by cenſures and churche lawe to repreſſe diuiſion, to eſchewe error, and to ſaue veritie. The euil afflicte the good againſt lawe and order, to ſerue their intended purpoſe, to preferre their faction, and to maintaine hereſie. In the cauſe of religiō the good afflict the euil, for diſobedience and breache of iuſtice, the euil afflicte the good, for kepinge obedience, and holdinge with iuſtice. And here in the name of iuſtice is implied truthe of doctrine, which ſtandeth in inward belefe, and outward profeſſion. And this profeſſion may be eyther in wordes or in workes, ſo that who ſo ſuffereth for any facte wherbye he cōfeſſeth the faithe, and beareth witnes of Chriſte, ſuffereth for truthe and iuſtice. Mat. 14. So dyd Iohn Baptiſt ſuffer, ſo do they nowe ſuffer, that be perſecuted for the catholike cauſe, they that be perſecuted for ſeruinge of god, they that ſaye Maſſe, they that heare Maſſe, brefelie al they that ſuffer for the confeſſion of Chriſtes churche, ſuffer for iuſtice. You therfore o you perſecuted catholikes, to you I ſpeake againe, you directelie ſuffer for iuſtice ſake. You abide by it, you ſtande in the face of the perſecutors, to you belongeth the promis of Chriſte, yours is the kingedome of heauen. You glorious confeſſors, what honor ſhoulde Chriſte haue nowe in our miſerable countrie, yf you were not open cōfeſſors of his honor? You ſuffer this affliction for his honor, you ſuffer for the honor of his ſainctes, you ſuffer for the honor of his ſacramentes, you ſuffer for the honor of the vniuerſal churche. You bleſſed ſufferers, endure you to ſuffer ſo longe as God woulde you to ſuffer, and bleſſed be you that ſuffer, for yours is the kingedome of heauen.

And you afflicted catholikes, you that lie and liue as ſtraingers ſcattered in diſperſion, to you nowe I ſpeake, you leeſe not the name of confeſſors. Many of you ſtode in the firſte fronte of the fighte, and confeſſed your dewtiful obedience before the face of the maieſtrate. Many of you fledde without preiudice, but not withoute minde to fight againe. You haue ben afflicted by degrees, you haue bē forced oute of your countrie, into this countrie, where in time you were brought oute of credite by them, that wiſhed you wel neyther at home nor abrode. Cōſpiracies were made, terrible treaſonnes contriued, the factious parte rebelled, and nowe beganne ciuil and vnnatural warre. What ouertwhartes foūde wee, into how many ſuſpitions rāne wee, What obloquies, and termes of treaſon ſuſtained wee, that meāt not vniuſtlie? If wee looke to the common trobles of thes countries, they haue not bē ſo cōmon to this people, as proper and perſonal to vs. The ſackage and ſpoyles which the giltie deſerued, fel vpon vs that deſerued them not. Wee haue ben greued not onelie by the heretike, whos treaſons wee miſliked, but by the catholike alſo, to whō wee fledde to be releued. And wee haue bē ſo greued by bothe, that neceſſitie forced to chainge our place, hardelye were wee ſuffered to remaine in place, and not without troble in whatſoeuer place. Thy iudgementes (o lorde) be ſecrete, thy mercies be greate, to thee we muſt ſinge mercie and iudgemēte, for thou haſt kepte vs, and ſtil doeſt comforte vs, in thes cōtinewed trobles. O you holie fathers and Monkes of Scheme, o you deuoute brothers and virgins of Sion, you prelates and prieſtes, you lordes and ladies, and you that be of pope Gregories famous ſeminaries at Rome, and Reimes, the riſinge helpe and hope of your decayed countrie, al you of what note ſo euer you bee, that be baniſhed catholikes, and beare affliction for the catholike cauſe, al you do teſtifie to the worlde, that the workes of the worlde be yl, al you reporte to good mennes conſciē ces in open truthe, that you ſuffer for iuſtice ſake. How many of you were at home in good caſe and place to ſerue God, and your coūtrie? But when Godes honor was diſplaced, you choſe to relinquiſhe al, and to truſte to his holie prouidence. You that haue enioyed muche worldlie proſperitie, refuſe not nowe to ſuſtaine aduerſitie, and to ſaye with holie Iob. Iob 1. Dominus dedit, &c. our lorde gaue it, our lorde hath taken it avvaye, bleſſed be the name of our lorde. What euer the iudgemēte of the worlde be, it is no ſyn to be in baniſhment, it is no ſhame to be poore for Chriſtes ſake. Pro. 28. Better is the poore that liueth barelie, thē the ritche man that walketh crokedlie. And better is a litle with the feare of God, then greate treaſures without his feare.

Humiliation is the chriſtian exaltation, Iacob. 1. therfore is the chriſtiā willed to reioyſe in it. Whē he is broughte to be poore, when he is made an outecaſt not reputed, he muſt reioyſe in pouertie, in ignomie, and in preſſure, for thes be the exaltations of chriſtians, thes be the prefermentes of ſainctes, who be exalted of God, when they be contemned of the worlde. And thē the comforte is, that God maketh them poore in ſubſtāce, to make them ritche in faithe, the comforte is, that our lorde leaueth them not hopeleſſe. This ſaith our lorde. Eſa. 41. Probaui te in camino paupertatis. I haue tried thee, in the fornaice of pouertie. It is often ſene, that our lorde taketh from his freindes the worldelie partes and pelfe wherin they truſted, that they might put their whole truſte in him. What ſoeuer God hath taken from vs, yet hath he not lefte vs deſtitute, ſuch is his merciful prouidence.2. Cor. 4. Wee be in pouertie, but not vtterlie withoute ſomwhat, we be perſecuted, but not forſaken, we be caſte downe, yet we periſhe not. God gaue vs liuinges, ſome in one degree, ſome in an other. Some had muche, ſome had litle, al had inoughe. How muche be we al bounde to render daylie thankes vnto God, who of his goodnes voucheſafed to geue vs ſomwhat, that we mighte leeſe for his ſake. Let vs confeſſe in Godes name, the recheleſneſſe wee had of Godes houſe, and the ouermuche care wee had of the worlde. God knewe vs to be wantonnes, and farre rōne out of that courſe of righteouſnes, which our holie fathers had in Chriſtes churche. Yet doth he not beat vs cruellie as he might of iuſtice, but hydeeth the feareful ſcourge of his greuous correction, and ſheweth the ſofte rodde of his ſweete diſcipline. Bleſſed be the name of God, that aduerſitie hath opened our eies, which proſperitie had ſhut. And bleſſed be his name againe and againe, that we may iuſtlie ſaye. Our lorde is at hande. Philip. 4. Pſal. 9. Our lorde is our helper at our neede, and in our tribulation. We may iuſtlie ſaye, Pſal. 22. Virga tua & baculus tuus: &c. Thy rodde and thy ſtaffe hath cōforted me. Thoughe God beate vs with his rodde, yet he beareth vs vp with his ſtaffe. He beateth vs with the rodde of his outwarde correctiō, and gideth vs with the ſtaffe of his inwarde direction, the direction of the holie ghoſt who in our correction directeth vs, geueth vs grace and ſtrengthe to beare, that we murmure not, nor deſpaire in affliction. As for baniſhement why ſhould we thinke it puniſhement, ſeinge al the worlde is but a baniſhemēt, al the worlde is but a citie of puniſhementes and dwellinge place of wretched mē. The godlye chriſtian can not be baniſhed from Chriſte wher euer he be, in Chriſte there is no banyſhemēt, and without Chriſte al is banyſhement. But yf this banyſhement be a puniſhement, yet doth God turne it to our benefite. If it be a puniſhement to lacke our countrie (which is now the countrie of deuiſiō and ſchiſme) yet is it our benefite to be where we may lyue in vnitie, wher we may ſerue God openlye, and confeſſe our faithe frelie. Yf it be a puniſhement to lacke the companie and comforte of our freindes, yet is it our benefite to be out of the companie of ſchiſmatikes and heretikes. God commaunded Moyſes to wil his people to departe from the tabernacles of Chore and his complices, who wer ſwalowed into the earthe aliue, for the ſynne of ſchiſme. Who knoweth not that the verie place of ſchiſme and hereſie, hath in it a ſecret infection. Who knoweth not that the common corruption of the time breadeth dulnes of deuotion, wher ther is no open exerciſe of pietie. Yea the leauinge vndone of deuoute vſages, the diſcontinuance from ſeinge and hearinge of religious actes, worketh inſenſibilitie of ſynne. How many good folkes liue now where heretikes beare the ſwaye, out of ſeinge and hearinge of catholike religion, which deſire to ſee and heare, what we ſee and heare? For alas, what dayes ſee they? what threates heare they? In what trobles be they? what lacke of vnitie, what loſſe of charitie finde they? Were there no outeward perſecution, yet is this an inwarde perſecution to heare the diſorders, and to ſee the outrages of euil men. What an exerciſe is it to the catholike, to liue amonge vnciuil proteſtantes, to liue amonge ſuche, as be not ſo litle as heretikes. What a coraze is it to heare their blaſphemous wordes, and to ſee their ſhamles workes? What man that is of any chriſtian ſenſe, or catholike zeale, can heare with patiēt eares Godes anointed prieſt and prince of his people, to be called Antechriſt? Chriſtes ſainctes to be diſhonored, Chriſtes ſacramentes to be contemned, and Chriſtes holie name to be blaſphemed? To the good and godlie, this is a perſecution,Auguſt. epist. ad Sebast. thoughe there were no other perſecution. For what doth ſo perſecute the good, as the lyfe and maners of the euil? Now an perſecuted Loth when he liued amōge the Sodomites, 2 Pet. cap. 2. Auguſt ſer 24. de verb. apoſt. but makinge his abode amonge vnclene, proude, and blaſphemous liuers, he ſuffered perſecution, not in ſufferinge any puniſhement, but in hearinge and ſeinge that which was yl. To catholikes which be in this caſe, this may be ſaide. Thoughe it be a greuous exerciſe to cōuerſe amōge euil liuers, yet may good men ſo doo without mayme of innocēcie. It is a holie heuines,Idē epiſt. ad Sebaſt. and (yf it may be ſo called) a happie miſerie, to be trobeled (ſo you be not intangeled) with other mens vices. This is the perſecution that al men ſuffer, which wyl liue holelie in Chriſte. It is not ſo commendable to be good with the good, but to be good amonge the euil.Grego. 1. ca lib 1. in Iob. Iob. 30. Iob that liued in the lande of gentiles, ſaieth of hym ſelfe. I haue ben a companiō of dragōs, and a felovve of Oſtriches. The prophet ſaith. Ezech. 2. Thou ſonne of mā faithleſſe people, and renegates be in thy cōpanie, thou dvvelleſt amonge ſcorpions. Phil. 2. The Philippians liued in the middes of a croked and peruerſe nation, yet S. Paule willed them to be fauteles, and to ſhyne as lightes in the vvorlde. Apoc. 2. It was ſaide to them that were of the churche of Pargamos, I knovve thy vvorkes and vvhere thou dvvelleſt, euen vvhere ſathanas ſeate is, yet doeſt thou kepe my name, and haſt not denied my faithe. Grego. in Iob. lib. 20. cap. 29. He refuſeth to be an Abel, that wil not abyde Cains malyce. In one barne lyeth corne and ſtrawe, in the threſhinge flowre, the corne is troden vnder the ſtrawe. Doo we not ſee in the feldes, flowres growinge amonge brambles? Euenſo malitious ſynners be ioyned with the iuſte, and they be approued good, which endure good amonge the euil. But to returne to vs that liue in banyſhemente, in that wee be departed from thoſe tabernacles, and from the feloſhippe of thoſe ſchiſmatikes, in that we now liue out of our coū trie, in a countrie where we liue in Chriſtes vnitie, this is our benefite, and this is our comforte, that God turneth this temporal punyſhement, to our ſpiritual benefit. I am no prophet nor the ſonne of a prophet, yet for that wee profeſſe the faithe of the prophetes, the faithe of the Apoſtles, and the auncient catholike Romaine faithe, for that we ſtande in the diſgrace and indignation of them, by whoſe lawes we were depriued of our liuinges, and lyke to be depriued of our liues alſo, had wee not fledde, I doute not but God that fed the prophet Elias when he fledde frō Ieſabel, wil feede vs alſo, for other cauſe wee had none to flee, but for Godes cauſe onelie. Exod. 2. Wee fledde as Moyſes fledde out of Egipte, frō the face of Pharao.3 Reg. 17 Wee fledde as Elias fledde frō Achab and Ieſabel. Wee fledde as Chriſte byd vs into an other citie. Nowe in what place or caſe ſo euer wee bee, Pſal. 59. See that vve put our confidence in God, and he vvil bringe to naughte ſuche as trobble vs.

Wee that haue ſuffered, and ſtil do ſuffer for ſo iuſte, ſo noble, and ſo honorable a cauſe as religion is, may not be diſmayed with the trobles of the worlde. God calleth by the rodde of correction, and by the mercies of his conſolation. It is the righte courſe and directe way wheroye God calleth his freindes to him, to beginne with them in tribulatiō. The hope of the one, is the comforte in the other, and a ſoueraigne cōforte it is to vnderſtāde, that the thinges which be trobelous paſſe awaye, the thinges which be glorious endure for euer. Therfore is the tribulation of this worlde called lighte, not in reſpecte of the qualitie of tribulation, but in reſpecte of the wil,2. Cor. 4. the hope and the rewarde of them that throughe tribulation contende to glorie. Who is ignorante, but God declareth a ſinguler loue towardes them, Hebr. 12 whom he correcteth. VVhom he loueth, he correcteth, and beateth euerie ſonne, vvhom he receaueth. And why doth he correcte but to amende vs? Why wolde he amēde vs,Aug. hō. 46. homel. 50. but to make vs worthie of him. We haue therfore cauſe to reioyſe in correction, for yf we be iuſte, then be we tryed, yf we be vniuſte, then be we amended. The children of the worlde do maruel, why God ſo dealeth with his freindes, why he abaſeth them ſo greatelie in this worlde, whō he choſe ſo highelie before the worlde. Iob 3. God commended his faitheful ſeruant Iob, by the teſtimonie of his owne mouthe. Yet was he broughte to ſuche abaſemente, that him ſelfe bemoned his calamitous caſe, and doleful dayes vpon a dungehil. Were not the prophetes and ſainctes of the olde teſtamente perſecuted? Heb. 11. tried vvith mockinges, vvith ſcourginges, vvith priſonment? vvere they not ſtoned, hevven aſunder, and ſlaine vvith ſvvorde? vvalked not they vp and dovvne deſtitute and trobeled? dyd they not vvander in vvildernes, in mountaines, in dennes and caues of the earthe? they vvould not be deliuered of theire troble, that they might inherite a better reſurrection. Euen ſo it fel to the Apoſtles and ſainctes of the newe teſtamente,1. Cor. 4. VVhom God ſet forthe for the lovveſt of al, as men appointed to deathe, as men that vvere made gaſinge ſtockes to the vvorlde, as men that vvere fooles for Chriſtes ſake, men that vvere naked, hungred, thriſted, and had no certaine dvvellinge place, men that vvere accounted the filthe and ſcouringe of the vvorlde. Amonge the children of women there was not a greater then Iohn Baptiſte yet was he impriſoned, and done to deathe. It is godes ordinarie mercie, firſte to amende his children by correction, and after to deliuer them from damnation. And in this life God ſpareth the wicked, and not the electe, in the life to come, he ſpareth the electe, and not the wicked. He ſuffereth his ſeruātes to be broughte to the loweſt, becauſe he ſeeth how to aduaunce them in the higheſte. He deiecteth them outewardelie euen to contempte, becauſe he bringeth thē inwardlie, to thinges incomprehenſible. Yf God thus afflicte them whom he hath choſen and loueth, what are they like to ſuffer, whom he doth hate and reprobate? The prophet toke it for Godes good bleſſinge, that he was made humble by tribulation. Pſal. 118 This he ſaith, It is good for me that thou haſt humbled me, before I vvas corrected, I ſinned. And he ſpeaketh further in the perſon of thē, who ſeke of God to be aſſayed in this worlde by tribulation. Proue me o lorde, aſſaye me, burne my raynes, and my hearte. Pſal. 25. It was S. Auſtin that ſaide, Hic vre, hic ſeca, vt in eternum parcas. Cut me here, ſeare me here, that thou mayeſt ſpare me for euer.

Albeit holie mē liue perfectelie in this life,Ruffin. in Pſal. 2 • . yet deſire they fatherlie correction, that they may goo to theire countrie ſo muche the more perfecte, by how muche God correctinge thē here, purgeth their litle ſynnes. For whē the ruſte of ſynne is ſcoured out by correction, when the blottes of ſynne be raſed oute throughe the ſworde of perſecution, they thus perſecuted and purged, can not but come with comforte, to the iudgemēte ſeate of our lorde. And for that the preſente courſe of this life,Grego. li. 5. cap 15 in Iob. is but the waie wher in they rūne toward theire coū trie that be here paſſengers, leaſte they ſhould loue the waye, or thoſe thinges which they finde in the waye, in ſtede of theire countrie, they be knocked and whipped forwarde with trobles by the waye, which yet by godes good mercies, and comfortable graces, they ouercome. Al that is borne of God, ouercometh the vvorlde. Ioan. 5. And they be ſo borne that forſake the thinges of the worlde, which be againſt God. They ouercome, that withſtāde concupiſcence,Ber ſer. 1. in octa. paſca. ambition, and pridie of life, which the worlde loueth. They ouercome, that forſake libertie, ſchiſme, and hereſie, which the worlde preferreth. And they ouercome, that ſuffer afflictions for Chriſtes ſake, which the worlde ſhonneth. You that be borne of God, and nowe ſuffer for Godes houſe▪ you ſuffer in the worlde, that you may not be cōdemned with the worlde.1. Cor. 11 Contente your ſelues with this kind of ſuffering. This daylye affliction is a kinde of martyrdom, and a certaine effuſion of bloudde, which they ſhed in a milde,Ber. ſer. 1 in octa. paſcae. but a longe martyrdome, that can not once die for Chriſte. In this prolonginge of deathe by daylie puniſhement, the diuel ſheweth his craftines, for ſekinge youre deathe by ſlowe and dul ſworde, he coueteth to kyl your ſoules, and not your bodies. He coueteth to take from you, the glorious name of martyrdome. But you may be martyrs withoute ſtroke of ſworde, yf you kepe pacience in your heartes.Cipr. de exhor. ad Marty. cap. 10. For notwitſtādinge wee deferre the honor of martyrdome properlie to them, that endure in tormentes for Chriſte euen to deathe, yet be they martyres alſo, which beare witnes of Chriſte in conuerſation of life, and confeſſion of faithe. They be called martyres, which be cō tente for Chriſtes ſake to ſuffer rebukes,Grego. ho. 35. reuiles, ſlaunders, and what perſecution of tonges ſo euer. This is the ſecret martyrdome of the minde, the other is the open martyrdome of the bodie by deathe. That any be a martyr, God requireth not effuſion of bloud but faithe, for defence wherof a man may dewtifullie ſhedde his bloudde. And martyrdome is in worke and in wil,Ber. in nata. S. Innocen. ſer. 1. as it was in S. Stephan, or in wil onelie, as it was is S. Iohn Euangeliſte, or in worke onelie, as it was in the bleſſed Innocētes. The merite of martyrdome in S. Iohn that ſuffered not,Aug. lib. de bon. con. ca. 21 and in S. Peter that ſuffered, was not vneuen. But be it that God permite the powers of the worlde, to put you to open martyrdome, as ſome good and conſtant catholikes amonge you haue ben put of late yeares, then trulie aboue al, you ſhal ouercome the worlde, and become open martyres. For this is the victorie that ouercometh the worlde, fides noſtra. By this the Martyres conquered when they ſuffered.Auguſt. lib. 2 de ſerm. in Monte. Thoughe they were killed in bodie, yet could they not be made to yelde in ſoule. The tormentors were ouercomed, becauſe they coulde not doo what theire wil was to doo, theire wil was to kil Chriſte in thē, and to extincte Chriſtes faithe, which thinge they coulde not doo. And therfore wee ſinge and reioyſe of the martyres glorious triūphes. We kepe their deathe dayes, which he called theire birthe dayes, becauſe in theire deathe and martyrdome, they ouercome the worlde, they be borne againe, newlie baptiſed, and beginne to liue with God in eternitie of glorie. Bleſſed and thriſe bleſſed be then, to whom God geueth his gratious gifte to ouercome the worlde by deathe. It is the requital that wee can make to Chriſte, whē bloud is recompenſed with bloudde,Hiero. epiſt. 22. and when we that were redemed by the pretious bloud of Chriſte, doo willinglie ſhed our bloud for him. Marye this is not in your power, but in your worthines, which is not of you, but of God. But yf God make you worthie to goo that waye, the waye is made eaſie and plaine before you.Aug. ſer. de temp. 46. Chriſte your heade is gon that waye. Manye thouſande Martyres are gon that waye. Olde mē, yonge men, children, and maydes, are gon that waye. Popes, Biſhopes, prieſtes, kinges, Senators, coū ſelors, noblemen, noble women, holie widowes, deuoute virginnes, babes, and infantes, are gon that waye. Into that waye, you haue him to leade you by him ſelfe, to him ſelfe, that was made the waye for you, Ieſus Chriſt that ſaide, I am the vvaye. And when you goo that waye,Cypri. de exhor. Mar cap. 12. your eyes be cloſed in the perſecution of the earthe, the heauēs be opened to you that be perſecuted. Antechriſte threateneth, Chriſte defendeth, deathe goeth before, life foloweth, temporal life is loſte, eternal life is founde. And what comforte, what ioye, what ſecuritie, wil it be to paſſe gloriouſelie in preſſure, and ſodēlie to ſhutte the eyes of your bodie with which you ſawe men, and by and by to open the eyes of your ſoule, to ſee your ſauiour Chriſte. Howſoeuer it pleaſeth Godes holie wil to deale with you, endure you vnder correction▪ for God offereth him ſelfe therin vnto your, as to his children. Heb. 1 • . There is not a childe of his, vvhom he correcteth not, vvhom he loueth he proueth. In this endured correction, you haue this comforte, that God geueth you grace to confeſſe him, and fortitude to ſuffer for him. You haue this comforte, that there cōmeth nothinge to you, but what you may make your profite of. Amonge manye profites, this is not the leaſte, that it bringeth you to ioyne your ſelues near vnto God, it moueth you to do more penance, to make more prayer, to receaue more often the holie ſacramentes, by meanes and vertue of whiche, God aſſiſteth you, God ſtrengtheneth you, and wil make that perfecte in you, which he hath begonne. Aboue the reſte of comfortes which you haue in this endured affliction, the moſte ſoueraigne comforte is to remember, that what euer the iniquitie of time, or malice of men ſhal worke againſte you for your religion, you can ſuffer no more then Chriſte him ſelfe ſuffered to make his churche glorious, no more then Chriſtes ſainctes ſuffered when they cōfeſſed Chriſte, and his religion, euen to deathe. Nor can you ſuffer for a better cauſe, then for which Chriſte and his ſainctes ſuffered. And how muche better is it for you ſo to ſuffer, then to liue in a falſe felicitie of the worlde, and to die from God, in ſchiſme and hereſie. How lamētable ſhould your loſſe be, yf nowe you ſhoulde folowe the newe no faithe of the worlde, and lacke God in the worlde to come, becauſe you lacked iuſtice of faithe. You ſe how the ſtorme endureth, the ſea is trobeled, the ſhippe is tēpeſted, and how Chriſte ſleapeth in the ſhippe. What now muſte you doo but goo to Chriſte, as his diſciples did, awake him, as they did, ſay vnto him as they did. O lord ſaue vs. Feare you not ſo to do, for you haue Chriſte in the ſhippe with you, he is the gouernor of the ſhippe, he gouerneth you in the waye. Iſa. 48. And your faithe (I doubte not) is nowe ſtronger then the faithe of Chriſtes diſciples was, when they were in the ſhippe with him, for they had not yet ſene the croſſe, the deathe, the reſurrection, and aſcenſion of Chriſte. They coulde not but be waueringe, as men that were not yet confirmed nor comforted, with the holie ghoſte. Your faithe is ſtrengthened by the frutes of thes, your faithe is confirmed, by the doctrine of the Apoſtles, by the preachinges of the Confeſſors, by the deathe of the martyres, by the vniforme conſente of your forefathers, finallie by the general practiſe of the whole chriſtian worlde. You that be ſo manye wayes cōfirmed in your faithe, can not but goo vnto Chriſte with good currage, and boldelie awake him, and frelie ſaye vnto him. Domine ſalua nos. And to him muſte you become humble ſuppliātes, that he voucheſafe to quiet the tempeſtes of the ſea, as he did at the prayers of his diſciples. As Chriſte then in rayſinge that tempeſte, did prepare the mindes of his diſciples to beare trobles, and enforme their vnderſtanding to make theire refuge vnto him, that he mighte ſhewe the mightenes of his power: Euenſo doth he ſtil diſpoſe, that greate trobles come vpon his faitheful ſeruantes, which yet he quieteth in good time, after they haue prayed vnto him. And that, we ſhoulde praye, it is his holie wil. This hath he ſaide. Pſal. 29. Thou ſhalt cal vpon me in the daye of tribulation, and I vvil heare thee. He ſhewed vs an example hereof, when he went in to the monute Oliuet, before his paſſion to praye. And certain it is, that prayer is of valour eyther to take awaye tribulation, or to geue ſtrenghte to beare it. Holie writers affirme, that to geue ſtrengthe is a farre greater grace, then to take it awaye, and that our lorde doth more benefite vs, when he geueth ſtrengthe to ſuſtaine perſecution, then when he taketh perſecutiō from vs. No doubte but Chriſtes diſciples which be nowe in the ſhippe windeſhaken, and ſore beaten with the cruel tempeſtes of the ſea, cal vpon him, make theire contineual praier that he voucheſafe to ariſe, to rebuke the windes, and to make calme the tempeſte. No doubte but they ſaye and daylie ſaie. Ariſe o lorde, ſaue vs, and helpe vs oute of tribulatiō. But for that Chriſte heareth not theire praiers by and bie, for that Chriſte releueth not their miſeries preſentlie, Chriſte ſemeth to them aſleepe, wheras in dede it is his merciful diſpenſation, and diuine power, not to recomforte the afflicted ſo ſone as they cal, but firſte to exerciſe, and to proue theire vertues, to proue theire faithe, theire hope, theire charitie, to proue theire humilitie, pacience, and conſtancie. It is written,Deut 13 Auguſt. tract. 43. in Euan. Ioan. Our lorde God tempteth you to knovve vvhether you loue hym or no. that is, God maketh you to knowe whether you loue him. He knoweth you, you knowe not your ſelues, he maketh you to knowe your ſelues by iuſte trialles and proufes.Idem quaeſt. 60 de quaeſtio. 83. And yet doth he not tēpte you to knowe you, but permitteth you to be tempted to make you to be knowen to your ſelues and to othes, how muche you haue profited in his loue, which doubteles men can not vnderſtande, but when God trieth you. And Chriſte our lorde is ſaide to ſleape, when of his mercie he prolongeth iuſtice, when of his mercie he ſuffereth ſynners vncorrected, and iuſte liuers to be puniſhed, when he ſuffereth the euil to be exalted, and the good to be deiected, thē to haue proſperitie and peace of the worlde, thes to finde aduerſitie, and trobbles in the worlde. But the holie ſcripture muſte nedes be true. Pſa. 120. He that kepeth Iſrael doth not ſlumber, nor vvil ſleape. And therfore muſte not the afflicted leaue of to praye, thoughe God protract his mercie for a time to trie the conſtancie of theire faithe and to exerciſe their vertues.Chriſoſt. •… o 13 in cap. 7. • at ope • nper. Some thinges be not denied thoughe for a time deferred. And God deferreth for a time, to geue them in more conuenient time.Grego. in Iob li 9. cap. 5. God deferreth that the yl affection of our heartes might be better purged, and that the thinges which wee longe for,Auguſt. Ver. 1. de verb. do. might be better welcome when they be obtained. Thinges that be obtayned eaſelie, be leſſe regarded. God kepeth for vs in ſtore what he wyl not geue by and bye, that we may learne to longe for greate thinges, with longe and greate deſire. I crye (ſaith Iob) and thou heareſt me not. I ſtande and thou lokeſt not on mee. In tyme of perſecution the holie churche ſtandeth in faithe, and crieth in deſire.Grego in Iob lib. 20. c 22. But God almightie (ſuch is his hidden iudgement and ſecret coūſel) vſeth to defer the praiers of them that be perſecuted, to the entente their merites might encreaſe, and they be heard rather to their merite, then to their deſire. And it helpeth to encreaſe the vnderſtandinge of godlie mē, whē their deſires be not accōpliſhed, but after a tyme. For deſire kindeleth of delaie, and vnderſtādinge encreaſeth of deſire. We muſt aſke, we muſt ſeeke, we muſte knocke. Our lorde hath ſaide. Aſke you, and you ſhal receaue. Seeke and you ſhal finde. Knocke and the doore ſhal be opened. Wee muſt perſeauer eager and feruente in prayer, not doubtinge but in tyme we ſhal receaue what we aſke, in tyme we ſhal finde what wee ſeeke, and after wee haue knocked, the doore wil be opened. That ſweete ladie of conſolatiō, and quene of comforte, with al the heauenlie courte to whom you ſo often poure forthe your mourninge plaintes, wyl not wante to make interceſſion for you, before the throwne of his maieſtie. Theire praiers wyl not faile, but gaine you comforte in your diſtreſſes. And aſſure your ſelues, that God wyl heare you, and them for you, for he is al wayes nighe to them that be afflicted. Chriſte may ſeeme longe a ſleepe to you that be afflicted, to you it may ſeeme timelie that Chriſte take pitie of his churche ſo pitiouſlie afflicted with hereſie, and tyrannie. But it is not our parte to appointe him time, he knoweth beſte what is neceſſarie for vs. To him wee muſte humble our ſoules, and praye for ſuche times, as may be moſte for his honor. It was ſaide to them of Bethulia, Iudith 4 Vnderſtande you that God vvil heare your prayers, yf ſtil you perſeuere in faſtinge and prayer. God almightie hath appointed tyme, and knoweth when and how to deliuer the Godlie out of temptation.2. Pet. 2. Tob. 3. After a ſtorme he maketh fayre wether. After weepinge and heuines, he geueth mirthe and ioye. The ſhippe hath ben ſhaken with no leſſe ſtormes at other times, then at this time. Chriſte quieted thoſe, and Chriſte wil quiet thes. Doubte you not but he wil bringe his trobeled freindes throughe the middes of thes tempeſtes, and repoſe them in quiet hauen. I conclude with thes conſiderations.

Chriſtians are nowe put together, as it were in apotte ouer the fire to be tried, as goulde is tried from other metalles. The fire flameth, the pot ſeetheth, the waters be thicke, the ſcombe is caſte awaye.

Catholikes are in the forge vnder the workemans hande to be refined. They are in the forge not as coles that burne and turne to aſhes, but as golde that is tried. The forge is the worlde, you are the golde, tribulation is the fire, God is the worke man.

The Chriſtian catholike life conſiſteth in ſufferinge, wee muſt not therfore doo our owne wil, but the wil of God. And amonge men wee muſt eyther ſuffer the rulers wil or theire power, their wil to order vs, or theire power to puniſhe vs. And then the conſequēce is, eyther to haue victorie in this worlde, or to ſurrender this life, to inherite the life euerlaſtinge.

The ſureſte waye to come into the peaceable porte of our countrie, (towarde which wee ſaile toſſed in many tempeſtes) is, to remaine in the ſhippe, and in the ſame to trace the true wayes of them that haue gon before, to treade in their ſteppes, and to become heires of their vertues.

Hard thinges may be mollified, ſtraite thinges may be louſed, and heauie thinges ſhal litle greue them, that can beare them hanſomlie.

Thoughe God ſuffer for a time the wicked to rage, and the hypocrite to raigne, yet the ſame hande that woundeth heyleth, the ſame hande that preſſeth, refreſheth. Godes pitiful grace wyl quenche the firebrandes, aſſwage the rage, and releue the innocentes.

The wiſedome of the worlde maketh worldlie heades deffecte from God. Good mens heartes be create of God, and be reſteles in the worlde, but when they reſte in God.

As there is but one God, one faithe, and one baptiſme, ſo is there but one Chriſte, one churche, and one religion. No faithe can profite but that one, which is the catholike Romaine faithe, confeſſed in the catholike Romaine churche, that is but one, vnder one heade. The Lutheran, the Caluinian, and Puritan faithe, is a newe no faithe, a newe no religion, founded vpon mannes fancie, without Godes worde or authoritie. It hath no churche, no biſhoppe, no prieſte, no aulter, no ſacrifice, and conſequentlie no God. And they of this newe no faithe, hauinge no grounde in Chriſte, nor of his churche, diſſente in their owne groundes, without vnitie from veritie. You haue the groundes of Chriſte. You haue the authoritie of Chriſtes churche. You haue the teſtimonies of Chriſtes ſainctes. You haue the confirmations, of general councelles. With you is the vniforme conſente of the people of God. With you is the publike practiſe of the Chriſtian worlde. You ſhould not be diſcomforted to ſuffer for ſuch a cauſe, as hath ſo manye greate, ſo manye good, and ſo ſufficience groundes, for ſuche a cauſe (I ſaye) as with which concurre ſo manye comfortes. As that you ſuſtaine the greateſte cauſe under the cope of heauen, the common cauſe of Chriſtes catholike churche, the cauſe of religion, which is the ſupreme ſeruice and ſoueraigne honor, that you can offer vnto God. That God maketh you worthie, geueth you grace to confeſſe, and fortitude to ſuffer. That you enioye in the vnitie of Chriſtes churche, the bountie of his bleſſinges. That you be ſafe in this churche, throughe the mightie power of your guides and rulers. That you be pertakers of al praier, of al ſacrifice, of al good workes, and ſhal be pertakers of Chriſtes deathe and merites. That in ſufferinge you be daylie crowned, that you haue victorie, and ſhal haue rewarde. That in ſufferinge, your vertues be exerciſed, and your merites encreaſed. That you ſuffer directelie for iuſtice, that you ſuffer but for a time. That by ſuffering God maketh you lowe, to bringe you to the higheſt, maketh you ritche in faithe, and turneth your temporal puniſhemēte to your ſpiritual benefite. That you ouercome the worlde, that you ſhal not be condemned with the worlde. That you be open confeſſors. That you haue ſecrete martyrdome, that you haue al poſſible comfortes with which faithe is ſtrengthened to make you opē Martyres. Yf any of you take comforte in any of thes comfortes, geue the praiſe to God, and cal vpon him in al your preſſures and ſufferinges. God wil be your helpe and God muſte be your hope. Yf there be remedie, it wil once fal, yf there be none, thanke God of al. Beleue wel, and liue wel. Do wel and die wel, that you may die to liue with God. God the father of al mercies, and the God of al comforte, comforte you in al your tribulation with the ſame comforte, wherwith our ſelues are comforted of God.