A consolatory EPISTLE TO THE AFFLICTED catholics, set forth by THOMAS HID Priest.  
Be strong, and take a Good heart unto you, all you that put your trust in our lord.  Psalm. 30.  printer's or publisher's device 
ECCE AGNUS DEI.  
Imprinted at Louvain by john Maes, for john Lion. 1579.  
WITH PRIVILEGE. Subsig. Strick.   

The oven proveth the potter's vessel, so doth temptation of trouble try the righteous.  Eccles. 27. 
Our lord knoweth how to deliver the godly out of temptation, and how to reserve the unjust to be punished, at the day of judgement.  2. Pet. 2. 
You must suffer patiently, that you may be known to be his disciples for whom you suffer.  Zepherin. epist. 
A consolatory EPISTLE.  
IT is written, 
Math. ●  that Christ and his disciples went into a ship, when suddenly arose a great tempest in the sea, so that the ship was covered with waves. Christ slept. His disciples awaked him and said, master save us, we perish. Christ said unto them, why are you fearful, you of little faith? Then he arose, rebuked the winds, and there followed a great calm. We must so conceive of Christ's works, 
Grego●h mel 2 it cap. 18. Luc.  that we believe them to be done in verity, and to imply an other thing in signification, to show one thing by power, and to signify an other in mystery. It lacketh not mystery, that Christ and his disciples went into a ship, and that this ship was tempested. You have heard de Christ's fact, mark the mystery. 
Aug serno. 14. ●e verb Domini.  This ship resembled the church militant, wherein all christian passengers do sail, and be tossed with tempests, whiles they drive toward their country, the quiet haven of heaven, that is the church triumphant. The sea resembleth the course of the world, which is always troublous. And by the tempest is signified all such pressure, and persecution, as they must expect, that follow Christ into this ship. It was revealed to saint john the well-beloved Apostle of Christ, 
Apoc. 2.  that the church should have great persecution. Behold the devil shall cast some of you into prison to be tempted, 
Beda in 2. ca Ap●c.  and you shall have tribulation ten days. By the term of ten days is signified, either the ten persecutions which the church suffered under the Emperors, or else the whole tract of troubles, which she shall endure in her peregrination. There hath been no age of men, nor course of time since Christ, wherein this ship, (that is to say the militant church of Christ) hath not been tempested. 
Psal. 36  The ungodly drew out their sword, bent their bow to cast down the simple, and to slay such as go the right way. These words of the prophet were verified after Christ's ascension, 
Augu in Psal. ●9. Ruffin in Psal. 36.  when there arose great tempests, to wit divers persecutions against the church, open persecution, and secret persecution, persecution violent, and persecution fraudulent, persecution of tyranny, and persecution of heresy, the one openly, the other secretly, the one by sword, the other by word. Of these tempests, heresy was more contrarious to the church, 
August. tract 5. in evang. joan.  than tyranny. For heresy transformeth herself into the Angel of light, proceedeth gilfullie, deceiveth the simple, striketh grievously with the sword of the tongue, and sheddeth blood cruelly, by killing Christ in his members. tyranny dealeth not with scripture, not with drift of learning, nor by order of just proofs, but by cruelty, and dint of sword. Yet hath the church gained more by tyranny then by heresy, for tyranny maketh martyrs, heresy begetteth apostates. 
Tertul. ●le praescrip c. 4.  Of them that persecuted the church with tyranny and heresy, they were most ingrate and greatest persecutors, who being some time christians, and falling from christianity, become professed enemies to the christian religion. 
Theodor. ●ib. 4. c. 1  so was Valens the Emperor, who of a catholic become an Arian. so was julianus, who borne of christian parents, and brought up by learned christians, become Apostata. 
Euseb li. 10. cap. 8  so was Licinius who of a christian, become a persecutor. 
evagr. lib. 4. ca 10.  There lacked not in this part, some number of the feminine tribe, to put to their shrewd heads and helps, as Theodora, justina, 
Hiero. 4. ciesc.  Philomenes, Prisca, Maximilla, and Lucilla. It is not my final intention to enlarge of persecution, nor of persecutors, but briefly to show to the persecuted catholics of our time, that if now they find all possible oppressions under heresy and tyranny, it may not seem straying unto them, if they consider how Christ's ship was covered with the waves, how the church hath been persecuted even from her infancy, and that she lacketh not at this time her Valentes, her julians, her Licinians, her Theodoras, her justinas, her Lucina's. This point I will touch, a point not impertinent to note, why Christ permitteth his church to be so sore tempted, and why the devil raised so many bloody battles of cruel persecutions, in the very prime of the church. It is the corruption of our sinful nature, to forget our dutiful service to God, when we be secure, and hold our desires in quiet. 
Grego. homel. 17. in cap 4. Matth.  We gaze upon the gay glitterings of the wanton world, we feed our appetites with the delicate cherishings of the flesh, so that our hearts begin to be estranged from God, and to lose the sense and feeling of godliness, until God send vexation, that giveth understanding. When prosperity had brought in liberty, and impunity of sin corrupted discipline, 
Euseb. li. ●…. cap. 1.  when christians declined from devout conversation, and committed great disorders, God waxed angry, and stirred against them, against their churches, against their priests and pastors, the puissant power of persecutors, to revenge his conceived anger. 
Cyprian de lap.  When long peace had corrupted Gods heavenly discipline, and fervour of faith began to cool in the house of God, God began judgement in his own house, and by severity of correction, erected faith that lay a sleep, and as it were in contempt. semblably God dealeth now with his people, knowing the lewsenes of their life, and seeing the dryness of their faith, he raiseth up a great tempest, wherein they be piteously tossed, with many hurls of the unquiet sea. Certes for many hundred years, the christian world, the christian religion, the faith catholic, was not so mightily shaken as it hath been in these later tempests of our times, when both violent and fraudulent persecution have assayed even by penal laws, to raze out of christian men's hearts, the general faith of Christ, and to persecute them that further not such a special faith, as the spirit of the world teacheth.  
To you therefore (dearly beloved country men) to you that be afflicted catholics for religion, in what case and place soever you be, I address this consolatory epistle, wherein my endeavour is to declare such comforts, as the self cause of religion seemeth to yield. seeing now the violent winds blow and bluster not only against the kingdoms of the world, but against the church that is the kingdom of god, and knowing that they have shaken out of the ship many, and to many lost christians, I offer unto you that yet remain and suffer in the ship than comforts, even out of the body and bosom of religion. I make common to you that suffer for religion such comforts, as I laboured to gain to myself in the great troubles of these countries, wherein were used many mischievous means to deface religion.  
first then recognize you with me, why and for what cause you suffer. If you suffer for any horrible fact, or enormous sin, the name of God is blasphemed among you. 
1. Pet. 4.  If you suffer for murder, theft, or sacrilege, you suffer with dishonour, shame, and sin. If you be felons, there is an halter, if you be traitors, there is an axe, if you be heretics, there is a stake, faggot, and fire. But the cause of your suffering is known, and by your known acts testified to the majesty of the christian world. It is known, that you suffer as christians for Christ's sake, that you suffer as catholics for the catholic faith, and that you suffer as open christians, and confessant catholics. You stood in the first front against the violent innovation of religion. You were deprived of honours, of lordships, of lands, and livelihood. You have sustained great and long affliction, you sustain yet disgrace, imprisonmet, and banishment. And why? is it a fault to be a christian? Is it sin to confess the faith of Christ? or is it blame worthy to be a member of Christ's catholic church? If you be christians, if you be catholics, if you be afflicted christian catholics for the catholic religion, If (I say) when you stand in these terms, there be no other cause why you suffer, then surely you suffer directly, for the catholic cause. In the house of God there is no cause more honourable, no cause more glorious, than the catholic cause. This cause almighty God commended, when he commanded the world to hear his son Christ. For this cause Christ came into the world, and he suffered more tribulation, than any creature is able to suffer. Had there been any cause more noble than this, Christ would have chosen it, and suffered for it.  
But there was no worn that made a more manifest show of true virtue, there was no trial so far from all suspicion, as to suffer for religion. As Christ hath his saints in heaven that honour him in quiet love: so hath he his saints in earth, that honour him with troubled love. As there is in heaven nothing more precious, than the glorious love of his saints: so is there in earth no thing more acceptable, than the afflicted love of the just, who for his love, suffer for his religion. If there be no creature, 
Aug de civit. Dei lib 10. cap 1. Idem de spirit & lit. c. 61.  that serveth God in rule of religion but man only, if religion be a service propre to God, and be so called because the soul of man falling from God through sin, rebindeth herself again to him by that service, and man can show to God no other supreme service, nor sovereign honour but religion, then surely it is religion that man hath bound himself unto, and then is it religious, (that is to say a matter of conscience) to keep that donde, and rather to suffer for it, then to incur Gods displeasure. Nor should any well informed christian doubt, whether he might suffer for this cause, justice taketh away doubt, and to doubt is lack of faith, for faith doubteth not but that we should suffer, and Christian fortitude chooseth rather to suffer, than to lose piety. If good men have suffered torments for concealing the secrets of their friends, should not we suffer for conserving the sacraments of our faith? If evil men suffer for wrongs done to the common weal, shall not good men suffer for such rights, as belong to the church of Christ? Many have died in combats whiles they adventured to help their friends, may we die for men's sake, and refuse to die for God? what should I speak of the Gentiles, who sustained grievous pains in doubtful affairs, only for vain glory? Should we christians refuse to suffer for verity, what they sought to suffer, for vanity? I need say no more. Christ the teacher of sufferance and humility, suffered all that he suffered, to make his church glorious, and he suffered first to show example to us, to suffer after. And after him so many glorious Martyrs, and members of his church suffered for the common cause of the church, that now to suffer for the same, it should not seem impertinent to the duty of a christian. If now then (you afflicted catholics) you suffer for this cause, (as in deed you suffer) doubtless in this name you glorify god, in this name you honour God. And what thanks deserve you now when you fear god, live in his laws, obey his church, and choose rather to endure griefs, 
2. Pet. 4.  to bear wrongs for conscience sake to God, them to follow the gospel of the world? It were no praise for you, if you suffered for your sins, but when you suffer for that cause, which is justifiable to all the christian world, which is commended of all good men, and approved of God him self, as Gods own proper and personal cause, when now (I say) you suffer for that cause, doubtless this is thank worthy of God. This cause is so importante, that none can suffer for it, but by the gracious gift of God, and God giveth this gift to none, but to his special friends. This joineth you near unto God, causeth you to set less by the world, diminisheth your pains in purgatory, and increaseth your final reward in heaven. This is such a cause, as for the which who so hath not the gift to suffer, aught to seek it by prayer, and penance. So long as you suffer for this cause, you have little cause to fear the power of your mighty adversaries. 
Philip. 1.  What is to them cause of perdition, God will turn to your salvation. for unto you it is given not only to believe in Christ, but to suffer also for his sake. Mark the gift, and consider the grace. God that is the giver of gifts and graces, God that hath called you to his eternal glory by Christ jesus, will make you perfect, 
1. Pet. ●  will strengthen you, and establish you, after you have suffered a little affliction. In deed it is but little, Yet doth it prepare unto you, 
2. Cor. 4.  an exceeding and eternal weight of glory. For what seek you in this suffering? Not to follow the laws of men, which be corrupt and crooked, but to do the will of God, that is just and right. And for what suffer you? not for felony or theft, not for murder or treason, not for heresy or sacrilege, but for truth and justice, for unity and verity, for faith and religion. You suffer not for vice, but for virtue, you suffer not for the things that be temporal, but for the things which be eternal. Rejoice you constant christians, rejoice you afflicted catholics, 
1. Pet. 4.  You that be now partakers of Christ's passion, shall rejoice much more at the revelation of his glory. What Christ suffered in the bitter passage of his death, 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 flesh, that lacked of his passion, and you fulfil it for his body, which is the church. Christ suffereth no more in flesh wherein he ascended into heaven, but he suffereth in your flesh, which yet travaileth on the earth. What lacked in the head, 
August. in ps. 42.  is supplied in the members. And therefore you suffer as members of his body for his body, which is the church, and you suffer for the trial of your faith, which is tried to this end, that it might be found to honour when Christ cometh, in whom you believe, for whom you suffer, and by whom you shall receive the end of your faith, even the salvation of your souls.  
seeing then religion is the sovereign honour, 
1. Pet. 1.  and the only supreme service that you own to God, seeing it is the most glorious and honourable cause, for which you can suffer, respect of no creature, love of no felicity, fear of no adversity, should withdraw you from this cause. Love of parents and country, love of wife and children, love of goods and honours, love of livelihood and life, must give place to this. They that for this cause forsake the temporal wealth of the world shall receive the spiritual blessings of God our lord. This saith our lord. 
Math. 19  Every man that forsaketh his house, or his brothers, or sisters, or father, or mother, or wife, or children, or lands for my name sake, shall receive an hundred fold. He promiseth more than this, to them that die for his sake. 
Math. 16  This saith our lord. He that loseth his life for me, shall find the same. There be diversities of christian duties, diversities of honour, obedience, and love. There is a love dew unto our parents, and this hath his limitation. Who so loveth them above Christ, is not Christ's disciple, nay whoso hateth them not for Christ, is not his disciple, and he that forsaketh not all, and beareth not Christ's cross for Christ's sake, can not be his disciple. When faith is called in question, 
Luc. 14.  when christians be convented for religion, and Gods cause must be answered, they be our mothers, they be our brothers, which do the will of our father in heaven. 
Math. 12  If they believe in Christ, they must prefer us that fight for Christ, if they believe not, let the dead bury the dead. 
Hiero. epist. 1.  There is a love dew unto our natural father, so long as he withdraweth us not from our heavenly father. We must not acknowledge any longer our parent age, kindred, stock, or other creature, than they acknowledge God their creator. 
Idem epist. 10.  Our parents may do what shall best like them of their goods and substance, with our souls they have not to do. Our souls be not theirs by whom we were generate, but his, to whom we be regenerate. 
Idem epist. 1.  Though thy nephew a little lad and playing boy hang about thy neck, though thy mourning mother with rent hears and blubbered cheeks show thee her paps wherewith she gave thee suck, though thy feeble father lie at thy threshold, pass by thy father, pass by thy mother with dry eyes, and hasten to the cross of Christ, cruelty in this case, is the only kind of piety, and piety for God, is no cruelty. 
Idem epist. 53.  There is an honour and obedience dew to princes and civil rulers of the world. These duties also have their limitation. The children of Israel said unto their ruler joshua. 
joshua 1  As we have obeyed Moses, so will we obey thee, look only to this, that our lord God be with thee, as he was with Moses. As who would say, we will obey thee so long, as thou obeiest God, God is to be obeyed, and so is joshua, God before joshua, God above joshua, and rather God then joshua. 
Daniel. 3  The children of Israel obeyed king Nabuchodonosor in al that he might command by authority of a king. But when he proclaimed, that his subjects should kneel down and adore his Idol, they denied that obedience. 
Daniel. 6  Daniel obeyed king darius in extern matters, but when the king gave out edict, that whoso prayed to any other God but to him should be cast to the lions, he forsook the court, entered his chamber, and there prayed thrice adaye upon his knees. Likewise Mathathias said. 
1. Macha. cap. 2.  We will obey the law of our fathers, we will not hearken unto the commandments of the king. Was it not objected to Christ's Apostles, that they contraried the senate and counsellors? and thereunto S. Peter made this brief Apology. 
Act. 5.  We must obey God rather than men. 
Euseb. hist. li. 4. cap. 15.  What time the holy man and blessed Martyr saint Policarpe was brought before the proconsul, and required to swear to Cesar, and to revile Christ, he made this answer. I have served Christ four score years and six, and to this day Christ never injured me, nor did aught, why I should revile him. Myself am a Christian, and we christians be taught to give to princes, and secular powers such honour, as is not contrary to our religion. In these duties then, this is the limitation, our sovereign love, honour, and obedience, is dew only to god, and these may be done with out dishonour or prejudice to princes, as the children of Israel did, as Daniel did, as Mathathias did, as the Apostles did, as saint Polycarpe did, who obeyed God, and men, but rather God than men, who gave to Cesar what belonged to Cesar, and to God what belonged to God. Kings, princes, and potentates of the world, be the servants of God, God is their master, we may not obey the servant against the master. 
Aug. 11. quaest. qui resist.  When inferior authority commandeth what we should not do, we must refuse that authority, and fear the superior power. If the Emperor command one thing, and God an other, he must pardon us, though we obey not, he threateneth prison, God threateneth hell. In God's cause, we must obey God and not men, when men be contrary to God, nor should we therefore be called disobedient subjects, or discontented persons, if in Gods matters we prefer God, before men. This is the scope I level at, that our sovereign obedience, must be to God in all duties without exception, and that in the house of God, there is no greater cause nor greater obedience, then to suffer for the love of God. Saint Paul inflamed with this love, and with the zeal of Gods house, brass out these words. Who shall separate us from the love of God, 
Rom. ●.  shall tribulation or anguish, or persecution, or hunger, or nakedness, or peril, or sword? I am sure that neither death, nor life, neither angels, nor rule, nor power, neither things present, nor things to come, nor high, nor low, nor any other creature shall be able to separate us, from the love of God. What stirred up the stout standing of the Confessors, the bloody battle of the Martyrs, the chaste combat of the virgins, but the love of Gods house? This moved s. Athanasius that holy confessor to say, 
Euseb. hist. li. 10 cap. 34.  let us go to meet with our persecutor, that he may perceive how much greater the power of him is that defendeth us, than the power of him that persecuteh us. This moved that courageous captain and glorious Martyr. 
Basil in Cord. Mart.  S. Gordius when he was exhorted to keep his faith secret in his heart, and to deny it with his mouth, openly to say, cord credimus, we believe in heart to justice, and confess with mouth to salvation, God is my helper, I fear not what man can do. That noble woman, and holy martyr S. julitta, 
Basil ser. in julit.  complained to the judge of injuries done unto her, sought for justice at his hands. His answer was, that nor she nor any such as she was (which adored not the emperor's gods, which were not of the emperors religion,) should expect justice, or plead wrong. Why then (said she) I have done, farewell my living, adieu my life. Consider you now, you afflicted catholics that God maketh you worthy to suffer for his love, and to tender your supreme obedience to his holy name, wherein you have to comfort yourselves, that God reputeth you for his friends, for to his friends he giveth this special gift. You suffer wrongs, you sustain the prince's indignation, you bear the displeasure of the magistrates for your obedience to god's church. This point you choose not, and gladly would you have it otherwise. But if you choose it for piety's sake, your choice, is justifiable. S. Basil in the like case made this answer. 
Theodo. lib. 4. cap. 17.  Of the emperors friendship favour and furtherance, I do well esteem so long as it is joined with godliness, without that I hold it pernicious. It was said to Maris a devout clerk, be of the emperors religion, and he will make thee an Arch bishop. I may not so be said he, lest I offend God that is my Emperor. His promotion I will not take, because he is not of my religion.  

Math. 18  This is our lords lesson, Let him be unto thee as an heathen and publican, that heareth not the church. As the heathen which never came to the faith perisheth: so doth the heretic that hath forsaken the faith. Out of the church no religion can serve, no faith can save. he that is found out of the church, is a stranger from the children of God. Nor can he have God for his father, 
Aug. li 4 de sym. cap. 10.  that hath not the church for his mother. O you trobeled christians, and you afflicted catholics, behold, here have you many great and ghostly comforts to consider. For what seek you, when you suffer for the church? Nothing (I ween) but what the self cause requireth, to wit, that you do the will of our lord, which you be sure to find in his church. For of his church our lord said, 
Esaiae 62  Thou shalt be called a city sought for, and not forsaken. In his church you can not be deceived of his will, for in his church he is alway resiant, and therefore is his church called, 
Ezech. 48  Dominus ibidem, Our lord is therein. Note here what tempests and troubles the church hath had. The church hath been laid at, and shaken from every part, and quarter of the world. The arch-heretics of each part, men of condemned memory, gave the first onset with violent shot of tongues, and all possible policy of pen. The crooked crew of their ungracious of springe put to their batteries, and shaked the weak walls of them, that were not fast in faith. The ship now tottered, the ship now was tossed with many contrarious winds. Many were shaken in the ship, and all made wreck, that kept not within board. The sterrers of this tempest were fraudulent persecutors, who could temper their tale in such wise, cover their hypocrisy with so lively colours, that they obtained credit of good natures. 
Tertul. de prescript. cap 7.  To such men it is agreeing to rack the scriptures, to corrupt the fathers, and with sweet words to toll and baet the readers that see not the hook of falsehood, wherewith they choke them. 
Ambr de fide cr●h. contra Arian. cap. 1.  Because these mismeaninge men, have in outward show many points common with the catholics, they entrap incircumspecte readers, and infect the simple beleavers, as it were with one drop of poison, among many soft and sugared words. And heresy hath been alway accompanied with tyranny, that useth worldly wisdom and pestilent policy to further her proceedings. Yet could neither of these proceed so far hitherto, as to put out the catholic name. 
Theodo. li. 3. c. 15  They used many subtle sleights with the catholics, as julianus used, when he bid his soldiers (that would receive their pay) cast frankincense into the fire, 
Euseb. li. 5. ca 27.  as Theodotus used, when he offered a bishopric to Natalius, 
Theod li. 4 cap. 17  as Modestus used, when he went about to persuade Basil to yield to the time, and to use the favour of the Emperor. But fair means, fineness, and flattery could not prevail against the fast, firm, and well understanding catholic. foul means, cruelty and violence lacked not, 
Euseb li. 8. cap. 3.  contempt, disgrace, indignities, abasement were added. Altars were razed, churches destroyed, 
evag. li. 4 cap. 4. Sezom. li. 5. c. 17.  priests deprived, catholics injured by imprisonments and torments. Then were not catholics permitted to bear office in the common weal, only because they were catholics. 
Theodorus lib. 4 cap. 1.  Now were all factions and fashions of pretended religions suffered to make their assembles, and openly to use their religion, but only the catholic. Now were bishops and priests compelled out of their churches, spoiled of their goods, and called before lay judges. Now were the prisons replenished with christians that were not suffered to be relieved, such was the mercelesse tyranny of the persecutors. certes these were great tempests, these were both fraudulent, and violent persecutions, yet did not these prevail. And why? Dominus ibidem. Though now the world like the bublinge sea boyie and break out his force, though the potentates of the world execute their fury against you, fear you not, fail you not, faint you not, you I say that sail in the ship which now is tempested with contrarious winds, fear you not, our lord is with you, you be safe, Dominus ibidem. Asee, who is that lord by whom you be governed in this ship. 
Ambr. lib. de Sal. ca 4  Christ the son of God is hopsted into the mast of the ship, that is on the cross. God the father governeth the hinder part, the holy ghost sitteth in the forepart. There be xii. roers in this ship, to wit the twelve Apostles, and these drive forward the ship, bringing her through the straights of this troublesome sea into the quiet port. 
Aug ser. 14. de verb. de.  Christ our lord that prayed for his church, doth still pray. Though this ship be tossed, yet can she not be drowned, because Christ prayeth. 
Chrysos. ho. 24 in 1. Math. oper. imperf.  Though this ship be shaken with the violent winds of secular attempts, yet is she safe from wrack, because Christ governeth. And the holy ghost our lord, that sitteth in the fore part of the ship, strengtheneth all such as be windeshaken, the holy ghost dilateth the hearts of them, that be in tribulation. When Christ told his disciples that they should be accused, 
Math. 10  convented, and reviled, for his name's sake, he told them also that he would not leave them comfortless. I will send you a comfortor. 
joan. 15.  This comfortor gave them strength to bear all that the malice of the world, was able to lay upon them. It came to pass as Christ foretold, they were cast out, convented, and reviled. did they grudge at it, did they murmur for it? 
Act. 5.  The story saith, They went out from the counsel house rejoicing, that they were worthy to suffer reviles for the name of jesus. 
Act. 16.  Paulus and Silas were put in prison, and whipped cruelly, they did not repined, the story saith? They sang at midnight, praienge and praising our lord. This joy in this correction, this jocundity of spirit in this tribulation, came of the holy ghost, that sitteth at the forepart of the ship, and giveth comfort in all tempests and tribulations. This promise of comfort extended not only to Christ's disciples, but in them to their offspring, and to the whole corpse of Christ's church wheresoever it be scattered in dispersion. Who emboldened the persecuted Christians, to stand in the confession of their faith so constantly, to profess their religion so confidently, even to the face of the tyrants, when they made these stout asseverations? Ego Christianus sum. I am a christian. 
Hila lib. cont. Const.  Catholicus sum, I am a catholic. Arianus non sum, I am not an Arian. Haereticus esse nolo, I will not be an heretic. They were nickenamed, 
Tripart. lib. 6. c. 7 Hist. eccl. lib. 5 c. 16  called men of Galilee, called Homousions and murderers of Prophets. The tyrant exclaimed against them. Ad bestias, away with these wretched christians, away with them, send them to the beasts, have them to the lions, hale them to the leopards, away with these naughty wretches to the mines, let them dig metals.  
Now were these miserable men sent ad campum Martyrun, where they were done to death. Now did the cutthroats scour their sword, in the bowels of the christians. Now did the bloodsuckers dip and wash their hands, in the blood of the saints. Who now did comfort them, who now did strengthen them, but the holy ghost, that governeth the forepart of the ship, and comforteth the windeshaken in all tempests and tribulation. To cast a little more to this, this comfort hath well appeared in these latter persecutions of our times. What halteringe, what hanging, what hewing down of christians, what murdering, what quateringe, what martyr of catholics hath there been, since the party protestant began his new no gospel? What mischievous machinations have the sectaries practised, to underprop their ruinous religion? What lamentable tragedies have they made, that now shake so mightily the whole frame of Christ's faith? And yet notwithstanding all their possible oppressions, all their pernicious plots, faith endureth, the church standeth, the catholic increaseth. And of this you that be in this storm tottered and tossed, do see what you comfort yourselves in. As there be many in many quarters of our country, that suffer for the catholic cause: so be there many that be brought by their suffering, to know the catholic name, to inquire of the catholic church, and to learn to confess the catholic faith. Yea there be many that never knew the catholic religion, which now in the common troubles of catholics come unto it, receive it, believe it, and suffer for it. It may be presumed by common intendment, that there is not left among you any number of the catholic race. In deed it is rather miraculous then marvelous there should be any, considering there hath not been for some number of years any outward face, any open exercise of the catholic faith, considering there is no place, where catholics be not pried for, apprehended and imprisoned, no prison so vile where they be not harboured, yea those places which were ordained for thief's, murderers, bankeroutes, heretics, and traitors, be made the lodgings of holy fathers, of reverend bishops, of priests, of gentlemen, and gentlewomen, finally considering the laws of the realm be against the catholics, and that catholics be deprived, spoiled, hated, disgraced, persecuted, and some of them executed. Notwithstanding all this, Gods church hath her faithful flock, that confesseth the catholic truth openly, maugre the devil, heresy, and tyranny. And hot withstanding all worldly disgraces, overtwhartes, injuries, persecution, and execution, yet is there left some good number, that never bowed their knees to Baal, never received the breaded communion, neither went to the schismatical service. Yea some number that be ready to tender their goods to the world, and their souls to God, as willing in this quarrel to die, as to live. Blessed be the name of God that hath raised a catholic youth, to supply the rueful ruin of them, which have perished with Chore, Dathan, and Abiron. It is the blessed will of God, that the glory of his militant church should multiply in persecution, should increase under oppression, and that out of the blood of one catholic suffering death for Christ, should arise many holy christians. The blood of the martyrs (saith S. Cyprian) is the seed of the church, whereof arise and increase more, as of the seed in the field springeth new corn. The church was among the Israelites when they lay under the cruel bondage of Pharaoh, and of them it is written, 
Exod. 1.  The more they were oppressed, the more they increased. 
Act. 8.  The church was but a little flock, when the first persecution began at Jerusalem, and yet there of Christ's gospel spread mightily. It is Gods gracious gift, that his church should prospero, when she is persecuted. 
Hila. de Triniitate lib 7.  When she is oppressed than she is increased, when she is injured, than she overcometh, even than she conquereth, when she seemeth to be overcomed. The church is like the palm tree, the greater weight is laid on it, the brother it spreadeth. The church is like camomile, the more you tread on it, the thicker it waxeth. It is written of the persecuted. 
Aug. de civitate lib. 22. cap. 6.  They were imprisoned, tied in chains, whipped, killed, and torn in pieces, yet they increased. The story mentioneth of a notable woman, who hearing that many christians should be put to death, took her child in her arms, ran to profess her faith, and to die with them. The officer meeting her, demanded whither she went, she told, him to the place of the christians. Why (said he) they shall be all put to death. And I go (quoth she) to die with them. But why (said he) dost thou carry thy child with thee? she answered my child shall take such part, as the mother doth. You that be now tempested in the ship of Christ, you that bear affliction for the church of Christ, abide in the ship, leap not out, be not tipt over board, your governors be sure, skilful, and sufficient to save you in all tempests, your twelve roers will drive you into a safe port, where no malice of man, nor machination of devil, shall overtrowe you. You have the help of God the father, that governeth, you have the promise of Christ his son, that prayeth, you have the comfort of the holy ghost, that strengtheneth. God the father helpeth you, god the son prayeth for you, God the holy ghost strengtheneth you. The holy Trinity in one deity governeth you, and will not leave to give you grace and fortitude to endure what affliction so ever, for the glory of his holy name.  
Furthermore it should be to you no little comfort, to recognize the manifold benefits, and blessings of God, which you enjoy, whiles you keep yourselves within the ship of Christ. Christ hath but one ship, that is one church, one in unity of faith, one in unity of profession, one in unity of sacraments, one in unity of head. They that be not of this one church of this one faith, under this one head, enjoy not the help of the father, enjoy not the prayer of the son, nor the assistance of the holy ghost. To be of Christ's church, in Christ's unity, is of such importance, that a constant christian should rather choose to die, than to apart from it. It is no less glory to suffer martyrdom for the conservation of unity, them it is, 
Hist. eccl. li. 6. c. 34  not to offer to idols, yea rather it is a greater martyrdom, for in the one, each man suffereth for himself, in the other each man suffereth for the whole church. Now then you that be in unity, suffer for this unity, and thrice happy be you, whom god maketh worthy so to suffer. They that forsake the general faith of Christ's church, and trust to some one article, leap out of the ship, and seem to catch at a little board there of. The believing of any one article will not save us, the not believing of any one, will condemn us. They that forsake antiquity, universality, consent, and unity, enter into the streams of schism, drive at the rock of heresy, whiver up and down at every blast of doctrine, and popular flattery, and shall never find place of rest, or quiet port to arrive. Behold, in how many great perils they be, whom this trobelous storm hath shaken out of the ship. Do they not endamage, and hazard their souls, when they enter into schism, and run out of schism into heresy? As by schism they bereave themselves of charity: so by heresy they bereave themselves of faith. How can they separate from the body, but they apart also from the head? They can hardly dismember themselves from the church, and firmly hold the right faith, seeing faith is the gift of God, that floweth from Christ as from the head, into his body and members. An easy leap it is out of schism into heresy, and as easy to proceed from heresy to Apostasy, for in heresy there is no stop, nor stay. scantly shall you find an opinative head that falleth into one heresy, but slideth from point to point into a multitude, until he dislike every point of the catholic faith, which point perdie is plain Apostasy. And then from Apostasy into Atheism, and Epicurism, the way is made plain. As than it can not but comfort you to conceive, that you keep with in the ship, out of schism in unity: so it cannot but recomfort you, that you be under unity of head, in unity of faith, that faith which Christ preached, that faith which his Apostles received, that faith which the christian world believeth, that faith which our forefathers lived in, even that Catholic Roman faith which now you live in, and for which you suffer. Of this faith you have the right sense and feeling, when you hold Christ in the foundation, when you confess the substance of Christ's doctrine understanded by that holy spirit, which first penned it. Great is the obedience of your faith, in all doctrines, in all sacraments, in all articles, and in all Apostolic and churchly traditions. In obedience of this faith, you believe that Christ's word is Christ's work, and that by the mighty power of his word, he is made present with you, and giveth remission and grace. In obedience of this faith, you pray unto Christ's saints in heaven, you pray for Christian souls in purgatory, that they may pray for you in heaven. In obedience of this faith, you ground your hope, that God will not leave unrewarded your prayers, your penance, your fastings, your alms, nor any good work else what soever. When you suffer now for the general faith of Christ, you suffer for every point, that christian justice bindeth you to confess. And this is a full confession of the faith catholic, wherein you have to acknowledge the blessings of God, that maketh you worthy to suffer for faith, in obedience of faith, for unity, in unity, for charity in verity. And here upon have you to muse and meditate, when griefs recurre, that you suffer for the church of Christ, and for the faith of Christ with Christ, that suffered painful death, to make his church glorious. They that be not of this church, and of this faith, be whithoute charity, 
Aug. li. 2 con. Crescon c. 13  nor can they be partakers of Gods charity, which be enemies of his unity. Though they receive the sacrament of faith, though their faith be whole and sound, it doth not avail them, so long as soundness of charity, is killed with the deadly wound of schism, 
Idem lib. 1. contra D●n. cap. 8. Idem tract. 19 in evang. joan.  by whose only death, what ever things be sound of themselves, be drawn to death. And schismatics may do good works, but good works do not profit them. Though they pray, though they fast, though they give alms, though they live continent, though they keep virginity, all doth not help, all doth not profit, because they break unity. Put to this, so long as they be divided from Christ's church, they receive not the life of his holy spirit, for out of his church his holy spirit giveth not life.  
The church is the mystical body of Christ, they must be of his body, that will live of his spirit. 
Gregor. expla. 5. Psal. penitent.  Heretics live not of his spirit, schismatics live not of his spirit, excommunicate persons live not of his spirit, and why? Because they be not of his body. What life then have they? they have the life of their bodies, but lack the life of their souls. they live in their flesh, and die in their spirit, they die alive. they live without faith, without charity, without church, without altar, without priest, without sacrifice, without God. Consider then the lamentable loss of them that be leapt out of the ship now in the time of this tempest. Consider the damage and danger of them, which dismember themselves from Christ and his church. Schism bereaveth them of unity and charity, schism seperareth them from Christ and his church, schism joineth them to the synagogue of the devil, schism spoileth them of sanctification and grace. And where there is a communion of prayers, and of all good works common to them that be united in Christ, schism bereaveth them of the fruit of all prayers, of all good works, and of all sacrifices, finally schism excludeth them from heaven, and leadeth them to hell. Behold, you that be of one unity in the house of God, behold, what they lose by schism, and see what you gain by unity. You (I say) that be in the ship of Christ, you that be confessant catholics, all you that suffer for the catholic unity, let your comforts increase to understand these blessings of God, to wit that you be of one faith, of one charity, of one church, of one unity, under one head, that you be of the communion of saints, that you be partakers of sanctification, of remission and grace, that you be partakers of all good works done in the whole christian world, of all sacrifices, of all prayers, of all penance, of all fastings, and of what else soever be done in the universal church of Christ, and that in the end, you be sure to be partakers of Christ's death and merits, which is all that you labour for, when now you bear the cross of Christ. And for what thing soever God permitteth you presently to bear his cross, (his judgements be secret,) in effect you suffer on the cross, which thing must be your comfort. For if you suffer for your sins, you suffer upon the cross of the good thief. If you suffer for justice sake (as suffering for religion you can not but suffer for justice) then may you take more comfort thereof, because you suffer upon Christ's own cross.  
And what if the professed enemies of the church nickname you? What if they revile you? yea what if they hate you? The conjunction of souls united in God, the disliking of spirits aparted from God is such, 
Cypr. ad Quir. dē lib. 1. pist. 3. ib. 4. pist. 2.  that their can be no entire liking, nor loving alliance between faith and infidelity, truth and falsehood, light and darkness, antichrist and Christ. They that break charity, will not like of you that keep unity, nor will they commend you, that be gone from you. The devil (that is auctor of division,) is always sterringe against the united members of Christ. It is his trick to blemish and abase, to infame and obscure the glorious name of them, that be of better note and conversation, to the end they might find less reputation, among the children of the world. Porphirius was a reviler of christians, 
Hist. eccl. lib 6. cap. 16.  and a railer at their religion. when he could not find ought that he might justly reprehend in Origenes commentaries, he began to nickname him, and to raise at his person. In like manner doth the party protestant, misliking with the catholic cause, and with the catholic only for the cause, being insufficient to answer their matter, nickname their persons, that they might make them odious by reproachful names, and false intended crimes. What ado make they, when they chapter (as they do commonly,) upon the names of Rome, pope and papist? How rap they out their railing rhetoric, when they hear the consented doctrine of Christ's church alleged? As they discourse smoothly, and make a popular show of sugared words cunninngly, so yet when all is said, the some of their drift is, to make their roving advantage, upon the names of Rome, Pope, and papistry. And what else do they say in substance against the believed doctrines of the church, but that the believers be papists, and the doctrines papistry. As it may be, that a good natured man would shun a contumelious speech: so it should not grieve a right informed catholic that liveth in the fear of God, and in the faith of Gods church, to be reproached by the ungodly, which have no fear, nor faith, no remorse what God seeth, nor what the world sayeth. As for the names of papist, and papistry, they bring in deed with them a prejudice among the children of the world, and were invented by the first founders of the fifth gospel, to bring religion in contempt, and to make the catholic odious, whereas in truth these names be not infamous by dirivation, but by calumnious interpretation. It should not greatly move an understanding christian, to be called papist, for if he consider a principal ground of our christianity, he can not be a saved christian, that is not a pure papist. In the beginning of the gospel, 
Chrisost. ●o. 3. in ●ict. Apost habent eundem spirit. 2. Cor. 4.  christians began to be odious, even than they were reviled, mocked, called fools, and witless folk, because they followed Christ. Even than they were spoiled, and all that would injury them, might make their pray of them. It may come to pass again in the revolution of a few years, that the name of a christian, will be as odious with the Machiavelian, that useth religion but for a policy, as now is the name of papist with the Protestant, that is indifferent to any religion. As odious was the christian name some number of years after Christ, as now is the name of papist, and as much malice did the enemies of christianity work against the known christians, whom they called scoffingly Christicolas, to wit worshippers of Christ, as now the enemies of Christ's church work against the catholics, whom they call odiously Papistas, to wit such as show their obedience to the pope, that is Christ's vicar, Peter's successor, the high priest, and head bishop of the whole christian world. You be the children of the church, you be the children of unity, if you be nickenamed for duties sake where duty is dew, that is out of course, and blame worthy in them, that so name you. But the case being as it is remediless, the servants of Christ must hold themselves content to suffer terms, and taunts, railings, and reproaches, seeing Christ their lord and master, could not escape them. 
Math. 11  Was not Christ reviled with opprobrious words, importing shame and sin? Was he not said to be a friend to publicans and sinners? Was he not called Samaritan? and albeit there was never found in him excess, yet they called him a wine bibber, and a man of meat above measure. Yea they left not his divine works untouched, in them also they said he wrought by a devil, and the prince of devils. 
Math. 9 & 12.  When they could not abide his doctrine, for his doctrines sake, they glanced at his person. It can not be defended but you be sinners. But what sin is implied in the name of papist? Doubtless none at all, but that under this name, they would make odious not only your persons, but your faith and religion, which is that only religion and faith, of whose communion whosoever be not, be not of Christ's faith, and communion. Among us that be in banishement, it is counted more irksome in these rebellious attempts, to be forced from country to country, from state to state, to be sacked, to find penury, and in every part to see a fearful face of misery, then to hear a few syllables, and them not of ill sound nother, if they be well taken. Words be often as they be taken, and as the minds of them be, that speak them. S. Peter and the devil used like words, 
August. tract 6. in epist. joan. joan. 18.  when both confessed Christ to be the son of God. Christ asked the jews for whom they sought, they answered, for jesus of Nazareth. Their words were good, their meaning ill. The jews mocked Christ, when they saluted him thus, ave rex judaeorum. 
Math. 27  The christians honour him with the same words, when they kneel down and say, ave rex, etc. Words that may have good meaning, should not offend good meaning men, though miscreants misconstre them. Should we not abide the word Galilaea, 
Triper. li. 6. cap. 7.  for that julianus Apostata caste out a taunting blasphemy against Christ, what time he cried out vicisti Galilaee, thou of Galilee hast overcomed? Or because he called the christians, men of Galilee? 
Triper li. 6. ca 32.  Should we have less reverent opinion of Christ, because that unhappy man Felix treaseror to julianus, called Christ Mary's son, using these words? Ecce quibus vasis Mariae filio ministratur. Asee in what vessels they serve Mary's son. Or should we forsake the faith of Christ's deity and consubstantiality with God his father, because the Arians called the catholics Homousians? what reproaches, calunnes, and slanders the enemies of Christ invented against the christians, the churchly stories bear witness, but if you mark who they were that reproached Christ, and who they be that now nickname the christians, you shall see little cause to be offended, but rather cause to pray, that they may be amended. 
Hiero in proc dialo adver. Pelag.  To good men it hath not been grievous, to have the displeasure of the evil. As for displeasure of heretics, good men have sought it, and thought glory to ' bear it. 
Idem epist. 80.  S. Hieron endeavoured to ' make the enemies of the church his enemies, and wrought to S. Austen that it was his glory to be detested of heretics. How much they detest your honour, your fame, and your persons, it is apparent when they blaspheme your religion, call you papists, rebels, and traitors. But this their demeanour maketh good your cause and renoumeth your personnes, 
Grego. li. 1. super Eze bo. 11.  among the good. For than doth there appear some evident justice in you, when you displease them, that please not God. Not man can be grateful to almighty God, and to his enemies in the same thing. For he denieth himself a friend to God, that pleaseth his enemy. And it may be feared jest they that blemyshe the good parts of devour christians, (whom they can not charge but for religion, which in deed is Gods part,) will fall as far out with God, if his grace temper not their defects. 
Chrisost. hom. 7. cap. 3. in Tim●. 2.  Cain maligned his brother Abel, and therewith contemned God. joseph's brothers regarded him not, and they regarded God as little. The children of Israel rejected Moses, and in him they rejected God. It is said to be a machiavelian policy to terrify the untoward and recusante part, with the odious terms of rebel and traitor, when great purposes be intended. Though it can not be but grievous to a true meaning man that is of civil loyalty, to be pressed with terms of hapnous crimes not at all intended, and that for his dew service to God: yet should not this point infirm the confession of a constant catholic, that feareth God above all, knowing that it hath been proper to tyrannical states in times of persecution, to altar the worshepers of Christ, by terrors and torments, to terrify the devout christians with word and sword, thereby to win them to their purpose, thereby to make them endue their affections, to love and to hate what they loved or hated, or else to have no quietness. indeed we be neither rebels nor traitors to princes, if we leave undone the commandment of the prince, and do the commandment of God. When Daniel prayed thrice adaye to God contrary to the kings commandment, when the Apostles preached contrary to the wills of the rulers, it was neither treason, nor rebellion, nor were they rebels or traitors. Though the rage of the rulers go so far as to cast us to the hons, as they cast Daniel, though they whip us, as they wipped the apostles, we must suffer with Daniel, and say with the Apostles, we must rather obey God in doing our duty, them man forbidding the same. And what is our comfort herein, but that god hath ways enough to deliver us, as he delivered Daniel, as he delivered the Apostles, or else will strengthen us to die in his quarrel, whether shall be more for his glory, and the edifying of his holy church. But let them hate you, let them call you what then listeth for religions sake, be content to bear, it is gods cause, it is Christ's quarrel, leave to him the revenge. If you were guilty of that violent innovation of religion which opened the way to a ruffianlike rushing into all vice, if you were guilty of a monstruous mass of tragical treasons, if you sowed sedition at home, or maintained rebellion abroad, if having no church at home to rob, you sought abroad in the country's adjoining to rob churches, to break images, to be hang men to the images of Christ and our lady, to dismount altars, to kill priests, and to defile with profane hands the precious body and blood of our saviour Christ in the holy sacrament of the altar, if (I say) you were guilty of these horrible facts, and in this resspecte they called you heretics, traitors, church robbers, and murderers, surely than you should not be offended, for such facts, deserve such names. And these names perdie import much more, and be of greater consequence, than the terms of papist, and papistry. Now because you follow not their course which forsake the high way, and under the name of Christ's cross, have so crossed the way, broken down the hedges, trod down so much good corn, and so many fair pastures of piety, that except they come back, they can never come to God. Because (I say) you follow not this course of proceeding, they afflict you by all possible means, they persecute you with words, they persecute you with sword.  

1. Cor. 2.  You have not received the spirit of the world, but the spirit which is of God. If the world hate you, Christ our lord loveth you. hearken what our lord saith. 
joan. 15.  If the world hate you, you know that it hated me before, if you were of the world, the world would love his own. Because you be not of the world, but I have chosen you out of the world, therefore the world hateth you. The servant is not greater than the lord, if they have persecuted me, 
Math. 5.  they will also persecute you. Blessed be you when they shall curse you, and persecute you, when they shall say all ill against you, making lies of you for my sake, be you glad and rejoice, because your reward is great in heaven, for so have they persecuted the prophets, that were before you. And why did the world hate our lord, that came for love to save the world? This saith our lord. 
joan. 7.  The world hateth me, because I testify that the works of the world be ill. Here may I say, and truly say, that if heresy be a spiritual idolatry, if schism heresy and blasphemy be now the works of the world, then surely the world hateth you, because you testify that the works of the world be ill, you testify in your faith, you testify in your life. Why were you bereft of dignities, offices, livelihood, and liberty? Why be you in bonds and bondage, in prisonment, and banishment? why be you yet displaced, abased, and defaced in the world? I speak unto you, oh you worthy confessors, and confessante catholics, that lie at home in chains, and feed on the noisome airs, of unsavoury prisons. I speak unto you that have suffered a long, and lingering martyrdom, 
Cip lib. 2 epist. 4.  and still do suffer painful fight not overcomed. Doubtless you be daily crowned, the longer you fight, the more is your victory, the greater is your reward. And you that bear about you your painful endurance, to whom all your country is but a prison, and you that have your hearts wrapped in heaviness to see religion abandoned, to see gods honour contemned, to see Gods servants punished, all you do testify, that the works of the world be ill. Repose you therefore your comfort in God, his works be right, he disposeth all things sweetly, and worketh to good end. He permitteth not you to suffer for his cause but to the end you might take profit of it, and such profit, as tendeth to the health of your souls. In this suffering you can not but take comfort in the equity of your cause, against which men have no more power than God giveth, no more than God permitteth, for all power is of God. If God permit evil men to plague the good, that turneth to their comfort, if they consider, 
Aug. in Psal. 54.  that God worketh good of their ill, and suffereth the evil to live either to be amended, or that the good by them might be exercised. God dealeth with you as the angry father dealeth with his child, whom after he hath beaten, casteth the rod into the fire, 
Idem in Psal. 73.  maketh much of him, and leaveth to him his patrimony. It is gods ordinary mercy, to instruct the good by the evil, and to expercise those that shall be saved, by the temporal power of them, that shall be damned. In this exercise this is the comfort, that he useth evil men but for a time, as the father useth the rod to beat his child. This is the comfort, such as be now called flagella Dei, such as be punishers and persecutors of god's people, have but their time, in the end they be cast into the fire, as Pharaoh was, as Herod was, 
Isa. 10.  as Assur was, of whom it is said, Assur the rod of my fury. The church hath now her Pharaos', her Assurs, and her Herodes, which be the rods and whips of Gods people. God will cast these rods also into the fire, for he is both merciful and just, knowing their malicious machinations, and seeing their wicked attempts against the throne of his majesty, against the wealth of his holy church, he will trip them in their turn, and turn them into the fire, in good time. This saith our lord. The revenge is mine, 
Deut. 32  I will so pay them in time, as they shall fail of their standing. Arise oh lord in time, let all the kings of the earth fear thy name. 
Psal. 10●  Arise and have mercy upon Zion, for it is time to have mercy upon her, pea the time is come. There is risen a great tempest in the sea, thy ship is covered with waves, thy church is sore afflicted. 
Math. 13 2. Cor. 6.  The enemy soweth darnel in the land of our lord. Belial would have fellowship with Christ, 
2. Tim. 4  Alexander the coppersmith doth the saints much ill. What shall I say? 
Math. 27  Barrabas is loosed, Christ is bound, the laws be changed, catholics that now be afflicted for justice sake, suffer by lay laws such punishments, as traitors and heretics suffered, when the church laws were in place. 
August. epist. 48 Vincent.  But recomfort here your afflicted spirits, oh you afflicted catholics, consider you the difference of the cause in suffering. When good and evil men do the same things, and suffer the same pains, they are not to be discerned by their doings or sufferings, but by the causes, why they so do, 
Exod. 5.  or suffer, mark the point. Pharaoh afflicted gods people with grievous labours. Here the persecutor was a wicked man, the persecuted were the people of God. 
Exod. 32  Moses' afflicted the same people for their disobedience against God and him. Here the persecutor was a good man, the people persecuted were evil. Pharaoh and Moses did the like things, both afflicted the people, but both had not like purpose, and intention. The one afflicted with tyrannical affection to oppress them, the other punished with charitable zeal, to amend them. semblably jesabel slew the true prophets of God. 
3. Reg. 18  Elias slew the false prophets of Baal. Christ whiype the jews, 
joan. 2. Idem 19  the jews whipped Christ. The Apostles were delivered to the power of men to be punished, 
Act. 16.  
1. Cor. 5.  the Apostles delivered men to the power of the devil to be tormented. In good times when God was feared, and the church laws reverenced, catholics punished heretics, now heretics persecute catholics. In this similitude of punishments, the cause of punishment is to be discerned, and so be the minds of them that be punishers, for the punishment may be like, yet the cause unlike, the punishment one, the cause not one. In the cause this is to be noted who be the doers, who be the sufferers, who do for justice and verity, who suffer for sin and iniquity, who do to hinder, and who do to profit. Between the church of Christ, and the synagogue of the devil, this is the difference, the church afflicteth for love, the synagogue for hatred. the churce to correct, the synagogue to deject, the one to revoke from error, the other to provoke into error. 
Gen. 16.  Sara corrected Agar her maid, that fled from her, and was willed by the Angel to return. In Agar schismatics and heretics be represented, 
August. epist. 48.  who set themselves proudly against the church, that is their mistress and mother, and therefore be corrected by her, that after they be made humble by wholesome discipline, they might return to her. Our lord giveth a manifest note, how to discern them that suffer for his sake, where he saith, 
Aug li. 1 de sermo in Monte.  Blessed be they that suffer persecution for justice sake, because theirs is the kingdom of heaven. When he addeth, For justice sake, comforting them that so suffer with the promise of his heavenly kingdom, heretics be excluded from this reward, because they suffer not propter justitiam, for justice. Where there is not a sound faith, there can not be justice, for the just man liveth by faith. Nor can schismatics enjoy this reward, because where there is not charity, there can not be justice. When therefore the doers do like, and the sufferers suffer like, we must discern the minds of them that be doers, and the cause of them that be sufferers. Certain it is, that both good and evil do some time afflict, use the like punishments, and pretend the same cause, even the cause of religion. The difference is, both do it not in like order, with one mind, nor to one end. In the cause of religion, the good afflict the evil by censures and church law to repress division, to eschew error, and to save verity. The evil afflict the good against law and order, to serve their intended purpose, to prefer their faction, and to maintain heresy. In the cause of religion the good afflict the evil, for disobedience and breach of justice, the evil afflict the good, for keeping obedience, and holding with justice. And here in the name of justice is implied truth of doctrine, which standeth in inward belief, and outward profession. And this profession may be either in words or in works, so that who so suffereth for any fact whereby he confesseth the faith, and beareth witness of Christ, suffereth for truth and justice. 
Mat. 14.  So did john Baptist suffer, so do they now suffer, that be persecuted for the catholic cause, they that be persecuted for serving of god, they that say Mass, they that hear Mass, briefly all they that suffer for the confession of Christ's church, suffer for justice. You therefore oh you persecuted catholics, to you I speak again, you directly suffer for justice sake. You abide by it, you stand in the face of the persecutors, to you belongeth the promise of Christ, yours is the kingdom of heaven. You glorious confessors, what honour should Christ have now in our miserable country, if you were not open confessors of his honour? You suffer this affliction for his honour, you suffer for the honour of his saints, you suffer for the honour of his sacraments, you suffer for the honour of the universal church. You blessed sufferers, endure you to suffer so long as God would you to suffer, and blessed be you that suffer, for yours is the kingdom of heaven.  
And you afflicted catholics, you that lie and live as strangers scattered in dispersion, to you now I speak, you lose not the name of confessors. Many of you stood in the first front of the fight, and confessed your dewtiful obedience before the face of the magistrate. Many of you fled without prejudice, but not without mind to fight again. You have been afflicted by degrees, you have been forced out of your country, into this country, where in time you were brought out of credit by them, that wished you well neither at home nor abroad. Conspiracies were made, terrible treasonnes contrived, the factious part rebelled, and now began civil and unnatural war. What overtwhartes found we, into how many suspicions ran we, What obloquys, and terms of treason sustained we, that meant not unjustly? If we look to the common troubles of these countries, they have not been so common to this people, as proper and personal to us. The sackage and spoils which the guilty deserved, fell upon us that deserved them not. We have been grieved not only by the heretic, whose treasons we misliked, but by the catholic also, to whom we fled to be relieved. And we have been so grieved by both, that necessity forced to change our place, hardly were we suffered to remain in place, and not without trouble in whatsoever place. Thy judgements (oh lord) be secret, thy mercies be great, to thee we must sing mercy and judgement, for thou hast kept us, and still dost comfort us, in these continued troubles. O you holy fathers and Monks of Scheme, oh you devout brothers and virgins of Zion, you prelate's and priests, you lords and ladies, and you that be of pope Gregory's famous seminaries at Rome, and Rheims, the rising help and hope of your decayed country, all you of what note so ever you be, that be banished catholics, and bear affliction for the catholic cause, all you do testify to the world, that the works of the world be ill, all you report to good men's consciences in open truth, that you suffer for justice sake. How many of you were at home in good case and place to serve God, and your country? But when Gods honour was displaced, you chose to relinquish all, and to trust to his holy providence. You that have enjoyed much worldly prosperity, refuse not now to sustain adversity, and to say with holy job. 
job 1  Dominus dedit, etc. our lord gave it, our lord hath taken it away, blessed be the name of our lord. What ever the judgement of the world be, it is no sin to be in banishment, it is no shame to be poor for Christ's sake. 
Pro. 28.  Better is the poor that liveth barely, them the rich man that walketh crookedly. And better is a little with the fear of God, then great treasures without his fear.  
Humiliation is the christian exaltation, 
jacob. 1.  therefore is the christian willed to rejoice in it. When he is brought to be poor, when he is made an outecast not reputed, he must rejoice in poverty, in ignomy, and in pressure, for these be the exaltations of christians, these be the preferments of saints, who be exalted of God, when they be contemned of the world. And then the comfort is, that God maketh them poor in substance, to make them rich in faith, the comfort is, that our lord leaveth them not hopeless. This saith our lord. 
Esa. 41.  Probavi te in camino paupertatis. I have tried thee, in the fornaice of poverty. It is often seen, that our lord taketh from his friends the worldly parts and pelf wherein they trusted, that they might put their whole trust in him. What soever God hath taken from us, yet hath he not left us destitute, such is his merciful providence. 
2. Cor. 4.  We be in poverty, but not utterly without somewhat, we be persecuted, but not forsaken, we be cast down, yet we perish not. God gave us livings, some in one degree, some in an other. Some had much, some had little, all had enough. How much be we all bound to tender daily thanks unto God, who of his goodness vouchsafed to give us somewhat, that we might lose for his sake. Let us confess in Gods name, the retchlessness we had of Gods house, and the overmuch care we had of the world. God knew us to be wantonness, and far run out of that course of righteousness, which our holy fathers had in Christ's church. Yet doth he not beaten us cruelly as he might of justice, but hydeeth the fearful scourge of his grievous correction, and showeth the soft rod of his sweet discipline. Blessed be the name of God, that adversity hath opened our eyes, which prosperity had shut. And blessed be his name again and again, that we may justly say. Our lord is at hand. 
Philip. 4. Psal. 9  Our lord is our helper at our need, and in our tribulation. We may justly say, 
Psal. 22.  Virga tua & baculus tuus: etc. Thy rod and thy staff hath comforted me. Though God beat us with his rod, yet he beareth us up with his staff. He beateth us with the rod of his outward correction, and gideth us with the staff of his inward direction, the direction of the holy ghost who in our correction directeth us, giveth us grace and strength to bear, that we murmur not, nor despair in affliction. As for banishment why should we think it punishment, seeing all the world is but a banishment, all the world is but a city of punishments and dwelling place of wretched men. The godly christian can not be banished from Christ where ever he be, in Christ there is no banishment, and without Christ all is banishment. But if this banishment be a punishment, yet doth God turn it to our benefit. If it be a punishment to lack our country (which is now the country of division and schism) yet is it our benefit to be where we may live in unity, where we may serve God openly, and confess our faith freely. If it be a punishment to lack the company and comfort of our friends, yet is it our benefit to be out of the company of schismatics and heretics. God commanded Moses to will his people to depart from the tabernacles of Chore and his complices, who were swallowed into the earth alive, for the sin of schism. Who knoweth not that the very place of schism and heresy, hath in it a secret infection. Who knoweth not that the common corruption of the time breadeth dullness of devotion, where there is no open exercise of piety. Yea the leaving undone of devout usages, the discontinuance from seeing and hearing of religious acts, worketh insensibility of sin. How many good folks live now where heretics bear the sway, out of seeing and hearing of catholic religion, which desire to see and hear, what we see and hear? For alas, what days see they? what threats hear they? In what troubles be they? what lack of unity, what loss of charity find they? Were there no outward persecution, yet is this an inward persecution to hear the disorders, and to see the outrages of evil men. What an exercise is it to the catholic, to live among uncivil protestants, to live among such, as be not so little as heretics. What a coraze is it to hear their blasphemous words, and to see their shameless works? What man that is of any christian sense, or catholic zeal, can hear with patiented ears Gods anointed priest and prince of his people, to be called Antichrist? Christ's saints to be dishonoured, Christ's sacraments to be contemned, and Christ's holy name to be blasphemed? To the good and godly, this is a persecution, 
August. epist. ad Sebast.  though there were no other persecution. For what doth so persecute the good, as the life and manners of the evil? Now an persecuted Loath when he lived among the Sodomites, 
2 Pet. cap. 2. August ser 24. de verb. apost.  but making his abode among unclean, proud, and blasphemous livers, he suffered persecution, not in suffering any punishment, but in hearing and seeing that which was ill. To catholics which be in this case, this may be said. Though it be a grievous exercise to converse among evil livers, yet may good men so do without maim of innocency. It is a holy heaviness, 
Idem epist. ad Sebast.  and (if it may be so called) a happy misery, to be trobeled (so you be not intangeled) with other men's vices. This is the persecution that all men suffer, which will live holily in Christ. It is not so commendable to be good with the good, but to be good among the evil. 
Grego. 1. ca lib 1. in job. job. 30.  job that lived in the land of gentiles, saith of himself. I have been a companion of dragons, and a fellow of Ostriches. The prophet saith. 
Ezech. 2.  Thou son of man faithless people, and renegates be in thy company, thou dwellest among scorpions. 
Phil. 2.  The Philippians lived in the mids of a crooked and perverse nation, yet S. Paul willed them to be faultless, and to shine as lights in the world. 
Apoc. 2.  It was said to them that were of the church of Pargamos, I know thy works and where thou dwellest, even where sathanas seat is, yet dost thou keep my name, and hast not denied my faith. 
Grego. in job. lib. 20. cap. 29.  He refuseth to be an Abel, that will not abide Cains malice. In one barn lieth corn and straw, in the threshing flower, the corn is trodden under the straw. Do we not see in the fields, flowers growing among brambles? Euenso malicious sinners be joined with the just, and they be approved good, which endure good among the evil. But to return to us that live in banishment, in that we be departed from those tabernacles, and from the fellowship of those schismatics, in that we now live out of our country, in a country where we live in Christ's unity, this is our benefit, and this is our comfort, that God turneth this temporal punishment, to our spiritual benefit. I am no prophet nor the son of a prophet, yet for that we profess the faith of the prophets, the faith of the Apostles, and the ancient catholic Roman faith, for that we stand in the disgrace and indignation of them, by whose laws we were deprived of our livings, and like to be deprived of our lives also, had we not fled, I doubt not but God that fed the prophet Elias when he fled from jesabel, will feed us also, for other cause we had none to flee, but for Gods 'cause only. 
Exod. 2.  We fled as Moses fled out of Egipte, from the face of Pharaoh. 
3 Reg. 17  We fled as Elias fled from Achab and jesabel. We fled as Christ bid us into an other city. Now in what place or case so ever we be, 
Psal. 59  See that we put our confidence in God, and he will bring to naught such as trobble us.  
We that have suffered, and still do suffer for so just, so noble, and so honourable a cause as religion is, may not be dismayed with the troubles of the world. God calleth by the rod of correction, and by the mercies of his consolation. It is the right course and direct way wheroye God calleth his friends to him, to begin with them in tribulation. The hope of the one, is the comfort in the other, and a sovereign comfort it is to understand, that the things which be trobelous pass away, the things which be glorious endure for ever. Therefore is the tribulation of this world called light, not in respect of the quality of tribulation, but in respect of the will, 
2. Cor. 4.  the hope and the reward of them that through tribulation contend to glory. Who is ignorant, but God declareth a singular love towards them, 
Hebr. 12  whom he correcteth. Whom he loveth, he correcteth, and beateth every son, whom he receiveth. And why doth he correct but to amend us? Why would he amend us, 
Aug. hom. 46. homel. 50.  but to make us worthy of him. We have therefore cause to rejoice in correction, for if we be just, then be we tried, if we be unjust, then be we amended. The children of the world do marvel, why God so dealeth with his friends, why he abaseth them so greatly in this world, whom he chose so highly before the world. 
job 3  God commended his faithful servant job, by the testimony of his own mouth. Yet was he brought to such abasement, that himself bemoaned his calamitous case, and doleful days upon a dungehil. Were not the prophets and saints of the old testament persecuted? 
Heb. 11.  tried with mockings, with scourgings, with prisonment? were they not stoned, hewn asunder, and slain with sword? walked not they up and down destitute and trobeled? did they not wander in wilderness, in mountains, in dens and caves of the earth? they would not be delivered of their trouble, that they might inherit a better resurrection. Even so it fell to the Apostles and saints of the new testament, 
1. Cor. 4.  Whom God set forth for the lowest of all, as men appointed to death, as men that were made gasinge stocks to the world, as men that were fools for Christ's sake, men that were naked, hungered, thirsted, and had no certain dwelling place, men that were accounted the filth and scouring of the world. Among the children of women there was not a greater than john baptist yet was he imprisoned, and done to death. It is gods ordinary mercy, first to amend his children by correction, and after to deliver them from damnation. And in this life God spareth the wicked, and not the elect, in the life to come, he spareth the elect, and not the wicked. He suffereth his servants to be brought to the lowest, because he seeth how to advance them in the highest. He dejecteth them outewardelie even to contempt, because he bringeth them inwardly, to things incomprehensible. If God thus afflict them whom he hath chosen and loveth, what are they like to suffer, whom he doth hate and reprobate? The prophet took it for Gods good blessing, that he was made humble by tribulation. 
Psal. 118  This he saith, It is good for me that thou hast humbled me, before I was corrected, I sinned. And he speaketh further in the person of them, who seek of God to be assayed in this world by tribulation. Prove me oh lord, assay me, burn my reins, and my heart. 
Psal. 25.  It was S. Austin that said, Hic ure, hic seca, ut in eternum parcas. Cut me here, sear me here, that thou mayest spare me for ever.  
Albeit holy men live perfectly in this life, 
Ruffin. in Psal. 2●.  yet desire they fatherly correction, that they may go to their country so much the more perfect, by how much God correcting them here, purgeth their little sins. For when the rust of sin is scoured out by correction, when the blots of sin be razed out through the sword of persecution, they thus persecuted and purged, can not but come with comfort, to the judgement seat of our lord. And for that the present course of this life, 
Grego. li. 5. cap 15 in job.  is but the way where in they run toward their country that be here passengers, least they should love the way, or those things which they find in the way, in stead of their country, they be knocked and whipped forward with troubles by the way, which yet by gods good mercies, and comfortable graces, they overcome. All that is borne of God, overcometh the world. 
joan. 5.  And they be so borne that forsake the things of the world, which be against God. They overcome, that withstand concupiscence, 
Ber ser. 1. in octa. pasca.  ambition, and pridie of life, which the world loveth. They overcome, that forsake liberty, schism, and heresy, which the world preferreth. And they overcome, that suffer afflictions for Christ's sake, which the world shonneth. You that be borne of God, and now suffer for Gods house▪ you suffer in the world, that you may not be condemned with the world. 
1. Cor. 11  Content your selves with this kind of suffering. This daily affliction is a kind of martyrdom, and a certain effusion of blood, which they shed in a mild, 
Ber. ser. 1 in octa. pascae.  but a long martyrdom, that can not once die for Christ. In this prolonging of death by daily punishment, the devil showeth his craftiness, for seeking your death by slow and dull sword, he coveteth to kill your souls, and not your bodies. He coveteth to take from you, the glorious name of martyrdom. But you may be martyrs without stroke of sword, if you keep patience in your hearts. 
Cipr. de exhor. ad Marty. cap. 10.  For notwitstandinge we defer the honour of martyrdom properly to them, that endure in torments for Christ even to death, yet be they martyrs also, which bear witness of Christ in conversation of life, and confession of faith. They be called martyrs, which be content for Christ's sake to suffer rebukes, 
Grego. ho. 35.  reviles, slanders, and what persecution of tongues so ever. This is the secret martyrdom of the mind, the other is the open martyrdom of the body by death. That any be a martyr, God requireth not effusion of blood but faith, for defence whereof a man may dutifully shed his blood. And martyrdom is in work and in will, 
Ber. in nata. S. Innocen. ser. 1.  as it was in S. Stephan, or in will only, as it was is S. john evangelist, or in work only, as it was in the blessed Innocentes. The merit of martyrdom in S. john that suffered not, 
Aug. lib. de bon. con. ca 21  and in S. Peter that suffered, was not uneven. But be it that God permit the powers of the world, to put you to open martyrdom, as some good and constant catholics among you have been put of late years, then truly above all, you shall overcome the world, and become open martyrs. For this is the victory that overcometh the world, fides nostra. By this the Martyrs conquered when they suffered. 
August. lib. 2 de serm. in Monte.  Though they were killed in body, yet could they not be made to yield in soul. The tormentors were overcomed, because they could not do what their will was to do, their will was to kill Christ in them, and to extinct Christ's faith, which thing they could not do. And therefore we sing and rejoice of the martyrs glorious triumphs. We keep their death days, which he called their birth days, because in their death and martyrdom, they overcome the world, they be borne again, newly baptized, and begin to live with God in eternity of glory. Blessed and thrice blessed be then, to whom God giveth his gracious gift to overcome the world by death. It is the requital that we can make to Christ, when blood is recompensed with blood, 
Hiero. epist. 22.  and when we that were redeemed by the precious blood of Christ, do willingly shed our blood for him. Marry this is not in your power, but in your worthiness, which is not of you, but of God. But if God make you worthy to go that way, the way is made easy and plain before you. 
Aug. ser. de temp. 46.  Christ your head is gone that way. Many thousand Martyrs are gone that way. Old men, young men, children, and maids, are gone that way. Popes, bishops, priests, kings, Senators, counsellors, noblemen, noble women, holy widows, devout virginnes, babes, and infants, are gone that way. Into that way, you have him to lead you by himself, to himself, that was made the way for you, jesus Christ that said, I am the way. And when you go that way, 
Cypri. de exhor. Marinell cap. 12.  your eyes be closed in the persecution of the earth, the heavens be opened to you that be persecuted. antichrist threateneth, Christ defendeth, death goeth before, life followeth, temporal life is lost, eternal life is found. And what comfort, what joy, what security, will it be to pass gloriouselie in pressure, and suddenly to shut the eyes of your body with which you saw men, and by and by to open the eyes of your soul, to see your saviour Christ. Howsoever it pleaseth Gods holy will to deal with you, endure you under correction▪ for God offereth himself therein unto your, as to his children. 
Heb. 1●.  There is not a child of his, whom he correcteth not, whom he loveth he proveth. In this endured correction, you have this comfort, that God giveth you grace to confess him, and fortitude to suffer for him. You have this comfort, that there cometh nothing to you, but what you may make your profit of. Among many profits, this is not the least, that it bringeth you to join your selves near unto God, it moveth you to do more penance, to make more prayer, to receive more often the holy sacraments, by means and virtue of which, God assisteth you, God strengtheneth you, and will make that perfect in you, which he hath begun. Above the rest of comforts which you have in this endured affliction, the most sovereign comfort is to remember, that what ever the iniquity of time, or malice of men shall work against you for your religion, you can suffer no more than Christ himself suffered to make his church glorious, no more than Christ's saints suffered when they confessed Christ, and his religion, even to death. Nor can you suffer for a better cause, then for which Christ and his saints suffered. And how much better is it for you so to suffer, then to live in a false felicity of the world, and to die from God, in schism and heresy. How lamentable should your loss be, if now you should follow the new no faith of the world, and lack God in the world to come, because you lacked justice of faith. You see how the storm endureth, the sea is trobeled, the ship is tempested, and how Christ sleepeth in the ship. What now must you do but go to Christ, as his disciples did, awake him, as they did, say unto him as they did. O lord save us. Fear you not so to do, for you have Christ in the ship with you, he is the governor of the ship, he governeth you in the way. 
Isa. 48.  And your faith (I doubt not) is now stronger than the faith of Christ's disciples was, when they were in the ship with him, for they had not yet seen the cross, the death, the resurrection, and ascension of Christ. They could not but be wavering, as men that were not yet confirmed nor comforted, with the holy ghost. Your faith is strengthened by the fruits of these, your faith is confirmed, by the doctrine of the Apostles, by the preachings of the Confessors, by the death of the martyrs, by the uniform consent of your forefathers, finally by the general practice of the whole christian world. You that be so many ways confirmed in your faith, can not but go unto Christ with good courage, and boldly awake him, and freely say unto him. Domine salva nos. And to him must you become humble suppliants, that he vouchsafe to quiet the tempests of the sea, as he did at the prayers of his disciples. As Christ then in raising that tempest, did prepare the minds of his disciples to bear troubles, and inform their understanding to make their refuge unto him, that he might show the mightenes of his power: Euenso doth he still dispose, that great troubles come upon his faithful servants, which yet he quieteth in good time, after they have prayed unto him. And that, we should pray, it is his holy wil This hath he said. 
Psal. 29.  Thou shalt call upon me in the day of tribulation, and I will hear thee. He showed us an example hereof, when he went in to the monute Olivet, before his passion to pray. And certain it is, that prayer is of valour either to take away tribulation, or to give strength to bear it. Holy writers affirm, that to give strength is a far greater grace, then to take it away, and that our lord doth more benefit us, when he giveth strength to sustain persecution, then when he taketh persecution from us. No doubt but Christ's disciples which be now in the ship windeshaken, and sore beaten with the cruel tempests of the sea, call upon him, make their contineval prayer that he vouchsafe to arise, to rebuke the winds, and to make calm the tempest. No doubt but they say and daily say. Arise oh lord, save us, and help us out of tribulation. But for that Christ heareth not their prayers by and buy, for that Christ relieveth not their miseries presently, Christ seemeth to them asleep, whereas in deed it is his merciful dispensation, and divine power, not to recomfort the afflicted so soon as they call, but first to exercise, and to prove their virtues, to prove their faith, their hope, their charity, to prove their humility, patience, and constancy. It is written, 
Deut 13 August. tract. 43. in evan. joan.  Our lord God tempteth you to know whether you love him or no. that is, God maketh you to know whether you love him. He knoweth you, you know not yourselves, he maketh you to know yourselves by just trials and proofs. 
Idem quaest. 60 de quaestio. 83.  And yet doth he not tempt you to know you, but permitteth you to be tempted to make you to be known to yourselves and to oaths, how much you have profited in his love, which doubtless men can not understand, but when God trieth you. And Christ our lord is said to sleep, when of his mercy he prolongeth justice, when of his mercy he suffereth sinners uncorrected, and just livers to be punished, when he suffereth the evil to be exalted, and the good to be dejected, them to have prosperity and peace of the world, these to find adversity, and trobbles in the world. But the holy scripture must needs be true. 
Psa. 120.  He that keepeth Israel doth not slumber, nor will sleep. And therefore must not the afflicted leave of to pray, though God protract his mercy for a time to try the constancy of their faith and to exercise their virtues. 
Chrisost. ●…o 13 in cap. 7. ●at ope ●nper.  Some things be not denied though for a time deferred. And God deferreth for a time, to give them in more convenient time. 
Grego. in job li 9 cap. 5.  God deferreth that the ill affection of our hearts might be better purged, and that the things which we long for, 
August. Ver. 1. de verb. do.  might be better welcome when they be obtained. Things that be obtained easily, be less regarded. God keepeth for us in store what he will not give by and buy, that we may learn to long for great things, with long and great desire. I cry (saith job) and thou hearest me not. I stand and thou lookest not on me. In time of persecution the holy church standeth in faith, and crieth in desire. 
Grego in job lib. 20. c 22.  But God almighty (such is his hidden judgement and secret counsel) useth to defer the prayers of them that be persecuted, to the intent their merits might increase, and they be heard rather to their merit, then to their desire. And it helpeth to increase the understanding of godly men, when their desires be not accomplished, but after a time. For desire kindleth of delay, and understanding increaseth of desire. We must ask, we must seek, we must knock. Our lord hath said. Ask you, and you shall receive. Seek and you shall find. Knock and the door shall be opened. We must persever eager and fervent in prayer, not doubting but in time we shall receive what we ask, in time we shall find what we seek, and after we have knocked, the door will be opened. That sweet lady of consolation, and queen of comfort, with all the heavenly court to whom you so often pour forth your mourning plaints, will not want to make intercession for you, before the thrown of his majesty. Their prayers will not fail, but gain you comfort in your distresses. And assure your selves, that God will hear you, and them for you, for he is all ways nigh to them that be afflicted. Christ may seem long a sleep to you that be afflicted, to you it may seem timely that Christ take pity of his church so piteously afflicted with heresy, and tyranny. But it is not our part to appoint him time, he knoweth best what is necessary for us. To him we must humble our souls, and pray for such times, as may be most for his honour. It was said to them of Bethulia, 
judith 4  Understand you that God will hear your prayers, if still you persevere in fasting and prayer. God almighty hath appointed time, and knoweth when and how to deliver the Godly out of temptation. 
2. Pet. 2. Tob. 3.  After a storm he maketh fair wether. After weeping and heaviness, he giveth mirth and joy. The ship hath been shaken with no less storms at other times, then at this time. Christ quieted those, and Christ will quiet these. Doubt you not but he will bring his trobeled friends through the mids of these tempests, and repose them in quiet haven. I conclude with these considerations.  
Christians are now put together, as it were in apotte over the fire to be tried, as gold is tried from other metals. The fire flameth, the pot seetheth, the waters be thick, the scombe is cast away.  
Catholics are in the forge under the workman's hand to be refined. They are in the forge not as coals that burn and turn to ashes, but as gold that is tried. The forge is the world, you are the gold, tribulation is the fire, God is the work man.  
The Christian catholic life consisteth in suffering, we must not therefore do our own will, but the will of God. And among men we must either suffer the rulers will or their power, their will to order us, or their power to punish us. And then the consequence is, either to have victory in this world, or to surrender this life, to inherit the life everlasting.  
The surest way to come into the peaceable port of our country, (toward which we sail tossed in many tempests) is, to remain in the ship, and in the same to trace the true ways of them that have gone before, to tread in their steps, and to become heirs of their virtues.  
Hard things may be mollified, strait things may be loused, and heavy things shall little grieve them, that can bear them handsomely.  
Though God suffer for a time the wicked to rage, and the hypocrite to reign, yet the same hand that woundeth heyleth, the same hand that presseth, refresheth. Gods pitiful grace will quench the firebrands, assuage the rage, and relieve the innocentes.  
The wisdom of the world maketh worldly heads deffecte from God. Good men's hearts be created of God, and be restless in the world, but when they rest in God.  
As there is but one God, one faith, and one baptism, so is there but one Christ, one church, and one religion. No faith can profit but that one, which is the catholic Roman faith, confessed in the catholic Roman church, that is but one, under one head. The Lutheran, the Calvinian, and Puritan faith, is a new no faith, a new no religion, founded upon man's fancy, without Gods word or authority. It hath no church, no bishop, no priest, no altar, no sacrifice, and consequently no God. And they of this new no faith, having no ground in Christ, nor of his church, dissent in their own grounds, without unity from verity. You have the grounds of Christ. You have the authority of Christ's church. You have the testimonies of Christ's saints. You have the confirmations, of general councils. With you is the uniform consent of the people of God. With you is the public practice of the Christian world. You should not be discomforted to suffer for such a cause, as hath so many great, so many good, and so sufficience grounds, for such a cause (I say) as with which concur so many comforts. As that you sustain the greatest cause under the cope of heaven, the common cause of Christ's catholic church, the cause of religion, which is the supreme service and sovereign honour, that you can offer unto God. That God maketh you worthy, giveth you grace to confess, and fortitude to suffer. That you enjoy in the unity of Christ's church, the bounty of his blessings. That you be safe in this church, through the mighty power of your guides and rulers. That you be partakers of all prayer, of all sacrifice, of all good works, and shall be partakers of Christ's death and merits. That in suffering you be daily crowned, that you have victory, and shall have reward. That in suffering, your virtues be exercised, and your merits increased. That you suffer directly for justice, that you suffer but for a time. That by suffering God maketh you low, to bring you to the highest, maketh you rich in faith, and turneth your temporal punishment to your spiritual benefit. That you overcome the world, that you shall not be condemned with the world. That you be open confessors. That you have secret martyrdom, that you have all possible comforts with which faith is strengthened to make you open Martyrs. If any of you take comfort in any of these comforts, give the praise to God, and call upon him in all your pressures and sufferings. God will be your help and God must be your hope. If there be remedy, it will once fall, if there be none, thank God of al. Believe well, and live well. Do well and die well, that you may die to live with God. God the father of all mercies, and the God of all comfort, comfort you in all your tribulation with the same comfort, wherewith ourselves are comforted of God.  
Far you well. At Louvain, the last of September. 1579.   

A Prayer.  
Almighty God father of all mercies, and God of all comfort, have mercy on us the afflicted members, of thy catholic church. forgive us our sins, give us time to do penance, grace to resist sin, and peace to serve thee in holiness. Comfort us that be thy prisoners, relive us that be strangers in dispersion, secure all that be afflicted, for confessing thy holy name. Make us worthy to suffer, give us strength to bear, and constancy to confess. Let no fear, nor force remove us, from thy unity. Let no craftiness of the devil deceive us, nor devise of man, overcome us. Discern (O lord) thy cause, humble thy enemies, recomfort thy friends, that they may give thanks unto thee, and glorify thy name, in thy holy church. Grant this (O lord) for Christ's sake our lord, that suffered bitter death, to make his church glorious.   

 

   

He that taketh not his cross and followeth me, is not worthy of me.  Math. 10. 
 depiction of Jesus carrying the cross  
All that will live godly in Christ, shall suffer persecutions.  2. Tim. 3. 
If then you suffer not for Christ, weigh whether you have yet begun to live godly in Christ.  August. in Psal. 57 

Hanc epistolam consolatoriam, ex fide duorum presbyterorum Anglorum, quorum integritas & eruditio nobis cognita est, excudi posse censeo.  
joh. Molanus, censor.   
 depiction of the Crucifixion  
God forbidden that I should glory in any thing, but in the cross of our lord jesus Christ.  Gal. 6.