A67927:1424
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 2, part 2] with an universal history of the same, wherein is set forth at large the whole race and course of the Church, from the primitive age to these latter times of ours, with the bloody times, horrible troubles, and great persecutions against the true martyrs of Christ, sought and wrought as well by heathen emperors, as now lately practised by Romish prelates, especially in this realm of England and Scotland. Newly revised and recognised, partly also augmented, and now the fourth time again published and recommended to the studious reader, by the author (through the help of Christ our Lord) John Fox, which desireth thee good reader to help him with thy prayer.Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 2] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
London: printed by John Daye, 1583London: printed by Iohn Daye, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now that I have gone through the places where I have dwelt any space in the time of my pilgrimage here upon earth, remembering that for the space of king Edwards reign, which was for the time of mine office in the Seas of London and Rochester, I was a member of the higher house of the Parliament:1 therefore (seeing my God hath given me leisure and the remembrance thereof) I will bid my Lords of the temporalty farewell. They shall have no just cause (by Gods grace, to take it that I intend to say, in ill part. As for the spiritual Prelacy that now is, I have nothing to say to them, except I should repeat again a great part of that I have said before now already to the Sea of London. To you therefore my Lords of the temporalty will I speak, and this would I have you first to understand, that when I wrote this, I looked daily when I should be called to the change of this life, and thought that this my writing should not come to your knowledge, before the time of the dissolution of my Body and soul should be expired, and therefore know ye, that I had before mine eyes only the fear of God, and christian charity toward you, which moved me to write: for of you hereafter I look not in this world, either for pleasure or displeasure. If my talk shall do you never so much pleasure or profit, you cannot promote me, nor if I displease you ye cannot hurt me or harm me, for I shall be out of your reach. Now therefore if you fear God, & can be content to hear the talk of him that seeketh nothing at your hands, but to serve God and to do you good: hearken what I say. I say unto you, as S. Paul saith to the Galatians:2 I wonder my Lords what hath bewitched you, that ye so suddenly are fallen from Christ unto Antichrist, from Christs Gospel unto mans traditions, from the Lord that bought you, unto the bishop now of Rome.3 I warn you of your peril: be not deceived, except you will be found willingly consenters unto your own death. For if ye think thus: We are lay men, this is a matter of religion, we follow as we are taught and led, if our teachers and governors teach us & lead us amiss, the fault is in them, they shall bear the blame:
Nowe that I haue gone through the places where I haue dwelt anye space in the time of my pilgrimage here vpon earth, remēbring that for the space of king Edwardes raygne, whiche was for the time of mine office in the Seas of London and Rochester, I was a member of the higher house of the Parliament:1 therefore (seing my God hath geuen me leisure and the remembrance therof) I will bid my Lords of the temporalty farewell. They shall haue no iust cause (by Gods grace, to take it that I entende to say, in ill part. As for the spirituall Prelacy that now is, I haue nothing to say to them, excepte I shoulde repeate agayne a great part of that I haue sayd before now already to the Sea of London. To you therefore my Lordes of the temporalty wil I speake, and this would I haue you first to vnderstande, that when I wrote this, I looked daylye when I shoulde bee called to the chaunge of this life, and thoughte that this my writinge shoulde not come to your knowledge, before the time of the dissolution of my Body and soule should be expired, and therefore know ye, that I had before mine eies onely the feare of God, and christian charity toward you, which moued me to write: for of you hereafter I looke not in this worlde, either for pleasure or displeasure. If my talke shall doe you neuer so much pleasure or profit, you cānot promote me, nor if I displease you ye cannot hurte me or harme me, for I shall be out of your reach. Now therfore if you feare God, & can be content to heare the talke of him that seeketh nothing at your hands, but to serue God and to do you good: harken what I say. I say vnto you, as S. Paule sayth to the Galathians:2 I wonder my Lordes what hath bewitched you, that yee so sodenly are fallen from Christ vnto Antichrist, from Christes Gospell vnto mans traditions, from the Lorde that bought you, vnto the bishop now of Rome.3 I warne you of your perill: be not deceiued, except you wil be foūd willingly cōsēters vnto your own death. For if ye think thus: We are lay men, this is a matter of religion, we folowe as we are taught and led, if our teachers and gouernors teach vs & lead vs amisse, the fault is in thē, they shall beare the blame:
My Lords this is true (I grant you) that both the false teacher, and the corrupt governor, shall be punished for the death of their Subject, whom they have falsely taught and corruptly led, yea and his blood shall be required at their hands: but yet nevertheless shall that Subject dye the death himself also, that is, he shall also be damned for his own sin: for if the blind lead ⟨p. 1775⟩the blind, Christ saith not the leader only, but he saith: both shall fall into the Ditch. Shall the Synagogue, and the Senate of the Jews (trow ye) which forsook Christ and consented to his death, therefore be excused, because Annas and Caiaphas,1 with the Scribes and Pharisees and their Clergy did teach them amiss? yea and also Pilate their Governor and the Emperors Lieutenant by his tyranny, did without cause put him to death? Forsooth no my Lords, no. For notwithstanding that corrupt doctrine, or Pilates washing of his hands, neither of both shall excuse either that Synagogue and Seigniory, or Pilate: but at the Lords hand, for the effusion of that innocent blood, on the latter day all shall drink of the deadly whip. Ye are witty and understand what I mean: therefore I will pass over this, and return to tell you how ye are fallen from Christ to his adversary the Bishop of Rome.
My Lordes this is true (I graunt you) that both the false teacher, and the corrupt gouernour, shall be punished for the death of theyr Subiecte, whom they haue falsely taught and corruptly ledde, yea and his bloud shall be required at theyr handes: but yet neuerthelesse shall that Subiecte dye the deathe hymselfe also, that is, he shall also be damned for his owne sinne: for if the blinde leade ⟨p. 1775⟩the blinde, Christ sayth not the leader onely, but he sayth: both shall fall into the Ditch. Shall the Sinagogue, and the Senate of the Iewes (trowe ye) which forsooke Christ and consēted to his death, therfore be excused, because Annas and Cayphas,1 with the Scribes and Pharesies and theyr Cleargy did teache them amisse? yea and also Pilate theyr Gouernour and the Emperours Lieuetenaunt by his tyranny, did without cause put him to death? Forsooth no my Lordes, no. For notwithstanding that corrupt doctrine, or Pilates washing of his handes, neither of both shall excuse either that Sinagogue and Seigniory, or Pilate: but at the Lordes hand, for the effusion of that innocent bloud, on the latter day all shall drinke of the deadly whippe. Ye are wittye and vnderstande what I meane: therfore I will passe ouer this, and return to tell you how ye are fallen from Christ to his aduersarye the Bishop of Rome.
And least, my Lords, ye may peradventure think, thus barely to call the Bishop of Rome Christs adversary,1 or (to speak it in plain terms) to call him Antichrist, that it is done in mine anguish, and that I do but rage, and as a desperate man do not care what I say, or upon whom I do rail: therefore, that your Lordships may perceive my mind, and thereby understand that I speak the words of the trueth and sobriety (as Saint Paul said unto Festus) be it known unto your Lordships all,2 that as concerning the Bishop of Rome, I neither hate the person nor the place.3 For I ensure your Lordships (the living Lord beareth me witness, before whom I speak) I do think many a good holy man, many Martyrs and Saints of God have sit and taught in that place Christs Gospel truly,4 which therefore justly may be called Apostolici, that is, true Disciples of the Apostles, and also that Church and Congregation of Christians to be a right Apostolic church, yea and that certain hundred years after the same was first erected and builded upon Christ, by the true Apostolical doctrine taught by the months of the Apostles themselves. If ye will know how long that was and how many hundred years to be curious in pointing the precise number of the years I will not be too bold, but thus I say: so long and so many hundred years as that Sea did truly teach and preach that Gospel,5 that Religion, exercised that power, and ordered every thing by those Laws and rules which that Sea received of the Apostles, and (as Tertullian saith) the Apostles of Christ, and Christ of God: so long (I say) that Sea might well have been called Peter and Pauls chair and Sea, or rather Christs chair, & the bishop thereof Apostolicus, or true disciple and Successor of the apostles, & a Minister of Christ.
And least, my Lords, ye may peraduenture think, thus barely to call the Bishop of Rome Christes aduersary,1 or (to speake it in playne termes) to call him Antichrist, that it is done in mine anguish, and that I doe but rage, and as a desperate man doe not care what I say, or vpon whō I doe rayle: therefore, that your Lordshippes may perceiue my minde, and thereby vnderstand that I speake the wordes of the trueth and sobriety (as Saynt Paule sayde vnto Festus) bee it knowne vnto your Lordshippes all,
But since the time that that Sea hath degenerated from the trade of trueth and true Religion the which it received of the Apostles at the beginning,1 and hath preached an other Gospel, hath set up an other Religion, hath exercised an other power, and hath taken upon it to order and rule the Church of Christ by other strange Laws, Canons and Rulers then ever it received of the Apostles, or the Apostles of Christ, which things it doth at this day, and hath continued so doing (alas,2 alas) of too too long a time: since the time (I say) that the state and condition of that Sea hath thus been changed, in truth it ought of duty and of right to have the names changed both of the Sea and of the sitter therein.3 For understand my Lords, it was neither for the privilege of the place or person thereof, that that Sea and Bishop thereof were called Apostolic: but for the true trade of Christs religion which was taught and maintained in that Sea at the first, and of those godly men.4 And therefore as truly and justly as that Sea then, for that true trade of religion, and consanguinity of doctrine with the Religion and doctrine of Christs Apostles, was called Apostolic: so as truly and as justly for the contrariety of religion, and diversity of doctrine from Christ and his Apostles, that Sea and the Bishop thereof, at this day both ought to be called, and are in deed Antichristian.
But since the time that that Sea hath degenerated frō the trade of trueth and true Religion the which it receiued of the Apostles at the beginning,1 and hath preached an other Gospell, hath set vppe an other Religion, hath exercised an other power, and hath taken vpon it to order and rule the Church of Christ by other straunge Lawes, Canons and Rulers then euer it receiued of the Apostles, or the Apostles of Christ, whiche thinges it doth at this daye, and hath continued so doing (alas,
The Sea is the seat of Satan, and the Bishop of the same,1 that maintaineth the abominations thereof, is Antichrist himself in deed. And for the same causes this Sea at this day is the same which S. John calleth in his revelation, Babylon or the Whore of Babylon, and spiritual Sodoma and Egyptus, the Mother of Fornication and of the abominations upon the earth. And with this Whore doth spiritually meddle and lieth with her, and committeth most stinking and abominable adultery before God, all those kings and Princes, yea and all nations of the earth which do consent to her abominations, and use or practise the same: that is (of the innumerable multitude of them to rehearse some for example sake) her dispensations, her pardons and pilgrimages, her invocation of Saints,2 her worshipping of Images, her false counterfeit religion in her Monkery and Fryerage, and her traditions, whereby Gods laws are defiled: as her Massing and false Ministering of Gods word and the Sacraments of Christ clean contrary to Christs word, and the Apostles doctrine, whereof in particularity I have touched something before in my talk had with the Sea of London, and in other treatises more at large: wherein (if it shall please God to bring the same to light) it shall appear I trust by Gods grace, plainly to the man of God, and to him whose rule in judgement of Religion is Gods word, that that Religion,3 that rule & order, that doctrine and faith which this whore of Babylon, and the Beast whereupon she doth sit, maintaineth at this day with all violence of fire and sword, with spoil & banishment (according to Daniels Prophecy) and finally with all falsehood, deceit, hypocrisy, and all kind of ungodliness: are as clean contrary to Gods word, as darkness is unto light, or light unto darkness, white to black, or black to white, or as Belial unto Christ,4 or Christ unto Antichrist himself.
The Sea is the seate of Sathan, and the Bishop of the same,1 that mainteineth the abhominations therof, is Antichrist himselfe in deede. And for the same causes this Sea at this day is the same whiche S. Iohn calleth in his reuelation, Babilon or the Whore of Babilon, and spirituall Sodoma and Egyptus, the Mother of Fornication and of the abhominations vpon the earth. And with this Whore doth spiritually medle and lieth with her, and committeth most stincking and abhominable adultery before God, all those kinges and Princes, yea and all nations of the earth which doe consent to her abhominations, and vse or practise the same: that is (of the innumerable multitude of them to rehearse some for example sake) her dispensations, her pardons and pilgrimages, her inuocation of Saynts,
I know my Lords, and foresaw when I wrote this, that so many of you as should see this my writing, not being before endued with the spirit of grace and the light of gods word, so many (I say) would at these my words lordlike stamp and spurn, and spit thereat. But sober your selves with patience and be still, and know ye that in my writing of this, my mind was none other, but in God (as the living God doth bear me witness) both to do you profit and pleasure. And otherwise, as for your displeasure, by that time this shall come to your knowledge. I trust by gods grace to be in the hands and protection of y• ▪ almighty, my heavenly father, and the living Lord, which is, (as S. John sayeth) the greatest of all, and then I shall not need (I trow) to fear what any Lord, no nor what king or prince can do unto me.
I know my Lordes, and foresaw when I wrote this, that so many of you as should see this my writing, not beyng before endued with the spirite of grace and the light of gods word, so many (I say) would at these my words lordlike stampe and spurne, and spitte thereat. But sober your selues with pacience and be still, and knowe ye that in my writing of this, my minde was none other, but in God (as the liuing God doth beare me witnes) both to do you profite and pleasure. And otherwise, as for your displeasure, by that time this shal come to your knowledge. I trust by gods grace to be in the hands and protection of y• ▪ almighty, my heauenly father, and the liuing Lord, which is, (as S. Iohn sayeth) the greatest of all, and then I shall not need (I trow) to feare what any Lord, no nor what kyng or prince can do vnto me.
My Lords, if in times past ye have been contented to hear me sometimes in matters of religion before the prince in the Pulpit, and in the Parliament house, and have not seemed to have despised what I have said (when as else if ye had perceived just occasion, ye might then have suspected me in my talk, though it had been reasonable, either desire of worldly gain, or fear of displeasure) how hath then your Lordships more cause to hearken to my word and to hear me patiently, seeing now ye can not justly think of me being in this case appointed to dye, and looking daily when I shall be called to come before the eternal judge, otherwise but that I only study to serve my Lord God, and to say that thing which I am persuaded assuredly by Gods word shall and doth please him, and profit all them to whom God shall give grace to hear and believe what I do say? And I do say even that I have said heretofore both of the Sea of Rome and of the Bishop thereof, I mean after this their present state at this day, Wherein if ye will not believe the Ministers of GOD,1 and true preachers of his word, verily I denounce unto you in verbo domini, except ye do repent betime, it shall turn to your confusion, and to your smart on the latter day. Forget not what I say my Lords, for Gods sake forget not, but remember it upon your bed. For I tell you moreover, as I know I must be countable of this my talk and of my speaking thus, to the eternal Judge (who will judge nothing amiss) so shall you be countable of your duty in hearing, and you shall be charged, if ye will hearken to Gods word, for not obeying to the truth. Alas my Lords, how chanceth this, that this matter is now a new again to be persuaded unto you? Who would have thought of late, but your Lordships had been persuaded in deed sufficiently,2 or that ye could ever have agreed so uniformly with one consent to the abolishment of the usurpation of the bishop of Rome? If that matter were then but a matter of policy wherein the prince must be obeyed, how is it now made a matter wherein (as your Clergy saith now, & so saith the Popes laws in deed) standeth the unity of the Catholic church, and a matter of necessity of our salvation? Hath the time, being so short since the death of the two last kings, Henry the 8. & Edward his son, altered the nature of the matter?
My Lordes, if in times past ye haue bene contented to heare me sometimes in matters of religion before ye prince in the Pulpit, and in the Parliament house, and haue not seemed to haue despised what I haue sayd (when as els if ye had perceiued iust occasion, yee might then haue suspected me in my talk, though it had bene reasonable, eyther desire of worldly gayne, or feare of displeasure) how hath thē your Lordshyppes more cause to harken to my word and to heare me paciently, seing now ye can not iustly think of me being in this case appoynted to dye, and lookyng dayly when I shall be called to come before the eternall iudge, otherwise but that I onely study to serue my Lord God, and to say that thyng which I am perswaded assuredly by Gods woorde shall and doth please him, and profite all them to whome God shall geue grace to heare and beleue what I do say? And I do say euen that I haue sayd heretofore both of the Sea of Rome and of the Byshop thereof, I meane after this theyr present state at this day, Wherin if ye will not beleue the Ministers of GOD,
If it have not, but was of the same nature and danger before God then as it is now, & be now (as it is said by the Popes laws, and the instructions set forth in English to the curates of the diocese of York) in deed a matter of necessity to salvation: how then chanced it that ye were all (O my Lords) so light, and so little passed upon the catholic faith and the unity thereof (without the which no man can be saved) as for your Princes pleasures, which were but mortal men, to forsake the unity of your catholic faith, that is, to forsake Christ and his gospel? And furthermore, if it were both then and now is so ⟨p. 1776⟩necessary to salvation, how chanced it also that ye, all the whole body of the Parliament agreeing with you, did not only abolish and expel the Bishop of Rome, but also did abjure him in your own persons, and did decree in your acts great oaths to be taken of both the spiritualty and temporalty, whosoever should enter into any weighty & chargeable office in the common wealth? But on the other side, if the law & decree which maketh the supremacy of the sea & bishop of Rome over the universal church of Christ, be a thing of necessity required unto salvation by an Antichristian law (as it is in deed) & such instructions as are given to the Diocese of York, be in deed a setting forth of the power of that beast of babylon by the craft & falsehood of his false Prophets (as of truth, compared unto Gods word, and truly judged by the same, it shall plainly appear that they be) then my Lords never think other, but the day shall come when ye shall be charged with this your undoing of that, that once ye had well done, and with this your perjury and breach of your oath, which oath was done in judgement,1 justice, and truth agreeable to Gods law. The whore of Babylon may well for a time dally with you, and make you so drunken with the wine of her filthy stews & whoredom (as with her dispensations and promises of pardon à poena & culpa) that for drunkenness and blindness ye may think your selves safe. But be ye assured, when the living Lord shall try the matter by the fire, and judge it according to his word, when all her abominations shall appear what they be:
If it haue not, but was of the same nature and daunger before God then as it is now, & be now (as it is sayd by the Popes lawes, and the instructions set forth in Englishe to the curates of the dioces of Yorke) in deed a matter of necessity to saluation: how then chaunced it that ye were all (O my Lordes) so light, and so litle passed vpon the catholicke faith and the vnity therof (without the which no man can be saued) as for your Princes pleasures, which were but mortall men, to forsake the vnity of your catholick fayth, that is, to forsake Christ and his gospell? And furthermore, if it were both then and nowe is so
then ye my Lords, (I give your Lordships warning in time) repent if ye be happy, & love your own souls health, repent I say, or else without all doubt, ye shall never escape the hands of the living Lord, for the guilt of your perjury and breach of your oath. As ye have banqueted and lain by the whore in the fornication of her whorish dispensations, pardons, Idolatry, & such like abominations: so shall ye drink with her (except ye repent betime) of the cup of the Lords indignation and everlasting wrath, which is prepared for the beast, his false prophets, and all their partakers. For he that is partner with them in their whoredom and abominations, must also be partner with them of their plagues, and on the latter day shall be thrown with them into the lake burning with Brimstone and unquenchable fire. Thus fare ye well my Lords all. I pray God give you understanding of his blessed will and pleasure, and make you to believe and embrace the truth. Amen.
then ye my Lordes, (I geue your Lordships warning in time) repent if ye be happy, & loue your owne soules health, repent I say, or els wythout all doubt, ye shall neuer escape the handes of the liuing Lord, for the guilt of your periury and breach of your oth. As ye haue banquetted and layne by the whore in the fornication of her whorish dispensations, pardons, Idolatrye, & suche like abhominations: so shall ye drinke with her (except ye repent betime) of the cuppe of the Lordes indignation and euerlasting wrath, which is prepared for the beast, his false prophetes, and all theyr partakers. For he that is partner with them in theyr whoredome and abhominations, must also be partner with them of theyr plagues, and on the latter day shall be throwne with them into the lake burning with Brimstone and vnquenchable fire. Thus fare ye wel my Lords all. I pray God geue you vnderstanding of his blessed will and pleasure, and make you to beleue and embrace the truth. Amen.
Farewell my dearly beloved brethren in Christ, both ye my fellow prisoners,1 and ye also that be exiled and banished out of your countries, because ye will rather forsake all worldly commodity, then the Gospel of Christ.
FArewell my dearely beloued brethren in Christ, bothe ye my felow prisoners,1 and ye also that be exiled and banished out of your countryes, because ye will rather forsake all worldly cō modity, then the Gospell of Christ.
Farewell all ye together in Christ: farewell and be merry, for ye know that the trial of your faith bringeth forth patience, and patience shall make us perfect, whole and sound on every side, and such after trial (ye know) shall receive the crown of life, according to the promise of the Lord made to his dearly beloved, let us therefore be patient unto the coming of the Lord. As the husbandman abideth patiently the former and latter rain for the increase of his crop,1 so let us be patient and pluck up our hearts, for the coming of the Lord approacheth apace. Let us (my dear brethren) take example of patience in tribulation of the Prophets, which spake likewise Gods word truly in his name. Let Job be to us an example of patience, & the end which the Lord suffered, which is full of mercy and pity. We know my brethren by Gods word, that our faith is much more precious then any corruptible gold, and yet that is tried by the fire: even so our faith is therefore tried likewise in tribulations, that it may be found when the Lord shall appear, laudable, glorious and honourable. For if we for Christs cause do suffer, that is grateful before God,2 for thereunto are we called, that is our state and vocation, wherewith let us be content. Christ we know suffered for us afflictions, leaving us an example that we should follow his footsteps, for he committed no sin, not was there any guile found in his mouth: when he was railed upon, and all to reviled, he railed not again: when he was evil entreated, he did not threaten, but committed the punishment thereof to him that judgeth a right.
Farewell all ye together in Christ: farewell and be mery, for ye know that the triall of your fayth bringeth forth patience, and pacience shall make vs perfecte, whole and sound on euery side, and such after triall (ye knowe) shall receiue the crowne of lyfe, according to the promise of the Lorde made to his dearely beloued, let vs therefore be pacient vnto the comming of the Lord. As the husbandmanne abideth pacientlye the former and latter rayne for the encrease of his croppe,1 so let vs bee paciente and plucke vp our hartes, for the comming of the Lord approacheth apace. Let vs (my deare brethren) take example of pacience in tribulation of the Prophetes, which spake likewise Gods word truely in his name. Let Iob be to vs an example of pacience, & the end which the Lord suffered, which is full of mercy and pitty. We know my brethren by Gods worde, that our fayth is muche more precious then any corruptible golde, and yet that is tryed by the fire: euen so our fayth is therfore tried likewise in tribulations, that it may be found when the Lord shal appeare, laudable, glorious and honorable. For if we for Christs cause do suffer, that is gratefull before God,
Let us ever have in fresh remembrance those wonderful comfortable sentences spoken by the mouth of our Saviour Christ: Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven.1 Blessed are ye when men revile you, persecute you, & speak all evil against you for my sake: rejoice and be glad, for great is your reward in heaven: for so did they persecute the Prophets which were before you. Therefore let us alway bear this in our minds, that if any incommodity do chance unto us for righteousness sake,2 happy are we whatsoever the world doth think of us. Christ our master hath told us before hand, that the brother should put the brother to death, & the father the son, and the children should rise against their parents and kill them, and that Christs true Apostles should be hated of all men for his names sake: but he that shall abide patiently unto the end, shall be saved.
Let vs euer haue in freshe remembraunce those wonderfull comfortable sentences spokē by the mouth of our Sauior Christ: Blessed are they which suffer persecution for righteousnes sake, for theirs is the kingdome of heauen.1 Blessed are ye when men reuile you, persecute you, & speake all euill against you for my sake: reioyce and be glad, for great is your reward in heauen: for so did they persecute the Prophets which were before you. Therfore let vs alway beare this in our mindes, that if any incommodity doe chaunce vnto vs for righteousnes sake,2 happy are we whatsoeuer the world doth thinke of vs. Christ our mayster hath tolde vs before hand, that the brother should put the brother to death, & the father the sonne, and the children should rise agaynst their parēts and kill them, and that Christes true Apostles should be hated of all men for his names sake: but he that shall abide paciently vnto the end, shalbe saued.
Let us then endure in all troubles patiently after the example of our Master Christ, and be contented therewith, for he suffered being our master and Lord: how doth it not then become us to suffer? For the disciple is not above his master,1 nor the servant above his Lord. It may suffice the disciple to be as his master, and the servant to be as his Lord. If they have called the Father of the family, the Master of the household Beelzebub, how much more shall they call so them of his household? Fear them not then (saith our Saviour) for all p•ivityes shall be made plain: there is now nothing secret, but it shall be showed in light. Of Christs words let us neither be ashamed nor afraid to speak them, for so Christ our master commandeth us, saying:2 that I tell you privily, speak openly abroad, and that I tell you in your ear, preach it upon the house top. And fear not them which kill the body, for the soul they cannot kill, but fear him which can cast both body and soul into hell fire.
Let vs then endure in all troubles paciently after the example of our Mayster Christ, and be contented therewith, for he suffered being our mayster and Lord: how doth it not then become vs to suffer? For the disciple is not aboue his mayster,1 nor the seruaunt aboue his Lord. It may suffice the disciple to be as his maister, and the seruaunt to be as his Lord. If they haue called the Father of the family, the Mayster of the householde Belzebub, howe much more shall they call so them of his householde? Feare them not then (sayth our Sauiour) for all p•iuityes shall be made playne: there is nowe nothing secret, but it shall bee shewed in light. Of Christes wordes let vs neither be ashamed nor afrayd to speake them, for so Christ our mayster commaundeth vs, saying:2 that I tell you priuily, speake openly abroade, and that I tell you in your eare, preach it vpon the house toppe. And feare not them which kill the body, for the soule they cannot kill, but feare hym which can cast both body and soule into hell fire.
Know ye that the heavenly Father hath ever a gracious eye and respect toward you, and a Fatherly providence for you, so that without his knowledge and permission, nothing can do you harm. Let us therefore cast all our care upon him, and he shall provide that which shall be best for us. For if of two small sparrows which both are sold for a mite, one of them lighteth not on the ground without your father, and all the hairs of our head are numbered, fear not them (saith our Master Christ) for ye are more worth then many small sparrows.1 And let us not stick to confess our Master Christ for fear of danger whatsoever it shall be, remembering the promise that Christ maketh, saying: whosoever shall confess me before men, him shall I confess before my father which is in heaven: but whosoever shall deny me, him shall I likewise deny before my father which is in heaven. Christ came not to give unto us here a carnal amity, and a worldly peace, or to knit his unto the world in ease and peace, but rather to separate and divide them from the world, and to join them unto himself: in whose cause we must, if we will be his, forsake father and mother, and stick unto him. If we forsake him or shrink from him for trouble or deaths sake, which he calleth his cross: he will none of us, we cannot be his. If for his cause we shall lose our temporal lives here, we shall find them again and enjoy them for evermore: but if in his cause we will not be contented to leave nor loose them here: then shall we loose them so, that we shall never find them again, but in everlasting death. What though our troubles here be painful for the time,2 and the sting of death bitter and unpleasant: yet we know that they shall not last in comparison of eternity, no not to the twinkling of an eye, & that they patiently taken in Christs cause, shall procure and get us unmeasurable heaps of heavenly glory, unto the which these temporal pains of death and troubles compared, are not to be esteemed, but to be rejoiced upon. Wonder not (saith S. Peter) as though it were any strange matter that ye are tried by the fire (he meaneth of tribulation) which thing (saith he) is done to prove you:3 nay rather in that ye are partners of Christs afflictions, rejoice, that in his glorious revelation, ye may rejoice with merry hearts.
Know ye that the heauenly Father hath euer a gracious eye and respect towarde you, and a Fatherly prouidence for you, so that without his knowledge and permission, nothing canne doe you harme. Let vs therefore cast all our care vpon him, and hee shall prouide that whiche shall be best for vs. For if of two small sparrowes whiche both are sold for a mite, one of them lighteth not on the grounde without your father, and all the heares of our head are numbred, feare not them (sayth our Mayster Christ) for yee are more worth then many small sparrowes.
If ye suffer rebukes in Christs name, happy are ye, for the glory and spirit of God resteth upon you. Of them God is reviled and dishonoured, but of you he is glorified.
If ye suffer rebukes in Christes name, happy are ye, for the glory and spirit of God resteth vpon you. Of them God is reuiled and dishonored, but of you he is glorified.
