A consolatory letter to all the afflicted Catholikes in England

A consolatory letter to all the afflicted Catholikes in England

Table of contents

Title page

TO HIS MOST DEARE COVNTREYMEN ALL THE AFFLICTED CAtholickes in England H.B. wisheth all comfort and strength and ꝑseueraunce in Christ Iesus.

The Second Parte what Recusants shall lose.

§

§

[Page]

[Page]

A CONSOLATORY LETTER TO ALL THE AFFLICTED CATHOLIKES in England.

Philip. 4.

Sic state in domino Charissimi:

So stand in our Lorde, my Dearest.

Imprinted at Roan in Normandy.

TO HIS MOST DEARE COVNTREYMEN ALL THE AFFLICTED CAtholickes in England H.B. wisheth all comfort and strength and ꝑseueraunce in Christ Iesus.

[Page]

[Page]

RIght Noble Lordes, and worshippfull Gentlemē with other worthy Confessors of Christ his Church, and religion, & generally all ye that vnder the name of wilfull and obstinate Recusants, but in verye deed because you be true and constant Catholickes, eyther alredy haue ben, or by likelihood may be herafter, endomaged in your worldly goods and possessions, empeached of liberty, or other wyse persecuted and afflicted. If the light of fayth did as clearely shine, & the fire of godly zeale and charity were now as feruent in mens harts, as it was in the golden dayes of those first Christians among whome the precious blood of our Sauior was yet warme, the memory of the blessed Apostles most fresh, & the example of invincible Martirs in euery sex age and condition so frequent as that nothing could be more cōmon then dayly to see men and women, olde and young, rich & poore Priestes and secular for Christs sake to offer[Page]them selues with willing and glad mindes to all kinde of exquisite and greuous torments. If it might please God (I say) but in some parte to renue & kindle againe the deuotion of those times, in this our dull age & dead season: neyther should this present persecutiō seeme so terrible, as now I feare it seemeth, to many: neyther should it be needfull at all to vse so much comfort, encouragement, and exhortation as now perhapps to a great number shal be very necessary to be applyed. For so farr were the most Christians in that flourishing prime tyde and cleare. Noone dayes of the Church from being afrayde of any kind of death (although most cruell and painfull) that euery one deemed him selfe the more happy, by how much more he might endure for the loue of our Sauiour: and as for temporall goods they were then so litle esteemed as that many preuented the persecutors hands, by selling all that they had, and distributing their money for the reliefe of their poore Christian brethren. But now (alas) that saying of the Prophet Ieremie is to playnly verified of this our miserable time: Hier: 6 Vae nobis quia declinauirdies quia longiores factae sunt vmbrae vesperi: woe to vs because the day is farr spent, because the [Page]shadowes are growen longer in the eauening. The light of true knowledge being diminished charity waxing colde, & iniquity encreasing, the shadowes of transitory things ar become so greate, that now a mole hill appeareth more then a mountayne did in times past, the losse of a litle money, is now accompted greater, thē here-tofore of a whole world of wealth, yea more at this day perhapps ar dismayed at the pinching of their purse, then would in former age haue ben appalled at the tearing of their fleshe & breaking in sunder of all their bones. Heb: 6 I meane not in this speach to include many of you most constant and approued Confessors of whom I confidently trust better things and nearer to saluation: who haue well d [...]seru [...]d that honorable testimony, which Saint Paule giueth to the Hebrues h [...]uing susteyned already a great fight of passions: Heb: 10 on the one part by reproches and tribulations made a spectacle: and on thother part made companions of them that cōuersed in such sort. You haue taken compassion on them that were in bondes: the spoyl of your owne goods you haue taken with ioy, knowing that you haue a better and a more permanent substance Ther remayneth for you no more but that you doe not lose[Page]your cōfidēce which hath a great renumeratiō. How long this persecutiō shall continue, & to what extremitie it may grow hereafter, God knoweth: And although we may hope the best yet in respect of our sinns, we haue cause also to feare the worst. Therfore patience is necesarie for you: that doing the will of god, you may receiue the promise for yet a litle & a verie litle while, he that is to come, will come, & will not slacke. Liue you in the meane while by the assured fayth & hope of Christ his cō ming, and withdraw not your selues from the Catholike Church, being redy to resist vsque ad saguinem.Heb: 12 Even to the patient shedding of your blood, if the glory of Christ his name shall so require. But I speake of the base minded multitude who hardlye be perswaded in hope of felicitie in the life to come to liue here with patience in penury or willingly to endure a paynfull death: who ar ether with holdē by feare of penall lawes agaynst their cōsciēces, frō the harbour of saluation: or if they be yet in the Church, they stagger and ar ready to fall at the terror & blast of euery new statute that commeth forth, behauing them selues in the meane time so coldly in their profession, that scarcely shall you perceiue them by any outward[Page]acte to be Catholickes. For these espeacially I haue taken in hand this labour of exhortation, although I trust it shal-be acceptable to you also, who by likelihod haue lesse need to be comforted: Tertu: ad Martires. for even those that fight or runne best are encouraged not onlye by their maisters and gouernours, but also by the vulgar multitude that standeth a farr of: & that which to others is a necessary perswasion, to you is a great and excellent commendation: for so much as you do that of your selues with out externall admonition, wher vnto others haue neede to be often and vehementlye exhorted. And if I profite not otherwise by this endevour, yet I hope I shall reape profite by calling to remembraunce that which maye bring comfort to my selfe, wherof I confesse I stand in neede, in respect of the sorowe which I suffer for your affliction my deare beloued contrymen, and for the lamētable state of our natiue Land, being absent in body, yet alwayes present with you in minde and spirit, & likewise doe I need the prayers of good folke which I besech all Catholikes that shall read this simple treatise of their charitable goodnes to bestow vpon me.

[Page]ANd now to come to my intended matter. The weyght of this presēt persecution seemeth chiefly to consist in two penall statutes: thone enforcing you to make shew by outward signes of yelding to a contrary religiō: the other debarring you from practise of your owne: the one proposing vnto you detriment of temporall goods: the other thretning bodily deth: I meāe thone in flicting penalty, of .xx. pownd by the month to be exacted of all those that refuse to be present at the schismaticall prayers now called in England by the name of diuine seruice, the other forbidding you to receyue catholicke Priests, and consequently excluding you from the benefite of god his seruice & Sacramēts, vnder no lesse payne thē for the same to suffer death as in case of felony. Agaynst the terror of both these, lawes, I intend to geue such comfort, as it shall please god by my poore pen to aforde. And first I will assay to geue a cordiall agaynst the thirten monthes mulct, as that which may extend it selfe more generally, and is more like to be [Page] put in execution, then that other lawe which draweth blood at the first encoū ter: the world being more earnestly set in these dayes to thirst after money, thē to desire the shedding of mens blood. And like as pesecution beginneth commonlye with lesser penalties before it proceed to greater: so shall it not be a misse to keepe the same order in applying remedye to these afflictions: The loue of worldly goods being not so naturall as the care of keeping of a mans life, & therfore ordinarily the lose more easlly digested. Although many will say that they would rather dye, speedely, then liue a long time in miserie: The reson of this their iudgement may be geuen for that they haue already some feeling of want in this life, but of deathe they haue not yet tasted, neyther doe they feele it so much, being in their opinion farther from them: but if death were iminēt, I thinke ther are very few that would not saue their liues if they could although with very hard conditions for their maner of liuing: so that comonly that is found true, although [Page] it were vttered by the Father & Author of lyes: pellem pro pelle, et cuncta que habet homo dabit pro anima sua:Iob: 2. Skyne for skyne and all that a man hath he will geue for his soule, that is to say for the redemption of his naturall lyfe. Yet neuerthelesse ther is good hope that if we maye perswade men to endure patiently the with-drawing of goods & liuings, they will more boldly aduenture if it shal-be needfull, the losse of liues: the departing from these temporall possessions, being one especiall payne, that mē hauing substance doe find at the time of their death being also a greate cause why they feare to dye, and therfore many times a great impedimēt to the happy atchiuing of glorious martirdom.

ACording to this order therfore let vs first consider this penalty of twē ty pownd by the month, for what cause it is layde vpon you, what incōueniences it bringeth, and what recompence you maye expect in time to come for this vrgent detriment. So that waying the goodnes of your cause, and ioyning [Page] therto hope of future reward, you may rather reioyce in the gayne that is to come, then sorow for the present losse, or feare the distresse or incommoditye that may ensue. And first touching the cause wherfore your purses be thus punished. You suffer because you ar Catholickes, or as the world termeth you recusants: Let vs see therfore what you refuse to doe, and vpon what ground: & although you haue the same declared more at large in sundry learned treatyses, it shall not be amisse perhaps to call some few poynts amongst the rest to remembraunce.

YOu refuse to doe directly agaynst your conscience,1 Doing agaynst conscience in Psal: 54 to descend quick vnto hell, and to be swallowed vp a liue by your enemies, for Saint Augustine sayeth, when thou knowest it to be euill which thou doest, and yet doest the same, thou doest downe quicke vnto hell. And in a nother place,in Psal: 123 those are they sayeth he that are swallowed vp alyue, who know a thing to be euill, and doe geue consent with their tongues. And great reason haue you to shun this [Page] manifest and wilfull perdition of your owne soules, knowinge that as Saint Paule sayeth,Ro: 14 he that discerneth, that is to saye, he that iudgeth a thing to be euill although it were otherwise indifferent, if he doe it, is damned: because, not of fayth, but because he doeth not according to his conscience and knowledg, for all that is not of fayth, all that is done agynst a man his conscience, is sinne albeit the thinge were of it selfe lawfull: much rather if it be vtterly vnlawfull, as the going to church with heretikes is holdē in euery discreete mans conscience and iudgement: And Saint Iames sayeth, [...]io: 4 to one knowinge to doe good, & not doing it: to him it is sinne, much rather if a man know a thinge to be euill & do it, his offence must needs be great. [...]ot 14 Blessed ar you therfore in refusing to condemne your selues by doing contrary to that which you best alow.

D [...]shmo [...]g of 2 god.ALso you refuse to dishonor god by fleeing from his banner and furnishing his enimies campe with your visible presence: Where as it is written in [Page] the Prouerbs:Prouerbes: 14 That in the multitude of his people is the kings dignity, & in the smale nū ber of his folke, the ignominy of a Prince. Psal: 31 And ther-fore of such as shrinke awaye in time of aduersity our Sauiour complayneth in one of the psalmes in behalfe of him selfe and of his spouse the Catholike Church in lamentable manner sayinge: Aboue all myne enimies I haue byn made a reproch to my neighbours and a feare to mine acquaintance excedingly: they that did see me haue fled forth from me, vpon which place Saint Augustine sayth,in Psal. 31 that the departure of those that had seene & known the Church is more greeuous & altogether intollerable, thē the obstinate resistinge of those that haue byn nouseled & brought vp in error from their infancy.

And therfore it followeth after a few words in the aforesayde psalme, I haue heard the disprayse of manye dwelling round about me. As vndoubtedly, yf you should forsake god, for feare of tē porall losse, you should geue occasion to many to blasphem god as if he were not able to deliuer you, or as if you had [Page] no trust in his power and goodnes saying. Non est salus ipsis in deo eorum: They haue no saluatiō in their god,Psal: 3. they haue no hope or assurance in their religion which they haue hyther to professed.

You shall also geue them occasion to thinke very euill of the Catholike religion by seeming to make lesse accompt of the defence & professiō of the same, then of a litle money, yea then of all your worldlye goods and possessions. They that trouble you shall reioyse yf you be moued,Psal: 12. but doe you hope still in our Lord his mercy.

3 Scandall.YOu refuse likewise not only to geue this cause of reioysing to your aduersaries, but also to make a shew of euill, that by doing that which is euill of it selfe to induce many weakelings depending on your example, as your children, your seruaunts, friends, neyghbours, & others, partly hauing iudgement and knowledge to follow you to church agaynst their consciences, and partly being ignorāt, to allow the schismaticall seruice now vsed, and finally to like of heresy wherby (so much as lieth [Page] in you) you should be homicides and destroyers of their soules: for as Saint Paule sayeth,1 Cor: 8 If a man se him that hath knowledge, sitt at a table in the Idols temple: shall not his conscience being weake be edified to eate things sacrificed to Idols? vpon which place of Saint Paule, the famous doctor saint Augustine inferreth, that we ar forbidden to vse or to doe that wher-by we maye be thought to doe any thinge in the honour of straūge gods,Aug: epst: 154: ad Publicolam. receiuing it in such sort, that although in harte we despise such things yet we edifie or induce those that know not our harts in deed to honour the same. In lke mā ner to compare the case of goinge to church in these our dayes vnto meates offered to Idols. If men shall see you in churches in time of sacriligious seruice should not their consciences be edified eyther to thinke yt the seruice of God, or at the lest with out feare to frequēt the same: and so in tract of time to like and allow of heresy, and so sinning agaynst your brethren & stryking their weake consciences: you shall sinne agaynst [Page] Christ. Therfore sayeth the Apostle if meate scandalize my brother: I will neuer eate flesh. Of the same mynd was that notable Eleazaurus who chose rather to dye,2 Mach: 6. then to make so much as a shew of eating meates forbidden by the lawe: saying that he would first be sent vnto hell: for sayeth he it is not seemly for our age to fayne: that many young men thinking Eleazaurus now of ninty yeares age to haue passed to the lyfe of the gentills, may also them selues thorough my dissimulation, and for a litle time of this corruptible lyfe be deceyued, & therby I may procure a blemish & malediction to myne olde age for although I be deliuered at this presēt time from the tormēts of men, yet shall I not escape the hand of the almighty, neyther aliue nor dead. And shoulde not men haue greate cause to thinke that you were passed to the lyfe & conuersation of heretikes seeing you to differ nothing from them in principall signes & tokens of religion should you not cause many to saye: ther is no differēce, men contēding among them [Page] selues haue made these controuersies, god is to be honoured euery wher: yf the very silence of a man in matter of fayth by Saint Augustins Iudgement should cause many to thinke all religiō indifferent?Aug. De pastoribus cap. 7. And therfore thryse well aduised ar you in refusing to doe such an acte wherby your catholike brethrē might be offēded, scandalized,Rom. 14 or weakened.

MOreouer you refuse,4 Deniall of the fayth. by conforming your selues (as men terme it) to the proceedings of a nother religion, to denye that fayth, which you vndoubtedly knowe to be most true, sincere, vniuersall, & auncient as that wherin you haue byn borne and baptised, wherin al your worthy auncetors haue liued and dyed, which alwayes & onlye hath floryshed in this Realme of Englande till within these late yeares: yeelding in euerye age most plentiful fruite of deuotion towards God, of obedience towardes Princes and other superiors, of mercy towards the poore, of charity, of trueth, fidelity, and plaine dealing of all sortes of men towards [Page] their neighbours. And that you shold so denye your faith by going to church with the protestantes, yet is it moste playn by the nature of the thing it selfe being an acte properlye belonging to Religion, by the intente of the lawe, being made to no other ende but to exacte of you some signe of yeelding in matters of conscience, by your longe refusal and suffering for the same cause heretofore, by the iudgment of the aduersaries holding them-selues satisfied if you relent but in this one poynte of or externall behauior, and finally by the confession of all men of any meane vnderstanding, if they wil vtter plainly what they thinke▪ & if it were thought heretofore in times of persecutiō that the onlye wearing of a garland in certayne feastes of Idoles were to be holden as a signe that a man had denyed his fayth: In so muche that Tertulian saythe,Liber. De corona militis. although a Christian man hold his peace whiles others doe sacrifice to false goddes, yet by wearing that garlande vppon his head he maketh aunswere in fauour of Idolatrye: whereas [Page] this was a thing by nature indifferent being onlye made a signe of religion by vse and opinion of men: what shall wee iudge then of ioyning with protestants in their publike prayers and seruice which is peculier to them, as the blessed Sacrifice of the Masse is common to all Catholikes. And therfore as wee are knowen by the one, so they are knowen and discerned by the other.Tert. De Idola. If it were not permitted hereto fore that Christians shold in anye sorte conforme them-selues to the Gentils, not euen so-much as to hang a lantern or a branche of Laurell at their dores, when greate feastes were celybrated in honour of Idoles? How can it be lawfull to keepe feastes with hereticks and to enter into their churches when they are busied in suche actes whereby they are distinguished not onlye from Catholiques, but also one secte and sorte of them from a nother? If it were thought a great offence, to be present at the publike spectackles & playes,Tertu. et Cip. De spectaculis because the beginning and fynall ende of them was the honour of Idoles: [Page] Is it possible that a catholike mā shold safly exhibit his presence at such kinde of seruice as had beginning by deuisiō from the Church, and was inuēted for the setting forth of heresie? Let vs here what Tertulian saith of the aforesayde plaies in a peculier treatis of that argument, he requireth herein the iudgmēt of the very Gentils, whether Christians might be there present or no. For saith he They most of all vnderstād a man to be made a Christian by the refusing of such spectakles. Therfore he denieth manifestlye who taketh away the thing wherby he is knowen. In like maner may we saye at this present: the protestants especially vnderstande that one is become a Catholike by the refusing of their churches. Therfore he denyeth himselfe to be a Catholike, whosoeuer fayleth in this poynt pf his profession. Nether let anye man thinke to escape this daūger of deniall by subtile euations: For as S.Cyp. Epis. 31. Ciprian saieth whosoeuer seeketh deceytfull sleightes to excuse him-selfe hath denied, and he that will seeme to haue satisfied the Edicts or lawes proposed [Page] a gainst the Gospel hath obeyed euen in this, that he wolde seeme to haue obeyed. Now who-soeuer shall thus by his outwarde acte denye himselfe to be a Catholike, shall therby denyethe whole Catholike religion: euen as he that denyeth him-selfe to be a Christian, denyeth Christe. And consequently a Christian and Catholique being all one, to goe to Churche with heretickes is plainely to denye Christ: As contrarie-wise to refuse their conuenticles is a cleere cōfession of Christ. And this is a most important reason of your refusall where-vpon I haue stayed the longer, because it concerneth you as muche, as to be acknowleged or denyed before God the Father and all his Angels when Christe shall come in his maiestie to iudge the worlde.Mat. 10.

HEreof it foloweth also that you refuse by damnable schisme to seuer your selues from the Church your mother,5 Schisme. where-by you shoulde cease to haue God to your father:CiP. De vnitate Ecclesiae. yea you shold cease altogether to be Christians: for by the iudgement of S. Cyprian & [Page] S. Augustine he is no Christian, who is not in the church of Christ. Wherby you sholde departe out of Noes arke, & commit your selues to present drowning. Wherby you sholde be debarred frō eating the lambe in God his house, & so be exterminated from the people of God. Wherby you sholde be found out of the house of Raab:Exo. 12. Ios. 6. to perishe most vndoubtedlye by the sworde of Gods iudgment. Wherby you shold be diuided from the bodye of Christ, hauing him no longer to be your heade, receyuing no influence of his grace,Aug. De vnitate ecclesica. 16 no liuely motion of his spirite, no parte of his merits, no fruite of his blessed passion. Wherby you sholde be cut of frō the true vine and so wither, & become fuel for hel fier.Io. 15. Wherby you shold lose the felowship & cōmunion of holy Angels & sancts in heauen, being also excluded from the suffrages of the millitant church here in earth. You should be seuered from the promises of Christ by forsaking his spouse,Cip. De vnitate. and ioyning your selues to the aduouterous cōgrecation. You should be excluded from [Page] the rewardes of the heauenly kingdōe, by forsaking her,Aug: de Bap: con: Dona: li: i. ca: 2. that is apointed there to raygne. You sholde lose the benefit of your baptisme, and withal the right that you haue to receaue other Sacraments, which cannot be fruitfully receiued, but in the Catholike church.de verb: Domu. 1. ser. 11. You should depriue your selues of the meanes to haue remissiō, so much as of one veniall sinne, although you sholde punishe your selues with neuer so hard & austere penance. You should lose the fruite of all your good woorkes heretofore done,EP: 152: de fide ad Petrum: ca 39. making all your actions from thence-forthe altogether vnprofitable, in respecte of euerlasting lyfe: although you sholde liue neuer so lawdablye, although you sholde geue neuer so great almes, although you shold shed your blood for the name of christ, yet continuing so out of the churche, you could by no meanes be saued. To be shorte you sholde breake that vnity for whiche our Sauiour so earnestlye prayed vnto his Father. For the establishing wherof,Io. 17. 11. he suffered his Passiō and shedd his most pretious bloode. [Page] In defence of which vnitye Dionisius Alexandrinus holdeth it no lesse glorious to dye,Eus. Ecclesi histo. Liber. 7. Cap. 37. then to suffer for refusing to sacrifice to Idols. For saithe he, in that euerie one suffereth martirdome for one soule, but in this case for the whole Churche. Now that all these inconueniences here mentioned, & what soeuer else may be comprehended vnder the detestable name of scisme, shold ensue of your going to the protestants churches, I thinke it maye be manifest by these reasons folowing.Psal. 121 First of all 1 the Church is a city or cōmon wealth, hauing a participation or felowship of spirituall benefits with-in itselfe: and therfore whosoeuer doth communicat in spirituall things with any other cō gregation, must needs be diuided frō the fellowshipe of the Church & from those benefits which cannot be receiued but in the same society, euen as he that should ioyne with the enimye of his countrey should worthily be depriued of all such priuileges as he enioyed at home. Neyther is it possible for one to participate at once with two [Page] distinct churches no more thē for one member to be in two seuerall bodyes you cannot drincke the chalice of our Lorde sayeth Saint Paule,1. Cor. 10 and the chalice of deuills, you cānot be partakers of the table of our Lorde, and of the table of deuills. So likewise you cānot be of Christ his Church and repayre to Sathans Sinnagogue. But some perhaps will answer that by going to church they doe not in deed participate, but only seme to participat with those of a nother religion. To this I saye: Secondlye 2 that as the Churche is visible, so must all her members be knowne & manifest. So that no man can rightly saye him-selfe to be in the Church, although in bodily apparance he ioyne with heretickes. For wher-as he visibly exhibiteth his presence, there is he a visible member, and not other where. For a Cathecumen might saye muche better that he is mentally in the Church, and yet is he not properly & actually accounted of the Church, nor is admitted to any Sacrament before he be baptised. Saint Cornelius in a certayne [Page] epistle to Saint Ciprian,Cyp. Ep. 46. maketh mentiō of some that were reduced frō the schisme of Nouatus who protested openly that although they seemed to cōmunicate in some sorte with a schismaticall and hereticall man, yet neuerthelesse their sincere mindes were alwayes within the church. And thinke you the moste parte of Scismatickes at this daye wolde not saye as muche, if this excuse were sufficient. But this is not enough, neither did it then suffice those men vntil they were openlye reconciled to the church, and admitted in presence of the whole concistorie of priestes at Rome. And furthermore their reconciliation was notified to the whole people, to the end that al might see them present in the church whome before they had seene with sorowe, to err & wander as sheepe dispersed from the Catholike flocke.Conf. 8. ca. 2. Also S. Augustin reportethe of one Victorinus, a man greatly honored in Rome for his excellent learning and eloquence, that being conuerted from Idolatrie to the Christian religion, he deferred a longe [Page] while, or feare to displease his worldly friendes, to make open shew of that he beleeued in secrete. And yet saying often to some of his faithful acqaintāce, that he was alreadie a christian, he was alwayes tolde that they wolde not so repute him, vntil they saw him in the church of Christ, wher-vnto he wolde replye in scornful manner, asking whether the walles made men to be Christians? as manye at this daye wil aske, whether their resorte to the material churche of heretikes, can make them cease to be of the Catholike churche? But in the ende, by God his grace, he turned ouer the leafe, and going gladlye to the church, he was instructed in the faythe, baptised and made a true Christian. And when the time came, that he should make profession of his faythe before the faythful people, for that was then the manner for suche as were newly conuerted: It was offered him that he should do it more secretly, leste so great an assemblye at the firste should abash him. But he made choyse [Page] to confesse his fayth before the whole multitude. And so he did most confidentlye, the whole people cryeing for ioye: Victorinus Victorinus. A notable example, to be folowed by many a Victorinus in our age; I meane manye an honorable man, & famous scholer being in harte and conscience Catholikes: & withal it is an euident proofe, that it sufficeth not to be a Catholike in secret, vnlesse by outwarde signes a man doe also shew and professe his religion, according to the saying of our Sauiour,Math. 5. that Men doe not light a candle and put it vnder a bushel, but on a candlestick that it may shine to all that are in the house. Therfore sayth he, Let your lyght so shyne before men: Let the confession of your fayth, and your good conuersation be so manifeste, that they maye see your good woorkes, and gloryfie your father which is in 3 heauen. Thirdly therfore it is to be considdered that the Church for maintayning of her visible vnitye hath certaine outwarde signes, wherin her children do participat one with a nother, wherby she is knowen and distinguished frō [Page] other companies. For as S.To 7 Cō tra Faustum. Li. 19. Ep. 11. Augustine sayth, Into no name of religion, either true or false, can men be firmely compacted excepte they be tyed together by some fellowship of visible signes or sacraments. And these outward signes are esspeciallye the blessed Scacrifice, the holy sacramentes of the same, publike prayers and seruice of God, which are not in the protestants churches. And therfore whosoeuer resorteth thither, doth manifestly fayle in these tokens of his profession, and so diuideth himselfe frō the visible vnity. Fourthly 4 this vnitye requireth not onlye that a man participate in sacramentes and prayers, but also that he be obediente to his lawfull pastours. And now it is euident that the whole churche in the Councel of Trent by condemning the heresies of this time, hath also forbidden vs to haue felowship with the folowers of those heresies in diuine thinges. Neither was it needful by expresse wordes to prohibit the comming to their churches: seing that it was forbidden expresly to pray with heretikes [Page] euen by the Cannons of the Apostles, and in diuers ages by sundry Councels whiche wee shal haue occasion to cite herafter. And who knoweth not that the meaning, will and commaūdement of all Catholike pastors at this daye, is that we shold abstaine from the a foresayd churches vnder no lesse payne, thē to be cast out of the true church. Fiftly 5 the practice of our country is most manifest, wherby those that only haue bin presēt at the scismatical seruice, are holden for very scismatikes, & accordingly are dealt withal in their rising vp from their ruine, and they in the mean time in their owne consciences do acknowledge them-selues to be debarred from 6 the vse of al holye Sacraments. Sixtly al this is grounded vpon great reason: for like as the protestants are heretikes in respect of their false doctrine, so are the scismatikes in their different manner of seruing God. And therfore who soeuer doth but seeme to concurr with them in that outward acte of seruice, the Churche being not able to searche his harte and minde, but iudging him [Page] acording to that which he sheweth outwardly,Aug. cont aduersar. Legis et Proph. ca. 17. must needs cēsure him as a scismatike. Which censure is more greeuous & terrible, then if a man were adiudged to be striken with a sworde, to be consumed with fire, or to be deuoured with wilde beastes: And more bitterly and vnhappily is a man bound by the keyes of the church after such iudgment, then by any other most greuous and harde bondes, albeit they were of yron or Adamant stone. Neither let anye man thinke to be acquite from the crime of scisme, or from this heauy cē sure, because his acte of going to the protestants churche is constrayned by feare of worldlye losse and not altogether voluntarie. For although he wold not doe this acte, if the feare were remoued, yet according to the condition of this presente time, he choseth it as most expedient for him. And therfore al circumstances considdered, and as thinges goe now it is more voluntary, then against his wil, and simpliciter as it is termed & as the case now standeth it is voluntarie. For if feare might haue [Page] excused, the Churche had done greate wrong, not onlye to those who had denyed their fayth by doing sacrifice, or casting of incence into the fyre before Idoles, through constraint of torment, but euen to those who had geuen vp their names among thē that sacrificed: al which sortes of offenders were long time with-holden from the Sacramēts and caused to doe harde penance: yea manye of them were not admitted to the company of the faithful, vntil that eyther the persecution ceased, or that the extreme poynt of death ouertoke them, or if such faynt hartes might be holden blamelesse, where should become the glorye of martirs, or the inuincible perseuerance of constant Confessors. And therfore great cause haue you rather to suffer your selues to be condemned to the payment of twenty poūdes by the moneth, then to be subiecte to this so iust and withal so heuye damnation.

6 Dissimulation.LIkewise you refuse to dissemble in matters belonging to God & your conscience, which kind of dissimulatiō [Page] S. Augustine reckeneth for the first and worst kind of detestable lying:De Ciuita te Dei. Li. 6. Ca. 10. Therfore in one place speaking or Seneca, who in his harte knew the Idols of the gentils to be most false and vayne and yet by his outward behauiour, seemed to honour them, the same doctor pronounceth this sentence in this sorte: that he dyd more damnablye worship those false gods, for-somuch as those thinges which he did faynedly, he did them in suche sorte, that the people thought him to doe them truely and in deede from his harte: and in a treatis of purpose writtē against the Priscillianists,Liber. De mendacio. who defended it as a thing lawful, for a man to counterfayt a contrarye religion for aduantage, and also against certain Catholikes (who forsoth as they sayd) to espye and finde out heretiks, would put on a visard of heresy:Cōtramē dacium. He determineth that dissimulation in no wise to be vsed: shewing that if they shold cōuert any of those heretikes, by going among thē in that sort, yet shold they as muche confirme their disciples in that errour of thinking it lawful to [Page] lye & dissēble,Cap. 3. et. 4. as they shold edify them in other poynts of doctrine. So that neither the catholiks shold know whether an heretike were in other things cōuerted or no, so long as he remained in that doctrine of lying: Nether shold the new conuert knowe when or wherin to beleue his maister whom he had found in many thinges here to fore haue bin a dissembler & a lyar. In the same treatis he reciteth the example of Iehu, who fained to cōmit Idolatrye, therby to entrape the priestes of Baal, as wicked and sacriligious and by no meanes to be folowed. For neuer did the Apostles who were in deed right holye and true martyrs, any such thing for the sauing of their owne lyues, as this King did vppon indiscreete zeale to take away the liues of others.Rom. 14 And wherfore? because that with the harte we beleue to Iustice: but with the mouth confession is made to saluation. Which confession is of dutye and necessity when soeuer a man by his silence, should be thought to haue forsaken his faythe, or that the religiō should be the worse [Page] lyked of, or that others should be induced to wauer, in their fayth, thorough dissimulation. All whiche conditions may & doe concurr in this case of yelding to heretikes to resorte to theyr churches and seruice. And here it is to be noted that the Priscillianists were not the first, that would warrant men to denye their fayth in time of persecution. It was certayne hundred yeares before the doctrine of the Helaesaites: and some time before them it was taught by the Gnostikes or Valentinians against whome Tertulian purposlye did write a booke called Scorpiacum, Eus. Ecc. Hist. Li. 6 cap. 31. as it were a remedye against the biting of Scorpians. A necessarye medicine for these dissembling dayes, wherin as it sayde, the obscure familie of Loue haue sett vpp a gaine this schole of lying. And as for the protestants although they doe not openly holde and maintayne this doctrine of dissimulation: yet as it appereth by the behauiour of their espials in sūdrie places it is much practised a mong thē & therfore not greatly disalowed. But this playing on both handes is odious [Page] a mong men euen in humane matters. For as Tully sayth. Odio digna est dissimulatio. De officijs Dissimulation is worthy of hatred. And contrarywise he saythe, that which is true simple & sincere, is most agreable to mans nature. So we see by experience there is nothing more repugnant to a noble courage, then for feare or fauour to please a nother mans humor, contrarye to his owne lyking. Therfore Aristotle describing the conditions of one that is Magnanimus, of loftye and noble minde assigneth this for one that he is no dissembler. Also a mong the moral vertues he reckneth Trueth for one, wherby a man sheweth himselfe in his lyfe, to be suche as he is in deede inwardly. Furthermore in all cōmon weales wisely gouerned, those that haue remayned neuters in ciuile dissention, haue bin suspected as frindes to none and common enemyes to all. And surely me thinketh there shold be good hope that your mercyefull Prince with her honourable counsell should in tyme considder, and lyke wel of your playne dealing and sinceritye: [Page] wherby it appereth manifestly that you doe not temporise, nor expecte anye daye to come: other then the general daye wherin Christ shal geue to euerye one according to his woorkes good or euil. But for this as it shal please God. Now to our purpose, it is certayne that dissimulation dothe highlye displease him, especially in matters belonging to his seruice:Leu. 11. In figure wherof some fowles that partly liue vppon the lande, & Partlye in the water were holden vncleane in the olde lawe. It was likewise forbidden in detestation of doublenes for anye man to sowe his ground with two kindes of seede,Deut. 22 to plowe with an oxe and an asse, to weare a garment of lincywolsie. And to the same purpose belonged so many ceremonies, ordayned for the distinguishing of God his people from straungers to the end that they might in no wise be like in aparel, in dyate, in al kinde of outward behauiour. And more plainly wisdome her selfe in the prouerbes declareth that she doth hate & detest a double tōgue.Pro. 8. Likewise the wise-man forbiddeth to [Page] come to God with a double harte. woe be to the mā of double hart (saith he) to him that goeth two wayes vppon the earth at once. Ecclesiasti. 2. The harte that goeth two wayes shal not haue successe, and a wicked harte shal be scandalised by his proceedings. Therfore he admonisheth. 3 Non sumere faciem contrafaciem, not to make a shewe against a mans inward 4 conscience, as it is playnly expounded by that which foloweth. Neyther do thou receaue a lye against thy soule. That is to say doe not make false semblance to thine owne damnation. The Prophet Helias cryeth vnto the people in God his behalfe of the ten tribes.4. Re. 18 How long doe you halte on both partes? If our Lord be God folow him, or yf Baal be God folow him. And in the same booke of the Kinges they ar cōmended by God his owne mouth,19 who had not bowed their knees before Baal neyther had they kissed the Idols hand. Our Sauiour him-selfe affirmeth that no man can serue two masters,Mat. 6. God and Māmon, but either he shall hate the one and loue the other: Luc. 11. or susteyn the one, and cō tēne the other. He that is not with me (saith our Lord) is against me, and he that gathereth[Page]not with me, scattereth. Apo. 3. And in saynt Iohns Reuelation he complaynetn of one that is neyther colde nor hott. I would (sayth he) thou were colde or hott. A true Catholike or a flat heretike. But because thou art luke warme & neyther colde nor hott, I will begin to caste the out of my mouth. For dread therfore to be cast of by almighty God, you doe iustly refuse to please the world by double dealing: Keeping as you doe that faythful and vpright course which is most honourable for the setting forthe of your religion, most seemly for your magnanimitye, most honest before men, and moste free from suspition of treacherye, and therfore most dutiful towards your Prince, whom you should rather delude then obey by fained conformitye, wheras now you performe the true obediēce of good subiects by suffering patiently whatsoeuer the lawe of your countrye shal laye vppon you.

BEsides al this you refuse to come to the Protestantes congregation,7 Participation. for feare to be partakers of the sinnes ther in committed, & so to be ioyned with [Page] them in punishment. This auoyding of suche as are authors or folowerers of new sectes and schismes is commanded by God him-selfe, and therfore by no meanes can be dispenced withal. An example of this commaundement and of transgression against the same, & withal of punishment due for such offence, we haue in the first patern of al schsme I meane the sedition of Corē,Num. 14 Dathan and Abiron. From whose tabernacles the people were cōmanded to depart, & not to touch those thinges whih did belong vnto them, least they should be inwrapped in their sinnes. And imediatly the earthe opening swalowed vpp the captayns, and two hundred & fifty of their complyces were slayn with fire from heauen. Yea fortye thousand and seauen hundred of the people for murmuring in their behalfe, the next daye were destroyed by fire.3 Reg. 13 The man of god who was sent to Ieroboam the author of diuision in the people of Israel, was commaunded not to eate nor drinke a mong the schismatikes: And for doing the contrary he was slayne by a Lyon in [Page] the waye. The godly King Iosaphat is greuouslye reprehended for ioyning with an Infidel euen in temporal matters.Par. 19. Thou geuest ayd vnto the vngodlye (saythe one Prophet vnto him) and thou art ioyned in friendship to those that hate our Lorde: And therfore in deede thou dydest deserue our Lordes wrath. Therfore the Prophet Dauid,Psal. 1. describing a happy and wise man saith, Blessed is the man that hath not gone a waye in the counsell of the vngodly, and hathe not stoode in the waye of sinners, and hath not sitt in the chayer of pestilence. In whiche verse may be noted three degres of cō senting to schisme: The first are of those that goe a waye through frayltye, the second are those that standeth therin by continuance, the thirde are those that defend and teache it to others as a thing lawful, who may verely be sayd to sitt in the chayer of pestelence, teaching the doctrine of Balaam to geue scā dal. Ouer many such haue bene in our dayes, and I praye God there be not yet some remayning.Apo. 2. But let them take heede, for Christ wil come quicklye & [Page] wil fight against them with the sworde of his mouthe: that is to saye with the trueth of his worde.Lib. De spectaculis The a foresayde verse Tertuliā thinketh sufficiēt, to forbid al resort to al vnlawful assemblies, whether they be gathered with entent of Idolatrye, of iniquitye, or for vanities sake, as wanton playes and dishonest spectacles, although they be not expreslye forbidden in scripture. And therfore vndoubtedly it may wel be applied vnto the cōuenticles of heretiks, wherin so many vngodly folke concurt together in the verye acte of dishonouring God, by impugning his true religion: of contempt of the churche, by vsurpatiō of their new deuised seruice, & of derision of Christs Sacraments by profane rites of their owne friuolous inuention.Psal. 25. Yet furthermore the same royal Prophet in an other psalme declaring his owne innocency sayth, I haue not sitten, that is to say I haue not stayed any while with the councel of vanitye, and with them that doe wickedlye I wil not goe in by once seeming to alowe that which they doe, I haue hated [Page] the church of the malignant, and with the vngodly I wil not sitt. I wil wash my handes among innocents, and I wil cō passe thine altar round a bout by cleauing fast to Christe and his Catholike Church. And within a few wordes. I haue loued the cōelynes of thy house, and the dwelling place of thy glory. As a Catholike might saye, the cause wherfore I refrayne in this sort from wicked company of heretiks in their churches, is the loue and zeale whiche I beare to the beauty of Gods Church, the merueylous disposition of her seruice, the reuerend maiesty of her Sacraments, & decent order of her Ceremonies, wher of I find no resemblance in the newe deformed congregation. In an other Psalme he saythe after, he hath spoken of vngodly men.Psal. 141 I wil not cōmunicat with their elect or chosen men. Which S. Augustine in his time applyed to the cheefe masters of the Manachies who were called Electi. And we may applye it wel ro all those of Caluins crew who most vndoubtedly presume, that they are elected by God and predestinat to euerlasting [Page] saluation.Psal. 49. Contrariwise in an other Psalme, an euil man is reprehended by God, with these wordes. Thou didest see a theefe and didest runne with him, and with aduouterers thou didest lay thy portion. Heretikes are the theeues by stealing and abusing the Scripture. They are also aduouterers by corrupting the sincerity of simple mens faith with false doctrine. And whereof did proceede such boldnes, to ioyne and take parte with iniquity? Thou hast thought wickedly, that I wil be like vnto thee, as commonly men wil saye God is mercyful as gentle to beare with schisme as thou to fauour heresye. I wil reproue thee, and saye it to thy face, by charging thee with it at the dreadful day of iudgment. But these places may seme a like for the auoyding of al euil companye. Now more particularly for the shunning of such as wilfully diuide thē selues from Gods church: we reade in the Gospel of S. Iohn, that the Iewes did not communicate with the Samarytans, who were schismatikes in respect of the olde law and therfore were most [Page] abhorred by the faithful folke of Gods people: And although they did also abstayne from hauing conuersation with other Infidels.Mat. 18. Wher-vppon our Sauiour geueth vs a rule, to shunn an heretike, or anye one that disobayeth the Churche euen as the Iewes did deteste the Heathen and the Publicane. And the like cōmandement hath ben geuen continualye by the blessed Apostles in their writings. First by S. Paule.Rom. 16 I desire you brethern (sayth he) to marke, them that make dissentions & scandals contrary to doctrine which you haue learned and auoyd thē. The reasone he yeldeth within a few words, for that this cōpany is perilous: Because by sweete speeches & benedictiōs they seduce the hartes of innocents. By often naming of the Lord, and his woorde, by frequēt cyting of Scripture, by reading the Gospel, the Psalmes, & other partes of the olde and new Testament, they steale to them by title and litle the mindes of ignorant people.2. Cor. 6. And to the Corinthians he vrgeth the matter more vehemenlye after that he hathe geuen commandement not to beare the yoke [Page] with Insidels (that is to say) not to communicate with them in anye sorte in their woorkes of infidelitye: shewing by diuers poynts of disagreement, that there could be no felowshipe or conueniencie betwene them. First in respect of the diuers disposition of their wils, what participation hath Iustice with iniquitye. Iustice requireth that a man exhibet his seruice to God in the Catholike Church, & it is great iniquitie to withdraw him-selfe and others from the same seruice as heritikes do by raysing perticuler factions. Then because of their different doctrine: What societie is there betwene light & darknes? So you haue bene brought vpp in the lignt of Gods trueth, and the protestantes wander in darknes of sunderye foule and absurde errors. Thirdlye because of the diuers Authors and founders of their congregations: what agreemēt betwene Christ & Belial? Now Christ hath builded his Church vppon the succession of S. Peeter, and Belial the spirite of disobedience is the verye beginner of all heretical and schismattical [Page] conuentickles. Fourthlye because their whole state differeth: what parte hath the faithful with the heretikes or Infidels, yea and the worse sorte of Infidels, because of their departure from the faythe once receyued: by reasone wherof their error is lesse excuseable, their malice commonly greater, their company more perilous for infection, and lesse hope of their recouerye, then of such as neuer knew Christs religion. Lastly for the diuersitie of their external seruice: What agreement hath the Temple of God with Idols? for you ar the Temple of the liuing God sayth the Apostle, which he proueth by that saying in the lawe that God wil dwel and walke in them and wil be their God & they shal be his people. So the whole Catholike church is the Tēple of God: but the doctrine of heretikes, their cō munion & al their other external rites of religion are spiritual Idoles of their owne inuention, and haue succeded in place of grosse and carnal Idolatry and therfore no lesse to be shunned and detested. For which cause sayth the Apostle [Page] aledging the Prophet Isay and Ieremye,Isay. 52. Goe out of the midst of them, by geuing no credit to their false teaching, and seaperat your selues by auoyding of occasions of contagion and touche not the vncleane by seeming in anye sorte to consent vnto their wickednes: and I will receyue you, and I will be a father to you: and you shalbe my sonnes and daughters, sayth our Lorde omnipotent. Likewise to the Thessalonians he denounceth in the name of our Lord Iesus Christ that they should withdraw them-selues frō euerye brother walking in ordinatly & not according to the tradition which they had receyued:2. Thess. 3. Also yf any were disobediente they should note him by an epistle and not companye with him, that he might be confounded: Wihche is one principal cause why the Churche layeth vppon heretikes this payne to be excluded frō the societye of her children, intending therby their correctiō, as hauing more power ouer them then other Infidels. A nother cause which is the peril, leste the sincere parte should be corrupted by their companye, is expressed in one of the Epistles to Timothye where it is [Page] sayde:2. Timo. 2. That their speache spredeth as a canker, pernitiously creeping from one member to a nother. Also the same Apostle commandeth Titus by expresse worde to auoyd an heretike,Timo. 3. knowing that such a one is subuerted, that is to saye, he is commonly past hope of amendment, and condemned by his owne iudgmēt, by his wilful running out of the Catholike churche. And agreably vnto this S. Iohn in one of his epistles, sayth. Yf anye man come vnto you, and bring not thys doctrine [meaning that which had bene taught by the Apostles & other lawful pastors] receyue him not into thy house, nor saye, God saue you, vnto him, for he that sayeth vnto him, God saue you, communicateth with his wicked wordes. And in his Reuelation he maketh reporte of Christ his owne wordes denouncing terrible punishment vnto all that shal participate with heresie,Apo. 2. vnder figure of those that cōmited aduoutry with a certein famos woman. And in the same booke of Pro. phecye he reherseth the voyce of an Aungel who geueth warning vnto the seruants of God to auoyd & flye al vngodly [Page] godly cōpany,Apo. 18. signified by the name & figure of wicked Babylon: Lest they shold be partakers of her sinnes and therby should receyue of her plagues, and punishmētes. This poynte was diligently obserued by S. Iohn himself who refused to tary in the same bathe with Cerinthus the enemye of truth, lest the bath should fal downe and oppresse them bothe: Also by Policarpus S. Iohn his scholer, who would not take acquaintance of Marcian that famous heretike, otherwise then by calling him the deuils eldest sonne: And by S. Anthonie, of whom it is written that he could not indure to speake one peaceable worde to an heretike. And although it be permitted in places where heretikes are in great multitude, for necessities sake to cōuerse and haue deling with them in worldly affayres, so long as they be not by name excomunicated and denounced: yet to haue felowship with them in actes of religiō, it neuer was nor could be allowed or suffered: But hath bene alwayes forbid den, as I sayde before by the Cannons of the Church reyued from the blessed [Page] Apostles.Can. 12. 45.46. 63. The authority of which Cannons moued Origen to refuse by anye meanes to be present at prayers with a certain heretike called Paule.Eus. L. 6. Ca. 2. The same also moued Heraclas to cast out of the Churche certayne Christians because they had vsed the cōpanye of heretiks, and not to be admitted againe before they had publikly declared whatsoeuer they had harde of those enemies of the trueth,L. 7. C. 6 notwithstanding that he knewe them from their verye harte to be turned from all error and false doctryne. The like is decreed by the blessed Pope and martyr Fabian,Ep. 1. Ant. ca. 1 Laod. ca. 9.33. Car. 4. ca 71.72.73. De vnit. Ecc. versus finem. and by the Counsels of Antioche and Laodicea, by the fourthe Counsel of Carthage, and dyuers others. The same hath ben taught by holy Doctors, as by S. Cyprian, who speaking of heretiks and schismatikes, sayth. we must depart frō such offēders, or rather we must flye frō them in haste, lest that ioyning our selues with such as walke peruersly going with them in the waye of their error & cryme, and wandering a straye from the right and course of our iorney, we be holden guilty of lyke offence. And by S. Augustine who [Page] entring into conference with one of the Manachies secte,Cont. Ep. Fund. cap 3. maketh exception of three thinges, whiche in no wise he wolde consente to doe. First that he wolde not praye with them: Secondly that he wolde not keepe solemne conuenticles with them: Thirdlye that he wolde not take vpon him the name of a Manichie. More-ouer it hathe bene practised by the whole church of al ages as may appeere by the exāple of those godly people of Allexādria, Samosata, Edessus,Theodo. Li. 2.17. Li. 4.19. 14.16. with diuers other Cityes wher whole multitudes wolde rather choose to suffer deathe then once to enter the churches while the Arian prelats were present: Whose godly zeale maye wel confound the colde deuotion of this vnhappy time wherin so few are found in comparison of a great number who in hart doe beleeue the Catholike religion, so few there be I saye that wil be content to sustayne the losse of a fewe goods for the open profession of their fayth. Yea many there be that wil not take knowledge of this case wherof in times past no man was ignorant, no not [Page] the verye heretikes, as Arians Donatists and suche like, all hauing their seueral churches by them selues, and refusing to communicate either with Catholiks or with any other sect disagreing from their opinion.

AND this maye be a nother important reason of your most iust,8 The iudgment of Infidels. and aduised refusal: I meane the very iudgment and example of al Infidels touching participation with those of a nother religion, the Iewes doe not enter into the churches of Christians. The Turkes hold it for a signe of Mahomets religiō for one to come into their moskeyes, the Lutherans and Caluinistes haue their seueral congregations one distincte from thother, and al the protestantes in other countryes refuse to be present at the Catholike seruice. So did as manye of them as had zeale or care of their cōscience in the late dayes of Quene Mary. In which time a famos preacher of their faction, inroled for a martire in Fox his booke, making answere to a certayn woman who demanded of him whether she might goe to [Page] mattens and euensong [for to goe to masse her conscience would not suffer her] pronounced and gaue his sentēce in this or in muche like sorte: that to goe to anye parte of the seruice then vsed, sholde be a thing greatly against the honour of God, and contrarye to the charitye due vnto her neyghbour. It sholde be against God his honour, because (sayth he) God is not to be honored but in such sort as he hath commaūded and taught by his worde meaning by God his worde expresse Scripture, where-as we include also suche trueth, as God hath reuealed vnto his Churche. Also he sayde that by going vnto such seruice she should denye and disalowe of the whole doctrine of the Gospel. And concerning breach of charity towardes her neyghbour, she shold therby seuer her selfe from the congregation of the faithful. She should great lye confirme the obstinate Papists in their error, she should cause the weake Protestants to wauer in their religion, and she should greatly offend the more firme sort of Gospellers. Beholde here [Page] the cause wherfore Catholiks be afflicted, determined by the iudgment of a Protestant preacher and recorded in the a fore-sayd booke of Fox his monsterous monuments. Which thing being wel cosiddered wolde make one to woūder, that we should be so vrged by the Protestants at this daye to doe the same thing whiche in their owne case, they haue thought & must thinke very damnable seing that this common consent of all sectes and religions must nedes shew it to be a thing forbidden not only by man his ordinance, but by the verye lawe of God and nature and consequently to be repugnant to the iudgment of euerye one that hathe in his breste, but anye lytle sparke of vprightnes and sinceritye.9 Mislike of the seruice

AND now lastlye to make vpp this matter of defence for your not going to the church, you refuse to resort to such a seruice as besides that it hath bene deuised by the English Protestāts a mong them selues, besides that it is condemned of other sectes, besides that yt hathe no lyke paterne or platforme [Page] a mongste their Euangelicall brethren in other countries, besides false translation of Scripture, the defect of a lawful minister, the want of sacrifice, sacraments, reuerent ceremonies, and other things belonging to the honour of God which are conteyned in the Catholike seruice, besides false doctrine and blasphemye which must needes be offensiue to all religious eares, is mislyked of most euen at home and hath bene impugned by sundery printed pamphelets which hath geuen occasion of writing great bookes of controuersie: Yea by all liklyhoode it had bene chaūged long before this day had not the grauer sorte made staye of the matter, for feare to incurr the note of inconstancie, yea in the last parlament holden in your Realme anno. 29. wher in this monthly exaction was more aggrauated vpon you with peril of a greater forfayture, a booke was exhibited for the reformation of the forme of cō mon prayer now vsed, neyther was the matter determined otherwise then by contrarye commaundement of the superiors: [Page] although one wold thinke by reasone it should haue bene agreed amongste them-selues, what seruyce they should thinke beste to vse before you should haue bene compelled vnder so greuous a payne to resorte vnto their churches. Lo now you see here the causes of your refusal. A most happye refusal vndoubtedly yf you continue therin being grounded vppon so good reasons of conscience, of duetye towards God, of charity towards your Catholike bretheren, of respect to religion, of reuērece towards the Church of common honestie and playne dealing amongst men, of care to auoyde the felowship of other mens sinnes, being also iust, as that euen those that do moste persecute you, yf the case were their owne: must needes plead for thē selues with the like alegations, and fynally being moued with mislyke of the seruice where-vnto you are now commaūded to resort, in which poynt your aduersaryes cannot iustly reproue you, them-selues being not yet agreed whether it be the seruice of God or no, & [Page] manye of them earnestly mainteyning the contrarye.

The Second Parte what Recusants shall lose.

NOW Let vs considder what losse you shal sustayne for this refusall. You shal lose, so manye of you as shal not be able to discharge and aunswere this heauye summes, your whole substance of moue-able goods, and suche as haue landes, shal lose moreouer two partes of their reuenewes, and those that are of more abilitye to supporte this greeuous burthen shal be greatlye impouerished & forced to abridge thē selues of that which otherwise should be verye conueniēt for their estate and calling. A verye hard case vndoubtdely, but yet not so harde but that by Gods grace it maye be easilye digested. And firste of all those that haue greater lyuinges doe lesse stand in neede of comforte and with more quiete minds may sustayn the losse that shal fall vpon thē:Comfort for them of more abillity. bothe for that they maye holde themselues the better cōtented in respect of [Page] thākfulnes towards God to lose a litle for his sake, hauing receiued much: & farthermore because the inconueniēce which they shal suffer is but the abasing of their out-warde countenance in the world, which I hope there is no Catholike but wil patiētly and gladly indure if it wer for no other cause yet for christian humilitye and modestye. To such of you therfore as are of greater calling and haue more wher-with to mayntain your selues, I saye that I trust there is none of you that so looketh towardes preferment but that you wil rather be content likewise to be aflicted with the people of God, then by offending God to haue temporal pleasure for a while,Exo. 2 Heb. 11 esteeming the reproche which you shal suffer for Christ greater riches then the treasure of the Egiptians that is to saye of the whole worlde. There is none of you that so atendeth to purchase lands for the encreasing of your patrimonye but that you haue greater care by good deedes to buy the kingdome of heauē. For if you purchase here on earth [you are as it were] not possessing:Cor. 7. And yf [Page] you reioyce in the worlde you are as yf you reioyced not: And yf you vse the world as thogh you vsed it not. Because the figure of this world passeth awaye I trust you account your selues here as straungers and Pilgrims,1. Pet. 2. and therfore you seeke to haue houses to dwel in for a while and not as though you should remayne in them for euer. You shal be hindred by this persecution from prouiding for your children so plentifully as otherwise you would, but you shal leaue vnto them Gods blessing whiche is more then al earthly riches. You shal not marrye your daughters so richlye nor with so great portiōs, but you shal matche them with Cotholikes who in this tyme of common necessitye shal more esteeme of religion thē of riches, and shal more regard vertuous behauiour then vayne brauerye. You shal perhapes not haue so great attendance of seruants, but you shal be attended with Angels whersoeuer you goe. And if you keepe not so greate familyes yet you maye keepe such as be deuout towards God and faithful towards your selues: [Page] As vndoubtedlye you shal make them much the better by this your example of suffering for Gods cause. Also you shal haue the lesse to aunswere for manye idle persons and in a smaller number you shal haue the fewer euyl. You shal keepe lesse hospitality among your neyghbours, but you shal be the lesse enuyed by your aduersaryes, and withal you shal haue lesse occasion to entertayne vnthankful heretikes anb schismatikes, who preying vpon your monye, can the lesse expecte to be fedd at your tables. Yea perhaps you shal be able to bestow more largelye vpon the domestical of fayth or if your almes be lesse for lack of ability your good-wils shal be rather the more. For as you know the widdowes two mites is more then any riche mans treasure and good folke wil considder, that you are afflicted Catholiks and therfore wil require the lesse at your handes. I trust you wil always folow the rule of good Tobias,Tob. 4. to be merciful in such sorte as you shal be able, and if you haue much, to geue aboundantly: If you haue litle, to bestowe [Page] yet a lytle willynglye: yea this whiche shal-be the greatest almes that could be geuen. For as that blessed martyr Sir Thomas more sayth, whē a man loseth anye thing for Gods cause, although the deuils escheator sease vpon it, yet it is rendred to God. And as for delicate and sumptuous fare, gaye apparrel & other external worldly pompe I hope you are so farr frō being in loue with anye of those thinges that rather you wil thanke God for geuing you occasion to cut of such superfluous expences. But now for suche of you as haue lytle & therfore not being able to satisfie the penaltye shal lose two partes of that which you haue, and for suche whose substance consisteth wholye or for the most parte in moueable goods, and therfore are lyke to lose all and so to fal into great pouerty: there is great cause why they should be releeued by such whom god hath blessed more larglye with temporal benefits, and wherfore they should be comforted agaynst the extremity of this imminent storme of worldlye affliction. And yet peraduenture [Page] it shal be easier for some of thē to descend from their meane state vnto the lowest then for some other that haue borne a great port to come down but to a certayn mediocrity of liuing. For where there be lest possessiōs, ther is manye times lesse loue of the world: Although in deede there be no greate differēce between leesing much or litle for Gods sake, so that a man beare like loue towards God. But to such of you now whose losse may be more greuous or that maye fall in to greater wante I directe my speach, desiring you to consydder a while the condition of these earthlye goods and the burthen of pouertye whiche maye light vpon you in the hardest case that may be foreseene by mans reasone.Comfort for the poore. So shall you see neyther the losse to be so great nor the inconuenience that maye follow therof so intollerable, as at the first sighte it might be esteemed.

AND First touching wordly goods I myghte tell you accordyng to some phylosophers,Consideration of riches. yea by the iudgemente of manye Christyan Doctors, [Page] that they are not worthye the name of goods, because they make not their possessors any thing the better. But rather they make them for the most parte farr the worse: for so much as they are the occasion of pryde whiche is the verye worme and disease that foloweth ryches. They kindle couetousnes & ther fore they be lyke to colde water being drounke by a man that is in some hott disease: the more that he drinketh the more it increaseth his thirst. They are matter of intemperance and ouer delicate lining. They geue impunity to vices and consequently are occasion of manye sinnes. I might saye that they are common to good and to euil men, but more commonlye they ar bestowed vpon the euil then vppon the good. Beholde sinners haue obteyned riches, sayth Dauid in one Psalme:Psal. 72. And this is so disposed for sundrye good reasons. First because we shoulde vnderstande these earthlye possessions not to be the true goods nor the rewarde whiche we expect to receyue, also because those wicked men are manye tymes rewarded [Page] with earthlye ryches for some morall good which they haue done being not worthye at all of better recompence. And for the most part this aboundance of wealth, is an occasion wherfore they become more vitious & so is permitted vnto them as matter of more greeuous damnation. I might saye vnto you that none of these externall thinges whiche a man possesseth are to be called hys owne, because they are not within him self, & therfore it is not in a mās power to keepe or not to leese them. This moued certayne Phylosophers as Bias and Stilpo of Megara being spoylled of all that whiche they had, to boaste that they caryed with them all their goods, meaning that they had not loste theyr inward vertues. This bragg they made perhaps more confidently then truely, but how much better may a Christian saye that although he be depryued of his earthlye goods, yet he hopeth that he shal not lose his fayth, his trust, and his loue towards God, and consequent lye he shal not lose God himselfe the geuer of all goodnes and the onlye ryches [Page] that maye suffice and cause him to line content and happye. I might shew to you out of profane historyes that manye Philosophers either for loue of knowledge or desire of vayne glorye as Anacharsis, Crates, Antisthenes, and almost all those of like studye and profession, and manye worthye Captayns and honourable men in their common wealthes, as Aristides and Phocion among the Athenians, and among the Romanes, Fabritius and M. Curius, haue eyther chosen to become poore, or haue refused to be made rich, when occasion was offered. I might proue further by good reason, that this external wealth, is no otherways profitable, but when it is wel bestowed. And how can it be bestowed with more aduaū tage, then being forsaken for gods loue and for the redemption of your owne soules. Otherwise what benefite hath the rich man by his great aboūdance? Or what doe his large possessiōs auayle him? Are they profitable in respect of his health? we see that moste wealthy men can hardlye repayre their bodies [Page] by contynuall applying of medicyne, where-as the poore man contynueth sound without healpe of physike. Hath he more libertye to goe where he wil, or more freedome to do what him best pleaseth? vndoubtedlye no. For setting a side the couetous mā whose hart is alwayes tyed and chayned vnto his money, and take what riche man you wil, he is more restrayned from bestowing his tyme at his pleasure by the manifolde instance of his tēporal affayres then the poore cottier, by the necessitye of getting his dayly liuing by daylye labour. But dothe he enioye more pleasures? No surely. For although he haue perhapps greater store of delights yet pleasure cōsisteth rather in rarenes then in continual vse, & rather in mens desires, then in the nature of thinges themselues. The rich man can scarcely finde any dayntyes that maye content his appetite, where as the poore hath hūger for his sauce to al kind of meats. As it is written in the Prouerbs. Pro. 7. That the soule which is already fully satisfied wil tread the hony combe vnder foote: but the hungry [Page]wil take men bitter for swete. The rich man tosseth vp and doune in his softe bedd after a ful stomake, where as the poore man, sleepeth soundly vpon his simple couche, after meane dyet, by reasone of his long dayes labour. Sleepe is sweete, (sayth wise Salomon) to him that worketh whether he eate lytle or muche: Eccle. 5, but the fulnes of a rich man doth not suffer him to sleep. The rich hath moe fauning friends peraduenture, but he hathe lesse assurance of their fidelitye because they maye be friendes in respect of his riches, rather then for the loue of his persone. He is serued of many, but withal he hath the charge to prouid for many.Eccle. 5. Wher ther is much wealth, ther be also many that eate to cō sume the sāe, & than what doth it profit the possessor, but that he seeth his riches with his eyes. He hath the name of Lord & maister, but in dede he hath but the stewardship & disposition of these earthly goods to the benefit of others, who liue at his cost more quietly or merely then him-selfe: hauing no more for his owne parte thē wil feede one belly & cloth one backe, fare he neuer so wel, or be he clothed [Page] neuer so trimly. But perhapps the rich are lesse subiect to iniuries and oppressions? It is altogether contrarye. For the poore man lyueth without molestation of any if you consider him as he is poore: and if he be any wayes troubled it is in respect of some litle goods that he hath or procureth to haue. But the rich man is more often a pray to those that are more mightye and riche, then the poore people are to him-selfe. He is had in gelosie by his superiors, he is impugned by his equalls, he is enuyed and vndermined by his inferiors, he is betrayed many times for his money by his seruants, yea by his owne children. Therfore I might saye farther, that by cōmon experiēce the hauing of worldlye pelfe is matter of care, how it maye be kepte, how it may be imployed, and how it may be increased. It is occasion of feare: for the rich man feareth those that be richer then him-selfe, and such as be poorer: he feareth theeues, he feareh chaūge of weather. He feareth strā gers in time of war, he feareth his neighbours when there is peace: he feareth [Page] his owne familye, he scarcely dare trust his owne handes. Furthermore it breedeth sutes and contentions: it prouoketh enemyties, it procureth a thousād perils, so that we see mo to haue peryshed for their riches, then to haue died for famine. And if we shal geue credite to the holye Scriptures, this base and earthly baggage, is often times a great impediment to mens saluation. Therfore sayth out Sauiour:Mat. 19. That a rich man shall hardly enter into the kingdome of heauē: Yea that it is more easye for a Camell to passe through the streicte eye of a needle. The reasons herof be many, first the multitude of cares, which these worldlye goodes commonly bring with them, in respect whereof they are called thornes that suffocate and choke vp the seede of god his word.Mat. 13. eSecondly the delycate manner of lyfe which the most part of wealthye folke leade, and therfore saith our Sauiour:Luc. 6. wo to you that be rich, because you haue your consolation. Also because it is harde to haue manye possessions, and not to loue them beyond measure.Luc. 14. And you know wel that whosoeuer so much [Page] loueth these earthly goods that he be not ready to renounce and forsake thē all for the loue of God when the cause so requireth, cannot be the disciple of Christ, neither can he haue part in god his kingdome. Hereof it came that he which had bought a farme, & he which had bought fiue yoke of oxen refused to come to the supper, wher-vnto they were inuited. Moreouer it is very harde to haue much, and not to couet more▪ wherby worldly mē desiring to be rich doe fall as S. Paule saith into temptatiō,1. Tim. 6 and into the snare of the deuil, and manye desyres vnprofitable and hurteful which drown men into distruction and perdition: The proufe herof is very euident by the manyfolde intricate cases wher-with euen they that thinke them selues to haue vpright consciences be ofte intangled and doe offend by pretence of Tytles, by ordinary buying selling and bargayning, and other temporal dealings and affayres. For these and many other considerations I say to you as vnto Christians, and vnto men that haue care of their soules health. That [Page] what-soeuer it is possible for you to haue in this worlde, were it neuer so properly called by the name of goods, were it neuer so rightlye termed your owne, were it neuer so profitable, so pleasant and so apt to good vses yea although you ment to imploye it to the best vse that might be deuised, cannot yet be so much worth as that you shold for the retayning of the same displease God by one mortal sinne and muche lesse seperate your selfe frō the Church by heynous and damnable schisme and participation with heresye.Mat. 16. For what should it profit you to gaine the whole worlde and sustayne the damage of your soules. And specially since al that you possesse hath come vnto you freely by God his gifte and then thinke with your selues what a greuous poynt of ingratitude it shold be to forsake the geuer for any parte of that which he hath geuen. This considderation moued blessed Iob to beare paciently the losse of al his wealth and not to offend God, so much as with anye impacient or foolish woorde.Iob. 1. Naked I came out of my motheres wombe (saith [Page] he) and naked I shall retourne thyther, our Lorde hath geuen, our Lorde hath taken awaye: as it hathe pleased our Lorde, so it is done the name of our Lorde be blessed. It is greatly to be noted that although the Sabeans had taken away his oxen and asses, although the Chaldies had spoled him of his Cammels, although the deuil had cōsumed his shepe with fire, and had raysed a winde to ouerthrowe his house, and to oppresse his children, yet he saith our Lord hath taken away, knowing wel that none of these things coulde haue hapned without God his permyssion and special prouydence: which may teache you in all losses that may fal out, to considder God his ordinance, and so to reste contented accepting his holy wil and disposition. Conformably to those wordes of Iob S. Paule saythe.1. Tim. 6 we brought nothing into thys worlde: doubtlesse neither can we take awaye anye thing. Considder I praye you how bare, how needy and destitute of all helpe, you were firste borne, and how you differd nothing from the poorest childe that is brought to light, setting [Page] a side the care and prouision of others that were nere about you. And thē shal you wel perceyue that whatsoeuer you now enioye, or haue enioyed hath bene bestowed vpon you thorough God his infinite bountye and liberalytye, and what a poynte of clownishe inciuylitye would you thinke it were for a beggers brat, being taken by some great Prince into his courte, who should cause him to be dayntilye nourished and richlye appareled, intending after-wardes to make him heyre of his kyngdome, to sett at naught the great fauour of that Prince, & wilfully to forsake his courte yf he would dot in al things make him so large allowance as he had done before. And euen lyke vncourtesy, naye infinite tymes more should it be for anye man after so great number of benefites receiued at God his hands, besides the expectation of heauen in time to come, to sett naught by his grace, to neglect his fauour, to commit hye treason against him for the sauing of a litle worldlye trashe whiche he alone hath geuen, and when it pleaseth hym can [Page] take it a way againe. This point I besech you to waye aduisedlye, and with-al to consider the second parte of S. Paules sentence that most certaynlye you shal carye nothyng wyth you out of thys world. Thinke what vnspeakable grefe it shal-be for one that hath displeased God for the sauyng of hys worldlye goodes when at the time of his death he must depart and leaue his fayre houses, his goodlye mānors and lordships and al that he helde most deere in this lyfe: neyther that nor al the substance of the worlde if he had it to geue can procure him one houres respite for penance, and much lesse can obtayne his saluation.Psal. 49. He shall not geue the price of redemption of his owne soule. Saith Dauid of the rich man trusting in his riches: whē he dyeth he shall not take with him all that he hath, neyther shall his glorye goe downe with him. But perhapps he trusteth to leaue hys possessyons to his chyldren, the Psalme seemeth to affirme the cōtrary: They shall leaue their ryches to straungers, which is to be vnderstood as S. Augustine saith vpō that place, that although [Page] their children succeed them in the possession of their patrymonyes yet can they nothing relieue the miseryes of their friends being damned to hel fire, and what profit then doe they reape to them-selues. Their sepulchers are their houses for euer, they haue prepared to them-selues costlye monumentes as if they should dwell in thē perpetually not prouiding for the mansions wherin they should liue in deede euerlastingly. But what becommeth of the poore soules who reape no benefite of their solemne funerals, & stately tombes, but rather haue their paynes agrauated, it foloweth within a while that the wicked rich man shal enter euen into the generation of his fathers, that is to say of vngodly men that here to fore hath bene lyke to him-selfe and he shal not see light for euer, because when he was here he delighted in darknes, and reioyced in false goodes, not louing the true goodes he shal therfore goe hence to hel: after the darkenes of his dreames wherin he imagined to himselfe a deceitful kinde of felicity he shalbe geuen ouer to the darkenes of eternall [Page] tormentes. Looke into those houses, I meane those Sepulchers, and considder the lengthe, Psal. 75. breadeth, and height of those mansions, and compare the same, with those statelye roomes wherin they dwelled here-tofore. Looke vpon their decayed nature, their rotten bones and consumed members. See whether you can discerne the maister from the seruant, the riche man frō the begger, the Prince from his poorest subiect. Cōsidder what is become of their gallant traynes of seruitors, their gorgeous apparell, their goodly plate, and costly furniture. See whether they haue now anye vse of these thinges. All is earth, all is dust, all is wormes all is putrefaction. And what shalbe the state of such fooles at the day of Iudgement? The Prophet telleth vs in a nother psalme that the louers of thys worlde whome he calleth the men of riches: Haue slepte their sleepe, and waking they haue foūd nothing in their hands. whiles they were here in this lyfe they thought thē selues to be happye, they slept in their desires, they were delighted in vayne pompes, but at the daye of resurrection, they haue found their handes empty for lacke of good woorkes being destitute of al that wherin they gloried before. [Page] Tel me what comforte had the riche man burning in the flames of hel, who before neglected to geue his crommes to poore Lazarus, by remembrance of his former wealth, his dainty foode, & sumptuous clothing. Or what reaped that other curmogion of all his aboundance. To whom thinking to enlarge his barnes, and to make mery with his store for a long time together: It was sayde, Thou foole this night they shal require thy soule of thee. Luc. 12. And these thinges whiche thou hast prouided, whose shal they be? Note wel those wordes. Whose shall they be? A man heapeth vp treasures saythe the Psalme,Psal. 38. and knoweth not for whom he gathereth them. Whether for an vnthankful, or a prodigal childe. Whether they shal be euicted by his aduersaries thorough coloure of lawe, or shal to the Prince by attaynder, or shall come to the marchants hands by way of vsury. O deare Catholikes, lifte vp your eyes, and looke vpon this general day of waking from the sleepe of death,Sap. 5. see with what constancie you shal stande in that dreadful day, if you be now constant, [Page] against those which haue opressed you and haue taken awaye from you the fruites of your labours. Behold againe how your persecutors shalbe troubled with horrible feare, and shal woūder at your sodayne and vnexpected saluation: how they shal saye within themselues with much anguish of spirit and groning: what hath our pride profited vs? or what the boasting of our riches auayled vs? al those thinges haue passed awaye like a shadowe with a greate deale more, whiche is expressed in the booke of wisdome. And as you would not in that daye chaūge with them, yf you might enioye a thousand worldes: So now thinke your selues more happy what-soeuer you shal leese for Christe his sake, then yf for a temporal cōmodity you should be ioyned to that cōmpany of the damned to suffer extreame cōfusion and torments that neuer shal haue end. Consider besides al this the vncertayntye of riches euen in this life to what daungers and chaunces they are subiect, and how they ebb & flowe from one to a nother. Therfore if riches [Page]flow aboūdantly, sett not your harts vpon thē, in suche wise that you flow with-al and rūne frō God in this time of persecution.Psal. 61. Truste not so much in the incertayntye of worldly goodes so that you lose for them the hope of your heauen lye heritage. Be not deceitful in your waytes to deceyue your selues with to much accompt of vanity, but esteeme al temporal thinges as they are, according vnto the conditions which I haue layde downe before you.

Consideration of pouertye.NOW If riches be no more to be esteemed then as it may apeare by these reasons here recited, let vs waye likewise the burden and incōuenience of pouertye whether by any meanes it may be endured with quiet and indifferent mind. A light burthē vndoubtedly supposing sufficiencie as we shal proue herafter, with the presēce of gods grace yea in this case when it is sustayned for Gods sake a sweete and delightful burthen. And first in those riches which ar common to al men by nature. As the inflūece of the heauens, the commoditye of the bryght and warme sunne the [Page] goodlye moone, the cleere sterres, the pure and freshe ayre: And many other benefits of Gods creatures, there is no doubt but that pouertye enioyeth her parte more freely, more often and with more delight, then doth the rich man, who for the most parte leadeth his lyfe in a close house and when he goeth abroad he attēdeth not to take pleasure in such thinges hauing his minde occupied about his manifolde temporal busines. And for the vse of al necessaryes we haue partlye heretofore compared the rich and poore together, and now we maye saye agayne that the poore haue their substance with lesse coste & care & their rest with lesse disturbance. They are also serued more surely & dulye By their owne indeuour then those wealthy folke for whom the prouision. of Sea and Lande wil not suffice who cannot cōtriue how they may lay their heades at conuenient ease and for whō all the seruice of men in liuerye coates is to litle. O happy pouerty that is not forced to make friendes in court, to retayn counsailers for the barr, to wayte [Page] vpon atturneyes, to folow sise and sessions, to make her part strong by banding of men against her aduersaryes. She is not vexed with exactions she is either more safe in common calamityes to abide without daunger, or more readye to flye and escape: she aduentureth not her selfe by sea for lucres sake and therfore is not in perill of pirates: she maye better goe without weapon by lande, for as the common prouerbe is she may singe before a theefe. And to the exercise of vertue she is no impedimēt but rather many times a great furtherance. She is companion with humilitye she is mother of modestye and temperance maintayner of sobryetye schoole-mistres and teacher of patiēce nurse of deuotion & contēplation. Only in geuing of corporal almes, she seemeth to be inferyor and yet she is not excluded from geuing a cupp of colde water which may be meritorious of life euerlasting she maye feede a prophet with alitle oyle and flower she may entertayne Christ in a poore fishers house she may washe the weried feete of gods [Page] pilgrims. She may healpe and serue the sicke she may visite and comfort prisoners if shee cannot otherwise releeue them. She may further the cause of religion, if not by money, yet by industry of minde and bodilye trauaile.Rom. 6. Aquila and Priscilla were poore folkes and liued by the labour of their handes by making of tentes and yet S. Paule calleth them his helpers in Christ Iesus to whom not only he geueth thankes but also al the churches of the Gentiles: & morouer they had a domestical church of their owne. But one obiectiō is here needful to be answered, wherfore Salomon should earnestly desire God not to geue him beggerye leste perhaps he should be compelled to steale, and to forsweare the name of his God. The answere is easelye geuen that Salomon spake according to the state of the olde Testament,Pro. 30. and in the person of the imperfect, who maye fall into such inconueniences when they become poore against their wils by worldly mischāce. But such peril is in no wise to be feared when a man leaueth or loseth his gooddes [Page] and willinglye be commeth poore for the loue of God.Mat. 19. Otherwise if pouerty were an impediment to saluation our Sauiour would not haue proposed it as a poynt of perfection to a certayn rich yoūg man that asked him coūsaile what he should doe ouer and besides the keping of Gods commandements. Yea which is more he would not haue consecrated the same in his owne person as it was fore-tolde of him in one of the Psames.Psal. 39. I am a begger and a poore man, saith Dauid in the figure of christ. This is a singuler prerogatiue of pouertye and a principal motiue to al Christians to sustayne gladly anye want for his sake who was made poore where as he was riche that by his pouertye we might be rich. What subiect would disdayn to folowe the fashion of his soueraygne?2. Cor. 8 what soldier wold thinke scorn to be attyred like his Captayne? what scholler would be ashamed to resemble his maister in his profession? Now our Lorde and King our Captayne our M. Iesus Christe dyd choose to be borne poore to be swadled in simple clothes [Page] and to be layd in a maūger. His blessed mother was poore and so was holy Iosepth the guardian of his infancie.Mat. 3. His birth was first reueiled to poore sheepherds.Mat. 5. His fore runner S. Iohn baptist was poore being clothed with a camels skinn and fed with locust and wyld honye.Luc. 9. He began his preaching with commendation of pouerty: he led a poore life hauing not where to rest his head.Mat. 19. He chose for his Apostles poore men, or yf they had anye thing before, they lefte al whē they folowed him. He gaue it for a principal token that he was the true Messias that he preached the glad tidings of the Gospel to the poore.Mat. 11. He dyed poore hauing no house nor roofe to couer him, not lying vpon a softe bedd but hanging vpon his hard crosse hauing a crown of thorne in stead of a pillowe for his head: being spoyled of his clothes to the bare skinn whiles the wicked soldiers that crucified him deuided his garments among them and cast lotts for his coate: being withal so destitute of friendes yea in his burning thirst he could get nothing to drinke [Page] but sower vineger. But what speake I of his pouertye? He shead his pretious blood for your redemption: And can you thinke much for his loue to depart from a litle worldly pelfe and vile trumpery?1. Cor. 2 S. Paule describing generally the calling of Chrystians saythe, That God hath not chosen many wyse according to the flesh, not many mighty, not many noble: And like-wise S. Iames sayth,Iac. 2. That god hath chosen the poore in this worlde, rich in fayth, and heyres of the kingdome which God hath promised to them that loue him. And one would thinke that the heauenly wisdōe preferring the poore in this sorte were better to be trusted then the iudgment of worldly folke who cōmonly esteme of a man according to his money.

3 Rewarde for Recusantes.AND Thus hauing pondered the seueral conditions of riches and pouertye, it remayneth to be considered what further aduantage you may haue, if for conscience sake you shal be driuē to exchange the one for the other: to the ende that seeing before your eyes assurance of most vndoubted gayne, you maye boldlye aduenture vpon a [Page] bargain so beneficial, wherin almighty God him-selfe becommeth your debtor. For he that is faythful and true, hath promised with his owne mouthe,Mat. 19. That who soeuer forgoeth anye thing for his loue shall receyue a hundreth fold, and shall possesse lyfe euerlasting. You shal receyue an hundred fold as an earned pennye in this lyfe, and lyfe euerlasting shal be your reward in time to come. This hū dred fold as it maye diuers wayes be vnderstode, so principally,A hundred folde I thinke yt may be taken to consiste in three thinges, in sufficiencye, of necessaryes for the present tyme,Sufficiēcy. in quietnes and contentment of minde, and in manye other spiritual guiftes and graces. First concerning sufficiency of tēporal thinges. It consisteth in Gods prouidence, in his almightye power and fatherlye goodnes we haue many promises therof, and manye examples, bothe in the old and newe Testament, as where it is sayde,Psal. 32. That the eyes of our Lorde are vpon thē that feare him and vpon those that trust in his mercy to deliuer their soules from death and to nourishe them in famyne: that there[Page]is no pouerty or want to those that feare him. That the rich haue lacked, Psal. 33. and haue ben hungery by reason of their couetous and insatiable mindes, Psal. 36. but they that seeke our Lord shall not fayle to haue all good. That the iust shall not be confounded, in the euill and hard time, & in the dayes of famine they shalbe satisfied. Like-wise in the Prouerbs it is said that God will not afflicte with famine the soule of the iust. And as for examples we might bringe greate store for proofe of this poynt wherby it may appeare that not only God doth not suffer his seruants to be destitute of things belonging to the sustentation of their tēporal life, but furthermore when it pleaseth him he rewardeth them aboundantly euen in this worlde.Gen. ca. 12. Abraham forsooke hys countrye and kinse-folke and wente at God his cōmandement into a straūge lande where he had no foote of possession, and God blessed him with worldlye substance during his lyfe, and three hūdred yeares & more after his death, he gaue that whole land to be possessed by his posteritye.Gen. ca. 32. Iacob passed Iordein with his staffe fleeing from his brother [Page] Esau into Mesopotamia,Gen. ca. 41. but he returned agayne with two troupes hauing wyues and children, and great aboundance of cattell. Ioseph was solde into Egipt as a bondslaue & there for righteousnes sake was thrust downe into a dungeon, but after a while it pleased God to deliuer him and to make him ruler of the whole countrye.Exo. ca. 3 Moyses forsoke the wealth of Egipt and kepte sheepe in the desert: and it pleased god ther to apeare vnto him & to make him gouernour ouer his people. Holy Iob was abased euen to sitt vpon the dunghil ful of sores,Iob. ca. 42. but in the ende God bestowed vpon him double welth to that which he had before.Reg. Li. 3. ca. 17. 19. Elias was poore and fled from the persecution of Iesabel but he was sufficiently fed, once by the rauens that daylye broughte him meate, and a nother tyme by bread which God miraculously prouided for him. Elizeus was poore,Re. Li. 4. cap. 4. but he was sued vnto by great Princes: yea he was able to feede others by bread miraculouslye multiplyed.Tob. c. 1. Blessed Toby was spoyled of al his substance by the wicked [Page] King Senu-Acherib for his charitye towardes the dead: but after fortye fyue dayes he was restored to hys house and to al his possessions agayne.Daniell. Cap. 14. Daniel for his religion towards God, was cast into the Lions den, but he was fedd by a Prophet being wonderfullye brought out of the lande of Iurye for that purpose.Machabi orum. Li. 4. Cap. 2. And so as Mathias sayde to his sonnes, consider through-out euery generation, and you shal see, that al which trust in him are not weakned nor ouerthrowne. But what doe I rehearse the example of godlye men, our Sauiour sendeth vs,Mat. 6. euen vnto the foules of the ayre to see how they are fed, & to the lillies of the fielde to beholde how they are clothed to thende that we should not doubte of God his prouidence, for meate drinke clothing & other thinges necessary for the mayntenance of this lyfe. And vndoubtedly this is a consideration of great importance. For if God of his goodnes extēd to feed the pore wormes of the earth:Psal. 31. As it is written in the Psalme, That he openeth his hand and filleth euery lining creture with blessing, Psa. 144. if he bestow foode euen vpō pon[Page]the yong Rauens, Psal. 146 being not succoured by their dames that brought them forth. If neyther the feather of anye foule, nor the leafe of any tree, be destitute of his prouidence, yf the verye Infidels be visited daylye with God hys benefyttes whiche they receyue of the Sunne,Iob. ca. 39. the Ayre, and the Earth yeelding her fruites in due time, how muche rather wil he prouide for his seruantes that suffer affliction for the glorye of his name. How much rather will he prouide for you O ye of verye smale faith sayth our Sauiour. Is not the lyfe more then the meate: Mat. 6. and the bodye more then the rayment? Therfore he that hath geuen the greater benefites, wil not fayle to prouide for the lesse. Your father knoweth that you neede al these thinges, and who wil mistrust the prouysion of so mightye, so wyse, so good and so louing a father. Seeke therfore first the kingdome of God and the iustice of him: Take care how you maye saue your owne soules, & please God: And all these thinges shalbe geuen you besides, so that you shal not nede to feare anye incōuenience by losse of temporal goods [Page] for god his cause. For declaratiō of this prouidence:Luc. 10. Our Sauiour when he sent his Apostles first to preache, he forbad them to carye Purse, or scrip or shoes, and a litle before his Passion he asked them When I sent you Without purse and scrip and shoes, Luc. 22. did you lacke anye thing? But they sayde nothing. And after Christe his ascension when they went into farther countryes and therfore stode in more neede, and had lesse prouision for necessaries, heare what S. Paule saythe of him-selfe and other his fellowes.S. Pa. ad Cor. cap. 4. Epi. secūd In all thinges we suffer tribulation, and are not in distresse, we want, but are not destitute: we suffer persecution, but are not forsaken: we are cast downe, Cap. 6. but we perishe not. And within two chapters of the same epistle after a great number of thinges recyted that might seme contrary at the first apparance, he maketh vpp the sentence with these wordes, As needye, but inriching manye, as hauing nothing, and possessing all thinges. Meaning that they had the whole world and all God his creatures at cōmandement. And least you should thinke this priuiledge proper [Page] to the Apostles and to none other, beholde the poore Hebrues,Act. 4. the very first flowers of Gods Church, who sold al that they had & gaue the price to be distributed in godly vses: and you shal perceiue that they receiued their hundreth folde by Gods prouision, when the Gentils of sunderye nations were careful to contribute to their reliefe,Rom. 16 & S. Paule him-selfe was collector and bearer of the almes bestowed vpon thē. And among holye Martyrs as we reade of manye that haue bene fed by the seruice of Angels, so we find very few that eyther in prison or out of prison haue perished for lacke of sustenance. And in the number of Hermites that willinglye became poore for Christe hys sake, we reade of S. Paule fed by a Rauen, and S. Gyles nourished by the milke of an Hinde. And among thousands that be extremelye poore in diuers religious familes, doe we not see that the most of them lyue and finde no great defect of necessaries? And can anye man doubt of sufficiencie, hauing so manye examples of Gods goodnes [Page] in this behalfe? Or is not this sufficiencie as muche as al the wealthe of the world can afforde, and therfore an hundreth folde in cōparison of that which anye one man possesseth. Especialye if a contented minde be ioyned therwith al.2. Tim. 6 According to that saying of S. Paule. Piety with sufficiency is a great gayne. Therfore saythe he, Hauing foode, and where-with to be couered, with these we are content.

2 Contentmente of mynde.THIS Quietnes & contentment of mynde proceedeth especiallye of Gods grace whiche tempereth the appetite of man, being before insatiable and crying stil after, bring, bring, although he haue neuer so muche alreadye. And as the desire of hauing more, is a great tormente to couetous riche men, enwrapping them with many cares, and setting them about much vnhappye busines: so this limiting of a mans desire, to be contente with that which God sendeth, be it more or litle is a singuler benefite, more worth then anye golde, yea such a one as no world lye treasure can procure. For tell me I [Page] pray you is it not much better to cure a man of his feuer, which causeth him stil to desire drinke and neuer to be satisfied, then to geue him drinke at his desyre and not to quench but rather to kindle this thirst. Here-of it commeth to be true which is sayde in one of the Psalmes. A litle is better to the iuste man, Psal: 36. then the aboundante riches of sinners. And that whiche S. Hierome saythe.Epi. ad. Pauiinū. The beleeuing man hath a world of riches: to the couetous mā nothing is enough. And the verye heathen Philosophers, acknowledged that for a man to be cō tente with his owne was the greatest & the most certayne riches: And it was a cōmon saying among them. The mind of a man is riche, and not his cofer. Of this contented minde, we haue an example of S. Paule, who sayth speaking of himselfe. I know both to be brought low, Phil. 4. I know also to abound: (euerye wher and in all thinges I am instructed) both to be full, & to be hungerye, both to abounde and to suffer penurye. And if anye man should saye: I am not S. Paule, I am not an Apostle: let him at leaste, not be found inferiour [Page] to Socrates a heythen man, who notwithstanding that he was pore, passing one tyme thorough the market place, and seing great store of diuers wares, sayd with him-selfe. How many things be here, that I doe not desire. And can not the grace of God worke as muche in the harte of a faythful man falling in to pouertye for his loue by meanes of persecution? I thinke there is none of you that haue bene conuerted to God from the way of sinne, and loue of this wretched worlde, especiallye hauing lost anye thing for Gods cause, that he hath not withal felt by experience the proofe of this poynte, and therfore I shal not neede to-stande longer in confirming the same.

3 Spirytuall graces.AND As for spiritual giftes and graces whiche God bestoweth vpon those that willinglye forgoe their temporal goods for his loue: S. Peter was a poore fisher and for his boate whiche he lefte at Christs commandement he receiued the gouerment of Christe his Church,Luc. 5. in place of his nett. The worde of God was committed vnto him and [Page] for his trade of taking fishes to their distruction,Act. 3. he was made a fisher of mens soules to saluatiō.Cap: 5. He had neither gold nor siluer but with hys worde in the name of Christ he could cure the lame,Cap: 9. with his onlye shadow he could heale the sicke, and by his prayers he could rayse the dead againe to life.Phil. 3. S. Paule esteemed the things that were gaynes to him before to be detriments for the exceeding loue of Christ:Act, 9. And he was made a vessel of election to cary Gods name before the Gentils, to teache & cōuert the greatest parte of the world. He was rapte into the thirde heauen,2. Co. 14 & sawe the ioyes of Paradise. His name was terrible to wicked spirites,Act. 19. his very napkins and handkerchifs had efficacy to cure all kind of malladies. The reste of Christs Apostles for that litle which they frosooke at his bidding, receyued authoritye to preach the Gospel,Psal. 44. vertue to cure diseases, and power to cast out deuils.Mat. 19. They were made Princes ouer the whole earth, and appoynted iudges of the worlde in time to come. S. Anthony. S. Hilarion and others be [Page] came willinglye poore, where-by they might more freelye serue God: and they became as it were Angels here in earth, they were made euen in this life fellowes with heauenly spirits,2. Pet. 1 conquerors of deuils, phisitions for infirmities, fathers of many spiritual children, teachers of manye Relygious familyes, and Lordes ouer all Gods creatures. Who could liue more poorelye then S. Francis or S. Dominike chose to lyue for Christes sake and yet theyr lyues were miraculous their memory at this daye continueth honourable and the fruites of their doctrine and examples haue bene found thorough out al christendome almoste innumerable. And though such excellent prerogatiues ar not bestowed vpon euery one yet there be certain giftes which God bestoweth vpon al that truly serue him and much more vpon those that suffer anye thing for the profession of his true catholike fayth. I meane his grace wherby they are made in a sorte pertakers of the deuine nature, wherby their soules are bewtified and made amyable in Gods [Page] sight, wherby they are inabled to performe the offices of all vertues, and wher-with they are armed against al assaultes and temptations. The lighte of vnderstanding wherby they perceyue Gods goodnes and withal they knowe the vanitye and vncertainty of al thinges that be in this worlde. The comfortes of the holye Ghost which neuer fayle to them that willingly weane thē selues from worldly solaces. The quietnes of a pure conscience, which as the wise-man sayth Is lyke a continuall feaste. Pro. 15. The increase of Gods loue which maketh al afflictions light and easye. The hope and confidence of Gods merciful fauour and protection whiche causeth them euen to reioyce in their greatest tribulations. The libertye of spyrite wherby they finde them selues free frō the base seruitude of earthlye desires. The gift of patience, wherby they endure quietly and gladly whatsoeuer affliction is layde vpon them for Christe his name. The marueylous comforte, which all good folke receyue at theyr departing out of this vale of miserye. [Page] These and many other be the rewards wher-with al temporal domage is recompensed not only a hundreth, but euen an hundreth thousande folde yf one might vse any comparison as suerlye there is non to be made in this case.

Life euerlasting.NOW If Gods payments be so plentiful in this lyfe what thinke you is contained in thes words Vita aeterna, life euerlasting. Among al the tēporal bene fits that god hath bestowed vpō vs, ther is none more dearly estemed, non more carefully defended then is our lyfe: although it be short & vnsure to continue subiect to many chaūges annoyed with sundry wantes & distresses, in wrapped on euerye side with infinite miseryes, and rather to be called a death then a lyfe. If then we make such accompt of this lyfe wherin we are daylye dying, the state wherof, is so vncertayne, so mutable, so ful of necessities, labours, paynes, woes, and al kinde of wretchednes: How greatly should we desyre to enioye a perpetual lyfe, a lyfe voyd of al peril, free from al mutation, wherin is no defecte, no trauayle, no [Page] sorow: A quiet lyfe, a lyfe abounding with all kinde of good, and in euerye respect a most happye and blessed lyfe. There is scarslye any man that desireth not to lyue although he be sure by lyuing longer to suffer manye afflictions both of minde and bodye: and for the purchasing of a litle false felicitye, consisting in transitorye goods, honours, and soueraygntye, although it shal indure but a verye smale while, we see that men spare for no expence, they shunn no trauayle, and finallye they refuse not to doe or suffer anye thing, wherby they maye attayne vnto theyr desired ende. Now when true felicitye and secure eternitye shal be so happily ioyned together, that neyther there shal be anye feeling of present wante nor anye doubt of defect to fall herafter, is not this a lyfe to be procured and to be purchased with any bodylye payne, or temporal losse whatsoeuer maye be imagined greatest. Dearly beloued Catholikes it is not possible to conceyue with thought, muche lesse to expresse with wordes the dignytye [Page] of thys rewarde which is reserued for you, yf you perseuer faythfull to the ende.Mat. 24. Eye hath not seene, nor eare hath not hearde, neyther hathe it ascended into the harte of man, 1. Cor. 2. what thinges god hath prepared for them that loue hym. Therfore it maye rather be cōmended with silence then sufficientlye sett forthe by anye speach. Yet neuerthelesse somewhat I meane to saye touching this most happye inheritance when I shal haue passed ouer the vttermost poynte of persecution which is the sheading of blood. In the meane time to comforte you against the losse of your worldly goods, I maye be bolde to saye hauing almightye God for my warrant that for the losse of worldlye offices which you might beare in the common wealth, and nowe doe forbeare them for conscience sake, you shal be all crowned Kinges in that heauenlye,Mat. 5. blessed, and euerlasting kingdome. For your lands whiche maye be taken from you, you shal enioye euery one of you the lande of the liuing without disturbance,Psal. 141 enuye, or contradiction. For supplye of [Page] the wants which yon maye fall into by the spoile of your moueable goods youIsaie. 49. shal be sure neyther to suffer hunger nor thirst nor other necessitye.Apo. 7. In lieu of your howses of timber and stone, which happylye you shal forgoe, and most sure you are not long to continue in them, besides that they may also fall to ruine by some mischance:2 Cor. 5. you shal haue mansyon places in heauen not built with hand which cannot decaye, and you shal dwel in them for euer. For the disgrace wherin you lyue being in a manner debarred from the court & from the sight of your PrinceIsa. 33. you shal see the King of Kinges in his maiesty being presēt before his throne and seruing him daye and night in his Temple. You shal see God,Apo. 7. you shal loue God, you shal prayse God foreuer. You shal haue Pallaces for prisons, you shal haue gratulations of Angels,Ioan. 12. for the reproche which you suffer among men. In stead of earthly honour & seruice,Luc. 12. you shal haue honour from God the father, yea you shal haue christ him-selfe to serue and minyster vnto [Page] you the greatest prefermente that by anye harte could be desired.

Conclusiō of this first parte.AND Thus seeing your refusal and abstayning from the protestantes churches to be most iust &: reasonable: The losse which you shal sustayne for so good a cause to indifferent mindes tollerable: The recompence whiche you shal receaue with-out all proportion [both here and in the lyfe to come] incomparable:Iac. 5. I exhorte you all (deare country-men and beloued brethren in Christe) to follow the example of husband men who committ their seede to the ground nothing mistrusting to receyue in time the precious fruite of the earth albeit their seede be for a tyme buried and trodden vnder foote, and sowsed with showers and bittten with many a cruel winter storme: It is now winter with you, the seede which you must caste into the ground are these worldlye goodes which you shal either leese or geue for Gods-sake. Feare not the pinching colde of this hard season nor the sharpe stormes of persecution. For shortlye the spring tyme of the resurrection [Page] shal come, and then your plentiful fruites shal appeare, and you shal haue a glad sommer of heauenlye ioye, and a perpetual haruest of perfect blessednes. Immytate here-in those merchaūtes who are contente to haue their money transported by waye of exchange into suche places where they maye receyue it more commodiously. Your countrye is heauen, be contented that your goodes be transported thether, although by the handes of suche as thinke to spoyle you. God him-selfe wil be your assurance for receipt of the whole. And wher-as men are glad to geue some-what for the exchaūge, you shal haue manyfolde gayne both in respecte of quantitye and quallitye. You shal haue muche for a little, golde for siluer, thinges spiritual and euerlasting for bodylye and corruptible thinges. At the least-wise prouide for your safetye as passengers doe on the sea in outragious tempest, they cast awaye theyr goods and ar contented so that themselues maye come safe to lande. The violence of this present storme may perhaps [Page] be suche by Gods sufferance as that you shal hardly keepe your wealth and saue your soules withal, be content to be depriued of the one, wherby you maye preserue the other, arriuing safe at the heauenlye porte, where al your friendes and kinse-folke expecte you: I mean the nine orders of Angels with al, Apostles, Martyrs, Virgins, Confessors,Psal. 141 & other glorious Sayntes, among whom you shal haue no lack, and with whom you shal liue and reioyce euerlastinglye. Set before your eyes the notable constancie and firme resolution of those three worthy yong Hebrues, who being captiues in a strange lande,Dan. 3. destitute of frindes, and depriued of al humane ayde and comforte, would choose rather to be caste a lyue into a burning fornace, then to worshipp the statue of Nabuchodonosor, or to doe anye honour to his Gods. Deare Catholikes your case is some-what like, albeit the extremitye be not euery way so great, they being in peril of death, and you onlye at this present in danger to leese your goods & liuelyhoods. [Page] The fornace of pouertye is threatned to al those that shal refute to honour Caluins bread, and Cranmers communion booke by the assistance of their bodylye presence. But feare not the terryble flames of extreeme necessitye. Geue no eare to the vayne sounde and pernicious Musike of worldly & carnal mens perswasions who geue you counsel to reserue your selues for a better daye and in the meane tyme to dallye and dissemble with the world and not to lett your enemies take the spoyle of your goodes where-by they maye tryumphe ouer you. But assure your selues, howsoeuer the conditions of times shal change this is your tyme of tryal wherin you must eyther saue your soules and wynn gloryous crownes for your faythful confessyon or else you shal damne your selues by cowardlye yealding to doe aginst your cōscience. And to saye the verye trueth, the deuil is your onlye enemye: these men that afflicte you temporallye are more your friends, then they are aware of: They are but fyles to polyshe and make you [Page] bright, they are but hammers to bring you to good fashion, they are but roddes of correction to keepe you in due awe and obedience to your heauenlye Father. The only triumphe and victory whiche the fiende your mortal aduersarye seeketh is, to make you caste awaye your soules by greuous sinne and damnable deuisyon from God hys Churche: and contrary-wise, your constant perseuerance shalbe to his confusion and to your great honour and renowme. Be not moued with the multitude of those whiche fale thorough faynte harte and lacke of patience, but looke to the cōmendable example of theise three young men whom I nowe speake of, and make aunswere as they did that your God whom you worship can deliuer you from this burning furnace, and from the handes of al those that persecute and oppresse you. And if he wil not, yet make it knowen vnto al men that you wil neyther by worde deede nor anye kinde of outwarde semblance, alowe or acknowledge anye other religion then that which, by the [Page] consent of al Christendome hath bene and is accounted Catholike. Dreade not the flames of penurye in this lyfe, knowing that if you be caste into thys furnace, Christ him-selfe wil come and ioyne in companye with you, causing this feruent flame of worldlye wante, to become lyke a freshe ayre or comfortable dew, by spiritual comfort thorough his grace. The fire shal not hurte or greeue you, it shal only burne your bondes and sett you at lybertye from sundrye noysome cares of this worlde. Your persecutors are those who euen now are scorched with this flame being al-wayes needye, and desirous to haue more, possesse they neuer so much. And the daye wil once come (I would for their partes it might be otherwise) whē you shal eate, & they shal be hungerye: you shall drincke and they shal-be thirstye, you shal-be glad, and they shal be confounded: you shal prayse God thorough exultation of hart: and they shal crye for inwarde sorowe,Esaie. 65 and shal howle thorough contrition of spirite, I meane al this in the next life: in hope [Page] wherof I desire you to continew steadfaste and firme in the way of our Lord, and that you may the better perseuer, I exhorte you to cōmend your selues to God by your owne prayers and by the deuotion of others which you may purchase by your almes, now whiles you are able, releeuing those that be al-readye in necessitye. And especially you maye appease God his wrathe by hauing the blessed Sacryfice daylye offered in your houses, for your owne states and for our whole countrye, also your chiefest armour against all assaultes shal-be the holye Sacramentes for the admynistring where-of, and for your spiritual comforte otherwise, yt shal-be necessary for you to retaine and to make muche of those godlye Priestes with you, who be emongest you in daylye perril of theyr lyues for your soules health. Whiche is the second thing where-vnto I meane to exhorte you: In the meane tyme I desire you to take this in good worthe vntil God shal make me able to performe the reste.

[Page]And with-all I humblye and earnestly beseeche the God of all grace, who hathe called vs vnto his eternal glorye in Christe Iesus, to perfyt you, hauing suffered a lyttle, to confyrme, and stablishe you. To him be all honour and glorye for euer and euer. Amen.

Your Honours and Worshipps humble seruant in Chryste. H. B.

FINIS.

Information about this book

Title statement

A consolatory letter to all the afflicted Catholikes in England

H. B., fl. 1588.

Edition statement

1588

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2009-03 (EEBO-TCP Phase 1).

ID [DLPS]

A00249

ID [STC]

STC 1032

ID [STC]

ESTC S116626

ID [EEBO-CITATION]

99851842

ID [PROQUEST]

99851842

ID [VID]

17134

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A00249)

Transcribed from: (Early English Books Online ; image set 17134)

Images scanned from microfilm: (Early English books, 1475-1640 ; 307:02)

Source

— A consolatory letter to all the afflicted Catholikes in England, H. B., fl. 1588..

Extent

111, [1] p.

Arundel House by John Charlewood?,. Imprinted at Roan in Normandy [i.e. London :: 1588?]. (Actual imprint from STC.) (Signed at end: H. B.) (Reproduction of the original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.