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 4] 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 5] 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 6] 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 7] 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 8]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 9] 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 10] 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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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 18] 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 19] 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 20] 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 21] 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 22] 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 23] 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 24] 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 25] 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 26] 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 27] 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 28] 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 29] 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 30] 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 31] 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 32] 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 33] 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 34] 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 35] 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 36] 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 37] 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 38] 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 39] 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 40] 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 41] 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 42] 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 43] 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 44] 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 45] 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 46] 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 47] 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 48] 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 49] 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 50] 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 51] 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 52] 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 53] 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 54] 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 55] 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 56] 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 57] 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 58] manye of them earnestly mainteyning the contrarye.