A brief discours contayning certayne reasons why Catholiques refuse to goe to church. Written by a learned and vertuous man, to a friend of his in England. And dedicated by I.H. to the Queenes most excellent Maiestie

A brief discours contayning certayne reasons why Catholiques refuse to goe to church. Written by a learned and vertuous man, to a friend of his in England. And dedicated by I.H. to the Queenes most excellent Maiestie

Table of contents

Title page

TO THE MOST HIGHE & Mightie Princesse ELIZABETH by the grace of God, Quene of England France and Irland &c. Iohn Howlet wisheth al aboundance of grace and spiritual giftes, with true felicitye in Iesus Christ.

THE ANSWER OF A VERTVOVSAND Lerned Man to A Gentleman in England, towching the late imprisonment of Catholiques ther.

The firste parte.

The first Reason.

The Second Reason.

The Third Reason.

The Fourth Reason.

The Fifte Reason.

THE Syxth Reason.

THE Seuenth Reason.

THE Eyght Reason.

THE Nynthe Reason.

To the Reader towchinge the omission of the Seconde and Third Parte promised at the beginning.

§

§

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A BRIEF DISCOVRS contayning certayne REASONS WHY CAtholiques refuse to goe to Church.

WRITTEN BY A LEARNED AND vertuous man, to a frend of his in England. AND Dedicated by I. H. to the Queenes most excellent Maiestie.

IHS

Imprinted at Doway by Iohn Lyon.

1580.

WITH PRIVELEGE.

TO THE MOST HIGHE & Mightie Princesse ELIZABETH by the grace of God, Quene of England France and Irland &c. Iohn Howlet wisheth al aboundance of grace and spiritual giftes, with true felicitye in Iesus Christ.

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MY MOST Excellent and soueraygne dread Ladye and Princesse: two causes induced me, to direct vnto your royal person, and most graciousTwo causes of dedication. Maiestie, this present Treatise, after I had read and considered the same. The one, for that it séemed to me, both conceued and penned, with such modestie and humilitie of spirite together with al dutiful respect, to your highnes, to your honorable Lordes of the Counsaile, and to the whole estate of your noble Realme, (contrarye to the spirite and procéedings of al [...]:) as none might iustely be offended therewith, but onely, in respect [Page] of the wryters zeale and opinion in religion: which notwithstanding, hauinge bene from tyme to tyme, the common receaued religion of vniuersal Christendome: can not be soe soone abandoned by the disfauour of any one countrye, nor lacke men to speake or wryte in defence of the same, as longe as there is, ether head or hand remaining loose in the world.

The other cause was, for that it séemed to me, to contayne matter of great and weightie consideration, and much important, not onelye to the cause of God, but also to your Maiesties soule, estate, and Realme, and vnto the state of many a thowsand of your graces most louing, faithful, and dutiful subiectes: who being now afflicted for their consciences, and brought to such extremitie, as neuer was hard of in England before, haue no other meanes to redresse and ease their miseries, but onely as confident children to runne vnto the mercy and clemency of your Highnes their Mo [Page] ther, and borne soueraigne Princesse: before whom, as before the substitute and Angel of God, they laye downe their gréefes, disclose their miseries, and vnfould their pitiful afflicted case, brought into suche distresse at this time, as ether they must renounce God by doinge that, which in iudgemente and conscience they doe condemne: or els sustayne such intollerable molestations, as they can not beare. Which your Maiestie by that which followeth, more at large, may please to vnderstand.

There are at this day in this yourFower religions. Maiesties Realme, fower knowen religions, and the professors thereof, distinct both in name, spirite, and doctrine: that is to say, the Catholickes, the Protestants, the Puritanes, and the howsholders of Loue. Besids al other petye sects, newly borne, and yet grouelinge on the ground. Of these fower sorts of men, as the Catholiks are the first, the auncientest, the more [...] number, and the most beneficial to [Page] al the rest (hauing begotten and bred vp the other, and deliuered to them this Realme, conserued by Catholicke religion, these thowsand yeares and more:) soe did they alwayes hope to receaue more fauour then the rest, or at leaste wyse, equall tolleration with other religions disalowed by the state. But God knoweth, it hath fallen out quite contrarye. For other religions, haue bene permitted to put out their heades, to growe, to aduaunce them selues in cōmon speach, to mount to pulpites, with litle or noe controlement. But the Catholique religion, hath bene soe beaten in, with the terror of lawes, and the rigorous execution of the same, as the verye suspition thereof, hath not escaped vnpunished.

The Lawe made by Protestants, prohibitinge the practize of other religionsStraitnes to Catholiques. besides there owne, allotteth out the same punishment to all them, that doe any waye varye from the publique communion booke, or [Page] otherwise say seruice then is appointed there, as it doth to the Catholiques for hearinge or sayinge of a Masse. And althoughe the worlde knoweth, that the order set doune in that booke, be commonlye broken by euerye minister at his pleasure, and obserued almost noe where: yet smal punishment hath euer ensewed therof. But for hearinge of a Masse, were it neuer soe secret, or vttered by neuer so weake meanes: what imprisoninge, what arrayninge, what condemning hath there bene? The examples are lamentable, and many freshe in memorye, and in dyuers families will be to all posteritye miserable.

To this now if we adde the extreme penalties, laied vpon the practize of certayne particulers in the Catholicke religion, as imprisonmēt perpetual, losse of goodes and lands, and lyfe also, for refusal of an othe against my religiō: death for recōciling my selfe to God by my ghostly father: [Page] death, for geuing the supreme Pasfor supreme authoritie in causes of the Church: death, for bringing in a crucifix in remembrance of the crucified: death, for bringing in a séely payre of beades, a medal, or an agnus dei, in deuotion of the Lambe that tooke away my sinns: which penalties haue not bene layed vpon the practise of other religions: your Maiestie shal easelye finde to be trew, soe much as I haue sayd, which is, that the Catholike religion, wherin we were borne, baptized, and brede vp, and our forefathers lyued and dyed most holyly in the same, hath found lesse fauour and tolleration, then anye other newer sect or religion what so euer.

And albeit the world doth know, how that the great mercye and clemencie of your Maiestie, hath stayed often times, and restrayned these penalties, from their execution, and from the ouerthrowinge of [...] men, whome otherwise they myght and would haue oppressed: yet notwithstanding [Page] (as I haue sayd) there wante not verye pitiful examples abrode, which would moue greately, and make to bléed that Princely and compassionable harte of your Highnes, if their miseries in particuler were knowen to the same: especially it beinge in such subiectes, as loued and doe loue most tenderly your Maiestie: and for such a cause, as lyethe not in them to remoue, that is, for their conscience and iudgement in religion.

But now, these afflictions, how gréeuous and heauye soe euer they were, yet were they hythertoe more tollerable, because they were not common, nor fell not out vppon eueryeGeneral crosses of Catholickes. man: and if there were anye common crosse layed vppon them, (as there wanted not) they bare it out with patience: as their discredit in their countryes, whoe were borne to credyte and countenance in the same: distrustefull dealinge with all of that relygion, notwithstandinge [Page] their resolute redines, to spend their lyues in your Maiesties seruice, and other the lyke afflictions: which they shifted out with, as they might. But at this time present, and for certaine monethes past, the tempeste hath bene so terrible vppon these kinde of men, and their persecutions so vniuersal, as the lyke was neuer felte, nor feared before. For besides the generalParticuler extremities. molestation, and castinge into geales, both of men, women, and children, of that religion, throughe out all partes of your Maiestyes Realmes: there are certayne particulers reported here, which make the matter more afflictiue. As the disioyning of man and wife in sondrye prisons: The compelling of such to dyeAs M. Dimmock was by M. Couper. in prison, which could not stande or goe in their owne houses: The sendinge of virgins to Brydewell forAs yong Mais tres Tomson was by M. Elmer. their consciences: The rackinge and tormentinge of dyuers, which was neuer harde of before in anye country [Page] for religion. And that which aboue all other thinges is most gréeuous, iniurious, and intollerable, is, the geuinge out publiquelye, that all Catholiques are enemies and traytors to your Royall Maiestye: and this not onely to vtter in speach, but also to let it passe in print, to the vewe of the worlde, and to the rentinge of Catholiques hartes, which are preuye of their owne truthe and dutifull affection towardes your Highenes, estate, and person. This was wryten and putt in printe thisIohn Feild in his epistle dedicatorye of Philip of Mor neis booke to the Earle of Leycester. Sommer paste, to a Noble man of your Maiesties preuye Counsayle, for the excitinge of him to the persecution of all Catholiques, by a straunge braynesicke felowe, whom Newegate possessed a longe tyme, for his phantastical opinions: wherin he is soe pregnant (if men reporte truelye,) as he can deuyse anye newe religion, vppon a wéekes warninge geuen him at anye tyme. [Page] This Felow affirmeth there, that al Papistes (as he termeth them) are enemies to God, and to your Roial Maiesty. The which in his meaning, toucheth soe néere, soe manye thowsand good subiaes in this Lande, as I meruayle that ether his audacitie serued him to write it, or M. Elmers officers would allowe to printe it. But it séemeth that Catholiques at this daye, are made according to the Philosophers prouerbe. Praeda Mysorum. That is, layde open to eueryArist. li. 1. mans iniurie, a pray for euery one toRethor. bayte vppon: and a common place for euery rayler to ruffle on, and to rubbe his cankered tongue in their slaunder. In al which great wronges they haue no appeale but vnto God, and to your Maiestye as Uicegerent in his place: before whom they desire, aboue all other thinges, to cleare themselues, from this gréeuous obiected crime of dissoyaltie, by protesting, and calling, the omnipotent knowledge of our great God and [Page] Sauiour to witnes, that they are déeply slaundered in this poynte, and that they are as readye, to spend their goods, landes, liuinges, and lyfe, with al other worldly commodities whatsoeuer, in the seruice of your Maiestie and their Countrie, as their auncitours haue bene to your Noble progenitours before this, and as dutifull subiectes are bound to doe vnto their soueraine Princesse and Quene: onlye crauing pardon, for not yeelding to such conformitie in matters of religion, as is demaunded at their handes: which they cannot doe, but by offence of their consciences, induced by those reasons, which more at large are declared in this Treatise following.

And that the Catholique religyonThe Catholique faythe teacheth obedience more then other religions. in general, (for I medle with no mans particuler facte,) is vniustlye towched by anye secte of our time, for teaching disobedience, or rebellion against their Princes: it maye appeare playnly, by the different [Page] doctrine which ech part delyuerethCon. Const Sess 8. Cocleus. vnto his folowers. First John Wikliffe, one of their progenitours, teacheth. That a Prince if he rule euil or fal into mortal sinne, is no longerLi. 1. &. 3. Hist. Huss. Wicklif. li. 4. trial. ca. 3.Prince, but that his subiectes may rise against him and punishe him at their pleasures. Secondly, Martin Luther folowing the same sreppes, teacheth.In Bulla Le on. 10. &. in asser. art. ibi damnat. That Christians are free & exempted from al Princes lawes. Wherof followed immediatly that famous rebellion of the countriemen againstCocleus in. vita. Luth. &. Sur. in. hist. huius. anni. their Lordes in Germanye in the yeare 1525. and in the same, two hundred thousand slayne in one daye. Thirdly, John Caluin not dissenting from the rest, teacheth. That PrincesLib. 4. inst. cap. 10.lawes binde not subiectes to obedience in conscience, but only for external and temporal respect. Wherof enseweth, that if by anye occasion, this externall feare, (for the which onlye the subiect obeyeth,) be taken awaye: as when he were able to make his partie soe stronge, [Page] as he feared not his Prince: then he should not sinne in rebelling againstLib. 3. insti. cap. 19. him. And in an other place, holding plainlye the doctrine of Luther, he saythe. That the consciences of the faythfull, are exempted from the power of all men, by reason of the libertye geuen them by Christ. LastlyGoodman. the writing against the regiment ofGilbye. Women in Quene Maryes tyme, for that the gouernment then, lyked them not, all men can remember.Rom. 13. Which errours all, the Catholique Churche vtterlye condemneth: teachinge her children, together with the Apostle, true obedience to theirVide om. Princes, for Conscience sake, euenDoct. 2. 2. a. quest. 90. de Leg. as vnto God him selfe, whose roome they doe possesse, and to whom they are bounde, vnder the payne of mortallAug. in ps. 70. sinne, and eternall damnation, patiently to obey, how hardly soeuerCrysosto. & Ambro. in. cap. 13. ad Rom. they deale with them in their gouernment otherwise. By the which your Maiestie may perceaue, how falslye the Catholique religion is charged [Page] by her enemyes, of the [...] crime.

Besides this, if your [...] wisdome shal but enter into a [...] consideration, of the [...] of Catholiques, and of other of newer relygions, towardes their Princes, this daye in Europe: it shal easelye appeere, which of them are of the quieter spirits, and [...] in obedience. I wil not make mention of greater matters: but only, to quite this afore sayd puritance, which soe falslye hath infamed vs. I [...] set [...] here certayne propositions, gathered out of two sermons of two of his preachers, by a minister present there, in Stamforde at the generall fast this last sommer. Which fast being prohibited, with the preachings at the same, by the expresse letters of the Lorde Superintendent of [...], bearing date the 5. of September, to the Alderman and Comburgeses of the sayde Lowne: the preachers would not obey, but stepping vp into [Page] the pulpit, vttered as followeth.The first Pren cher.

1. In such actions as may further the publique fast, flesh and blood must not be called to counsayle, to doe the Lordes commaundement, but they must be vndertaken without suche warrant.

2. The religion that Jonas preached, did not (as ours nowe dothe) depend and hange vppon Actes of Parliament. For we, when we goe about such actions, as God is to be glorified in, doe first enquire, whether ther be any Acte of Parliament, to warrant our doinges, or no.

3. It is the manner of her officers and Counsailers now a dayes, to reforme matters by Actes of Parliament, and by polycies, and not by Jonas his preachinges.

4. Her Counsailers neuer inquire, what newes at Poules sermon, but what reportes are a brode, that if anye dislyking thing should come to the Kinges eare, they might stopp it from thence.

[Page]1. He is of no spirite, that wil not

The Seconde Preacher.

promote that which God commaundethe, thoughe al Edicts be contrarye for we must not obey flesh and blood.

2. They that are ruled by the Edictes of men wil change their religion with the Prince, and they are of noe conscience, though they be neuer soe much grounded in diuinitie.

3. What if nether the Quéene, Counsayle, nor Bishoppe, haue bene present at the Fast, nor alowed therof? yet we ought to vndertake it. Put case, it is not in the Quéens chappel: what then?

4. This Fast hath bene hindred, by certayne prophane and carnall wreches.

Here loe, your Maiestie may sée, with what temperate spirite these men doe procéede, and what they would teache or doe, if they should be contraried in great matters, séeinge they boult out such doctrine againste their Magistrates, for crossinge their appetites in soe smal a matter, as [Page] is a litle phantastical rage of fasting, sodainlye come vpon them, for a desire they haue, to heare them selues speake ten or twelue howres together, after their continuall raylinge against fastinge for these twentie one yeares past. But this is their spirite, to rushe into euery thinge with inordinate violence, and to lyke of nothinge that order and obedience layethe doune vnto them. The which your Maiesties great wisdome considering, together with the quiet and modest procéedings of the Catholicke parte, shal, I doubte not, easely perceaue, what daunger it were to permit much to such kind of spirites: and to bereaue this your Realme, of soe important a stay as Catholiques are in euerye of your countryes, against the perilous innouations of thes and the lyke men, whose final ende is (as their doctrine declareth) to haue noe gouernour or ruler at al.

And this maye be one greate Motiue vnto your Maiestye, in rerespect [Page] of the safetie and quietnes of your whole Realme, to extend someA Weightye motiue. more mercye and fauour, to your trustie and afflicted subiectes the Catholickes. Whoe, as they were most redye at the beginning (accordinge to their bounden duties) to place your Highnes in that Royal roome, wherin nowe by the fauour of God you stand: Soe are they, and wil be alwayes in lyke sorte redye, with the vttermost droppe of their blood, to defende the same in all safetie, peace, and quietnes vnto the ende. In consideration of which good wil and seruice, they can not imagin to aske of your Maiestie, any so great gifte, recompence, or benefite in this world, as should be to them, some fauorable tolleration with their consciences in religion, the which consciences, dependinge of iudgement and vnderstanding, and not of affect and wil: can not be framed by them at their pleasures, nor consequently reduced alwayes to such conformitie, as is [Page] prescribed to them by their Superiours: and yet this nothinge deminisheth their dutiful loue towardes the same Superiours, séeinge conscience (as I haue saied) dependeth of iudgement, and not of wil.

Now because as the Philosopher sayeth, that is onely good vnto euerye man, which eche mans vnderstandingArist. lib. 1. Rhet. telleth him, to be good: vnto the which the Scripture and Diuines agrée, when they say: that we shal be2. Cor. 1. iudged at the last day, accordinge to1. Ioan. 3. the testimony of our conscience: hereof it foloweth, that what soeuer weAug. li. 3. de doct. Chri. ca. 10. & lib. 1. ca. 40. doe contrarye to our iudgement and conscience, is (accordinge to the Apostle) damnable. Because we decerne it (to be euil) and yet doe it. So that,Rom. 14. how good so euer the action in it selfe were, (as for example, if a Gentile should for feare, saye or sweare that there were a Messias,) yet vnto the doer, it should be a damnable sinne, because it séemed nought in his iudgment and conscience: and therefore [Page] to him, it shal be soe accounted at the last day. Which thinge, hath made al good men from time to time, to stand very scrupulously in defence of their conscience, and not to commit anye thing, against the sentence and approbation of the same. Al Princes also, and Potentates of the world, haue abstayned from the beginninge, for the verye same consideration, fromActes of religion not to be enforced. enforcinge men to actes against their conscience, especially in religion: as the Histories both before Christ and since, doe declare. And amongest the very Turkes at this day, no man is compelled to any act of their religion, excepte he renounce firste his owne. And in the Indies and other farre partes of the worlde, where infinite Infidels are vnder the gouernement of Christian Princes, it was neuerVide Di. Tho. & ōes. doct. 2. 2. q. de fide. yet practized, nor euer thought lawful by the Catholicke Church, that such men should be enforced to anye one acte of our religion. And the reason is: for that, if the doinge of such [Page] actes should be sinne vnto the doers: because they doe them against their conscience, then must néedes the enforcement of such actes be much more gréeuous and damnable sinne, to theHeretiques maye be enforced. enforcers. Marye notwithstandinge this, when a man hath receaued once the Christian Catholique religion, and wil by new deuises and singularitie, corrupte the same, by runninge out and makinge dissention in ChristCy. de ExMart. ca. 5. Ieron. in ca. 5. ad Ephe. Optat. li. 3. con. Dona. Augu. lib. 1. cont. Parm. ca. 7. his body, (as al Hereticks doe:) then, for the conseruation of vnitie in the Church, and for restraint of this mās furye and pryde, the Church hath alwayes from the beginninge allowed, that the ciuil magistrate should recal such a felowe, by temporal punishment to the vnitie of the whole body agayne, as al the holy Fathers writeLeo ep. 67. & 91. Greg. lib. 1. ep. 32. to be most necessarie, especially such, as had most to doe with such men, as Cyprian, Ierome, Optatus, Augustine,Bern. ser. 66. in cant. Leo, Gregorie, and Bernard. And S. Austin in diuers places, recalleth backe agayne his opinion, [Page] which he some times held to the contrarie.Aug. lib. 2. Soe that we, kéeping stil ourRetract. ea. 5. & episto, 48. & 50. ould religion, and hauing not gone out from the Protestantes, but they from vs: we cannot be enforced, by anye iustice, to doe anye acte of their relygion.

Besides this, as no wise Noble man, after manye Ages of quiet possession, would suffer another to recouer his Barronie, without shewing of verye good [...]: soe we, in reason are not to be blamed, if we, (hauing held the possession of the Catholique Church in England for these thousand yeares, by our aduersaries confession): doe stande with them yet and require some euidence, before we consent to geue vp the same. Hetherto they haue shewed vs none, but onlye woordes and forgery: they enteredLawles proceding. into possession, without tryall of the title: they thrust vs out, before sentence or proufe: we crye out of the ryot, & complayne of the wronge, and desire still that the matter maye [Page] come to lawfull pleading. And euen nowe of late since our new persecution begane, we haue made vnto thē dyuers offers with great oddes, not pretending therby anye recouerie of our losses, (for that we suppose to be vnpossible,) but onlye for the iustifying of our cause, wheruppon the honour of God dependeth, and wherin we know we cannot be vanquished.

And to tell your Maiestie more in particuler, there hath bene diuers earnest meanes made, and most humble petitions exhibited by the Catholiques: that, séeing those men, whiche first challenged at Poules Crosse, al the learned of our side that might be found, ether to writing, or disputing: afterward procured your Maiesties prohibition by proclamation, that no bookes should be written or read of that parte in England: their petition was (I saye) that at the least, there might some publique disputation be admitted, wherby [Page] mens doubtes might be resolued. This petition, hath bene exhibited by dyuers men, in the name of the whole, both in writing and in printe, and they haue bene vrged by sondrye meanes, by all kinde of frendship that we could make, by humble request, by earnest letterrs to diuers preachers to further the matter: and (if I be not deceaued) to my Lord of London him selfe, for the bringinge of the matter to your Maiesties vnderstanding, and to the consideration of the Lordes of your Highnes preuie Counsayle. And if by anye mischaunce, these former supplycations, came not to lighte, or expressed not fully the Catholiques plaine and simple meaninges: I beséeche yourAn humble demaund of disputation. most gratious Maiestie, yt this maye serue, ether for a replication, or explanation of the same: wherin I, in their names, most humblie on my knées, euen for Gods cause, and the loue of his truthe, aske at your Maiesties handes, that some such indifferent [Page] triall maye be had, by pulique disputation or otherwise.

And as for the particulers, we shal easely agrée with them. For we,Three wayes of Conference offered. offer al thes thrée wayes, both ioyntly: and seuerally: that is, ether by trying out the truthe by bréefe scolasticall argumentes: or by continuall spéeche for a certayn space to be alotted out, and thother parte presently, or vppon studye, to aunswere the same: or finally, by preaching before your Maiesty, or where els your Maiestie shall appoynt. And for our saftyes we aske nothing else, but onlye your Maiesties woorde set doune vnto vs, in no ampler manner, then the Counsayle of Trent made the safconduct to our aduersaries, which they notwithstanding refused to accepte. But I hope they shall sée, that we will not refuse or mistrust your Maiesties woorde, if we maye once sée it sett doune by proclamation, or otherwise by letters patents, for our safetie, but that within 80. dayes after, [Page] by the grace of God, we shal appeare before your Highnes, with what daunger soeuer to our lyues other, wise, for the tryall of Gods truthe, which we make no dout but to be cléere on our side.

If our aduersaries refuse this offer, they shall shew to much distrust in their owne cause: for it is with great laboure, perill, and disaduauntage on our partes, and on their sides nothing at all. I would they durst make but halfe the like offer, for their comming hither on this side the Seas, it should be most thankfully taken, and they with great safety and all gentile intreatie disputed withal, and made to sée as I presume their owne weaknes. But séeing this is not to be hoped, we relye vppon the other: beséeching your Maiestie most humblye and instantlye, that our iuste demaunde maye be graunted, for the tryall of Gods truthe, most necessarie for vs all to our eternall saluation.

[Page] And nowe to leaue all these thinges to the holye prouidence of God, and to the highe wisdome of your most excellent Maiestie to consider of: we are humblye to craue at this time, and most instantlye to request, that your Highnes will not take in euill parte, this our boulde recourse vnto your Royall Persone, in these our afflictions, and passing great calamyties. You are borne our souerayne Princesse and mother, and we your natural subiectes and children. Whether then shouldGreat cause of recourse to her Maiestie. children rōne in their afflictions, but vnto the loue and tender care of their deare mother, especiallye she being such a mother, as her power is sufficient to reléeue them in all poyntes, her good will testifyed by infinit benefites, and her noble and mercifull disposition knowen and renouned thorough out the world?

If your Maiestie were abrode in manye partes of your Realme to vnderstand the miseries, hear the cryes, [Page] sée the lifting vp of hands to heauen, for the present afflictions, which this persecution hath brought: I knowe your Maiestie would be much moued, as all men are here by the onlye reporte of the same: I could touch certayne particulers of importance to that effect. But I will kéepe the lawe of Areopagus: I will saye nothing to moue my Iudge, whose wisdomeThe lawe of Arcopagus. I well know, and whose goodnesArist. lib. 1. Reto. I nothing at all mistrust.

If your highnes were of that disposition (from which you are most furre of) as to take pleasure in [...] afflictions, delite and comforte in our calamities: we could be contente to beare this, and ten tunes more in soe good a cause as we suffer for. And if there be anye other of such cruell appetite, whom your Maiesty should think good to be satisfyed with blood: there wante not Catholiques bothe there and héere, which would most willyngly offer them selues, to purchase [Page] quietnes vnto the rest. Diuers are in bondes there, most readye (I am sure) to accepte such an offer: and if that nomber will not suffice, let the woorde be but spoken, and manye more shall most ioyfullye present them selues from hence, hauing reserued our selues to no other ende, if God would make vs woorthye of that: and that by our deathes, we might geue testimonye to the Catholique cause, and redéeme the pityfull veration, of soe manye thousand aflicted people at this daye in England.

IESVS Christ, in aboundanceThe conclusion. of mercye, blesse your Maiestye, to whome (as he knoweth) I wyshe as much good as to mine owne soule: perswadinge my selfe, that all good Catholikes in England do the same. And they which goe about to insinuate the contrarye, are, in mine opinyon, but appoynted instrumentes [Page] by the common enemie, to dispoyle your Maiestie of your strongest piller and best right hand, as (soone after their purpose had) it would appéere, & shalbe more manifest before the last tribunal seat, where we all shall be presented shortely, without difference of persons, and where the cogitations of al hartes shal be reueled and examined, and in iustice of iudgment, rightfully rewarded. Now matters are craftely clowded vp, and false visards put on, vppon euerye action. Then all shall appeare in sinceritie and truthe, and nothing auayle but onlye the testimonie of a good conscience. The which Catholiques by suffering, doe séeke to retayne, and which God of his infinit goodnes, inspire your Maiestie, graciously without enforcement, to permitt vnto them still.

Your Maiesties most humble and obedient subiect. I. Howlet.

THE ANSWER OF A VERTVOVSAND Lerned Man to A Gentleman in England, towching the late imprisonment of Catholiques ther.

[Page]

THE VEW of your late letters (my dere and worship ful frind) brought vnto me some sorowe and much cō fort, The sorowe procéeded of the wo ful and aflicted case of my pore countrie so pityfullye set downe by yeure penn vnto myne eye, wherin (as you writ) so many greate Gentlemen of worshipp are imprisoned for there cō science and relygion of late, so many good howses broken vp, so mani howsA pitifull desscription of Englànd at this daye. holders dispersed and fled away, so many yonge Gentlemen and seruantes vnprouided, so many pore people destitute, so many wyues disioyned from there husbandes, so many children berefte of ther parentes, suche [Page] flying, such runninge, such shuttinge vp in prisons, such pitifull abidinge hunger, thirst, and cold in prison, as you describe, dolefull for vs to heare héere, but more rufull for you to behold ther, and all this for different opinions in religion, a miserie not accustomed to fal in our fathers dayes, vpon that noble [...].

But as these were causes of some sorow, so was it no meane comforte vnto me, to consider that in these wicked & loosse times of ours, wherein there is no feelinge or sence of vertue leaste, but all men enwrapped in the loue of Godes professed enemie the world, followinge with all force, and full sayle, the vanities and ambition of the same: that their should be fownde in Ingland so many gentlemenA rare matter of comfort. both for their yeares, liuinges, and other habilities, as fit to be as vayne as the reste, yet so precyse in matters of religion, & so respectiue to their cōsciences, as that they wil prefer their soul before ther body, & gods [Page] cause before theyr owne ease, na that they will rather venture both body and goodes, lyfe, landes, libertye and all, then they wil doe any thinge contrary to theyr consciences whereby they must be iudged at the last daye. This is suche a thing, as it must nedes bring comforte to all men, & can iustly greue none, excepte the cōmen enemy the deuil him selfe. For as for strāgers, they must néedes be [...] therewith: as for Inglish men, they must néedes be incoraged therby. And as for the Princes hir selfe, shée cānet but be comforted therein, assuringe hir selfe that yf these men, doe [...] so firmly vnto theyr consciences and fayth sworne vnto God in theyr [...] of baptisme: then wil they as [...] for the same conscience, stik vnto [...] Maiestie, if occasion should serue, in kéepinge theyre secondary faythe and allegeance, sworne vnto hir Highnes as to the substitute of God. Their aduersaries also and persecutors, it can not in any reason mislyke, for [Page] that the contrarye religion were to haue them as constant and faithful in that, if it were possible to win them to the same

But notwithstanding, séeing you wryte that ther is both great dislyke, & displesure also takē of it, as though their constancie were obstinacie, and their conscience méere will: (which most of all gréeueth (as you wryte) their obedient and well meaninge mindes) albeit otherwise the pressure it self be so heauie as the burden therof is sore and gréeuous to beare: for these causes, and for the géeuinge of some more lyght to the whol matter, I wil (as you séeme to desire) most briefly towch thrée things in this letter, wherby I doubt not but that you shall accompte your selfe fullye and sufficientlye answeredThe diuision of the whole Treatise.

1. The first poynt shalbe, what cause or reasō the Catholicks haue to stand, as they doe, in the refusall of thinges offered them, and especially of going to the Church.

[Page]Secondly, what waye or means they may vse to remedy or ease themselues of this afliction now layd vpon them for theyr consciences.

Thirdly, if that waye or meanes doe not preuayle, then howe they ought to beare and indewre the same.

The firste parte.

THAT the Quens most excellēt Maiestye, the honorable Lords of hir preuy Counsell, & other the learned and wyse of Inglande, may see that the refusall of going to the churche of so mani thow sand Catholiques at this day in that Realme, is not vppon disloyaltie or stubburne obstinacie, as theyr aduersaries geue it out, but vppon conscience and great reason, and for the auoydinge of manifest peril of eternal dānation, which they shold incurr in [Page] yealdinge to that which is demauuded at their hands: I haue put downe some causes and reasōs heere folowinge, referringe the Reader to more larger discourses made by diuers lerned men of our tyme, in soundrye partes of their workes (this beinge shufled vp in hast), and namelye to a peculier Tretise not long agone published to wching this matter.A necessarie Supposition.

But first of all it is to be noted, that my reasons (to thend they may cōuince) are to be supposed to procéed, from a Catholick mind (that is) from a man, which in his conscience is throughly perswaded that onelye the Catholycke Romaine Relygion is truth, & that al other new doctrines, and religions, are false religions, asTwo Sorts of Catholicks. all new gods are false gods. Now of these Catholiks there are two sorts, in Ingland, thone which in their consciences doe iudge, that as all other religions besids their owne are false, so all participation with them either in déede, or in shewe, by othe, by [Page] Sacramentes, by goynge vnto theire prayers and seruice or otherwise, is naught, forbidden & vnlawful & yet ether for fear, or fauour, or [...] other worldly cause, they are content to comunicate wt them in all or some of ye forsayd things: & of thos men (albeWhat a [...] it is to [...] against a mans own consciēce it they be very many in Ingland) I meane not to intreate, their case be ing aparantly both to thē selues and to al other men, wicked, and out of al doubt dānable. For as S. Austin saithAug in psa. 54. He that knoweth the thinges to be il that he doth, & yet doth thē, he goeth down quick vnto hell. As though hée would say: Albeit he be yet quick vpō the carthe, yet is he, in the prouidence of God, dead, and damned in hel. And S. Paul talking of this sinne, neuer layth lesse punishement vpon it, then iudgment and damnation, althoughe it be committed in thinges of them selues indifferent or lawful: for albe it (as hée sayth) meates offred to Idoles be of them selues lawful to be eaten, to him that knowth an Idole to [Page] nothing: Yet, Yf a mā should decerne [...]. 14.or iudge it to be vnlawful and yet eate [...]. [...]. [...].of it, he is damned for it, because he [...] expo. [...]. Tho. 1. 2. Q. 19. & [...]. DD. [...].doth not accordinge to his conscience or knowledge. And the reason is that which S. Paule hath immediatelye folowinge, sayinge. All that which is done by vs not according to our knoledgeRom. 14.or conscience, is sinne. And S.Cap. 4. [...] confirmeth the same, sayinge. He that knoweth good and doth itRom. 14.not, sinneth. Wherfore S. Paule criethMarke this reason. out a little before, thus. Blessed is he that iudgeth not, or condemnethe not him selfe, in doinge contrarye toThree kynds of Synne.that he best alloweth. And the cause why this sinne against a mans owneMath. 26. cōscience is so dānable, is this. Some1. Timo. 1. doe sinne of humaine frailtie, as did Peter, and this is called a sinne againstVide D. Tho. in 2. 2. Q. 14. & Greg. li. 25. Mor. ca. 16. the father, who is called Power. Some doe sinne of ignorance, as did Paule, & this is called a sinne against the sōne, who is called Wisdōe. Some do sinn of meere will & malice, choosing to sinne although they know [Page] it to be sinne, and this is the sinne [...] the holy Ghost to whome is [...] particulerlye grace andSyn agaiust ye holy Ghost. goodnesse, the whiche a man most wikedly cōtemneth and reiecteth when hée sinneth wilfully against his owne Conscience: and therefore Christe sayeth, that a man shalbe forgéeuen a sinn against the father and against the senne, as wée doe sée it was inMath. 12. Peter and Paul. But he that sinnethMar. 3. Luc. 12.against the holy Ghost, shal neuer be forgeuen nether in this world, nether in the worlde to come. As for exāple the Pharises were not: which did manyIoh. 15. thinges againste Christ, malitiosly,Act. 9. and contrary to their own knowledg and consciences. If this be trew (as it is, if God be not vntrew) then in what a miserable case standeth many a man in Ingland, at this dayThe pitifull case of dissem ling Schismatickes. which take othes, receaue sacramēts, goe to church, and cōmit many a like act directly against their owne consciences, and against their owne knowledg: nay, what a case doe thei stād in [Page] which know such things to be directlye against other mens [...], and yet doe compell them to doe it: As to receaue against theire will, to sweare against their wil, & the like: Surely, as I am now minded I wold not for ten thowsand worldes, compell a Iewe, to sweare that theire weare a blessed Trinity. For albeit the thing be neuer so trew, yet should he be damned sor swearinge against his conscience, and I, for compelling him to commit so heyneus and gréeuous a sinne. But of this sort of Catholikes, this is ynough, and to much excepte they weare better. For they are to be accompted (according to S. Paule) damned men in this lyfe, and therefore noe Christians, and much lesse, Catholickes.

There are an other sorte of Catholikes,A Second sort of Catholicks for whō this Treatise is made. that albeit they doe iudge al other religions besides theire owne, false and erroneous, and damnable: yet doe they not thincke, but that for some worldly respecte, as for sauinge [Page] their offices, dignities, liberties, credytes or the like, they may in some of the former thinges, at the least wise in goyng to Church, (for as for swearinge, and receauinge, I thincke noe Catholicke this day in Europe thincketh it lesse then damnable) shewe them selues conformable men to the procéedinges of them of the contrarie religion: and doe also thincke others too scrupulous which doe stand in the refusall of the same. But to shewe that these men are in a wrong, and perilous perswasion, builded only on their owne phantasie, and therefore to be reformed: and that thother men are the onely trew Catholickes, and bound to do so much as they do, vpon paine of the high displeasure of God, & eternal domage of their own souls: I haue put doune here thes reasons ye folowe, which may serue for ye iustifiing of thone parties conscience, & for the dewe reforming of the other.

The first Reason.

The first reasō why I being a Catholicke 1. Perill of infection. in minde, may not goe to the [Page] Churches or seruice of the contrarie relygion, is, because I perswading my selfe their doctrine to be false doctrine, and consequently venemous vnto the hearer, I may not venture my soul to be infected with the same. For as it is damnable for a man toNote the Simi [...]. to kill him selfe, and consequentlye deadly sine (without iust cause) to put his bodye in probable danger of deathe: so is it muche more offensiue to God, to put my sowle ten thowsād times of more valewe then my bodye, in danger to the deadly stroke of false doctrine and heresie, espetially séeing I haue no warrant of securitie or scaping, but rather I heare GodEccle. 3. crying to the contrarie. Hee that loueth daunger shall perish in the same. Nether is it [...] for mée to think that I am sure inough frō being infected, for that I am groūded inough, I am learned suffitiently. For what yf God take his grace from the, and lett thée fall, because thou hast not folowed his counsaile whiche is, If [Page]thou wilt not be bitté with the snakeEccle. 3.not to slepe neighe the hedg. If thou wilt not be spotted, thē not to toucheEccle. 3.the Pitche. Wherfor S. Paul to as good a man, as lerned, as strong, as I am, gaue a general rule: to auoid and file an heretical man. The lyke precepteTit. 3. hée gaue to Tymothie being a Byshope, to auoyd a certaine heritique2. Tim. 4. by name Alexander: & more vehemetly yet he coniureth as it were the Thessalonians in the name of Iesus2. Thes. 3.Christe, that they shoulde withdrawe them selues, from like felowes. Rom. 16. The same hée repeateath againe to ye Romans beseching them to note and1. Tim. 2. to decline from suche mē. The reasō of this, S. Paul vttreth to Timothe.Rom. 16. Because ther speche crepeth lyke a cā ker and they haue subuerted the faith of certayne. Againe hée saythe to the Romans of the same men: By sweete words and gaye blessings they seduce the harts of the Innocent. And S. Peter2. Pet. 2. saith of them, that they doe allure vnto them vnconstant sowlles. [Page] Héere nowe I sée the scripture carefully counsailing, and commaunding me to auoyd the cōpany, and speache of false teachers: it putteth downe also the perill, if I doe it not, which is as [...] as the [...] of my soul. And on the cōtrarie side, I haue noe warrant of [...], nor example of good men to [...] the same. For I doe reade this wryten of farr my betters. The Apostles and their schollers were so warye and circumspect inNiceph. li. 3. cap. 30.this case (in [...]) that they would not so mnch as once reason the matter with any of them, who endeuored by their lyinges or newe deuices, to corrupte the truthe. Furthermor I am sure, I can neuer take good by hearing them, but I am in [...] possibilitie to take euill, as manye more learned men then I, in ould time haue done. As Dionisius Alexandrinus, confesseth of him selfe: andEuseb. his. ec. 67. cap. 6. of Origen & [...] it is knowen: & many men in England can be witnesies, which bothe to them selues [Page] and also to other mē, séemed (the time was) so firme and grounded in religion, as nothing could moue thē: & yet nowe they haue proued otherwise. Wherfore it cānot be but great sinin [...] (notwithstanding all this) if I shall put my sowle in suche daunger, by aduenturing to their companie, to their seruice, to their sermōs, to reading their bookes, or the like, wherby in any wise I may be corupted. The which aduenture, what a sin it was counted in the primatiue Church, it may apere by the seuer lawes, made both by the clergie and temporaltie forthe prohibiting, and punishing ofVide Gre. li. 5. ep. 64. the same in that time, as is to be sene in the councels and fathers and in the decrées of the good christianSozo. li. 2. cap. 31. & li. 1. cap. 20 Emperors Martian and Iustinian, and espetialy of the noble and zelous first christian Emperor, Constātine, which made it deathe, after the condemnation of Arius by the general councel of Nyce, for any mā more to read his books & therby to aduenture [Page] to be poisoned with his heresies: And reason, For if Dauid had not ventured2. Reg. 11. to behould [...], he had not bene entrapped [...] loue, and so had not cōmitted [...] horrible sinsGen. 3. that ensewed. [...] if Dame [...] had not presumed to heare the Serpent talk, she had not beue beguiled, and if when Luther first began to teache new doctrine, the Catholicks, at that time had not vouchsafed to geue him the hearing, but had auoyded his prechings and preuy conuenticles, there had not bene now in the world, either Lutheran, Swinglian, Caluenist, Puritā, Anabaptist, Trinetarie, Famelie of loue, Adamite, or the like: whereof now there are so many thowsands abrode, all springing of that first secte, and troubling at this daye the whole worlde, with the eternall damnation of infinite soules, the which soules at the day of iudgement shallbe scuselesse, and receaue that heauie sentence of euerlastinge fier, for that they had not auoyded [Page] the danger of infection.

The Second Reason.

THE second reason why a Catholicke2. Scandale, cānot yeld to goe to Church, is, because he cannot goe withoutLeu. 4. Nu. 31. 2. Reg. 12. 1. Esd. 8. scandale, which is a sinn more mentioned, more forwarned, [...] forbidden, more detested, more [...] Prou. 18. in the Scripture, then any sinn els2. Mach 6. Math. [...] & 18. Mar. 9. mentioned in the same, except it be Idolatrie. But in the new testamēt nothing somuch exaggerated, or wt Luc. 17. suche vehement spéeches prohibyted:Rom. 14. 15. Christ signifying, that the most part1. Cor. 8. & 10. 2. Cor. 6. of the world to be damned, were to be damned for this sin, when he cryeth1. Thes. 5. out with that cōpassionable voice of his, saying. Woe be to the worldMath. 18.by reason of scandals. Wherfore pronouncing as pityful a sētence, vpon ye author of thes scādals he saith. Wo beIbid.tothat man by whom come these scā dales. And deuysing wt himselfe (as it were) how to expresse vnto our capacities, [Page] the intollerable greatnes of this mans torment in hell, for scandalizing of other men: he vttereth it in this sort. It were better for [...]Mar. 9.man that a milstone were hanged about his necke, and that he were [...] cast into the sea. Which saying so terrified S. Paul that rather then he wonld scandalize any man in eating1. Corin. 8. a péece of meat (a thing of it self lawful as he sayeth) he protested that he would neuer eate flesh in his lyfe.

Now this heynous sinne of scandaleThree pointes wherein scandale is committed. consisteth properlye in thes thrée poynts. First to induce an other man by any meanes to sinne: whether it be by lyfe, or doctrine: and this was the scandale of the Preistes in the ould law, by their noughty lyfe, alluring the people to commit the same sinnes. This was the scandale of theLeu. 4. doughters of Moabe, who by their speaches and examples brought theNu. 25. & 31. Israelites to sacrifice with them to Idoles. Whereof also (as of the like to them) Christ spoke agaynst with [Page] great disdayne in the Apocalipse, saying.Apoc. 2. Thou hast their certayne which hould the doctrine of Balaam, whoe taught Balaac how to geue a scādale. (that is, an occation) for the children of Israel to sinne. I wil fight against those men with the sworde of my mouth. And in this poynt is the properThe proper signification of scandalum. signification of (Scandalum) sene, which importeth as much, as a stumbling block, whereby a man maketh an other to fal, especiallye the fal of deadlye sinne: whereby a man breaketh the neck of his soul. As if a man should induce an other by his example, or otherwise, to commit adulterye, to take an oth against his conscience, or the lyke: and as Ieroboam did by his exāple, make the ten tribes forsake the vnitye of the Church of Ierusalem, which sinne of his, is soe much noted in the scripture, with this tytle of scandale, (For that he made Israel to finne,) as nothinge3. Reg. 12. more. And in reuēge of the same, God fortold him by Amos ye Prophet, yt heAmos. 7. [Page] would destroy his whole howse, and [...] afterwards performed the same, as it3. Reg. 25. apereth in the third booke [...]. And this first poynt of [...], which is to induce other [...] to sinne, is so large & reacheth so farre, (because it may be done, by life, example, words, works, [...], permssion, and the lyke,) as men had néed to looke better about them then they doe. It were to long to geue examples in al: one ont of the ancient D. & martyr of Christ S. Cyprian shal serue for al: for by that, the rest may be gessed. He talketh of parents, which ether by their euil examples had drawen their children to herisic or schisme, or at the least wise had not sufficiētly instructhem, of the trew church, and of the Sacraments & trew seruice of God in the same. Whervpon thes childrē,An example for schismatiquesin England to note. being damned, shal most pitefullye bewayl ther misery (sayth S. Ciprian) and the creweltie of their parēts at the day of iudgment, saying thus. We haue done nothing of our selues, [Page]nether forsaking the meate and theCiprian. de lapsis.cupp of our lord (the blessed Sacrament) haue we of our owne accord hastned to profane contagions (of schisme or heresie.) The perfidyousnes or infidelytie of other mē hath vndone vs, we haue felt our own parents to be murderers vnto vs. They haue denyed vnto vs the Church, which is our mother, and God which is our father, and we being yong and not foreseing the daunger of so heynous an offence, were content to ioyne our selues with others in the societie or participatiō of the crime, and soe by other mens fraud we were deceyued. This yt S. Cipryan affirmeth of children, in respect of their parents, we may apply to wyues, brethern, sisters, kinsefolks, acquaintance, schollers, seruants, subiects, tenants, or the lyke: in respect of any whose words, lyfe, or example, hath, or shal doe them hurt, by geuing thē a scandale, that is, by inducing them to sinne.

[Page]The second poynt of scandale is,The Second poynt of Scan dale. not only if I doe induce an other man to sinne by doing or saying nought my selfe, but further, if I do offend an other mans conscience, in a thing of it self lawful: that is, if I doe make an other man thinke that I do an vnlawful thing, albeit ether I doe it not, or yt the thing be lawful in it self, yet I cō mit scādale. As for example, if a preist should haunt dishonest or suspected howses, albeit he ment neuer soe honestly. And this is, that great scandalRom. 14. 15. wherabout S. Paule maketh so much1. Cor. 8. 10. ado, as cōcerning the eating of meats offered to Idols: the which, albeit it be lawful in it selfe (as S. Paul disscourseth) to him that hath knowledge, and therby can iudg that no meat of his owne nature is vnclene before God: and that an Idole is nothing: and consequently, that such meates offered to Idols are nothing spotted or made vnlawful therby. Yet to eate it in suche place or presence as the lookers on, beinge weake and simple, may thinke that thou art an [Page] idolater, because thou eatest the flesh offered vp to the idoles: or that they by thine example be edesied or induced to eate the same meates with an euil conscience: this is damnable, sayeth S. Paule, and a most horrible1. Cor. 8. sinne against Christ him selfe, & suche a sinne as S. Paul him selfe sayeth, that he would neuer eate flesh while he lyued, rather then by eating, soe to scandalise any man. Uppon the which discours of S. Paul, the learned father S. Austen, sayethethus. By this,Aug. ep. 154it is euident, that we are not only forbidden, to vse any thing in the honor of strāge gods (as the eating of meates offered to them might seme to be) but also to doe anything wherby we may be thought to honour thē, doing it in suche sort, as that although in hart we despise them, yet we edefie or induce thos that knowe not our hartes, in deede, to honour the same. This was also the scandale that the worthy ould Eleazarus in the booke of machabies2. Mach. 6. so much detested & resisted, yt he chose rather to dye most cruelly, then to cō mittit [Page] For whereas the Tyrant did com maund him to eate of the sacrifized meates, and he refused the same, the vnder officers of the Tyrant being moued with vniust compassion (as the scripture tearmeth it) offered him secretly other flesh not offered to Idoles, and of the which he was not forbidden by his law to eate: meaningA notable exāple of a plain and vndissem bling Consci ence. thereby to deliuer him, and to geue out that he had now satisfied the Prince his comāundement. But the good old man considering what other men might thincke of it, and what Scandale there might ensew of it,2. Mach. 6. answered thus, as the Scripture sayeth: That he would first be sente downe vnto hel, before he would doe it: for (saieth he) yt is not conuenient for our age to fayne, whereby perchance many yong men, thinking that Eliazarus, now of nintie yeares ould hath past ouer to the lyfe of the Gentiles, may through my dissimulation be deceaued. This therefore is the second point of scandale which S. Paul [Page] forbiddeth when he sayeth. Keepe your selfe from al shew of euil.

The third point of scandale is, inThe thirde poynt of Scan dale. respect of the enemy, that is, when although I doe not induce any man to siune or offend any mans conscience, yet I doe disedefie the enemy, and doe that thing whereby the enemye is scandalized and taketh an occasion to blaspheme God his trueth, his cause, his law, or the lyke. Whereof S. Paul speaketh to the Corinthians1. Cor. 10. Be you without offence or scandale to the Iewes and also to the Gentiles. And2. Cor. 6. in an other place. Geauing offence or scandale to no man, to the end that our function or ministerie be not blamed thereby. And this is that great scandale that Dauid being a King and a Prophet, gaue to Gods enemies by his fal, and for the which he was sore2. Reg. 12. punished, as it appereth by the words of the Scripture, which are thes. And Dauid sayd to Nathan the Prophet: I haue sinned against my Lord: and Nathan sayed to Dauid, God hath taken[Page]away thy sinne: but yet because thou hast made the enemies of God to blaspheme: for this cause, the sōne which is borne to the, shal dye the death. This also is the scandale that Esdras comming out of Persia, towardes Ierusalem with his countrimen the Iewes, was affeard to geue to the king of Persia, by causing him to think basely of God, as not able to helpe and defend his seruants, if he should haue asked him ayde to conducte himselfe and his companie to1. Esd. 8. Ierusalem: for soe he sayth. I was ashamed to aske of the King ayde and horsemen to defende vs from our enemies in the waye: because we had said to the King before, that the hand or defēce of our God is ouer al them that seke him in honestie, and that his empire, and strength, and furye, is vppon all them that forsake hym. Finallye, of this scandale ment S. Paule and S. Peter also when theyRom. 2. sayd, that the word of God was blasphemed1. Timo. 6. or spoken euil of by the aduersarie2. Pet. 2. [Page] part, for the euil lyfe of certayneA Catholique by goeing to church falleth into al the three poyntes of Scandale. noughtie Christians. Nowe, that a Catholicke going to the Churches, seruice, or prayers of them of the contrary relygion, cannot but cō mit this great sinne of scandale in the highest degre, that is, in al these thrée poyntes before rehersed, it is euident to al the world. For touching the first poynt: if he be a man of any calling, his example shal induce some other, as wyfe, children, frendes, seruantes, or the lyke, to doe the same. And howsoeuer he scape him selfe, they maye be infected and so damned, and theyr bloode layd vppon his soule: but muche more if he should exhorte or constrayne anye man to doe the same: as commonlye manye Sysmatyques doe vse. And touchiing the seconde poynte, he cannot but offende manye mens Conscyences: for they that doe knowe hym inwardelye to be a Catholyque, will thynke hym to sinne against [Page] against his owne conscience, and perhapps be induced to doe the lyke. And they who know him not, must néedes presume him to goe of conscience, and as a fauorer of that religion, and soe be brought to lyke the better of that religion, and the worse of the Catholicke,Marke this poynte. by his example. And as concerning the third and last poynt, their is no enemye of the Catholicke religion in the world, whether he be Gentile, Turke, Iew, or hereticke, but that he must both thincke, and speake the worse of the sayd religion, séeing the professors of the same, are content for worldly pollycie to dissemble it, and leauing their own Churches, to present them selues to the Churches of their open and professed enemies.

To conclude, in this matter ofAn important admonition. scandale: men must not flatter and deceaue them selues, thincking that they walk in a net and are not séene, when they geue scandale to all the world, which fixeth his eyes vppon them, if not for their owne cause, [Page] yet for the religions sake. God is notGala. 6.to be mocked. The godly and learned Father S. Ambrose did accuse UalentinianAmbros. epist. 30. the Emperour for geuing a publyke scandale to the world, because he did but permit certayne aulters to the Gentiles: saying, that men would thincke that he preuilye fauored them. And his scholler S. Augustine thincketh it a scandale, if a man should heare a Donatist butAug. Li. de pasto. ca. 7. speake, and he to hould his peace: for that the hearer might thinke that if this were euil which the Donatist sayeth, the other would reproue him. But if S. Ambrose had sene the Emperour to haue gone to the Panims Temples, or S. Augustine the other to frequent the Donatistes Churches, what then would they haue sayed? What excuse then would they haue receaued? and this is our very case.

The Third Reason.

[Page] The Thyrd reason why a Catholicke may not come to Church, is, for that goynge or not goeyng to the Church,3. A signe distinctiue betwixt religion & religion is made a signe now in England distinctiue, betwixt religion, and religion, that is, betwyxt a Catholicke, and a Schismatyke. So that a Catholicke by going thether, doth directlye denye his religion. For the better vnderstanding whereof, we must note that the professor of any religion may be knowen by thrée wayes: firste, by3. waies of pro fessing a mans religion. wordes: professing him selfe to be of that religion: secondly, by workes, or déedes proper to that religion: thyrdly, by some signe or marke appointed to signifie that religion. As for example, In Italy a Iew may be knowen, First, by his wordes, if he would professe him selfe to be of that religion. Secondlye, by workes proper to Iudaysme, as by keaping the Saterday holye daye, by circumcysinge his children, and the like. Thirdly, by a notorious signe appointed to distinguishe that religion from al others, [Page] which is, to weare on his head a yealow capp. Nowe, as these thrée are wayes to professe this religion, soe if a [...] of an other religion, (for example) a Christian, should yeald to vse any of these thinges, he should sinne greauouslye, and in effect deny his fayth. And as for the first, if he should professe him selfe to be a Iew, it is euident that he denyeth thereby his christianitye. And as for the other two wayes, it cannot be denyed: for the circumcysinge of thy children, and the wearinge of a yeallow cappe, doth as playnely in that countrey tel men that thou art a Iew, as if thou didest proclaime it at the market: euen as the bush at the tauerne doore,Marke this ex ample. doth tel the goeers by, that there is wyne to be sould within.

But now, that the goeinge to Church is in the realme of England a playne and an apparaunt signe of a Schysmatyque, that is to saye, [Page] of a conformable man (as they call him) to the protesrants proccdings: it is manyfestly to be [...]. First,Why goeing to the Church is a denying of the Catholick religion. by the commandement to goe to Church euery holyday, to here seruice, and by the [...] of the same commaundement. For (that it is the commaunders meaning, by that acte, as by a proper signe, to haue men shew themselues cōformable to that relygion): it cannot be denyed. For otherwise, to what ende are they commaunded vppon such dayes, and at such a certayn tyme, and for suche a purpose to goe thither. Agayn, it is proued by the exaction of this lawe: For when a Catholick doth come before the Commissioners, ther is nothing asked of him, but when he was at Church, and if he wil promise to goe to Church, commonly they account him a sufficient conformable man, (yt is to haue yelded sufficiētly vnto them.) Furthermore, the multitude of thē, which haue of long tyme abydden imprisonment, and nowe in [Page] greter nūber doe for this only thing, in the sight and knowledge, not only of Ingland, but also of al Christendome, and of the enemies of the same in the world besids, doth make this abstayninge from Churche to be a proper and peculier signe [...] a true Catholque, nowe, if it were not before: and the yealding in the same, (especially if a man be called to publique tryal about it) to be a flat andMarke this Reason. euident denyinge of God, and of his faith. For what doth make a thing to be a proper and peculier signe, but the iudgment and opinion of men? The bush of the tauerne, is a signe of wyne, because men commonly take it soe. In lyke mannèr the yelow bonet of a Iew: the yelow torbant, of a Turke: and the lyke. Euen soe, seing the whole world, at this day, doth take the absteyning from protestātes Churches, to be the only external signe of a trew Catholike: and seing the protestātes them selues doe make it soe: also, seing that the going to [Page] Church is the contrarye signe, it foloweth, that if going to Church were of it selfe before lawful, it were now made by this, a peculier signe distinctiue betwixt religion and religion, and soe, vtterly vnlawful.

I wil put an example of the Primatiue Church, wherin the wearing of a garland was lawful for al souldiers, vntil the Emperours, and the common opinion of men, had abrydged it onelye to infidel souldiers, to distinguish them thereby, in honour, from Christian souldiers. Aud then, after that (as Tertullian prouethe)Tert. lib. de Cor. mili. it was noe longer lawful for Christian souldiers to weare them, for that the wearing thereof, was a denyal ofAn example to ye purpose. the Christian faith. Wherevpon, we reade that a certayne Christian souldier offered him selfe rather to suffer death, then to weare one of them: as appeareth in the same booke of Tertullian. Bnt now, much more is the thing vnlawfnl in our case. For that the going to the Protestants Churches [Page] (which a Catholicke must presume to be heretical) was neuer a thing of it self lawful, (as I wil hereafter proue) which the wearing of a garland was: and therfore much lesse now to be tollerated, séeing besides this, it is also made a signe distinctiue as I haue alredye proued.

The Fourth Reason.

THE fourthe cause, whye a Catholique4. Schisme. maye not goe to the Church is, because it is Schisme, and breaking of the vnitie of the Catholick church: The which, howe perillous andVide Aug. tom. de Fi. & simb. ca. 10. dreadefull a thinge it is, all Catholickes doe sufficientlye knowe. For as they firmelye beléeue, that to oppugne the visible knowen Church of Christe (as all [...] contynuallye doe) is a very wicked and damnable sinne: Euen soe in lyke maner they beléeue, that to breake the Unitiye of the same Church, and to make anye rent or disunion in the [Page] same (which is the proper fault of Schismatykes,) is also damnable. For the which cause, S. Paul doth so diligently request the Corinthians to1. Cor. 1. auoyd Schismes, saying. I beseeche you brethrē by the name of our Lord Iesus Christ, that you al say one thing and that ther be no schismes amongst you: And to the [...], Be youEphes. 4.careful to kepe vnitie of spirite in the bonde of peace. The which Unitie, Christ him selfe expresseth more particulerly, and more distinctly, when he [...] of his Father, That his Christians might be one, as he and hisIoan. 17.father were one: that is to say, that as he, and his father, did agrée in al their actions: and what soeuer the one did, the other also did: So in his Church there should be one only forme of beléefe,Ephes. 2. 4. one forme of seruice, one forme of Sacramētes, and the lyke: euen as ther is (according to Paul) one Baptisme,1. Cor. 10. 12 on bread, on faith, one Church,1. Timo. 2. one Christ, one Lord, one body, one Heauen, on hope of reward, the breaking [Page] of which vnitie of the Church of God, hath bene alwayes accompted a most greauous, and damnable offence. For, as Ireneus a most Auncyent,Irene. li. 4. cap. 43. and godly father sayeth. They which cut, and disseuer the Vnitye of the Church, shal haue the same punnishment that Ieroboam had. This punishment, we know to haue bene the vtter distruction and extirpation3. Reg. 4. of him and al his name. But other Fathers, doe eraggerrate this sinne farther: For S. Augustine in his booke which he made of the Unitye of the Church, sayeth thus. Who soeeuerAugust. de Vnit. Eccle. cap. 4.doe agree, to al the holy Scriptures towching the head of the church (which is Christ) and yet doe not communicate with the Vnitye of the Church, they are not in the Church. And a little after, he expouudetheHow grevous the sinne of scisme is. what he meaneth by communicating with the Unitye of the Church, which is. That theyr communion be with the whole bodye of Christ his Church, dispersed ouer the whole [Page] world, and not with any one part seperate, or els it is manifest, that they are not (saithe he) in the Catholique Churche.

Now, S. Cyprian in his bookeCvp. de. sim pli. Prel. of the Simplicytie of prelates, or vnytie of the Churche, goeth further, for he proueth that if a man dyd lyue neuer soe vertuously otherwyse, naye, if he shoulde geue his lyfe and shedd his bloode, for Christe: yet if he were out of the vnytie of the Churche, he coulde not be saued: for that as he saythe. This spot or sinne (the breakinge of the vnytie of the Churche) can not be washed awaye with any bloode. The whiche sayinge of S. Cyprian, the learned father S. Chrisostome after Cypryans deathe, doethe repete and confiirme. Addinge these worddes.Chris. ho. 11 in epist. ad Ephes.

There is nothinge doeth soe prouocke God as the diuision of the Churche. And albeit we should doe innumerable good deedes, yet notwithstandynge [Page] we shall be punished as greuouslye as they were whiche did rende Christe his owne fleshe and bodye, if wee disseuer in peeces the full integrytie and vnytie of the Churche. And finallye hee concludeth thus. I doe heere, saye, and proteste, that it is no lesse sinneSee more of the greatnes of this sinne. to cutt and breake the vnytie of the Churche, then it is to fall into heresie. And thus muche I thought good toAug. ep. 50. 152. Ser. 181 de. Tem. in. psal. 88. saye, (leuing infinyte other thinges that myghte be sayde,) touching the greeuousnes of this sinne of schisme, wherby manye of oure bad CatholiquesFulg. li. de. Fi. ca. 37. 38. 39. Greg. lib 14. Mor. in Ingland, may sée in some parte, the miserable daungerous case wherin they stande, by sléeping soe careles as they doe, in this sinne.

But nowe that this acte of goinge to the protestantes Churches and prayers, is a schismatycall acte, and suche a one, as deuydeth fromThat goinge to churche is schisme. the vnytie of the Churche: it is easye to be proued for that schisme is, accordinge to Saynnte Augustine [Page] to S. Austen, A seperation of themLib. 2. cont. Cresco. ca. 3that thinke the same thing. That is, a different kinde of seruice of God inThe defini tion of Scisme those men that doe not differ in opinion in relygion. The which thing, he expresseth more plainly in an otherAug. q. 11. in. Mat. place, putting the difference betwixt hereticks and [...], saying. Schismatiques are made, not by differenceThe differrence betwixt an heretique and a Schisma tique.in faythe, or belefe, but by the breaking of the societie, or vnytie of Communion. Now, the Communion or vnytie of the Churche, consisteth in these three thinges: to wit,Vnitie of the Churche stand eth in three thinges especi allye. that al Christians haue one sacrifice: one and the selfe same [...]: also one and the selfe same seruice of of God. But they whch goe to the protestants Churches, haue no sacrifice at al: nether haue they any more then two of seuen sacramentes: and those two also so mangled, that of the two, scarse one is a sacrament, as they vse them. And as for their seruice, it hath no parte of the Catholique seruice, as I wil shewe herafter [Page] He therfore, that goeth to this seruice, and willingly seperateth him selfe from the Catholique seruice and Communion, breketh the vnitie of Communion of the Churche, and consequentlye, committeth schisme.

But some man perhapes willAn obiection of could Catholikes, with the answer. saye, I doe it not willinglye, but I goe to Churche by constraynte of the publyque lawes of my Realme? I aunswere, that here is some kinde of constraynte externall, bnt not somucheArist. lib. 3. Ethico. as maye take awaye the lybertie of thy will, whiche is internall, as the Philosopher wislye disscourceth. For, this constraynte, is but conditionall: That is, ether to doe that whiche is commaunded: (for example, to goe to the Churche) or else, to abyde this or that punishment that the lawe appoynteth. The whiche penaltye, if thou wilt suffer, thy will is frée, to doe what thou wilte. Nether can any mortall power constrayne it further. Soe that, [Page] suche an action as I haue talked ofActions extorted bye feare are simply fre actions, & onlye violent in part. (for example, going to the Churche for the auoyding of temporall losse,) is called bothe by the Philosophers and Deuins. Inuoluntaria secundum quid, simpliciter autem voluntaria. That is: in parte or in some respecte, vnuoluntarie. But absolutely, and simplye it is to be accounted voluntarye. And therfore, they are to be estemed good or badd, punyshable or rewardeable, euen as other frée actions are: for otherwyse, no sinne shoulde be punisheable. Séeinge euery noughtie action commonlye hath some kynde of compulsion in it, but yet it maye not be excusedMark thes absurdities. thereby. As for example the murtherer maye saye that he dyd it not willyngely, for that he was compelled therunto by rage of anger. And the lecherer maye saye, hys fleshe compelled hym to sinne: and to take fitter example for oure pourpose: all those that denyed Chryste in tyme of persecution for [Page] feare of tormentes, myghte by youre obiection, saye that they dyd it not willynglye but by compulsion of tormentes, and therfore were not to be damned for it. But yet Chryste sayde, that he would take it as done voluntarylye, and therfore damne them for it, by denyinge them openlye before his Father, and hys Angels, at theMat. 10. daye of iudgemente. And yet toLuc. 12. geue an other example néerer to oure matter: Saynte John sayeth of the noble men and gentilemenIo. 12. of Jurye in hys tyme. Manye of the princypall men dyd beleue in Chryste, but they did not confesse hym outwardlye for feare of the Pharises leste they shoulde be caste out of the Synagoge, for they dyd loue more the glorye of men then the glorye of God.

Here we sée the acte of these noble men and Gentyle men: also the compulsion to the acte, the cause of their compulsiō & lastly S. Johns iudgmēt upon ye acte. [Page] The acte, whereof they are accused is onely houlding their peace, and not confessing Christ opēly, according as they did inwardlye beléeue of him: The cause or excuse that they had to laye for them selues, was, the feare of the Pharises or Magistrats which compelled them against their wil soe to doe. Now, what punishment they feared at the Pharisies handes S. John expresseth, saying, that it was. Lest they should be cast out of their Synagoge. The which punishmentWhat a great matter it is amongst the Ie wes to be cast owt of the Sinagogue. was then, and is now at this day, amongest the Jewes, the greatest punishmēt, besides death, that can be deuised. For he looseth thereby al offices, dignities, and credit whatsoeuer: noe man may buye or sel with him: noe man may visite him, or talke with him, or salute him in the streates. Finally, it is a death vpon earth (a great and sufficient excuse a man would thincke) to answer for a mans silence onely. For I sée manye a one in England, not onelye to conceale [Page] their owne consciences, but also to speake against the same for a lesse cause. But what is Saynt Johns iudgement vpon the matter? for sooth he accepteth not the excuse, but condemneth them in a damnable mortalA seuere iudg ment geeuen by S. Ihon against dissemblers for the time, sinne against the first commaundement, for doinge the same, saying. That by this silence of thers they did put the glorye of God behynd the glorye of men, and thereby shewed that they loued men, better then God, Noe doubt but to their euerlastinge damnation, except they hartelye repented them. The which I would haue those vnwise & fond noble men and gentle men in England to consider, which perswade both them selues and other men that in these troublesome tymes, a man maye without offence kéepe his conscience to him selfe: but especiallye those that doe not onelye hould their peace, but also doe against their conscience, what soeuer is commaunded them, sayinge, that al which is done amisse shal not [Page] be layed vppon them, at the daye of iudgement, but vpon the Prince andA bad shift of dissemblers. the Magistrats, which compel them to doe the same against their owne willes. But what compulsion this is, and how furre it shal excuse their doings, I haue now declared. Wherfore hereafer let noe man saye, that he goeth to Church against his wil, thincking thereby to excuse him selfe from schisme.

Besides this, to proue it schisme, yea, and that obstinate and rebellious schisme, it were sufficient to knowe that the meaninge, wil, and commaundement, of the general and vniuersal Catholicke Church at this day, is, that Catholicke men should not present them selues to Protestantes Churches, or conuenticles, séeing they are denounced open enemyes to the foresayde Church, and their religion hath bene as orderlye condemned in the last general Councel of Trent, As the doctrine of Arrius was, in the first general Conucel [Page] of Nice. And albeit the Councel of Trent made noe particuler decrée of this matter, yet is their noe cause, whye any man should take any hould thereat: séeing the reason there of wasCan. Apost 63. 44. 45. apud Eus. li. 7. caq. 9. because such a decrée was néedles: for the Church hauing alredye condemned from the beginninge al prayinge with Heretykes, or reparing to their conuenticles: it was sufficient for the councel onely to condemne the Protestantes for such men, without anyewhat the Coū cel of Trent determined about goinge to churche. further particuler prohibitinge of others to come to their Churches, and seruice, séeing their conuenticles being once pronounced to be heretical, the other was to be presupposed. And this is the true meaning of the concel, what soeuer others saye, to shadowe their imperfections.

Howbeit, some doubt beinge at that tyme, moued by certaine of the Nobilitye of England: whether they might not lawfully without offence [Page] to Church to doe some méere temporall acte (as, to beare the sword before her Maiestie or the lyke): it was debated by. xii. learned men there, at the Councels appoyntment, and determination then genen, that onlye for suche a cause, they myght goe to Churche. As for example, if her Maiestie should appoynt certayne Catholyckes, to meete at Poules, to intreate of matters of the state, and that at suche tyme as seruice were sayde there: and this was Naaman4. Reg. 5. Syrus his case, flat: who was permitted, (as most men take it,) for a tyme, to goe with his Kinge and hould hym vp vppon his shoulder, when he went to the temples of the Idoles. Now, that there hath beneThe case of Naaman Sims. a general custome, rule, and Canon of the Churche, prohibiting to goe to the Churches and conuenticles of heretiques, it is playne, by the testimonie of al antiquitie. The ApostlesCan. Apost 63. them selues in their thréescore and thirde Canon, saye thus. If anye [Page]man ether of the clergie, or laitye,The olde Ca non forbidding the going to hereticall Churches.doe goe into the Synagogue of the Iewes or into conuenticles of heretiques to praye, let him be deposed, and excomunicated. This Canon of the Churche, was exactly afterwardes kepte, and is mentioned very often, by the Fathers and councels, by occasion of the lyke matter. As for example, when Origen was by a certayne necessitie, compelledThe example of Origen. to dwel in house together with one Paule, an heretique, to whome there resorted often, not onely heretiques, but some simple Catholyques also for the fame of his excelente eloquence: yet they writ of Orygen. That he coulde neuer be induced, by any meanes to be present at prayers where Paule was. And theEuseb. li. 6. hist. ca. 3. reason is put downe by them to be this. For that Orygen euen from hisNicep. li. 5. capit. 4.youthe had kept and obserued moste dilygentlye the Canon of the Church. Here we sée, what accounte was made in those dayes, of this Canon [Page] of the Churche.

Furthermore S. [...] Alexandrinus a lerned Father, talkingeThe example of Heraclas. of one Heraclas Byshope of Alexandria, and scholer of the aforesayde Drigen, and shewinge howe the sayde Drigen, had excomunicated and [...] out of the Churche certayne Christyans, for that they were accused to haue vsed muche the companieEuseb. li. 6. capit. 12. & Li. 7. cap. 6. of a certayne heretique: he addeth this sayinge. This Canon, and this example, haue I receyued of our holy father Heraclas. The lyke obseruation of this Canon is noted in Athanasius: whos comminge to Antioche, fled the common and publiqueSozo. li. 3. capit. 9. Churches which were vsurped then, by one Leontius, an Arian Bishope, and his clergye: and séeking out the Catholiques that were in the Cytie,The example of Athanasius which then by contempte were called Eustathians, because thei helde of the Communion of their Catholique deposed Bishope, named Eustathius, (as Catholiques nowe in Inglande [Page] are contemptiously called Papistes, for houlding of the Communion of ye Bishope of Rome,) and finding them out did secretly communicate with them, as sayth the historie. Conuentu in aedibus priuatis peracto. That is. making their assembly or Churche, in their pryuate howses. Howe lyke is this case, to oure state now adayesTheo. li. 1. capit. 14. in Ingland? The lyke respecte to this Canon of the Churche, had Alexander Byshop of Constantinople, who wished rather to dye, then to remayne in the Churche, when Arius the heretyque, shoulde come in to the same. To this Canon had also respecte, theThe example of the People of Alexandria people of Alexandria, soe muche commēded by Athanasius him selfe, who woulde rather praye together byTheo. li. 2. capit. 14. them selues in the Churche yarde without couer, then enter into the Churche to praye, where George theOf the People of Samosatum. Aryan Byshope was. The lyke consideration had alsoe the people of Samosatum, whoe after the depryuation of theyr vertuous and [Page] Catholique Byshope Eusebius, and the thrusting into his place by the Arians of an heretical Byshop called Eunomius: they would no more, come at the Church: of whome Theodorete writeth thus. None of the inhabitantes there, poore or riche, seruantTheo. li. 4. capit. 14.or artificer, husbandman or grafter, man or woman, yong or oulde, would come to the Church, but the Byshop was ther alone, for no man would ether come to his sight, or talk with him, albeit he was reported to haue vsed him selfe, very modestlye, and quietly amongest them. Naye yet further then this, the people of Rome hauing their true CatholiqueThe example of the People of Rome. Byshope deposed by the Aryans, and an other [...] Felyx, thruste vppon them, [...] an heretiqne, but a schismatique, (for the historie saieth, that he was sound in fayth and helde soundly the relygion set downe in the Councell of Nyce,) yet because he was a schismatique, and was content to take holy orders of the Arian [Page] Byshopes, and to cōmunicateTheo. li. 2. capit. 17. with them: the whole people (as I sayde) did [...] him, and as the historie sayeth. None of the inhabytants of Rome, would enter into the Church, soe longe, as he was within. Thus we sée, the scrupulositie of christyan Catholiques in those dayes, and that, (as they thought) vppon good cause, for the auoydinge of schisme. If anye man can shelve me a warrant since that tyme, for the enlarginge of oure consciences nowe a dayes, I woulde gladlye sée it.

Yow haue hearde in the begynningeThe conclusion of this Reason. of this reason, the opinyons of our fore fathers, in the primatiue Churche., what a great and heynous sinne it is, to breake the vnytie of the Churche, or to dysobeye the same. Agayne, it is certayne, that the Churche telleth vs, (if the voyces of all the Byshopes and learned men in Christendome and of the supreme Pastour too, be the voyce of the Churche) that goeinge [Page] to protestantes Churches, is forbidden vs, what excuse then, shal those men haue from obstinate schisme, that not withstandinge all this, wil yet thinke it lawful: especialy, the thing being nowe in practise, and so many meu suffering for the same? Assuredly they can looke for no other account to be made of them, but as Christ willeth vs. If he heare not theMath. 18.Churche, let him be to the as an heathen, and as a publicane. The which woordes S. Austen sayth. Are moreAug. li. 1. cō tra aduers. leg &. prophe ca. 17.greuous and terrible, then if he had sayd let him be strookē with a sword, let him be consumed with the flames of fyre, lett him be deuowred of wylde beastes.

And a lyttle after, talking of the bande where with the ChurcheMath. 16. maye bynde a mannes sinnes by authorytie geuen vnto her of Christ,The dreadful Sword of the Church c. he saythe. A man is bounde more bytterlye, and more infortunately, by the keyes of the Churche, then by anye other moste greuous and harde [Page]bandes, albeit they were of yron, or of Adamante stone. Let could Catholiques in Inglande marke this, and not thinke they are frée, when they are in these bandes: nor thinke they are Christians, whē in déed, they are Heathens, and Publicanes. It is a natural infirmitie of ours, to think willingly to wel of oure owne case: and passiō permiteth vs not, to iudgeAn important cousideration for Schismatiques. indifferently in these matters. Let vs therfore consider of other mens cases, and by them [...] of oure owne. If in S. Iohn Crisostome his tyme, when there was an Arryan Churche, and a Catholique Churche, knowen in Constantinople, and both of these Churches, calling people vnto them, and the Emperour fauourynge more the Arrians then the Caholiques:Note this supposition. if (I saye) in that case, some Catholiques leuing S. Chrisostomes Church, should haue gone to the Arrians Churches to seruice, vpon obedience to the Emperour: what would we think of thē now? wold we estéem [Page] schismatiques or not, Yf theye had dyed soe, Consideringe their disobedience to the bishope, and their perfidious betrainge of Goddes catholike cause in that time of trial? I thinke yes. Then let vs not deceue our selues, for this is our case nowe. And yf in al mens iudgmentes, that acte would haue seemed Schisme (for disobeing one particuler and priuate Bishope, and breaking from his com munion) what shal we saye for disobeyinge the general Pastour of al? & breakinge from his communion? Of whom, the noble martyr of Christ S. Ciprian, aboue fiftene hundred yeres agone, said thus. Heresies and schismsCip. ep. 55. ad Cornel. haue sprong of none other cause, then for that men doe not obey Gods PreA notable discourse of S. Ciprian for obeing one general Pastour. ist, and for that they doe not thincke or consider that ther is one only Priest whoe is Iudge in Christs stead for the time: Vnto whom if al the vniuersall brotherhood would obeye in deuine functions, no man would mooue anie thinge against the college of Preistes, [Page] nether after the iudgement of God, the suffrage of the people, the bishops consent once put downe, in any matter, would any man dare to make him selfe a iudge of the Bishoppe, and consequently of God: nor by breakinge Vnitye, teare and rente the Churche of Christ.

The Fifte Reason.

The fifte reason, wherefore a Catholicke5. Participation. may not goe to the Church of those of the contrarye religion, is, for feare lest his presence may be interpreted by God to be consent vnto their doing: and soe he be made partaker of their punishment. Concerning which we must vnderstand, that of al the enemies that God hath in this world, there is none in soe hyghe displeasure with him, as he who once knowinge the trueth, and beinge receaued into his house (the Catholicke Church) runneth out agayne, and by1. Timo. 3. newe deuised doctrines, vexeth and [Page] molesteth the same, being not onelye2. Cor. 11. the house (as I haue sayd) of Christ,Ephe. 5. but also his spouse, nay, his owne body.1. Cor. 12. Which sorte of men, the scriptureColos. 1. calleth, Heretyckes: whose cursse and reprobation in this life, is more greauous then anye other sinne whatsoeuer: and the damnation for the tymeHow greuous a sinne [...] is. to come more intollerable. For that as S. Peter sayeth, It had bene better for them neuer to haue knowen the waye of righteousnes, then after they knew it, to turne backe agayne. And2. Pet. 2. these are those men, of whome Christ sayde, that one diuel goeinge forth in their first comminge to the fayth by Baptisme, he afterwardes entred agayne with seuen other diuels worseLuc. 11. then him selfe: and soe made the ende of that man, worse then his beginning. And Saint Paul geueth a maruelous seuere iudgement vpon them, when he sayeth, That Heretyckes, are subuerted, and doe sinne, and are damned by their owne iudgementes. FirstTit. 3. he sayeth, that they are subuerted, or [Page] ouerthrowen, because they are blottedS. Pauls descri ption of an Hereticke expounded. out of the booke of lyfe: Secondly, that their whole lyfe, is sinne vppon [...]: because they are vtterlye depriued of God his grace, without the which we can doe nothing but sinne. Thyrdlye he sayeth, they are damned by their owne iudgementes, ether for that they chose wittingly, to leaue the Catholicke Church: (out of the which they knew their was noe saluation) or els because, the most of them doe know that they doe amisse, and yet for pryde they will not come backe. So that euerye waye, their case is verye pitifull and lamentable.

This point the holy Fathers of the Churche doe often tymes handle verye seriouslye aod grauclye, prouing, that Heretyckes more offend God, and are in furre woorse state, then anye offender els in the world: and namelye, more then ether Iew or Gētile. For ye which cause, they note [Page] that the new Testament biddeth vsVide Aug in psal. 54. Cyp. ep. 76. Amb. li. de incar. ca. 2. not to beware of Iewes and Gentiles, but of Heretickes in many places. The reason is, for that they are those wolues, which Christ foretould vs shoulde come in shéepe skinnes:Rom. 16. which as S. Augustine sayeth, shalMatt. 7. pretend to be very good shéepe, and frendes to Christ and to his shéepefould:2. Timo. 2. and yet with Christ his owneAug. in psa. 39. wordes, they shal teach you to denye Christ, to teare the shéepefould in péeces, and to disperse the shéepe. Nay, they shal sleye more soules with the word, then euer Tyrantes did with the sword. Agayne, S. Austin prouethAug. Li. 2. cont. aduer. cap. 12. at large in an other place, that Hereticks are those Antechristes, of whom S. Iohn spake when he sayd. That manye Antichristes are nowe gonne1. Ioh. 2.out: meaning of Symon Magus, Cerinthus, and other Heretickes of his time. Of which Antichrists he sayeth, that S. Paul did pronounce that terrible saying, that they weare. The2. Thes. 2.men of Sinne, the Children of destruction. [Page] As who would say, that albeit all other noughtye men weare inwrapped with the guilt of sinne, and of their owne destruction: yet those men aboue al others, for ther eminēt wickednes, were properlye to be called the men of sinne: and in respect of their heynous sinne of slayeinge of soules, and the heauye sentence abyding them for the same, they were peculierlye to be called, the Children of perdition and damnation.

This therefore being soe, that the déepe displeasure of God, and his heauy hand hangeth more ouer the heads of Hereticks and Schismaticks, then ouer any other people in the world: it is noe small daunger, for a man to ioyne him selfe with them, especiallye in the acte, wherein principallye theyHereticks offend God most in thet seruice. offende God: which is, in their assemblyes, Seruices, false teachinges and prechinges: at which tymes God his cursse is lyke most abundantlye to descende vpon them, and vpon those also that doe assiste them. For as S. [Page] Paul sayeth, They are worthye ofRom. 1.death, not only that doe euil, but they also which doe cōsent vnto them. AndA vain excuse of Schismatickes confuted. that thow maist not excuse thy selfe, and say: I am there in body, but I consent not to them in harte: S. Iohn expressethIoh. 2. farther, what it is to consent vnto them, or to communicate with them in their workes, saying. He that sayeth as much as God speede them doth communicate (or participate) with them in their noughtye workes. Which thinge the Prophet Dauid knew wel, and therefore sayde, that he would not soe much as sitt downePsal. 25. with such men, and obiecteth the contrarye fault to a wicked man, saying. When thou sawest a theefe thou wastPsal. 49.content to runne with him: He doth not accuse him, you sée, for stealinge with him, but for goeing or running with him, and for kéeping him companye, albeit he consented not to his robbery. And Saint Paul commaunded Tymothye, not to consent to Alexander2. Tim. 4. the Heretycke, but to auoyd [Page] him. Lykewyse, he commaunded the Romayns, not to consent to otherRo. 6. such [...] fellowes, but to declyne or turne awaye from them.

Finallye, Saynt Paules wordes areTit. 3. general and playne of all such men, when he sayeth. Hereticum hominem deuita. Auoyde an Hereticall man: He sayeth not, (goe to Church with him) but beléeue him not, or consent not to him in thy harte. This is our interpretation foysted in, therby to boulster vpp our owne dissimulation, wherein we presume farther, then we shall be able one daye to iustifie: As that foolishe Prophet did,3. Reg. 13 which being sent to preache in Schismaticall Samaria (but not to eate with them) ventured farther then his commission, and by perswasion did eate with one, whoe sayde him selfe to be as good a Prophet of God as the other (as the Protestantes doe saye them selues to be good Catholickes) but this venturous Prophet was slaine by God for his labor. [Page] It is very perilous tobe amongest the enemies of God. If Lot he hadGen. 19. stayed but two houres longer in Sodome, he had dyed with the rest. The terrible death of al them which wereThe company of heretiques how daungerous it is. in companie with those thrée rebellious schismatiques, Chore, Dathan, & Abyron, ought to moue vs muche: of which nomber, it is to be thought, many were simple and ignorant men and had little parte of the malyce and noughtie meaninge, of their ringe leders: but yet for companies sake, al perished together. The which example, S. Cyprian applyeth to oureCyp. ep. 76. purpose, asking of vs, if these men so perished for beinge only in companye with those schismatiques? AreA notable say inge against oure Schisma tiques.not we affrayde to be muche more punyshed (saythe he) assistinge and furthering (by our presence) hereticall oblations, prayers, sermons, and errours.

S. Iohn the deerly beloued ofS. Iohn afraid of the companie of an hery tique. oure Sauiour, had as muche cause to presume of his masters fauour, as [Page] we haue: and yet he durst not, soeEuseb. li. 3. capit. 22. muche as staye in the bath, to washe together with Cerinthus the heretyque. For so he saythe. Let vs flee from hence, lest the bathe fal vpon vs, in the which Cerinthus the enemie, of truthe is. Marke, how he was not onely affrayde, lest the bath would fall: but also, lest it should fall vpon him for kéeping the other companie. What ifNote this supposition. anye Prince should haue willed S. Iohn to haue come to Cerinthus his seruice, prayers, and sermons? If the histories reporte that the Apostles &Niceph. li. 3. capit. 30 their Disciples would not, so muche as talke or reasone the matter with anie of the heretiques of their tyme, but fled their companie for feare, lest some part of their punishment, should light vpon them: what wise man nowe, will dare to goe to their prayers, and assemblies? To conclude, I would wishe euery man to consyder the admonytion of the Angell of God to Christians, talking of all wicked cōgregatiōs vnder the name of [Page] Babylon. And I hard an other voyceApoc. 18.from heauen, saying, goe out my people from her, to the ende that you be not partakers of her sinnes: and to the ende you doe not receaue of her scorges: because her sinnes are come vp to heauen, and God hath now remēbred her wickednes. Marke, how he saythe. To the end that you doe not receyue of her scourges. And yet, it is certain, that the people of God did not cōsente in harte, to the wickednes of this place, which they are bidden here to flée: but only were present there, and yet we sée, how dangerous it was to them to be partakers of the punishmente, if God of his goodnes had not remoued them out.

THE Syxth Reason.

THE Sixth cause, why a Catholique6. Dissimulation. may not come to Churche, is, because he cannot come without dissimulation. The which, in matters of Conscience and religion, is trecherie to God almightie, and a very dangerous matter. For as the worthye [Page] Father S. Ambrose saythe. It mayeAmbro. li. 2 offi. cap. 24be lawful somtimes in a monye matter, to hould thy peace, but in Gods cause, where there is danger in comunicating with his enemies, to dissemble only, is no smal sinne. The reason wher of, is that sore saying of ChristsMath. 22. owne mouth. He that is not with me, is againste me. As though he had sayd. He that dissembleth, & knowing me and my cause to be opressed, houldeth his peace, & defendeth me not, I will houlde him in the number of my enemies, that are against me. According to the which rule of Christe, S. IohnIohn. 12. (which wel knewe the inward & secrete meaning of Christe,) speaking of certayne Noble men and Gentle men of Iurye. (The which did beleue in Christe, but durst not confesse him openly for feare of the Iewes.) Condē neth them of a great & dānable mortall sinne against the firste cōmandemente, forthe same: sayinge, that by this acte, they shewed that they loued the glory of men, more then the glory of God. By the which exāple, we sée, [Page] wilfully dishonour God, and consequently commit damnable treason against him, when we do for any feareDissemblinge in Religion is treson against God. or other temporal respecte, dissemble our faith, and hould our peace against our consciences. The which thing S. Paul consideringe, he layeth downe vnto vs a general rule. Ore fit confessioRom. 10. ad salutem. To be saued we must néedes confesse our faith by mouth, or open speach: Upon the which wordes S. Austin sayeth. We can not be sauedAug. de Fi. & sim. ca. 1.out of this wicked and malignant world, excepte we endeuoring to saue our neighbours (besides beleeuing) do also professe our fayth by mouthe, which we bere in our harts, the which fayth of ours, we must prouyde by godlye and warye watchfulnes, that it be not in any respect hurt or violated, by the craftye subtletye of Hereticks. Note his admonition, let it not be in any respect violated with craftye subtiltye.The subtiltye of Heretickes. As for example, by causing a man to yelde a litle against his cōscience to goe once to Church, to staye [Page] but a litle there, to haue Seruice in his owne house, or the lyke: In the which, if a man might say (as cōmonlye they doe say in euil meats) that a litle, wil doe but a litle hurte, it were more tollerable. But séeing the matter standeth as it doth, in poysons, wherof euerye litle drāme wil be thy bane: No maruel though men shewe them selues more scrupulous. Heare the iudgment of a whole cleargye in the Primatiue Church, & alleaged by S. Cypriā ye Martyr of Christ. WherasCler. Rom. apud Cyp. epist. 31.the whol mistery of faith, is vnderstood to cōsist in the cōfessing of the name of Christ, he that hath sought false sleightes for excuse thereof, hath now denyed it: & he that wil seeme to haue fulfilled such statutes & lawes, as are set fourth against the gospel, in so doing he hath obeied thē in very deed: For as much, as he would haue it seeme that he hath obeyed them. Héere youWho dissembleth his faith denieth it. sée now, al dissemblinge of our faith takē, for denying our faith: and al séeminge, to be condemned, for doinge. [Page] The which that ould valiant champiō 2. Mach. 6. of God Eliazarus, ful wel knew, when he rather chose to dye, then to séeme to eate a péece of flesh (albeit he did it not in déede) contrarye to the lawe of God. And the reason he geaueth for it, is this, It is not fit for our age to fayne. O good Eliazarus, if it were not fit for thy age, to fayne or dissemble in matters of religiō, what shall we say of our age, wherein, for many respectes, we are more bounde to confesse our Lord, and master, and his Catholicke religion, then thow werte? For that, we haue receaued more benefits at his hands, aud haue séene how he confessed vs before his enemies and ours, and could not be brought by anye feare or torment to deny vs. But wel, ther wil be wickedLuc. 11. men, and dissembling Christians stil: Yet notwithstāding, Gods law mustBlushynge at Christes cause is damnable. stande, set downe by Christ his owne mouth. He that shal blush or be ashamed of me & my sayings, of him shal the sonne of man be ashamed, whē he[Page]shal come in his maiestye, and in the maiestye of his Father, and of his holy Angels. He doth not onely say, if we doe deny him, but if we do blush, or be ashamed to confesse him: which cōside ration made the Apostles, and other seruāts of Christ, so peremptorily to procéede in confessinge openlye their fayth, with what daunger soeuer it were. And S. Paul géeueth a reason1. Corin. 9. of it, when he sayeth, Woe be vnto me except I doe preach the gospel. That is, except I confesse it, except I let it forth, what daunger bodelye soeuer come thereof. And in the actes of theAct. 4. Apostles, the high Preists and magistrats commaunded not the Apostles to be of their religion, nor yet to come to their seruice, in their sinagogues, but onely to hould their peace. And that they should not speake or teache any more in the name of Iesus. But yt Apostles vtterly denied to obeye yt cō maundemēt, & in yt chapter folowing, being takē again for not obeing, wer asked in opē iudgmēt by yt magistrats [Page] We cōmāded you straightly to teach no more in this name, and how chanseth it, that you haue filled al Ierusalem with this doctrine. And PecterAct. 5.answered with the reste of the Apostles, We must rather obey God, then men. As whoe shoulde saye, that if they should haue granted to dissemble and not to speake openly, they should haue denyed God, in obeying men more then him.

What if the high Priests andMarke this supposition & apply it to our tyme. Magistrates should haue sayde vnto them: well, we are content that you liue with youre Conscience, soe you kepe it to your selues, & trouble not the state, and soe that you will, (for obedience sake) some tyme come to onre Sinagogues shewing your selues, conformable men to oure procedinges. Nay, what if they shoulde haue sayd: Some of you also, for outward shewe, (keping alwayes your Consciences to your selues) must flée this odious name of Christians, and seme to cōmunicate nowe and then [Page] with vs, in our Sacrifices and cerymonies: we are content also, that sōe of you shalbe our officers and Justices of peace, Coūcellers and the like,The manner of dissembleinge Schismatiques liuelye expressed. so that you wil somtimes, (for orders sake) punish some of those indiscréete felowes of your religion, which cannot be content to kepe their Consciences to them selues: soe you wil alsoe geue some pretye, sharpe charge in your circuites, sessions and assemblies, (alwayes keping your ConsciencesO damnable dissemlinge: this is done by manye in Inglande. to your selues) & if some of you also wil som times step vpp into the pulpet, and speake thrée or fower ernest woordes against this religion, it shal be verye gratful vnto vs, espetially if you wil affirme it with an oth which we haue deuised for the sameLiuinge to a mans owne conscience, by leauinge him self no conscience. purpose: and this doinge, we assure you, that you shal liue quietly to your owne Consciences, & we shal account you for good subiectes. If, I saye, the Magistrates of Iurye at that tyme should haue geuen to the Apostels & other Christians this swete charme: [Page] you thinke that they could haue abidden to hear it al out, whose hartes did rise and swel at two woords only that they spooke, for the intreating of them to hould their peace? And yet many a thousand now in England, being as throughly perswaded in hart of, yt trueth of the Catholique relygion as the Apostles & other Christiās at yt time were of theirs, are content notwithstanding, to heare, digest, admit, & execute, al, or most parte of these things recited, contrarie to the sayd religion. And yet besids al this (which is more to be wondred at) they are not ashamed to perswade thē selues that they shal one day come to that glory wherDesperate Pre sumption. in the Apostles now are. But this is desperate presūption. And therfor we sée what a iust cause this is, for a Catholique to resuse to come to the churches of the contrary religion.

THE Seuenth Reason.

THE Seuenth Reason, why a CatholickNoughty seruice may not yeld to come the pro testantes churches is, because the seruice which [Page] they vse, is nought and dishonerable to God, and therfore, no man can cōe to it, or heare it, or seme to alow of it by his presēce, without great offence to God. Nether is it sufficient to say (as cōmonly they vse to say to beguile simple people withal) that it is the Scripture, taken out of the Gospels, Epistles, Psalmes, and the like. For by that argument, the Iewes seruice were good at this daye, which is takē out of the ould Testement: and al heretiques seruice thateuer was, semed to be nothing but Scriptures. For, as S. Austen in diuers places noteth,Aug. to. 6. cont. Max. li. 1. initio. & iter. vers. fi. it was alwayes ye fashion of heretiks to haue Scripture in their mouthe, & to cleue only to Scriptures, and to refuse traditions as inuentions of men. And we reade of the arian heretiques, how they were wont to singeAl heretiques vaunte Scripture. Psalmes in the stretes of Constantinople, therby to allure the people to them. And yet we may not say, that their seruice was good: like as we cā not say that the deuils talke was good with ChristMath. 4. [Page] albeit it were decked with allegation of scripture, and other swéete words. Although therfore their seruice be ful of scripture, it is noe good argumentHier. in ca. 4. & 8. Ose. that it is therfore infallible good. For as S. Ierome sayeth of al Hereticks. What soeuer they speake, or thincke that they doe speake in the prayse of God, it is the howling of woolues, & the bellowinge noyse of madde bullocks: The reason whereof is that, which the scholler of the Apostles S.Ignat. ep. 2. Ignatius sayeth. No man can cal him good, or saye he doth wel, that doth mingle euil with good. Wherfore S. Augustine sayeth of the Donatistes, schismatickes, and Heretickes, of his tyme, that albeit they did sounde outAug. in ps. 54. Alleluia with as lusty a voyce as the Catholickes did, and in many things else did agrée in Seruice with them (more then now the Protestants doeA litle cuil marreth agret deal of good with vs) yet their seruice was impious, and auayled them nothing. And a litle after, vpon the wordes of God, vttered by the Prophete, sayinge. [Page] In manye thinges they were with me. &c. S. Austin sayeth thus. God grantethIn psal. 54.that Heretyckes in many thinges are with him, as in Sacramentes, Cerimonies, and the lyke: But yet for all that they are not with me (saieth God in al thinges. For in that they are in schisme, they are not with me: in that they are in heresie, they are not with me: and therefore, for these few things in the which they are not with me, thos other many thinges in the which they are with me, shal profit them nothing. To come nerer to our purpose, their owne Apostle, and second EliasLuthers opini on of our Pro testantes seruice (as they [...] him) Luther, cōdemneth al their whole seruise, for the denying onely of the real presence, saying. TheCop. dial. 6. ca. 15.Sacramentaries doe in vaine beleeue in God the father, in God the sonne, and in the holye Ghost, and in Christ our Sauyour: al this doth auayle them nothinge, seeynge they doe denye this one Article, as false, of the reall presence. Where as Christe doth saye, This is my body. Loe héere this Prophet [Page] with the same spirite wherewith he cōdemneth the Popes, he condemneth the Protestants, why should we beleeue him more in the one, then in the other?

But now to shew wherein the ProtestantsWhere in the Protestants ser uice is euil, in particuler. seruice is euil, it were sufficient to say, that it is deuised of them selues, and altogether different from al the seruice of Christendome besids: and therefore not to be receaued by Catholickes, with whom they deale too chyldishelye, when they say, their1. Deuysed by them selues di fferent from ye rest. seruice differeth in nothing from the ould Catholicke seruice, but onelye because it is in English: therby thinckinge to make the simple people, to haue the lesse scruple to come to it. The which how false it is, it shal appeare by that which I wil saye hereafter. I myghte also bringe the opinion of all the hotter forte of Protestantes,2. Condemned by ye Puritains called the Puritayns, who in wrytinge, sermons, and priuate speache, doe vtterlye condemne, the [Page] seruice whiche nowe Protestantes haue, and thereupon doe refrayne from it, as much as Catholicks. But I wil geue more perticuler reasons, as foloweth.

First the scripture is read there in3. False transstions of scripture. false and shameles translations, contayning manifest and wilful corruptions, to drawe it to their owne purposes, as hath bene shewed in particuler, by manye learned men in their worckes: and is lyke to be (shortly) more playnlye by the grace of God. As for example, throughe out the scripture, where Idoles are forbidden, they translate it Images, as in Sainte Iohn they reade. Children1. Ioh. 5.keepe your selues from Images.

Whereas the scripture sayeth Idoles: And this is, to make simple men beléeue, that Idoles and Images are al one, which is absurde. For then, where Moyses sayethe: That GodGen. 1. 3.made man accordinge to his owne Image. We should consequently say: [Page] God made man accordinge to hys owne Idole. Againe, where in contrarie maner S. Paule sayth. ThatEphe. 5.a couetous man maketh his mony his Idole. We shoulde saye, that he maketh it, his Image. The which howe foolishe it is, euerye man seethe, and it can not stande with anye sence of the Scripture. The like absurde translations they haue, in infinite other thinges, which I cannot stande to rehearse. Let some man reade the latter ende of the xy. chapter of the second booke of the Machabies, where he shal see what labour their Inglishe translatour taketh to shifte ouer the woordes of the Scripture, which talk2Macha. 12. of oblatiōs and prayers for the dead: and by that one place, let euerye man iudge of his fidelitie in the reste. ForSee the Englishe Byble de dycated to Kynge Henry. I am sure, that if a Boye should soe corrupte Tullies epistles, in translatinge them in a Grammer Scoole, he should be bréeched for his labour. The Scripture therfore, being read there, in false translations, it muste néedes [Page] seme to be false, which is blasphemis against the holy Ghost the indyter of them. Soe that by this, it appeareth, that, that part of their seruice which they pretende to be Scripture, is no Scripture, because it is by the malice of the interpretour false, the whiche Scripture can not be.

Secondly, the seruice that Christians4. Sayd by lay men. ought only to goe to, shoulde be sayd, as also the Sacramentes administred, by Priestes and such as haueIg. ad Hier. Chri. li. 3. & 6. de. Sacer. & hom. 60 Hier. ep. ad Helio. & ep. 85. ad Eua. Ambro. in Ephes. 4. receyued the Sacrament of holy orders, as al the general Councels and Fathers of the Churche, shewe vnto vs. And S. Paule when he saythe. That no man maye take vnto him this honour, but he that is called as Aaron was. Wherfore the same Paul aduiseth the Bishope Timothie, not to geue this dignytie vnto any manHeb. 5. but vpon grete consideration, saying. Doe not laye thy handes rashlye vppon any man. But nowe that ether1. Tim. 5. all, or the moste parte of mynisters of Englande, be méere laye men, [Page] and noe preistes, and consequentlye haue noe authoritie in these thinges,Con. 4. Car. can. 6. & Co ncil. Laod. can. 24. it is euidente for manye causes: as wel for that they haue not receaued the vnder Orders, which they should haue done before [...], (as appearethIgna. ep. ad Anti. Areo. ca. 3. by the auncyent Councel of Carthage, wherin Saint Augustine was himselfe,) and by al the Fathers bothe before and since: as allso because they are not ordayned by such a Bishoppe and Preist, as the Catholicke Church hath put in that aucthoritye:Can. Ap. 1. & 2. & 68. which admitteth noe man for Bishoppe, which is not ordeyned by imposicion of thrée or two Catholicke Bishoppes handes at the least. Of al which thinges none are to be founde amongest the Protestantes

Thyrdlye, their seruice is nought,5. Falsehoode & blasphemie in ther seruice because they haue dyuers false, and blasphemous thinges therein: and that which is yet worse, they soe place those things, as they may séeme to the simple, to be verye Scrypture. [Page] As for example, In the end of a certayne Geneua Psalme. They praye to God to kéepe them, from Pope,In the ende of their Geneua Psalter. Lurcks, and Papistrye, which is blasphemous. First, for ioyninge the supreme minister and substytute of Christ, with the knowen and professed enemye of Christ, and speaking soe contumelyouslye of him, of whom al antiquitye in Christ his Church, hath thought, and spoken soe reuerently,Cyp. de sim. pre. & Chr. li. 2. de Sa. Cyp. ep. 46. Chr. li. 2. de sa. Inno. ep. 93. ap. Au. & Leo. ep. 84. Sy. Alex. 4. apud Atha. Theod. li. 2. hist. ca. 4. callinge him. The hygh Preist of the Church. The Bishoppe of the Vniuersal Church. The Pastor of the Church. The iudg of matters of faith. The repurger of heresies. The examiner of all bishopps causes. And finallye the great Preist, in obeying whom all Vnitye consisteth, and by disobeyinge of whom, all Heresies and Schismes aryse.

Secondlye, it is blasphemous, for that they praye to be delyuered fromCy. ep. 55. Papistrye: meaninge thereby, the Catholique and onelye trewe religion, by the which all men are to be saued. [Page] Thirdlye, because they singe it, and make other simple men to singe it, in the beginning of sermons, and otherwise: as though it were scripture it selfe, and one of Dauids psalmes.

Fourthly, albeit the Protestantes [...] of neces sarye thinges which it should haue in it seruice had not al this euil in it, as it hath: yet were it nought, because it hath not in it, those good things which Christian seruice should haue. For seruice maye be euil, as wel for hauing too litle, as for hauing to much. As the seruice of the Arrians was, for singing, Glorie to the Father, and not singinge the same to the Sonne; And as if a man shoulde recyte his Créede, and leaue out one article (as in effecte the Protestantes doe the article of discention into hel) al the whole Créede were nought thereby. Nowe, how many thinges doe want in the Protestantes seruice, which should be in Christian seruice, it were to longe in euery poynte to rehearse: yet wil I (for examples sake) name two or thrée thinges. First therefore, [Page] they haue lefte out the chéefest, andDion. Ariop hier. ca. 3. Ign. ep. ad Smyrn. Iustin. dial. tri pho. Ter. li. de orat. Au. li. 20. contr. Faust. ca. 23 Chry. hom. 17. ad Heb. Gre. li. 4. di. ca. 57. heyghest thinges of al: which is the blessed [...] of Christ his Bodye and Bloud appoynted by Christ, to be offered vp euerye day for thankes geuinge to God, for obtayninge of grace, and auoiding of al euil, and for the remission of sinnes both of quicke and dead: as with one consent the Fathers of the Primatiue Church doe affirme. The which Sacrifice being away, noe Christian seruice can be sayed to be there: For so much as,Hiero. ep. 1. ad Helio. for this cause were ordayned preists, nether can there any be called PreistChry. li: 2. de Sacerd: Cyp: ep: 54 & li: 1. ep: 2. Au. ser: 25 2: de tempo. but in respecte of this Sacrifice: Also in respect of this sacrifice were Christian Churches called temples, for this Sacrifice were made Aulters: for an Aulter is the place of Sacrifice, euen as an armorye is the placeOptat. li: 6. cont: Dona: Au. in psa: 113. conci: 2. & Posid. in vita Au. ca. 24. where armour is. For this Sacrifice was Preistes apparell made: Uestments, Sensors, Frankensence, and the lyke, in the Prymatyue Church. Whereof all the Fathers, [Page] Councells, and historyes doe speake so muche.

The second thinge, which theConcil. flor & constāt. sesio. 15. Protestants seruice leaueth out, is, noe lesse then six, of the seuen Sacramentes, which the CatholiqueSix Sacramēts seruice of God doth vse: (for as for their communion it can be no Sacramēt as they doe vse it.) The commoditie of which Sacraments, inAug. li. 19. cont. faust. cap. 11. & 16. the Churche saint Augustine saythe. That it is greater, then can be expressed, and therfore the contempte of them is nolesse then sacriledge, because (saythe he) that, can not be contemned without impietie, without the helpe of which, no man can haue pietie. And for this cause in an otherAug. su leuit. que. 84. place he sayth. That the contemnours of visible Sacraments, can by no menes, inuisiblye be sanctified. The thirde thing that the ProtestantsCeremonies. seruice leaueth out, is, all the ceremonies of the Catholique Churche, of the which the ould auncient Fathers [Page] and Councels doe saye theseTertulia. de corona. thrée things. First, that they are to beBas. li. de sp. 5. cap. 27. had in greate reuerence, and to be contemned of no man. Secondlye,Epipha. heresi. 71. that they are to be learned by tradition, and that manye of them areConcil trid ca. 7. &. 13. Cip. ep. 66. Chri. ho: 41 vide Aug. li 2. doct crist. Cyp: ser. de. ora. dom. receaued by the tradition of the Apostles. Lastlye, that they whiche doe ether condemne, despise, or wilfullye omyt these cerimonies, are excomunicated. I myghte here adde manye other thinges, as leauinge out prayers for the dead, being (as the Fathers holde) one of the chéefestIsodo: li: de: diu: off. functions of a Priest. Also for hauing their seruice in an other order & languageCōcil: Tol. 4. cap. 2. then ye vniuarsal church vseth: But this is sufficient. For if theyBed: li: hist. capit. 1. leaue out of their seruice, both Sacryfice, Sacraments, and all ecclesiasticallIn whiche authors you shal see in what tonge seruice was in their dayes in all countries. cerymonics: I know not what good thing they haue lefte, besides a fewe bare woordes of Scripture, euil translated, and woorse applyed, which they reade there. [Page] Seinge therfore their seruice is such, it is a sufficient cause to make al Catholiques to auoyde it.

THE Eyght Reason.

THE Eyght Reason of refusal8. Loosing the benefit of Catholique religion. which maye now be yéelded, why a Catholyque maye not come to the Protestantes Churches, is, because by going thither, he shal lose al the benefit of his owne religion, nether shal he take any more commoditye therby, then if he were not of that religion at al. This is a very greate, wayghtie, and most sufficient reason to be yelded by Catholiques in Englande to their Princes for their refusal of comminge to Churche, and such a one as beinge sufficiently conceyued by her Maiestie, cannot but satysfie her Highnes, and greatlye drawe her to compassion of the pyttifullA pityful necessitie. case of soe manye thowsands of her louinge subiectes, whoe beinge, as I haue sayde Catholiques in [Page] hartes by goinge to Protestantes Churches, must néedes bee brought ether to flat athisme, that is, to leaue of all conscience, and to care for no relygion at all, (as manye thousand séeme to be resolued to doe:) or els, to lyue in contynuall torment of mynde, and almoste desperation, considering that by theyr goinge to these Churches, they lose vtterlye all vse and practise of theyr owne relygion, being helde as schismatiques, and excomunicate persons of the same: and their case such, that if they shoulde dye in the same state, they were sure to receaue no parte of benefit of that relygion no more then if they had bene protestantes. The which, what a danger it is, all true Christian men doe both knowe, and feare.

But yet, that the simpler sorte, maye better vnderstande it, and the wyser, better consider of it: I wil in particuler repeate some of the abouesayde dommages.

[Page]First therfore a Catholique, by going to the Protestants Churches, looseth all participation of that blessedThe losse of partycipation of the Sacrifice how great a losse. Sacrifice, of the bodye and blood of oure Sauiour, appoynted by the sayde Sauiour (as I haue shewed before) to be offered vp daylye in the oblation of the Masse, for the commoditie of the whole worlde, quick and dead: and for that cause (as the godlye and learned, saynt IohnChrys. hom 47. in ep. 1. ad cor. Chrisostome sayth.) Called the common Sacrifice of the whole world. The which action of offering of this sacred Hosre, (the Sonne of God to his Father,) is of such dignitye, excellencie, and merit, not only to the Priest, but also to the standers by [...] him: as all the other good woorkes which a man can doe in his lyfe, are not to be compared with it, séeing that the verye Angels of heauen doe come downe at that tyme, to adore (after theThe Angels present at the eleuation. [...]) that sacred Bodye, and to offer the same vp with vs, [Page] to God the father for the whole world. As al the holy Fathers of the primatiue Churche dyd bothe beleueGre. li. 4. di al. cap. 58. and teach. Of the which, it shalbe enough at this tyme, to aledge one or two. Saynt Gregorie therfore the first, saythe thus. What faythfull man can doute but that in the verye houre of immolation or sacryfice, the heauens doe open at the Priestes voyce, and that the [...] of Angels, be present there, in that misterie of Iesus Christ? And saynt Chrisostome, handeling the same,Chris. lib. 6. de sacerdo. saythe. At that tyme, (the tyme of consecration in the Masse) the Angels stande by the Priest, and the vniuersall orders of the celestiall powers, doe crye out, and the place nygh to the aulter, is full of quires of Angels in the honour of him whoe is there sacrifised. And immediatlye after, he telleth two visionsTwo visions of the presence of Angels at the masse. of holye men, whose eyes were by the power of God (as he sayeth) opened, and they in those visions [Page] saw the Angels presente at the time of consecration. And in an other place, he yet more at large explycatethChry. ho: 3: cont. Ano: the same, sayinge. At that tyme deere brother (at the time of consecration and eleuation) not onlye men do geue out that dreadful cry, (saying, we adore the O Lord) &ct. but also the Angels doe bowe their knees to our Lord, and the Archangels doe beseche him: for they accounte that a fitt time, hauing that sacred oblation in their fauour.A fit Similitude of S. Chri sostome.And therfor as men arc wont to moue Princes the more, yf they beare oliue bowes in their handes: (because by bearinge that kinde of wood they bring into the Princes mindes mercye and gentlenes:) so, the Angels at that time, (houlding out in their hands, the verye self same bodye of our Lord)What playner testimony can there be then this.they doe entreate for al mankinde, as thoughe they saide, We doe entreate O Lord, for the men of the worlde, whom thow hast so looued, that for their saluation thou wast content to dye, and in the Crosse, to breathe out [Page]thyne owne soule. For these men we make supplicatiō, for the which thou hast geeuen thy owne bloud: for these men we pray, for the which thou hast sacrificed this bodye of thyne. If this be soe, then the hearinge of Masse, is not onelye worth the venturynge of an hundred Marckes, or sixe monnethesThe hearinge of a Masse hou well worthe a hundred markes. imprisonment, but also of an hundrede thousande lyues, if a man could loose euerye one for that cause sixe tymes. And an hundred tymes miserable is that man, which for anye worldlye respecte doth depryue hlm selfe of soe greate a benifite, as the participation of this sacrifice is. Secondlye, they loose by goeynge toThe losse of ye grace of 6. Sa cramēts what a losse. Church, the fruite and grace of sixe Sacramentes: as the grace of Confirmation by the Bishoppe, whereby the Holye Ghoste was géeuen in the Prymatyue Church, (as Saynte Luke sayeth) and now in our tyme,Act. 8. & 19 as Saynte Cypryan proueth, are bestowed vppon vs by the same, the seuen gyftes of the holye Ghoste. Set [Page] out by Esaye the Prophet in his eleuentheCypr. li. de vnct. chris. Esa: 11: chapter. They loose also the grace of Preisthood, soe greatlye commended by S. Paul to Tymothye, when he chargeth him soe earnestlye,2. Timo. 1. not to neglect the sayd grace. Also the grace of Matrimony, which S. Paul soe much extolleth, when he callethEphes. 5. this sacrament, a great sacrament. Also the grace of extreme Unction, which is soe great, as S. James sayeth, besids the healing many times ofIaco. 5. the bodye, it also remitteth the sicke mans sinnes: And so in lyke manner the grace of the other two sacramēts, of Penance, and the Aulter, whereof I wil say a word or two immediately. Al thes graces they loose, being cut of (by their going to the Protestants churches) frō these sacramēts, which are nothing else, but cōduits of grace. The which losse, of what valew it is, a man may gesse by that, which al deuinesThe valew of grace. with on accord doe proue, yt on droppe of grace is more worth, then al ye world estéemed in it selfe besids. [Page] Thirdly, they loose by going to church al the benifit of yt keies of the church,What the be nefyte of the keyes of the Church is. or of the auctority of binding and loosing of sinns, graunted by Christ to yt gouernours of the same Church. For the explication of the which, we must vnderstand, that Christ hauing newlye made the mariage betwéext his déere spouse and him selfe, (I meane the Church): and hauinge now sealed the same, with his owne bloud: and being inforced to depart from the said new maried spouse of his, towching his visible presēce for a time: he deuised how to shew vnto her, how greatly he loued her, and to leaue some notable pledge & testimony of his singuler great affection towardes her. The which he finally resolued, could be by noe other meanes better expressed, then if he should leaue al his aucthoritie with her, the which he had receaued of his Father, with making publyque proclamation to all the world, that What so euer she should forgeue in earthe, towchyng sinne, the[Page]same should be forgeuen in heauen: [...]. 20.and what soeuer sinne, the ChurcheA proclamation of the tribunal for sinn in earth.should retaine or not forgeue in earth the same should neuer be forgeuen in heauen. And againe: that with what authoritye God his Father sent him,Ioan. 6.with the same he sent her gouernours,Mat. 18.the Apostles, and theyr successors. And againe: he that should not hereAug. ho. 49 et 50. & ho 41. ibid.and obey the Church, should be accounted as a heathen and publicane. By the which speeches of Christ, ourCip. li. 1. ep. 2: fore fathers haue alwayes vnderstoode, that Christe gaue vnto theAmb. lib. 1. ca. 2. de Pae. & in psa. 38 Atha. serm. cont. her. Churche a visible tribunal seate in earth, for the forgeuing or retayning of sinnes, vnto the which al Christians must resorte by submission and humble confession of their sinnes, ifChris. lib. 3 de sacer. they thinke euer to receaue forgeuenes of the same at Christes hys handesHil. in ca. 18 Mat. in heauen. For soe we read, that in the primatiue Churche they confessedHie. in cap 18. Mat. their sinnes vnto the Apostels: of whom saynt Luke writeth thus. Manye of the faythful came (to theActor. 19. [Page] Apostles) confessing and reueling their owne actes. And thrée hundred yeres after that, S. Austen testefieth of his time, saying. Doe you sucheAug. hom. 41. 49. 50. cap. 10. 11. 16 ex 50. hom.penance, as is wont to be done in the Church, that the Church may praye for you. Let no man saye, I doe it secretly, I doe ìt with God alone, God which hath to pardon me, knoweth wel how that I doe repent in my hart. What therfore, with out cause was it sayde (to the Priestes) that whichIoan. 20.you loose in earth, shal be loosed in heauen? therfore in vayne were theAug. li. 2. de Visita. infir. cap. 4.keyes geuen to the Church? And in an other place againe more néerlye touching the humour of our men now a dayes, he sayth. There are some which thinke it sufficiēt for their saluation, if they doe confesse their sinnes only to God, to whom nothing is hidden, and to whom no mans conscience is vnknowen. For they will not, or els they are ashamed, or els they disdayne, to shew them selues vnto the Priestes, whom not withstanding[Page]God (by Moyses his lawegeuer) did apoint to discerne or iudge betweene leprye, and leprye. But ILeu. 13. 14.would not that thou shouldest be deceaued,The necessity of Confession.with that opiniō, in such fort, that thou shouldest ether by noughty shame, or obstinate disdayne, refrayne to confesse, before the substitute, or Vicegerent of our Lord. For, whom our Lord did not disdayne to make his substiute, his iudgemente must thow be contente also to stande to. This benifit therefore of the keyes of the Church, and of receauing remission of their sinnes by the same, (which Catholickes doe thincke to be the greatest benifit of their religiō) do they loose, that goe to the Protestants Churches, besids al the good instructions, wholesome councels, and vertuous admonitions, which Catholickes doe receaue in confession, at their ghostly fathers hands, then the which things, they finde nothinge more forcible to bring them to good lyfe: especially, if they frequente it often, as [Page] all [...] Catholickes in the worlde nowe doe.

Fourthlye, they loose the infiniteThe losse of not receauing the blessed Sa crament. benefite of receuing the blessed sacramēt of the aulter, (the pretious Body and Bloud of Christ) being the foode of our soules, and as Christ sayeth. The bread that came downe from heuen to geue lyfe vnto the world: ToIoan. 6. the worthye eating of which heauēly bread, Christ promiseth infinite reward, saying. He that eateth my fleshIbidem.and drincketh my bloud, hath lyfe euerlasting, and I wil rayse him againe at the last day. And agayne: He thatVide Ciril. lib. 3. in Ioan. cap. 37.eateth me, shal lyue through me. Upon which promises of Christ, our forfathers of the Primatiue church, haueBasil. ad Ce sar. patric. alwayes most earnestlye exhorted al men, to the often receauinge of thisAmb. lib. 5. de Sacra, ca. 4. blessed sacrament, alleaging innumerable cōmodities of ye same, and prouing by experiēce, that the frequētingChris. hom. 61. ad. pop. Antioch. of this Sacrament, is the chéefeste meanes to come to al grace, zeale, féelinge, and lyfe in spiritual matters. [Page] And on the contrarye parte, that the abstayninge from the same, is the right way to al spiritual miserye, and for the soule of man to wyther away, drye vp, and starue: euen as the plant dothe, that lacketh moysture. The which we sée nowe by experience, in manye a thousand, who for lacke of the foode, of this blessed Fountayne of grace, are as dead, in al spiritual cogitations, and déedes, as a starued stake in the hadge, from bearing of flowers: and their myndes so ouergrowen,The state of a carnal man. with the rancke wéedes of Carnalitye, that there is noe difference betwixte them, and a brute bullocke: for, as much the one foloweth his passions, as the other. Whereby we sée, what a losse it is, to depryue them selues from the vse of this Sacrament.The losse of al merite for good workes.

Fiftlye, they loose al the merit of their good déedes what soeuer. For asMat. 20. S. Gregorie sayeth, Euen as, none receauedGreg. li. 35.their peny in the Gospel, but they onely which had labored withinMor. ca. 5. [Page]the compasse of the Vineyarde: soe no man shal receaue any reward, for any good deede of his, except he haue donne it, within the vnitye of the Church. So that, if a man should doe neuer so many good déedes, geue neuerCip. de sim. prel. so manye almes, nay, as S. Cyprian proueth, if a man should suffer neuer so many thinges for Christ, yea deathChri. ho. 11. ad. Ephes. it selfe, yet if he were out of the vnity of the Catholick Church, he shal haue no rewarde therefore. And not onely this, but if a man be in anye mortalVi, D. Tho 1. 2. & ōes DD. 15. qu. 119. sinne what soeuer, as long as he abydeth in the same without repentance, and confession, al deuines hould, that he looseth the rewarde of al his good déedes. And the reason is, because noe worke can be meritorious of it selfe, but onely by reson of the grace from whence it procéedeth: but by euerye mortal sinne which a man committeth, he losseth grace, and much more by goeinge out of the vnitye of the Church. And therefore, in such men vntil they repente, there can be noe [Page] hope of anye reward, for any good woorke which they shall doe.

Sixthely, they lose the benefit ofThe losse of the communi on of Saintes. Communion of Saintes, which we protest to beléeue in our Créede. That is, they haue no parte of the Sacrifices, oblations, prayers, fastinges, almes, & other good woorks, done within the Catholique Church, which all other Catholiques haue. Finallye, they being cut of, and deuided from the vnitie of the other members, theyNote this simi litude. take parte of no influence, whiche cōmeth from the head to the bodye, that is, from Christ to the Churche: nomore, then a mans hande once cut of, doth take blood, norishment, spirit, or lyfe, from the arme, from which it is now separated, as most learnedlyAug. epist 50. ad Boni facium. S. Austen dothe discourse. Wherfore they must néedes wither awaye, and make drye wood for hell fyre: and as good for them it were, in effect, to be of anye other relygion, as of that, whereof they take not one iote of commoditye. And to all these myseries [Page] they are driuen, onely by going to the protestants Churches.

THE Nynthe Reason.

THE Nynthe Reason whicheExample of In fidels and heri tikes. Catholiques may yelde, for their refusal of going to the Church, may be, the example of all men, from the beginning, which haue had any care or Conscience toward their own religion: not only good men, (of whom I haue geuen diuers examples before) but also al others, how false & erronious soeuer their religion were, yet did they alwayes procure to separate them selues, from them of the contrarie religion, in the acte of prayer: and from the Templs, Sinagogues, Churches, Dratories, and conuenticlesLact. li. 4. & 5. diu. inst. Cur. Sec. de. hist. Maho. Chro. Wolfan. Drisl. of [...] same. Soe we reade of the Gentils which thought it to be a great sinne and polution, to enter into the Iewes Synagogues, or Christians Chnrches. The like we read alsoe, of the Turkes at thys daye. [Page] Soe al heretiques from the beginning, as soone as they had framed any newe relygion: eftsons they erected new oratories to them selues, and refused to come to those of other relygions, as the Arians, Denatists, and the rest, had their Churches and places of prayer dstincte from the Catholiques, whose Churches theyEus. lib. 3. & 4. detested and auoyded, together with their doctrine. And soe the AnabaptistesAug. lib. de Vnit. Eccle. & lib2. cōtr. Petil. at this daye, refuse to goe to the Lutherans Church, and the Lutherans to the Trinitaries. In like wise the Puritans of our time in Englād refuse to come to the Protestantes churches. And the Protestants in oother countries, doe vtterly denye to present them selues to CatholiqueThe Protestan tes are Recu santes also in other contres. Churches: alleginge their consciencs for the same, and affirming it to be danmable hipocrisie, in them that for feare, or for any other temporal repect, doe yeld to doe the same against their fayth and conscience. Wherby it apeareth, that they goe quit against [Page] their own docttrine and example in England, which obiect the same to Catholiques as disobedience, obstinacie, and rebellious dealing, which in other countries they them selues both teach and practise. I wil for mor manifestation of this matter, put downe here the very wordes of oneAn. Dom. 1578. of them, translated out of french, and printed in England and dedicated to yt Lord Tresurour, by John Brooke. the authors name is John Gardiner, a Protestant, whoe in his Cathechisme, or, as he calleth it, Confession ofArt. 86. his faythe, maketh it a great heynous sinne, for Protestants to present thē selues to our Catholique Churches, which he (according to their blasphemous spirit,) calleth, idolatrous. His wordes are these.

I beleue and confesse, that it is not lawful, for any Christian, to be assistant, nether in spirit nor body, at the Sacrifices of idolatours, nor also to enter into their Temples, whilst they are doeing their idolatries and Sacrifices, [Page] excepte it be to rebuke them, in shewinge them their abuses, and to teach them the truth, as the holy Apostles and Prophets haue done, and not for to dissemble as hipocrites. For if the body be a creature of God, (as it is) as the soule is the temple of the holy Ghost, and member of the mistical bodye of Christ: and if it must one day rise agayne, and possesse the eternal lyfe with the soule: It must also necessarily be, that it be altogether geuen vnto the seruice of God, in this world, with the soule and spirite: otherwise they can not be ioyned together after the general resurrection: but being seperated, the one should be in heauen with God, whom he loued, and the other in hel, with the deuil whom he serued, the which is an impossible thinge. Therefore I say, al those dissimulations to be a verye renouncinge of Christ, and of his Ghospel. And in lyke manner: I beleeue and confesse, that all those fayned and false shewes, by which, the veritye of the [Page] Ghospel is hidden, and the word of God despysed, or by which, the ignorant and infidel is confirmed in his errour, or by which the weake is offended, are not of God, but of Sathan, altogether contrarye vnto the truth of the worde. Therefore, we must not halt of both sides, but goe vpryghtlye before that greate God, which seethe, behouldeth, and knoweth, all thinges, euen before they are begonne.

Loehéere, We sée the sentence of their Doctours to the contrarye, whoe presse vs so much to goe to their Churches, agaynst our consciences. If errour finde such zeale, what zeale ought truthe to haue? If these fellowes, eche of them, for the defence of their pryuate fond fancies, be contente most willyngelye, to aduenture anye daunger or extremitye what so euer, rather then to come to the true Catholicke Church, wherein they were borne, and to the which in Baptisme they swore obedience: [Page] why should such blame be layde vpon vs, for standing in defence of our consciences,We, not born nor bred vpp in the Protest ants churche. and for refusinge to goe to their churches, wherein we were nether borne nor bred vp, nor euer persuaded, that they had any truth, or holines in them? This reason only, may suffice any resonable man, especiallye the Protestant, except he wil mislike with his owne doctrine, which condemneth me of hipocrisie, dissimulation, and renouncinge of Christ, and his Gospel, If I present but my only bodye, to the churches of them, whos religion I am not persuaded to be trew. The which sayinge of his in a sence, hath good reason: albeit the wordes and meaning be wicked. ForOne only Re ligion true & al other false. if there be no man, ether so foolish, or impious in the world, but must néeds thincke that one onelye religion amongst Christians, is trew, and al other false: And if euerye man which hath anye religion, and is resolued therein, must néedes presuppose this only truth, to be in his own religion: [Page] then it followeth necessarily, that he must likewyse persuade him selfe, that all other religions besides his owne, are false and erroneous, and consequently al assemblies, conuenticles, and publike actes of the same, to be wicked, damnable, dishonorable to God, contumelious to Christ, and therfore to his cōscience (which thinketh so) detestable. Now then suppose the case thus.Note this case

I know in England certayne places, where, at certayne tymes and dayes, assemblies are made, by certaine men, in shewe, to honour and commend, but in my conceate, to dishonour, dispraise, and impugne, the maiesty of my most dread soueraigne Ladye the Quéene: And I am inuited thither to heare the same, by my parentes, kinsmen, and acquaintance: nay, I am enforced thither by the greatest autoritie, that vnder her maiestye may cōmaunde me: Tel me nowe: If I should goe thyther vnder anye pretence whatsoeuer, of gratefiinge [Page] my frendes, or by commandement of any her inferior powers: can her Maiestie take it well, or accounte of me, better then of a trayterous catyue, for yelding my selfe, to stay there, to heare them: to countenance their doinges with my presence: to hould my peace when they speake euill of her: to hould my handes whiles they slaunder her: and finallye, to saye nothing whiles they induce other men to forsake her, andA Verye certayne consequente. her cause? And if her Maiestie, or anye other Prince in the Worlde, could not beare at their subiectes handes, any suche dissimulation, trecherye, or treason: how much lesse shall the omnipotent Maiestye of God, (who requireth, and deserueth, muche more exact seruice at our handes,) beare this dissimulation, and trayterous dealing of ours, if we be content, for temporall respectes, and for satisfaction of anye mortall power, lesse then him selfe, to present our selues to such places and assemblies, [Page] where we shal heare his Maiestie dishonoured, his Sonne slā dered,The thinges that a man must heare at Churche. his holy Woorde falsified, his Church impugned, his Sayntes and Martirs discredited, his Byshopes and Pastours reuyled: and all the whole Ecclesiastical Ierarchye rent, broken, disseuered, and turned vpsydowne: and his people (purchased with his Blood, and dearer vnto him, then his own lyfe,) excited and sturred vp against him & his ministers: and by swéet woordes, and gaye benedictiōs, slocked away to the slaughterRom. 16. house of heresie?

What Noble man is there in the world, which could take it wel, if he should sée his frende, and muchmore his Sonne, in the companie of his professed enemye, at such tymeA Verie fitt comparison. principallye, as he knoweth, that his enemye abuseth him in spéeche, and séeketh most, his discredit and dyshonour: but especiallye, if hee should see hym come in open assemblye of the worlde, to the barre, [Page] against him, in companye with his aduersarie, when his sayd aduersarie cōmeth of set purpose to deface him, (as heretiques doe to their churches and pulpets to dishonour God,) I think (I saye) he could hardly beare it. And shal such disdayne be taken by a mortal man, for a litle iniurie and discurtesie shewed: and shal not the iustice of God, be reuenged vppon our trechery and dissimulation in his cause?

If I geue my seruant but fortieAn example to confounde vs. shillinges a yeare, yet, I thinke him bound to defend me in al poynts and causes, to be frind to my frindes, enemye to my aduersaries, to vphoulde my credit, maintayn my honour, to resift my detractors, and to reuenge him selfe vppon my euilwillers: and if he can be content to hould his peace hearing me euil spoken of, and to put vp my flander without opening his mouth: I wil account him vnworthye to weare my clothe: how much more inexcusable shal we be, [Page] at the dreadful daye of Indgment, ifThe gret paye in God his set uice. we, receauing at our Lord and masters handes, such extraordinarie pay for our seruice in this lyfe, and expecting further and aboue this, all that himselfe is worth, for the eternitie of the lyfe to come: his kingdome, his glorye, and his euerlasting ioye, with his riches and tresures vnspeakable, which nether eare euer heard, nor1. Cor. 2. eye sawe, nor hart of man cōceaued, how great they are: how scusles (I saye) shal we be, at that terrible rekoning daye, and how confounded, by the examples of seruantes in this lyfe, (soe zelous for their maisters, vpon soe smal wages) if we, notwith standing al our rewardes both present and to come, shalbe yet key could in our maister his seruice, present at his iniuries, and silent at his slaunders?

Nether sufficeth it to saye, thatAn answere to an obiection. these suppositions are false, and that there are not such thinges commited against God, at the Protestantes [Page] Churches and seruices: for howsoeuer that be (wherof I dispute not nowe) yet I being in my hart of an other religion, must néedes think not onlye them, but also al other religions whatsoeuer to commit the same, as I knowe, they doe also thinke of mine. Wherfore, how good and holy souer they were, yea if they were Angels, yet should I be condemned for going amongest them: for that in my sight, iudgment, and Conscience, (by which onlye I must be iudged) they must néedes séeme enemyes to God, being of the contrarie religion. By this it may appere, how greuouslyHeynous sinn to enforce an other man to do against his conscience. they sinne dayly in England, and cause other to sinne with them, which compel men by terror, to doe acts of religion against their Consciences: as to take othes, receaue Sacraments, goe to Churches, and the like: which being done, (as I haue sayde) with repugnant Consciences, is horible mortal sinne, (as hath bene alredye prooued) and conseqently, [Page] damnable both to the doers, and to the enforcers therof. The which, I beséeche God to geue his grace, both to the one and the other part, dutifully to consider: that ether these maye leaue of to enforce, or those learne to sustayne, as they ought, their enforsment. And thus now we maye sée what great and waightye Reasons yt Catholiques haue, to lay for their refusal of comming to the Churches of Protestants. The which if they were wel cōceaued by the Prince, and Magistrates, it is not likly, that they would presse them to the yelding to such incōueniences against the helth of their own souls: but if they should, yet ought the other, to beare any pressure whatsoeuer, rather then to fall into farre worse daungers. And of this that I haue sayde here before, there may be gathered these conclusions following, not vnnecessarye to be noted, for better perspicuities sake, to the vnlearned.

[Page]First, it foloweth of the premises,The first Con clusion. that this goeing to the Protestantes Churches, is forbidden not onely by the positiue lawes of the Church, dispensable by the Church againe: but also by Gods lawe, and the lawe of Nature, as the consideration of most of the reasons, dothe declare. For albeit, it be prohibited by the Churche, yet not onely by the Church: seinge that a thing may be prohibited by the Canons of the Churche (for more playn explycations sake,) which was forbiden before by the lawe both of nature and of God also: as Aoulterye, Uiolence, Simonie, and the like. Euen so, albeit going to heretical assēblies be prohibyted by the Church: yet because it hath in it, or necessarily [...] to it, dyuers thinges which are prohibited by the lawe of God and Nature, (as perill of infection, Scandal, denying of our fayth when it is made a signe distinctiue, or commaundement, dissemblinge in Gods cause, honouring Gods enemies, dishonouring [Page] the Catholique Churche, and the lyke,) therfore, the whole acte of going to Church, is sayd to be prohibited also. Iure diuino, et naturali. That is, by the lawe of God and Nature. And her of it foloweth, that noA notable de uise. power vpon earth can dispence with the same. Wherfore, that which hath bene geuen out (as is sayde by some great men) that the Pope by his letters to her Maiestie, did offer to confirme the seruice of England, vppon condition that the title of Supremacie might be restored him againe, is impossible to be soe: soe that, if anye such letters came to hir Maiesties handes, they must néedes be fayned and false.

Secondly, it foloweth of the premisses,The 2. Conclusion. yt this going to Church is not onlye vnlawfull, Ratione Scandali. by reason of Scandal, (as some wil haue it.) For albeit Scandal be one reason, why it is vnlawful, and that in such sort, as is almost impossible to be auoyded: yet you sée, that I [Page] haue geuen diuers other causes besides Scandal, which make it vnlawfull. Wherof it foloweth, that a man cannot goe to their Churches, albeit he might goe in such secrete manner, or otherwise haue their seruice in his howse soe priuelye, as no Scandal should follow therof, or any man knowe therof, (which is notwithstanding impossible to do) but if it could be, yet were the thing vnlawfull, especiallye for the. 1. 4. 5. 6. 7. reasons before alledged.

Thirdely it followeth, that aThe 3. Conclusion. man maye not goe to Church vnder anye vayne pretence, as pretending that he goeth only for obedience, and not for anye lyking he hath to their seruice: yea, although he should proteste the same openly. For that protestation should rather agrauate then diminishe the sinne. Séeing by this protestation, he should testifie vnto the whole worlde, that he did a thing against his Conscience. As if a man [Page] should proteste, that he did thinkeA protestatiō wil not serue. that to rayle against the Pope, at Pouls Crosse, were nought, and yet for obedience sake, (being soe commaunded) would doe it. The which was Pilates case, who protested first, that he thought ChristeMath. 27. innocent, and therfore sought to deliuer him: but in the ende (fearingPilates Case the displeasure of the Iewes, and their complaynte to the Emperour) washed his handes, and soe condemned him: thinking by that protestation to haue washed of the sinne, and to haue layd it on the Iewes neckes, which compelled him therto. But (I think) by this time he hath felt, that he was deceaued. For when a thing in it selfe is nought, noe protestation can make it lawful, but rather maketh the doing of it a greter offēce, by adding to the vnlawfulnes of theMarke this ob iection, [...] going to the material Church. thing the repugnāce of the doers conscience. But you wil perhapes saye: to goe to the material Church, is not a thing euil of it selfe. I aunswer and [Page] that it is true. But you must not single out the matter soe. For in thisHow manye things contay ned in goinge to Churche. one action of goeing to Church, there be many thinges contayned, whereof the whole action is compounded. As for example, there is the materiall Church: the possession of the same by the enemye of the Catholicke religion: the seruice and sermons in reproofe of the same religion: the dayes and houres appoynted for the same: the bel ringing and publikely calling al men thither: the Princes cōmaundement for the Catholickes to goe to the same: the end of the commaundement in general, that they, by goeing, should pray with them, allow of their seruice, and by their presence honour it. Then is there the peril of infection: the scandale whereby I offende other mens consciences: and perhaps bring dyuers others to be corrupted by my meanes: the dishonoring of God his cause: the honoringe of his enemies cause: hearing God blasphemed, and houlding my peace: Semblably there [Page] is the conscience of the Catholicke, that thinketh he doth nought: the explication of the Church, that it is not lawful: the matter now in tryal: and the vnlawfulnes of it, defended both by worde and wrytinges of learned men, and by imprisonment of manye other: the controuersie now knowen to al the world, and many thousande mens eyes fixed vpon them, that are called in question for it: the Protestant, whereas he estéemed nothing of goeing to Church before, yet now soe desirous to obtayne it, that he thincketh the yelding in that one pointe, to be a sufficient yelding to al his desirs: the which thing on the other side, is so detested of the true Catholickes, that, whoe soe euer yeldeth to this, they thincke him a flat Scismatycke, and so abhorre him. And by this meanes the matter is made a signe distinctiue betwixt religion and religion: whereof agiane it foloweth, that if the thing were much lesse then it is, (as for example, the houldinge vp of a finger) [Page] yet because it is made, Tessera, a marke, token, or signe, of yelding to their procéedings in religion, it were vtterly vnlawful. As if a man should but lift vp a straw to the deuil, in token of obedience, it were as much, as if he did, worde by worde, deny his Créede. These poyntes, and manye moe that might be thought of, beinge put together, and one entyer action made of them, the question is, whether this entyre action of goeinge to Church, with these anneres, be of it selfe vnlawful or [...] and euery wise man wil thincke it is. Nether, if you could by some deuise, plucke from this actiō one or two of these thinges, must we thincke that by and by the action were lawful. As for example, if by a protestation you could signifie that your mynd were not in goeinge thether, to consente to their seruice: as also, that the Princesse mynde to you in particuler, were only that you shoulde goe for temporall obedience sake, yet were not by this al the matter [Page] amended. For if a péece of meate were venemous for ten causes concurringe together, if you should take away two of them, and so eate it, you might for al yt be poisoned therewith.

One only thing there is, which asIn what sort a man may goe to Churche, with 4. qualifications. the Deuines iudge, might make going to Church lawful: which is, if a man did goe thither for some méere, partyculer, knowen, temporal busines: as to beare the sword before the Prince to the chappel: to consult of matters of warre at Poules by the Princesse appoi tmēt: albeit it were in the time of seruice, & the lyke. But here is to be noted, that I say first, forThe 1. Qualification. méere temporal busines. For if a man should goe partly for seruice, & partly for tēporal busines, as to talk with yt church wardēs in yt Church after seruice, it will not serue. Secondly I say:The 2. Qualification. for particuler tēporal busines. For it is not enough for ye Prince to saye in general I wil haue you go only for obediēce, which is a tēporal respect, wt out assigning any particuler busines to be donne. [Page] For that was the sayinge of al Princes to the Martyrs in the Primatiue Church, that they would haue them cōforme themselues in exterious actions, to other men: and that for obedience sake, howe soeuer they ment inwardly. Thirdly I say, for some knowenThe 3. Quali fication. busines: For if the busines wer not knowen, men might thincke that they wente of conscience to seruice: and therefore to take away this scandale, they ought to protest, for what busines they goe. To these thrée qualifications, adde this fourth, which is,The 4. Quali fication. that a man that shoulde thus goe, might not geue anye signe of reuerence or honour to their seruice: as by knéeling, putting of his hat, or the lyke, more then he would doe, if the seruice were not there. And that it is lawful to goe to any Church of theirs obseruing these foure poynts, it is euident. For this is as much to saye, as not to goe to Church at al: Séeing he goeth in this case, to their méere material Church, that is, to that material [Page] house or buyldinge, which is their Church: nether goeth he to it as to a Church, but as to a house to doe his busines in. And this was the case4. Reg. 5. of Naaman the Syrian, who beinge vpon a sodaine conuerted from Idolatrye,The case of Naaman Sy rus promised, that he would neuer sacrifise or offer more to Idoles: how beit, because his office was to stay vp the King of Syria with his handes, when he went to adore the Idoles in the temple Remnon, and because he could not doe that, excepte he bowed himselfe downe, when the King bowed downe, whoe vsed to leane vpon him: for this cause he desired the Prophet Elizeus, to pray to God for him, that it might be pardoned him: and the Prophet answered him, Depart in peace. Which wordes can importe noe more, but a grantinge to his request: which was, to praye to God that he would pardon him, if he went so to Church: or at the vttermost (as some will enforce it) a tolleration with him, being yet a Proselite or a [Page] new gotten man, to do this temporal seruice vnto his King: (for he wente not vpon cōmaundement to shew his religion as our men doe) especially, it being in such a contrey, as noe scandale could folowe thereof. And that many thinges are tolerated with nouices, which afterwards are taken away, it appeareth by S. Paul, whoe circumsised Timothye for satisfiynge the weake Iewes, and yet afterward he condemned in al men al circumsision. Nether maketh it anye matter although he say. Si adorauero in templo Remnon, adorante rege in eodem loco, vt ignoscat mihi Dominus pro hac re. That is. If I shal adore in the temple Remnon, when the King doth adore in the same place, that God wil pardon me for this thinge. As though he should aske pardon for to adore theAdoring is ta ken in ye Scrip ture for bowing downe. Idoles with the King. This kynde of speach (I say) importeth nothinge. For nether doth he aske pardon to commit Idolatrye thereby, séeinge immediatelye before he sayed, that [Page] he would neuer committe it more:) nor if he had asked such leaue, could the Prophet haue lycensed him, or would God haue pardoned hem: But his meaninge was onelye, to haue pardon for his seruinge the King in that place, and bowinge downe with him, for the better staying of him vp, when he did adore. For the same worde which we translate héere adore, doth both in Hebrewe, Bréeke, and Latine, n̄gnifie often tymes onelye bowinge downe, without anyeGen. 32. deuyne adoration. As when Iacobe addored his brother Esawe seuen tymes, that is, bowed downe to him seuen tymes. And Dauid adored Ionathas1. Reg. 20. Kinge Saule his sonne thrée tymes. Abigaile also adored Dauid1. Reg. 25. twyse. And the lyke in other places of Scripture, where adoringe, is taken for bowynge downe onelye, without anye diuine adoration at al, as héere it is in this place.

[Page] Fourthely and lastly, it followethThe 4, Conclusion. of that which is spoken before, that séeing this going to Church is so forbidden by Gods lawe, as it is, and hath soe manie great inconueniences in it as hath bene shewed: that a man may not yeld in any one litle poynte in the same: as for example, to come to Church once a yeare, to haue seruice in his house, to shewe him selfe present at a péece of seruice, or the like. For most certayn it is, that if all be not lawful, then noe parte of it, is lawfull. And Christ saythe, that he wil not haue one iote of his laweMat. 5. to be paste ouer vnkepte: and whoe soeuer shall breake one of the least of his commandementes, shal haue least parte in the kingdome of heauen. The which wordes of Christ, Saint Iames explicating, saythe. He thatIacob. 2.kepeth all the whole lawe, and dothe offend but in one thing only, yet is he guiltie in al the reste. And Christ himApoc. 2. selfe in the Apocalipes commendeth much the Angel of Ephesus, for his [Page] good woorkes, laboure, patience, and for many things besides, there recited: but yet, for being imperfect in some things, (contrarie to the wil ofMath. 5. Christ which would haue vs perfect,) he is commaunded to repent quickly, vnder the payne of léesing his candelsticke, that is, of léesing his vocation, and his place in the booke of lyfe: soeGod wil haue vs parfit. vnspotted wil God haue our seruice to be. In prefiguration wherof, al Sacrifices of the ould Testament,Leui. 3. were commanded to be of vnspottedNum. 28. creatures, of one colour, of one age,Ezeh. 43. without maime or deformitie, wherby is signified, that God accepteth no partition, no maime in our seruice, but ether al or none must be his. For1. Cor. 5. a litle leuen sowreth a great deale of dowe, and a smal spott dissigureth a fayre garment. Which S. Paul vrgeth farre, by the example of Christ, when he sayth. That Christ dyed forColos. 1.vs, to thend we should exhibit our sel ues holy and vnspotted, and irreprehensible in his sight. As though he [Page] should saye: Christ spared nothing, no not his owne lyfe for vs, that by his example we might be prouoked to geue our selues wholye to him and his seruice, without limitation or reseruation at all, and therby shewe our selues vnspotted seruauntes and irreprehensible. Which thing the Noble champion of Christ S. BasileThe noble co rage of Saynt Basile. well considered, when being required by the Emperours léefetenaunt, to conforme him selfe in some smallTheod. li. 4 capit. 17. thinges to the Emperours request, and therby purchase quietnes to the whole Church, rather then by obstinacie (as he termed it) to exasperats thinges worse: he answered, that perswasion to be fitt for children and not for him: who was redye to suffer anye kinde of death or torment rather then to betraye any one sillable of Gods deuine truthe: adding further, that he estéemed much and desired the Emperours frendshipe if it might be ioyned with godlynes, but if not, he must néedes contemne it, [Page] as pernitious. Soe resolute seruantes had God in those dayes, and the like desireth to haue nowe.

Herof also followeth an otherWe maye not procute others to saye falslye for vs. thing which I had almost passed ouer vntouched, that a Catholique, maye not procure anye other to affirme or sweare for him falsly, that he hath bene at Church, receaued the Communion, or the like: nor accept the same, if anye would offer suche seruice: but if others dyd it, without his procurement, he maye hould his peace, and vse their sinne to his owne quietnes, excepte Scandale shoulde ensewe therof, and then were hée bound to disclose the truthe. For as I haue noted before, out of S. Ciprian,In Ep. cler. rom. apud. Cyp. epi. 31. he which séeketh [...] in excuse of his faythe denyeth the same, and the séeming to obey lawes, made and published against true religion, is taken by God for obeying in déed, and soe punished for the facte it selfe. The which moste worthy and excellent saying of Christ his holy martyr [Page] God graunt we may all wel beare in minde, and execute, as Gods cause and glorye shall require: especially those, which are by peculier prerogatiue, called to the publique triall of the same. Whom God of his mercye soe strengthen with his grace, as his holye name maye be gloryfied in them, and their persecutours molyfied, by their constant, milde, and sober behauiour.

And thus (my deare good frend)The conclusion of this first parte. I make an ende of the first poynte, which I promised to handle, concerning the reasons which Catholiques haue, to stand in the refusal, of going to the Church against their Consciences: hauing sayd much lesse, then might be sayd in this matter, and yet more, then I purposed at the beginning. But I am to craue most earnestlye at your handes, and of all them that shall chaunce to sée this Treatise, to haue charitable consideration of my great haste in writing of the same, which was such, [Page] as I had not time to suruew, or read anye parte of it, ouer againe. Wherfore, if anye thing be in it, wherby you maye be edefied, or any way instructed: I am glad, and to Gods glorye onlye be it. If not, yet surely myThe first part of the authors meaning. meaning was good, and to no mans offence: only coueting herby, to geue some satisfaction to them in Englande, especially to her Maiestie and the right honorable her Counsayle, touching the principles whiche Catholiques haue, to refuse that confor mitie, which is demaunded at their handes, the which as I haue proued they can not admitt, (remayning in Conscience of the contrarye relygion) without euident daunger of their owne Soules. Wherof, if her Maiesty, & ther Honours may in time be made capable: thē howsoeuer things passe otherwise, yet shall Catholiques retayne still, their deserued opinion, of honest and trew subiectes, which they moste desire, and the displeasure taken against them, for this [Page] refusal, be deminished, when it shalbe manifest, that the same procéedeth not of wil, but of conscience, and iudgement in religion, which is not in an honest mans hands to frame at his owne pleasure.

Moreouer, my meaninge was to geue some information, towchingeThe seconde part of the au thors mening. the qualitie of this sinne of goinge to the Church of a contrarye religion, and his circumstances, for them, that ether remayned doubtful in the same, or not rightelye perswaded. Of the which two effects, if any one follow, I shalbe most glad: if not, yet I serue (as I trust) such a maister, as rewardeth the affecte, as wel as the effecte, and the wil, noe lesse then the worke it selfe. Wherefore, to his holy hands I commit the whole: assuringe my selfe, that, as this cause of his Catholique Churche, importethe him more, then it doth vs: so his peculier care of the same, furre surmounteth any care of man, and therefore what soeuer shall become of this, or anye [Page] other labour taken for the same: yet he will neuer cease to rayse vpp men, for the defence of it, agaynst all enemies to the worldes ende.

To the Reader towchinge the omission of the Seconde and Third Parte promised at the beginning.

THE wryter of this Treatise, hauing ended this first part and beinge wel entred into the second, was partlye by euil disposition of bodye, and partlye by other sodaine busines falling vpon him, enforced to leaue the place, wherein he wrote this. Whereupon the messager hastinge awaye into Englande, and the other not able, as be desired, so spedely to dispatche him [Page] with the whole: was content to impart to him, for his frend, this which he had ended, promising hereafter, (if his health and leasure should permit him) to finish also the other two parts and in the one of them, to shew, howeThe contents of the 2. parte of this Tretise promised. the onely waye, which Catholickes haue of remedye or easement in these their afflictions, is instant and feruent prayer to almightye God, and humble recourse vnto the good nature mercye, aud wisdome, of the Quéenes most excellent maiestye: confutinge, and vtterly condemning the customeLuther. in asserti. art. dam. in Bul. Leon. 10. & Wiklif. Cō. Constant. Sess. 8. & li. 4. trialo. ca. [...]. Caluin. 4. inst. ca. [...]. ¶. 5. of al Heretickes, and sectaries of our time, which in euery countrye, where they are contraried, séeke to disturbe, and molest by rebellion, their Lordes and Princes, teaching the same to be lawful: the one of them saying: That Christians are bound to noe Princes lawes, and therefore it is lawful for the subiects to rise against ther Princes, and punish them at their pleasure if they rule amisse: and the other, that how soeuer the Prince ruleth wel or [Page] euil, yet his lawes bynd not the subiectes to obey in conscience, but onely for feare of temporal punishment: so that, if the subiecte were of abilitye to resist his Prince, he might without sinne doe the same. Which erroneous and seditious doctrines, the Catholicke Church, hath alwyaes condemned,Vrde D. and taught her children, thatTho. 2. [...] q. 90. & ōm. doct. ibid. how hardly so euer ther Prince shold deale with them: yet are they bound to beare it patiently, and to obey himAu. in psal. 70. Chri. & Amb. in ca. 13. ad Rom. for conscience sake, as substitute of God, and placed in that rowine for their punishement if he rule not wel, which appartayneth not to the subiecte to iudge of. This (I say) is the doctrine of the Catholicke Church, and hath bene alwayes. And therfore to this pointe meaneth the autour of this Treatise, to exhorte Catholicks in Englande, and to make humble supplication to ther soueraine Ladye and Princesse, for some more fauorable tolleration with them for ther cō sciences. For the better obtayninge [Page] wherof, he meaneth to lay doune certayne reasons, or motiues, wherby her Maiestie may be the sooner induced, both in respect of God, her selfe, and her whole Realme, to graunte the same.

But notwithstanding, becauseThe contents of the thirde parte of this Treatise promsed. Princes hartes are peculierly in the handes of God, & the euentes of such matters as this is, depend altogether of his high prouidence, which oftene times, for a better ende, disposeth otherwise, then our hope or expectation is: therfore, if ether by this holy prouidence of God, (for causes best knowen to him selfe,) or by the subtiltie of the aduersarie, there should not folowe from her Maiestie that effect of mercye and clemencie, which we haue great cause to hope there will: yet I saye, in that case, not to leaue Catholikes altogether desolate or comfortles, he promiseth to handle in thother parte, certayne considerations, wherby they maye be reléeued, a middest their gretest miseryes, and [Page] be encoraged also, to beare patiently, and with contentation, or rather with ioye and consolation, what soe euer pressure shal be layd vpon them, for Christ, and this his Catholique cause: shewinge vnto them, what great priuelege and prerogatiue, they haue in the loue of Christ, in that they are admitted to suffer with him, in this his glorious cause, for the which he suffered him selfe, and for the mayntenance whereof, he ceaseth not to haue euerlasting care, and perpetuall cogitation: and consequentlye, can not but most louinglye assist them, with his holy grace, and swéete comfort, which indure aduersitie for the same: as he hath both promised & sworne to doe, & hath not fayled to perfourme his promise, with ouerplussage, to al those, yt euer haue suffered for that quarel: strengthening them, for ye present short time, & soone after, to ye cōfusiō of ther enemies, recōpensing ther labors, wt euerlasting glory, both in this life, and in ye life to come. [Page] In hope of which reward, (from whiche no aduersitye can barre vs longe) he meaneth to exhort all Catholiques, quietly and with pacience, to repose them selues, and to beare out with Christian courage, what tempestes soeuer shall storme vppon them: assuring them that this is the best and onlye waye, to please God, and to saue their owne Soules: to aduaunce also, the Catholique fayth, and to molyfie or confound their enemies and detractours: and finallye to moue the great goodnes of God, for the inspiration of her Maiestie when time shalbee, to deale more fauorablye with them, and to haue some more milde and merciful consideration, of so many thousandes of her true, louinge, and obedient subiectes.

FINIS.

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Title statement

A brief discours contayning certayne reasons why Catholiques refuse to goe to church. Written by a learned and vertuous man, to a friend of his in England. And dedicated by I.H. to the Queenes most excellent Maiestie

Parsons, Robert, 1546-1610.

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1580

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2003-01 (EEBO-TCP Phase 1).

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A09094

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STC 19394

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ESTC S102386

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99838171

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2535

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— A brief discours contayning certayne reasons why Catholiques refuse to goe to church. Written by a learned and vertuous man, to a friend of his in England. And dedicated by I.H. to the Queenes most excellent Maiestie, Parsons, Robert, 1546-1610..

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[17], 70 leaves

By Iohn Lyon [i.e. Greenstreet House Press],. Imprinted at Doway [i.e. East Ham] :: 1580.. (A learned and vertuous man and I.H. (i.e. John Howlet) are pseudonyms for Robert Parsons.) (At foot of title page: With privelege.) (Actual place of publication and printer's address from STC.) (In at least the British Library, Bodleian Library, and Marsh's Library copies, the title page is a cancel--STC.) (Reproduction of the original in the British Library.)

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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.