Turkish state in which the sense féeling of vertue was neuer so wholy extinguished but some remained euen in them that knewe not God nor serued him aright The king of Sodoma shewed some sense féeling of gratitude equitie when he was content to yéeld to Abraham his deliuerer the whole pray and spoyle of the aduersaries so that hée might recouer his captiuâ—…d people But let that passe and consider the grounde of this comfort So many genâ—…lemen en both for their yeeres lyuings and habilities as 〈◊〉 to be as vaine as the rest as though all other Gentlemen were vaine but they so precise in matters of religion and respectiue of their consciences c. To omit that which is â—…e in secrete the manifest couetousnes â—…ppression and wrong dealing in some of their liues appearing declareth small precisenes to be in their religion or respect of their conscience in their refusal But admit that none of them might he touched in conuersatioÌ„ as that were not sufficient to iustifie their religion so it shoulde be small matter of comfort vnto a christian man to sée so many Gentlemen refusing to yéelde to the trueth and so few poore men to whom the Gospel properly perteineth that dare withstand the Lawes that are now made of religion Whereas the true religion hath but fewe noble in comparison of the multitude of the poore that receiue and imbrace the Gospell It is therefore but a smal likelihood that Papistrie shoulde be the true religion which few or none but Gentlemen dare professe in EnglaÌ„d Which argueth y â— y â— greatest number of theÌ„ being able by welth to beare out the greatest punishment that is laide vpon them suffer of wilfulnesse rather then of conscience who if they were put to the same tryal y â— the poore martyres were in time of popish persecution it is hard to say how many of these gentlemen that abide imprisonment woulde indure to ende their liues as those did in firy â—…ormeÌ„ts Experience we haue in the daies of king Henry king Edward wheÌ„ sharper punishmeÌ„t then now is practised was executed vpon offendours in some cases how few there were those y â— were discouered by others rather theÌ„ by their own open professioÌ„ that indured the seueritie of those lawes Yet were those times more likely to haue yéelded thousands of martyrs confessours when men were newly drawne from their old inueterated opinions if certeiutie of truth had béen in papistrie which might haue bâ—…d a constant faith to haue suffered death willingly faithfully for the defence testimonie of gods religion against heresie which error builded vpon vncertaine or false grounds albeit it may worke wilful perâ—… in a fewe yet neuer is able to giue paâ—…ience constancie in the â—…ttermost a â—…tions vnto ma nie The same thing the experience of these times doth coÌ„firme in which only they suffer by their wils to whom the suffering is no great smart But y e mener sort although in hart they fauour popery yet because they haue no faith but an vncertaine opinion they dare make no confession to bring them selues in greater trouble then they are able without greate paine too suffer And 〈◊〉 those of wealâ—…h that care not to be imprisoned rather then to 〈◊〉 to Church how many of them dare make confession of that which is the profession of all Papâ—…sts that he acknowledgeth the supreme authoritie of the Pope is by Bul or other token of pardon reconciled to the Sea of Rome And wherefore are they so dangerous in this matter rather then the oÌ„ther but because y â— law 〈◊〉 sharâ—… in y â— point for acknowleging y â— popes authoritie theÌ„ for going to church Whereas if they suffered of conscience grounded vpoÌ„ a ChristiaÌ„ faith they would neuer be ashamed to confes him whoÌ„ they think in their erronious perswasioÌ„ to be the rock of the Church y â— head singuler shepheard of the same without acknow legeing of whose autority they hold y â— there is no church no truth no saluation I omit that there is apparant probable suspitions in some of the imprisoned of hope of greater preferment worldly aduauntement in another state then they looke to obteine in this whereto doth tend al their diuelish traiterous machinations against the Prince present state by Gods goodnes hitherto preuented and I hope if our sinnes which deserue the contrary doe not 〈◊〉 shalbe finally and perpetually disapointed But this their obstâ—… is such a thing saith this discourser as it must needes bryng comfort to all men So that in his iudgement they are no meÌ„ to whom the wilful contempt of Papists bringeth no coÌ„fort what more It can iustly greeue none except the coÌ„mon enimy the dyuel hymselfe Sée 〈◊〉 not what 〈◊〉 he maketh of her Maiestie at her 〈◊〉 〈◊〉 〈◊〉 of the Nobilitie Comminaltie all whom it cannot but grâ—… excéedingly y â— any of her born subiects there naturall countriemen should so obstinately refuse the hearing of Gods word coÌ„munication with his Churche without y e which there is no hope of saluation that they had rather bee imprisoned 〈◊〉 〈◊〉 displeasure of God them natural Prince then be at large with 〈◊〉 〈◊〉 Christ 〈◊〉 liâ—… of their soueraigne Yet further 〈◊〉 how not only in general but also in particuler he presu meth to â—…rine of her Maiestie And as for the Princes herselfe saith he she cannot but becomforted therein Behold how confidently hée â—…dereth her 〈◊〉 Maisâ—…ie in bearing men in hand not only that she is 〈◊〉 by â—…he 〈◊〉 〈◊〉 of her subiects but also that it 〈◊〉 〈◊〉 〈◊〉 but that â—…hée should be comforted by that which euen coÌ„mon sense abhorreth that the ruler shoulde be comforted by disobedience and a Christian ruler by disobedience vnto Christes faith wherof she is a â—…olous defendor What other thing therfore is ment by this supposed impossibilitie but to â—…nuat in most sâ—…anderous infamous suggestion y â— her Maiestie fauoureth the contempt of her lawes liketh well of disobedient subiectes yea is greatly conforted at the obstinacie of thâ—…m whom by publike lawes and open profession she hath declared these 22. yéeres to be enimies of Gods truth maintayners of superstition and defendâ—…rs of heresie But let vs yet more néerely beholde the cause which maketh it impossible but that shée must néedes be conforted therein She cannot but be conforted threin saieth hée assuring her selfe that if these men doe sticke so firmely vnto their consciences and faith sworne vnto God in their oth of baptisme Then will they as firmly for the same consciences stick vnto her maiestie if occasion shall serue in keeping their secundary fayth and alleageance sworn vnto her heighnes as to the substitute of god No doubt but her maiesty must take great comfort y â— she setteth forth and executeth lawes to defende such a faith religion as men cannot obay but by breaking their
A briefe Confutation of a Popish Discourse Lately set forth and presumptuou sly dedicated to the Queenes most excellent Maiestie by Iohn Howlet or some other Birde of the night vnder that name Contayning certaine Reasons why Papistes refuse to come to Church which Reasons are here inserted and set downe at large with their seuerall answeres By D. Fulke Maister of Penbroke Hall in Cambridge Seene and allowed ¶ At London printed for George Byshop 1581. Abriefe conâ—…tation of a Popish discourse THe Papistes by long experience beeing learned howe litle is gained to their part by writing such Treatises in which they tooke vpon them either to iustifie their owne errours or to condemne the truth of Gods Church haue now of late taken an other course and begun an other way of writing which they haue thought more meete both to couer the infirmitie of their cause and to reteine such as they haue seduced in obstinacie of errour For not abiding to proue either that they are in the right or wee in the wrong they content them selues generally to inueigh against Schisme and Heresie to shew foorth the daunger of both in which argument while they conteine them selues they yeeld many good and substantiall reasons as is not hard for them to do which take a good cause in hande But when they come to couple this argument of Schisme or Heresie either by affirmation vnto vs or by denial vnto them selues without which there can no conclusion be made of the whole cause in controuersie they bring nothing but a stale vnlearned and miserable beggerie of the whole matter in question namely that they are the Catholikes we the Schismatikes they are the Church and wee the Heresie Such is the whole drift of Gregorie Martinus vaine Treatise of Schisme such is the scope of Hides seditious Epistle Consolatorie vnto Papistes and the same is the policie of this blasphemous and traiterous discourse coÌ„teining the coulorable reasons made for the Papistes that refuse to go to Church The full and large aunswere vnto which infamous Libell presumed to be dedicated euen to her most excellent Maiestie with the confutation of the same Epistle Dedicatorie because it requireth larger time and is to be expected from a man of singular learning and diligence assoone as it may bee done conueniently I haue thought good in the meane time briefly to set forth vnto the ignorant for no man of meane knowledge can be deceiued by such petition of priâ—…ciples the vanitie vnsufficiencie of al these â—…ne reasons that neither any one of them nor they al together can be any excuse much lesse a defense for these obstinate Recusantes to withdraw their obedience from God her Maiesties most godly lawes decreed for going to Church The answere of a vertuous and learned man to a Gentleman in Englande touching the late im prisonment of Catholikes there THE VEW of your late Letters my deare and woorshipfull friende brought vnto mee soâ—…e sorowe and muche comforte The sorowe proceeded of the wofull and afflicted case of my poore countrie so pitifully set downe by your penne vnto mine eye wherein as you write so many great Gentlemen of woorship are imprisoned for their conscience and religion of late so many good houses broken vp so many hoâ—…sholders dispersed and fled away so many young Gentlemen and seruantes vnprouided so many poore people destitute so many wiues disioyned from their husbands so many children berefâ—… of their parentes such flying such running suche shutting vp in prisons suche pitiful abiding hâ—…ger thirst and colde in prison as you describe doleful for vs to heare heere but more ruful for you to bâ—…old there and al this for different opinions in religion a miserie not accustomed to fall in our fathers dayes vpon that noble realme But as these were causes of some sorowe so was it no meane comfort vnto me to consider that in these wicked and loose times of ours wherein there is no feeling or sence of vertue left but al men enwrapped in the loue of Gods professed enemie the worlde folowing with al force and ful â—…yle the vanities and ambition of the same that there shoulde bee founde in Englande so many Gentlemen both for their yeares liuinges and other habilities as fit to be as vaine as the rest yet so precise in matters of religion and so respectiue to their consciences as that they wil preferre their soule before their bodie and Gods cause before their owne ease nay that they wil rather venture both bodie and goods life landes libertie and al then they wil doe any thing contrarie to their consciences whereby they must bee iudged at the last day This is suche a thing as it must needes bring comfort to al men and can iustly greeue none except the common enemy the Deuil him selfe For as for â—…raungers they must â—…eedes be edefied therewith as for Englishmen they must needes be incouraged thereby And as for the Princesse her selfe shee cannot but bee comforted therein assuring her selfe that if these men doe sticke so firmely vnto their consciences and fayth sworne vnto God in their oâ—… of Baptisme then wil they as firmely for the same conscience sticke vnto her Maiestie if occasion should serue in keeping their secondary faith and allegeance sworne vnto her Highnesse as to the substitute of GOD. Their aduersaries also and persecutors it can not in any reason mislike for that the contrarie religion were to haue them as constant and faithful in that if it were possible to win them to the same But notwithstanding seeing you wryte that there is both great dislike and displeasure also taken of it as though their constancie were obstinacy and their conscience meere wil which most of al greeueth as you write their obedient and wel meaning mindes albeeit otherwise the pressure it selfe bee so heaâ—… as the burthen thereof is sore and greeuous to beare for these causes and for the giuing of some more light to the whole matter I wil as you seeme to desire most briefly touch three things in this letter whereby I doubt not but that you shal account your selfe fully and sufficiently answered â—… The first point shalbe what cause or reason the Catholikes haue to stande as they doe in the refusall of thinges offered them and especially of going to the Church Secondly what way or meanes they may vse to remedie or ease them selues of this affliction now layde vpon them for their consciences Thirdly if that way or meanes doe not preuayle then howe they ought to beare and indure the same BEfore the nyne reasons is premised an answere to a Letter as is pretended of a gentleman in England touching the late imprisoÌ„meÌ„t of Catholiks there the coÌ„tents wherof are these First a great sorrow coÌ„ceiued in this answerer for that pitifull descriptioÌ„ of EnglaÌ„d coÌ„teined in the gentlemans letter wherin was writteÌ„ that so many great Gentlemen of worship were prisoned for their consciences religion of
to the Church of so many thousande Catholykes at this day in that Realme is not vppon disloyaltie or stubberne obstinacy as their aduersaryes giue it out but vppon conscience and great reason and for the auoyding of manyfest perryll of eternall damnation which they shoulde incurre in yeeldyng to that which is demaunded at theyr handes I haue put downe some causes and reasons heere followyng referring the Reader to more larger dyscourses made by dyuerse learned men of our tyme in sundry partes of theyr works this beyng shuffled vp in haste and namely to apeculyar Treatyse not longe agone publyshed touchyng this matter But first of all it is to bee noted that my reasons to thend they may conuynce are to bee supposed to proceede from a catholyke mynde that is from a man which in his conscience is throughlye perswaded that onelye the Catholyke Romayne Relygyon is trueth and that all other newe doctrynes and relygions are false relygions as all newe Gods are false Gods Nowe of these Catholykes there are two sortes in Englande thone which in theyr consciences doe iudge that as all other relygions besides theyr owne are false so all partycipation with them eyther in deede or in shewe by oath by Sacramentes by goyng vnto theyr prayers and seruice or otherwyse is naught forbydden and vnlawefull and yet eyther for feare or fauour or some other worldly cause they are content to communicate wich them in all or some of the foresayde thinges and of those men albeit they bee very many in England I meane not to entreate theyr case beyng apparauntly both to themselues and to all other men wicked and out of all doubte damnable For as S. Austine sayth Hee that knoweth the things to bee ill that he doth and yet doth theÌ„ he goeth downe quick vnto hell As though he would say Albeit he be yet quicke vpon the earth yet is he in the prouideÌ„ce of God dead damned in hel And S. Paul talking of this sin neuer laieth lesse punishment vpon it then iudgement daÌ„nation although it be committed in thinges of themselues indifferent or lawfull for albeit as he saith meates offred to idoles be of themselues lawfull to be eaten to him that knoweth an Idole to be nothing Yet If a man shoulde discerne or iudge it to be vnlawfull and yet eate of it he is damned for it because hee doeth not according to his conscience or knowledge And the reason is that which S. Paule hath immediatly following saying All that which is done by vs not according to our knowledge or conscience is sinne And S. Iames confirmeth the same saying He that knoweth good and doth it not sinneth Wherefore S. Paule crieth out a a little before thus Blessed is hee that iudgeth not or condemneth not himselfe in doing contrary to that he best allowetb And the cause why this sinne against a mans owne conscience is so damnable is this Some doe sinne of humane frailtie as did Peter and this is called a sinne against the father who is called Power Some doe sinne of ignorance as did Paule and this is called a sinne against the sonne who is called Wisedome Some doe sinne of meere will and malice choosing to sinne although they know it to be sinne and this is the sinne against the holy Ghost to whom is appropriated particularly grace and goodnesse the which a man most wickedly contemneth and reiecteth when he sinneth wilfully against his own conscience and therefore Christ saith that a man shalbe forgeuen a sinne agaynst the father and against the sonne as we doe see it was in Peter and Paule But he that sinneth agaynst the holy Ghost shall neuer be forgeuen neither in this world neyther in the worlde to come As for example the Pharisies were not which did many thinges against Christ malitiously and contray to their owne knowledge consciences If this be true as it is if God be not vntrue theÌ„ in what a miserable case standeth many a man in England at this day which take othes receiue sacramentes goe to Church and commit many a like acte directly against theyr owne consciences and against their owne knowledge nay what a case doe they stand in which know such thinges to be directly agaynst other mens consciences and yet doe compell them to doe it As to receiue against their will to sweare against their will and the like Surely as I am nowe minded I would not for ten thousand worldes compel a Iewe to sweare that there were a blessed Trinitie For albeit the thing be neuer so true yet shouldâ—…â—…e be damned for swearing against his conscience and I for compelling him to commit so heynous and greeuous a sinue But of this sorte of Catholikes this is ynough and too much excepte they were better For they are to be accounted according to Saint Paule damned meâ—… in this lyfe and therefore no christians and much lesse Catholikes There are another sort of Catholikes that albeit they doe iudge all other religions besides their owne false and erroneous and damnable yet doe they not thinke but that for some worldly respecte as for sauing their offices dignities liberties credytes or the like they may in some of the former thinges at the leastwise in going to church for as for swearing and receiuing I thinke no Catholike this day in Europe thinketh it lesse then damnable shewe them selues conformable men to the proceedinges of them of the contrarye religion and doe also thinke others too scrupulous whiche doe stande in the refusall of the same But to shewe that these men are in a wrong and perillous perswasion builded onely on their owne fantasie and therefore to be reformed and that the other men are the onely true Catholickes and bounde to doe so much as they doe vppon payne of the high displeasure of God and eternall damage of their owne soules I haue put downe here these reasons that followe which may serue for the iustifying of the one parties conscience and for the due reforming of the other HE beginneth with a large Periode and stately style as though hée were endyting of a Proclamation or an Aâ—…te of Parliament with a long breath stretched Lunges and full mouth That the Queenes moste excellent Maiesty the Honourable Lordes of her Priuie Counsell and other the learned and wyse of Eâ—…glande maye see Quid tanto dignum feret hic Promissor hiatu Parturiunt montes nascetur ridiculus mus What will this large promiser bring foorthe woorthy of so wide a gaping The Mountaynes are in trauell a ridiculous Mouse shall bee borne anon For what in Gods name shall all the Learned and wise in Englande sée Beside her Maiestie and her honorable Câ—…unsell Forsooth That the refusall of going too the churche of so many thousand Catholikes at this day in that realme is not vppon dâ—…oyaltie or stubborne obstinacie as their aduersaries giue it out A mâ—…tter indeede woorthie of so greate a presence as
aster longe teaching he bée further vrged too confesse it experience as Augustine testifieth of manye Donatistes doeth shewe that although hée did first professe it by compulsion hée maye by Gods grace woorking in him afterwarde imbrace it willingly Wherefore the compulsion pretended to bee vsed is neyther so daungerous to them that are compelled nor so hurtefull to them that muste vse it being the last refuge to bring vngodly persons to repentaunce by threatning and executingof punishment which contemne despyse all gentle and fatherly admonishment Which if it will not preuayle but that of some it is borne out with obstinacie of other pretended by hypocricis the Magistrate hath discharged his dutie the offendor hath not founde damnation which hée should haue â—…raped Albeit by contumacie or dissimulation hée haue â—…creased the same Now followeth the other parte of the diuision for the first and the persons contayned therin our discourser refuseth to deale with all as of whome there is no hoâ—…e because they are damned in this lyfe they are no christians and much â—…sse catholikes But there are another sorâ—…e of catholyes which 〈◊〉 they iudge as the former 〈◊〉 that alother religious beside their own 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 â—…able yet doe they not thinke but that for some worldâ—… 〈◊〉 for 〈◊〉 thâ—…ir offices 〈◊〉 〈◊〉 〈◊〉 and other like they may in some of the former things aâ—… lest wise in going to church shewe themselues conformable to the 〈◊〉 of them of the 〈◊〉 〈◊〉 〈◊〉 For reformiâ—…g of thosâ—… mens wrong and perrilloâ—… 〈◊〉 aâ—…ons these nine reasons following vnder the necessary supposition before sayde are franied The first Reason THe first reason why I being a Catholyke in minde maye not goe to the churches or seruice of the coÌ„trary relygion is because I perswading myself theyr doctrine to be false doctrine consequeÌ„tly venomous vnto the â—…earer I may not venture my soule to be infected with the 〈◊〉 For us it is damnable for a man to kyll him selfe and consequently deadly siâ—…ne without 〈◊〉 cause to put his body in probable daunger of death so is it much more offensâ—… to God to put my soule ten thousand tymes of more valewe then my body in daunger to the deadly stroke of falsâ—… doctrine and heresie especially seeing I 〈◊〉 â—…o warrant of 〈◊〉 â—…ping but rather I heare God crying to the contrary Hee that â—…eth daunger shall perâ—… in the same Neyther is it sufficient for me to thinke that I am sure inoughe from beeing infected for that I am grounded inough I am learned sufficiently For what yf God take his grace from thee and let thee fall because thou hast not folowed his 〈◊〉 which is If thou wilt not be biâ—…ten with the 〈◊〉 not do sleepe â—…gh the hedgâ—… If thou wilâ—… not be spoâ—…ed then not to touch the Pitch Wherefore 8. Paule to as good a man as learned as strong as I am gaue a generall rule to auoyde and flye an heâ—…ticall man The lyke precepte hee gaue to Timothy beeyng a By shoâ—… to auoyde a certayne heretyque by name Alexaâ—…der 〈◊〉 〈◊〉 〈◊〉 yet hee 〈◊〉 as it weâ—…e the Thessalon 〈◊〉 in the name of Iesus Christes that they should 〈◊〉 drawe them selues 〈◊〉 like fellowes The saâ—…e hee repeateth agayne to the 〈◊〉 beseechyng them to note and to deâ—…yne from 〈◊〉 〈◊〉 The reason of this â—… 〈◊〉 vttereth 〈◊〉 Tyâ—…thye Because their speech creepeth like a canker and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 of the same men By sweete wordes and gay blessinges they sâ—…uce the heartes of the Innocent And S. Peter saieth of them that they doe allure vnto them vnconstant soules Heere nowe I see the scripture carefully counsayling and commannding mee to auoyde the company and speech of falle teachers it putteth downe also the perrill if I doe it not which is as great as the death of my soule And on the contrary â—…de I haue no warrant of scripture or example of good men to aduenture the same For I doe reade this written of farre my betters The Apostles and their schollers were so warie and circumspect in this case in aâ—…yding heretikes that they would not so much as once reason the matter with any of them who endeuoured by their lyings or new deuices to corrupt the truth 〈◊〉 I am sure I can neuer take good by hearing them but I am in great possibilitie to take euill as many more learned men then I in olde tyme haue done As Dionisius Alexandrinus confesseth of himselfe and of Origen and Tertulian it is knowne and manye men in England can be witnesses which both to themsâ—…ues and also to other 〈◊〉 〈◊〉 the time was so firme and grounded in religion as nothing could moue them and yet nowe they haue proued otherwise Wherefore it cannot bee but great sinne in mee notwithstanding all this if I shall put my soule in such daunger by aduenturing to their companie to their seruiâ—…e to theyr sermons to reading their booâ—…es or the lyke wherby in any wise I may be corrupted The which aduenture what a 〈◊〉 it was counted in the primatiue church it may appeare by the seueâ—… lawes made both by the clergie and temporaltie for the prohibiting and punishing of the same in that time as is to be seene in the councels and fathers and in the decrees of the good christian Emperours Martian and 〈◊〉 and especially of the noble and zelous first christian Emperour Constantine which made it death after the condemnation of Arius by the generall councell of Nyce for anye man more to reade his bookes and thereby to aduenture to be poysoned with his heresies And reason For if Daâ—… had not ventured to behold Beâ—…abe he had not beene entrapped wiâ—…h her lone and so had not committed those horrible sins that ensewed And if Dame Eua had not presumed to heare the serpent talke she had not beene beguiled and if when Luther first began to teach new doctrine the catholiks at that time had not vouchsaâ—…ed to giue him the hering but had auoided his prechings preuy coÌ„uenticles theâ—… had not bin now in worlde either Lutheran Swinglian Caluenist Puritan Anabaptist Trinetarie Family of loue Adamite or the lyke whereof now there are so many thousands abroad al springing of that first secte and troubling at this day the whole worlde with the eternall damnation of infinite soules the which soules at the day of iudgement shall be scuselesse and receaue that heauie sentence of euerlasting fire for that they had not aâ—…oyded the daunger of infection The first reason THe first reasoÌ„ why a Papist may not go to church is y â— perril of infectioÌ„ which is as good a reasoÌ„ as y â— a fowle toad may not come into a cléere spring to wash her spewe out her venome for feare of infection not of the well of which there is greater daunger but of her owne body vnto whose
may bée an error in the number for Hier. 61. contra Apostolicos hee speaketh of some thinges receiued by tradition as that it is sinne to mary after virginitie professed but of ceremonies hée saieth nothing at all As for the Tridentine councell which is next quoted I will not vouâ—…afe to answere it béeing of none antiquitie but holden within these fewe yéâ—…res by the Papistes Then followeth Cyprian epist 66. Which I know not wherfore it is alleadged for there is nothing in it for Ceremoâ—…es or the contempte of them but against the Nouasianes and anerroneous opinion of his that none can baptize but hée that hath the holy Ghost After Cyprian wée are bidden to looke in Augustine de doctrina christiana without quoting the Chapter but for what I knowe not for there are not in him rehearsed any Ceremonies which wée omit for any thing that I can finde The like I say for Cyprian sermone de oratione dominica As for Isidorus who lyued more then 600. yéeres after Christe in ceremoniall age is no méete Authour to controle our want of Ceremonies by such as were vsed in the Spanishe Church in his tyme which yet are not all the same that the Papistes vse Then solloweth the fourth Toletane councell cap. 2. Which appoynteth that there shoulde bée an vniforme order of ministration of the Sacramâ—…ntes and publike prayers in the Churches of Spayne and Gallicia because they were contayned in one fayth and kingdome What pertayneth this vnto the church of England which hath as great authority to appoynt her own Ceremonies as the church of Spayne then had for theirs The laste quotation is Bede lib. Hist. cap. 1. omytting the number of the Booke but hauing perused all the fyrste Chapters of euerye booke I finde nothing for any Ceremonies And whatsoeuer their shoulde bée founde in Beda so late a writer shoulde bee no preiudice vnto the authoritie of our Churche in this tyme. For as I shewed before that Augustine out of euery Church waâ—… willed to choose what ceremonies hee thought most conueniente so his posteritie was not bound to his choyce but as they thought good some they added some they abrogated But where hée noteth in the margent that in these Authors wée may sée 〈◊〉 what tongue seruice was in they dayes in all countryes I marâ—…ayle at his imâ—…udencie séeing neyther in anye place by him quoted except the last Tridâ—…tine counsell perhappes there is anye worde spoken touching the tongue wherein seruice was in their countries nor in all their works is there anye thing to proue the contrarye but that euerye nation had their seruice in such tongue as they vnderstoode As for the leauing out of the prayer for the dead which is in déede an errour of great antiquitie séeing hée quoteth none authoritie for the iustifying of it I will referre the Reader to other treatises that I haue written against it namelye to my confutation of Allens booke of Purgatorie and to my reioynder lately â—…ritten to Bristoes reply So that for any thing which is brought or quoted in this reason the seruice of the Protestantes is proued to bée good inough The eyght Reason THe eight reason of refusall which maye nowe bee yeleded why a Catholicke maye not come to the Protestantes churches is because by going thither hee shall loose all the benefit of his owne relygion neither shal he take any more commoditie therby then if he were not of that relygion at al. This is a verye great waightie and most sufficiente reason to bee yeelded by catholyckes in Englande to their Princes for their refusall of comming to churche and such a one as being sufficiently conceyued by her Maiestie cannot but satisfie her highnesse and greatlye drawe her to compassion of the pitifull case of so many thousandes of her louing subiects who being as I haue sayd catholickes in hearts by going to ProtestaÌ„ts churches must needs be brought either to flat athisme that is to leaue of al conscience and to care for no religion at al as manye thousanâ—… seeme to bâ—… resolued to doâ—… or els to liue in continual torment of minde and almoste desperation considering that by their going to these Churches they loose vtterlye all vse and practise of theyr owne relygion beeing helde as Schismatickes and excommunicate persons of the same and their case 〈◊〉 that if they should die in the same state they were sure to receiue no â—…rt of benefite of that religion no more then if they had been Protestants The which what a danger it is all true Christian men doe both know and feare But yet that the simpler sort may better vnderstande it and the wiser better consider of it I will in particuler repeate some of the abouesaide dommages First therefore a Catholike by going to the Protestantes Churches looseth all participation of that blessed sacrifice of the body and blood of our Sauiour appointed by the saide Sauiour as I haue shewed before to bee offered vp dayly in the oblation of the Masse for the commoditie of the whole worlde quicke and dead and for that cause as the godly and learned Saint Iohn Chrisostome saith Called the comon sacrifice of the whole worlde The which action of offering of this sacred Hoste the sonne of God to his father is of such dignitie excellencie and merite not only to the Priest but also to the standers by assisting him as al the other good works which a man can do in his life are not to be coÌ„pared with it seeing that the very angels of heaueÌ„ do come down at that time to adore after the consecration that sacred body and to offer the same vp with vs to God the Father of the whole worlde As all the holy Fathers of the Primatiue churche did both beleeue and teach Of the whiche it shall be enough at this time to alleadge one or two S. Gregorie therefore the first saieth thus What faithfull man can doubt but that in the verie houre of immolation or sacrifice the heauens doe open at the Priestes voice and that the quires of Angels bee present there in that mysterie of â—…esus Christ And Saint Chrisostome handeling the same saith At that time the time of consecration in the Masse the Angels stand by the Priest and the vniuersall orders of the celestiall powers doe crie out and the place â—…igh to the Aulter is full of quires of Angels in the honour of him who is there sacrificed And immediatelie after hee telleth two visions of holy men whose eyes were by the power of God as hee saith opened and they in those visions sawe the Angelles present at the time of consecration And in an other place hee yet more at large explicateth the same sayinge At that time deare brotâ—…er at the time of consecration and eleuation not onely men doe giue out that dreadfull crie saying wee adore thee O Lorde c. but also the Angels do bow their knees to our
Christe our forefathers of the Primatiue church haue alwaies most earnestly exhorted al men to the often receiuing of this blessed sacrament alledging innumerable commodities of the same aud prouing by experience that the frequenting of this sacrament is the chiefest meanes to come to all grace zeale feeling and life in spirituall matters And on the contrary part that the abstayning from the same is the right way to al spiritual miserie and for the soule of man to wither away dry vp and starue euen as the plant doth that lacketh moysture The which we see now by experience in many a thousand who for lacke of the foode of this blessed Fountaine of grace are as dead in al spiritual cogitations and deedes as a starued stake in the hedge from beating of flowers and their mindes so ouergrowen with the â—…anke weedes of carnaâ—…lite that there is no differenc betwixt them and a bruite bullocke for as muche the one foloweth his passions as the other Wherby wee see what a losse it is to depâ—…iue themselues from the vse of this sacrament Fiftly they loose al the merite of their good deedes whatsoeuer For as S. Gregoâ—…ie saieth Euen as none receiued their peny in the Gospel but they onely which had laboured within the compasse of the Vinyarde so no man shal receiue any reward for any good deede of his except he haue done it within the vnitie of the Church So that if a man should doe neuer so many good deedes giue neuer so many almes nay as saint Cyprian prooueth if a man should suffer neuer so many things for Christ yea death it selfe yet if he were out of the vnitie of the catholike church hee shal haue no reward therefore And not onely this but if a man be in any mortal sinne whatsoeuer as long as he abideth in the same without repentance and confession al deuines holde that he looseth the reward of al his good deedes And the reason is because no worke can be meritorious of it selfe but onely by reason of the grace from whence it proceedeth but by euery mortal sinne which a man committeth hee looâ—…eth grace and much more by going out of the vnitie of the church And therefore in such men vntil they repent there can bee no hope of any reward for any good worke which they shal doe Sixthly they lose the benefit of Communion of Saintes which wee protest to beleeue in our â—…eede That is they haue no part of the sacrifices oblations prayers fastings almes and other good workes done within the 〈◊〉 church which al other catholikes haue Finally they beeing cut off and deuided from the vnitie of the other members they take part of no influence which commeth from the head to the bodie that is from Christ to the church no more then a mans hand once cut off doth take blood nourishment spirite or life from the arme from which it is now separated as most learnedly saint Austen doeth discourse Wherfore they must needes wither away and make drie wood for hell fire and as good for them it were in effect to bee of any other religion as of that whereof they take not one iote of commoditie And to al these miseries they are driuen onely by going to the Protestantes churches The eight Reason THe eight reason of refusal why a catholik may net come to y ◠〈◊〉 churches is because by going tâ—…ither he shal lose al the benefite of his own religion This is called a verie great waightie most sufficient reason yeâ—…lded by catholikes in EnglaÌ„d to their Princes for their refusal of comming to church and such a one as beeing conceiued of her Maiestie cannot but satisfie her Highnesse and greatly drawe her to compassion of the piâ—…iful case of so many thousandes of her louing subiectes Here be words of great importance but all the reason hangeth vppon our lothsome supposition which if it be denyed as it cannot be proued the Pâ—…pists â—…se nothing by comming to our churches but receiue inestimable benefite if as they be present in bodies so they be truely coÌ„uerted in mind But sée I pray you how honorably he thinketh of her Maiesties both wisdom coÌ„science y â— he presumeth to affirme she cannot but be satissied by this reason which is nothing but a beare sâ—…ppositioÌ„ wheras she knoweth most assuredly y â— religioÌ„ which she by law mainteineth to be y â— only true religioÌ„ that she would think any benefit to be lost â—…her louing subiects by departing froÌ„ the coÌ„trary errour And once againe he ratleth in his many thousaÌ„ds of her louing subiects by whoÌ„ hée meaneth y e obstinate Papists God forbid her Maiestie should haue many huÌ„dreds of such louinge subiects as in their heart haue receiued this traiterous Antichristian persuasioÌ„ that they are by y â— Popes bull duly discharged of all obedieÌ„ce oth of allegiance if any they haue made to her But that the simpler â—…ort may better vnderstand this reason the wiser better consider of it hee will in particular repeat some of the abouesaid damages The first losse is of the participation of the sacâ—…fice of the bodie blood of our Sauiour appointed by him to bee offered vp dayly in the oblation of the Masse c. Nay he that is truely conuerted from Papistry then first receiueth y e benefit of that only sacrifice which Christ offered for y â— redemption of al his elâ—…ct is discharged of the sacrilegious blasphemy wherby y e same is pretended to be often repeted in the Popish Masse But Chrysostome is affirmed for that cause to call it the common sacrifice of the whole worlde I haue shewed before howe Chrysostome calleth the celebration of the Communion a sacrifice which is rather a remembrance of the singular sacrifice once offered by Christ him selfe neuer to be reiâ—…erated But the action of offering of this sacred Host saith hée the Sonne of God to his Father is of such dignitie excellency and merite not only to the Priest but also to the standers by assisting him as all the other good works which a man can do in his life are not to be compared with it Nay of all other blasphemies it is the most horrible that a wretched caitife should presume to offer the Sanne of God to his Father which no creature in heauen or earth could doe but hée him selfe by his eternal spirite But of the sacrifices which the Church doeth offer Irenaeus saieth Non sanctificant hominem c. They doe not sanctifie a man for God hath no neede of sacrifice but the conscience of him that offereth doeth sanctifie the sacrifice if it bee pure and causeth God to accept it as of a friend This hée speaketh euen of the sacrifice offered in the Lordes Supper which if it were any other then of prayse and thankesgiuing it were extreame blasphemie that Irenaeus saith of it Yet let vs sée what reason hée bringeth
to Church is all the benefite of the keyes of the church or of the authoritie of binding or losing But this is nothing so for by going to Church where they may heare the Gospell truely preached they may be made partakers of the keyes wherewith heauen is opened and of remission of sinnes at the handes of God by the ministrie of his woord As for consession of their sinnes such as the Scriptures requireth and the Primitiue Church practised they shal make dayly But Popishe â—…hrift no Scripture requireth neither did the auncient Church practise it They that confessed their dooinges Actes the 19. mâ—…de open and not auricular confession But for proofe of Popishe auricular confession as I thiâ—…ke Augustine is quoted in many Homelies not 〈◊〉 whereof saying Doe you suche penaunce as is wont to bee done in the Churche that the Churche may pray for you Let no man say I doe it secretly I doe it with God alone c. These woordes are manifest that hee speaketh of open confession of suche as had openly offended the Church and were to make open satisfaction for the same But more néerely touching the humour of our men hée saieth c. And so citeth a long saying out of the booke de visitatione infirmorum lib. 2. Cap. 4. Which was neuer written by Augustine nor by any other man of wit or learning Sâ—…che counterfeite stuffe is méete to defende suche false doctrine as that Wherefore although wée vrge not auricular confession neither make we a Sacrament of repentance because it hath no visible signe proper vnto it yet the benefite of the keyes of the Church is not lost but of such as be truely conuerted from Papistrie with an inestimable comfort to be found in our Church The fourth losse is layd to bee of receiuing the blessed Sacrament of the Aulter the precious bodie and blood of Christ beeing the foode of our soules There is no reason brought for this losse but the onely tedious supposition that the bodie and blood of Christ is receiued onely in the Popish Church And whereas hée commendeth the often receiuing of the Sacrament it is well that the Papistes who within time of mens remembraunce made small account of often receiuing as appeareth by their infinite priuate Masses now at length haue founde out that the Sacrament is â—…ot ordeined to be looked on but to be often receiued Fifthly they loose saieth hée all the merit of their good deede s whatsoeuer for which heâ—… citeth Gregorie euen as none receiueth their penny in the Gospel but they onely which had laboured within the compasse of the Vineyarde so no man shal receiue any rewarde for any good deede of his except hee haue done it within the vnitie of the Church To this saying I agrée which speaketh of the reward and not of the merite but that they which come to our Church may not bee members of the true Church of Christ there is not a 〈◊〉 or letter brought for proofe Sixthly they loose the benefite of the Communion of Saintes saieth hée and finally beeing cut off and â—…ut from the other members they take no part of influence which commeth from the head to the bodie c. Héere except wee graunt that vile supposition that the Popishe Sinagâ—…gue is the onely Catholike Church of Christ there can be no consequence but to proue that pointe which is the whole matter in debate we heare neuer a word The ninthe Reason The ninthe reason which catholikes may yeeld for their refusall of going to the church may bee the example of all men from the beginning which haue had any care or conscience towarde their own religion not only good men of whom I haue giuen diuers examples before but also al others howe false and erronious soeuer their religion were yet did they alwayes procure to separate them selues from them of the contrarie religion in the act of prayer and from the Temples Sinagogues churches Oratories and conuenticies of the same So wee reade of the Gentiles which thought it to bee a great sinne and pollution to enter into the Iewes Synagogues or Christians churches The like wee read also of the Turkes at this day So all heretiques from the beginning assoone as they had framed any newe religion eftsoones they eâ—…ected newe Oratories to them selues and refused to come to those of other religions as the Arians Donatistes and the rest had their churches and places of prayer distinct from the catholikes whose churches they 〈◊〉 and auoyded together with their doctrine And so the Anabaptists at this day refuse to goe to the Lutherans church and the Lutherans to the Trinitaries In like wise the Puritans of our â—…ime in Englande refuse to come to the Protestantes churches And the Protestantes in other countriâ—…s doe vtterly denye to present themselues to catholike Churches alledging their conscience for the same and affirming it to bee damnable hypocrisie in them that for feare or for any other temporal reâ—…pect do yeld to doe the same against their faith and conscience Wherby it appeareth that they goe quite against their owne doctrine and example in England which obiect the same to Catholikes as disobedience obstinacie and rebellious dealing which in other countries they them selues both teach and practise I will for more manifestation of this matter put downe here the verie words of one of them translated out of French and printed in England and dedicated to the Lord Treasurer by Iohn Brooke The Authors name is Iohn Gardiner a Protestant who in his Cathechisme or as he calleth it Confession of his faith maketh it a great heâ—…ous sinne for Protestantes to present them selues to our catholike churches wâ—…ich hee according to their blasphemous spirite calleth idolatrous His wordes are these I beleeue and confesse that it is not lawful for any Christian to be assistant neither in spirit nor body at the Sacrifices of idolators nor also to enter inâ—…o their Temples whilest they are doing their idolatries Sacrifices except it be to rebuke them in shewing them their abuses to teach them the truth as the holy Apostles Prophets haue done and not for to dissemble as hypocrites For if the body bre a creature of God as it is as the soule is the temple of the holy Ghost member of the mystical body of Christ and if it must one day râ—…se againe possesse the eternal life with the soule It must also necessarily be that it be altogether giuen vnto the seruice of God in this world with the soule and spirite â—… otherwise they can not be ioyned together after the general resurrection but being separated the one should bee in heauen with God whom he loued and the other in hel with the deuil whom he serued the which is an impossible thing Therfore I say al those dissimulations to be a very renouncing of Christ and of his Gospel And in like maner I beleeue and confesse that all those fayned and false
late What great imprisonment I pray you hath béene of late of so great Gentlemen as hath not béene and continued many yeares before except some intermission granted to assay to winne by clemency y â— which was not atteined by punishment But it is not hard to gesse what marke you shoote at that would haue conscience and religion to bee the only cloake to couer whatsoeuer by secrete conspiracie against the state hath beene of late attempted by some of the Popish faction whom you call Catholikes Your treasonable practises hauing not that successe you promised to your selues and to your friendes in England and Irelande you woulde nowe mooue connseration by persecution for conscience in them that deserue iustly to be suspected for conspiracie yea and them also that are maâ—…ifestly detected of trecherie And howe I pray you is the state of England made miserable that it deserueth your foolish of pitie by imprisonmeÌ„t of these Gentlemen You answere So many good houses broken vp so many young Gentlemen and seruantes vnprouided so many poore people destitute as though al housekéeping maintenance of young Gentlemen and seruants prouision of the poore people depended vpon a fewe obstinate Recusants who if they were all with God yet none of these commodities should be wanting in y â— realme And while they remaine in the worlde who forbiddeth them although they be imprisoned to kéepe good houses mainteine seruants relieue y e poore It is wel knowne how great a gaine they make of their imprisonment how glad some of them are wheÌ„ they may haue the colour of restraint but euen in their own houses that they may pretende imprisonment for not keeping of good houses mainteining of seruants relieuing of the poore But let vs heare more of this lameÌ„table description So many wiues disioyned from their husbands But how many is there or what one is there or euer hath there béen in her maiesties raign that being imprisoned for the only cause of religion might not be suffred to haue his wife resort vnto him yea to remain with him if it were both their pleasures so to liue and the wife to beare parte of her husbandes trouble If not one can bée named that can bée prooued for Howlettes slaunder of Maister Dimmockes wyfe hath béene openly confuted there is no colour in the nexte complainte Of so many children berefte of their parentes whose Parentes are liuing and at libertie to prouide for them in all honest and duetifull manner As for the flying running dispersing shutting vp c. It is so great as hardly can bée séene in any place worth the noting and least able to make a pitifull description of the floorishing estate of Englande which God of his mercy long continue that enuy of all her aduersaries may breake her bowels with griefe to beholde it But who can abide that slaunderous complaint of such pitifull abiding hunger thirst and colde in prison described by the supposed Gentleman repeated by this reason maker to bee a miserie not accustomed to fall in our fathers dayes vpon that noble Realme and all for different opinions in religion You haue beene a great and long straunger from this noble realme that haue not knowne in your own daies if you bee of any yeeres méete to make argumentes for all Catholikes or in your Fathers dayes of what yeeres soeuer you be that you haue not hearde of greater miserie then hunger thirste and colde in prison susteined accustomed to be laid vpon Englishmen professours of the trueth by Papists mainteiners of heresie and all for difference of opinions in religion But I woulde I might reason a little with y â— gentleman describer because you the reporter haue deuised to colour a most destable sâ—…under by haere say and another mans description I pray you Sir in what prison what gentlemen are they that abide such pitiful hunger thirste cold how many haue pined for hunger fainted for thirst starued for cold Are not al these great gentlemeÌ„ which you say are imprisoned for their consciences at libertie to féed cherish themselues with their owne goods Or if you wil impâ—…dently expounde your saying of any poore Papists that are imprisoned for religion of whom you speake not any worde are not their friends suffered to minister vnto them al things necessarie what one person can bée named that abideth such pitiful hunger thirst cold Are you not ashamed without al colour to â—…aunder so noble a state the godly Magistrates of the same with such barbarus crueltie But to say mine opinion I think verily that no gentleman in England hath so vngentlemanlike conception w tout al shew of truth to auouch so lowd a lie But rather y â— this reason maker faineth such a letter of description whereof he himself is the authour imagining by example of his owne faction that the like tyrannie is practised in the Church of God as is vsual to the crueltie of the Papists The causes of his sorowing being thus set foorth he coÌ„meth to comfort himselfe by consideration of so many Gentlemen so precise in matmatters of religion and so respectiue of their consciences in these wickeâ—… loose â—…es where there is no feeling or sense of â—…ertue left but al men in wrapped in the loue of gods professed enemie the world folowing with al force ful saâ—…le the vanities ambition of the same Indéed sir you haue followed your shameles slaunder with full saile haue had winde at wil. What say you is there no sense or féeling of vertue left but al mâ—…n inwrapped in the loue of gods enâ—…ie except those few gentlemeÌ„ â—…he matter of your rare comfort In your familiâ—…r letters we must suppose you write as you thinke and as to your â—…éere worshipfull friende wherfore whatsoeuer you do in coÌ„mon writings professe of your reuereÌ„t opinioÌ„ of her maiesties singuler vertues other of high estate that are vnder her executers of her ChristiaÌ„ lawes al is but dissimulatioÌ„ hypocrisie fained glosing 〈◊〉 flatterie For you acknowledge not only no vertue but not so much as any féeling or sense ofvertue to be left in any other then those gentlemeÌ„ recusants al other men not allured nor intaÌ„gled but inwrapped in the loue euen of gods professed enimie the worlde not seduced and drawen thereby but folowing and that not slowly but with al force and full saile the vanities and ambition of the same If this were true it would make a more miserable estate of England then you before imagined by imprisonment of a few good houss kéepers And I woulde hartily wish that you â—…alfly say of all might not be verified of some But that there is no sense or féeling of vertue but al men inwrapped in the loue of gods professed enimie that in so extréeme a degrée except a smal number of obstinate wilfully blinded Papists that is more then euer could â—…e â—…tly saide almost of any Heathen or
faith sworne vnto God in their oath of baptisme Or els her highnesse must thinke great disâ—…oyaltie what speake I of disloyaltie yea open and manifest contumely in such an impudent marchant as dare be bold to assure her subiects y â— commaunding them to ioyne with her in true religion shée commaundeth them to breake their firste fayth sworn to God in baptisme and yet notwithstanding cannot but be coÌ„forted at their obstinate contempt to her most iust and godly commaundement But let the matter of the first fayth remaine in question What assurance can her maiestie haue of the kéeping of their second fayth and alleadgeance sworn to her heighnes as to y e substitut of god How many of those recusants presended for coÌ„science and kéeping of their first faith sworn to goâ—… ioined with the trayterous Earlâ—…s of Northumberland and Westmerland in open and actual rebellion against her maiesties person her crowne aâ—…d dignitie Behold the bond of assurance that her heighnes hath by their obstinate refusing to yéeld vnto her gracious and godly procéedings These be the linkes of loyalty wherby papists are so chained in obedience vnto their god y t they caÌ„not be traytors against their prince This is the recognisance of their dutie y â— they wil stick vnto her maiestie if occasioÌ„ should serue y â— so soone as any occasion is offred to shew theÌ„selues in their right collors stick not to make open war against her maiestie euen in her owne realme and their natiue countrey I hartâ—…ly beseech almightie God if it bée his will for Christes sake to illuminate their blind eyes that their heartes being truely conuerted vnto God they may bée méete instrumentes to serue the Prince Which grace if it be not his maiesties pleasure to graunt vnto them sor causes knowne to his diuine wisdome I beséech him for his mercie that her highnesse neuer haue néede or vse of their ayde who are her secréete sworn â—…imies howsoeuer they pretend an outward countenance of duetie and faythfulâ—…esse But to returne to this our discourser if Papistes could bée ashamed of any thing my thinke he should not for shâ—…me promise her maiestie assurance of their fidellitie who hauea receiued principle y â— to infidels and such as they accounte herhighnesse to be no fayth or promise of obedience it is to bée obserued And what talketh hée of a secundarie fayth sworne vnto her highnesse as though either shée or any almost in Englande were ignorant of the blasphemous bulles of Pius quintus and Gregorius 13. giuen forth against her maiestie procured by the traitours on that side the sea by which al her subiects are assured to bée discharged of all oth of obedieâ—…ce and loyaltie vnto their souereigne and the Prince her selfe with more vile tearmes then I in respecte of her honour and my duetie may expresse as méete for the basphâ—…mous mouth of Antichrist as vnworthy of her most 〈◊〉 and noble personage discharged of y â— most lawful souer eigntie which by the ordinance of Gâ—…d her most iust title by all law righ equitie doth appertaine vnto her Will they stick to her Maiestie in conscience of anyoth whose consciences the Pope hath loosed from al dutie of alleadgeance Haue not all the Papistes â—…ne sense of this matter or els where is the vnitie they brag of dâ—…th not Bristo in his 40. motiue affyrme that al the Papistes in England be duelie discharged from subiectioÌ„ and the Prince froÌ„ dominion by the souereigne autoritie of the common pastor of relygion Saith he not in the same motiue that although they be discharged of their fealtie yet they obey for common humanitie He might much more truly haue said that being in their traiterous perswasion discharged of their fealty wherinsoeuer they obey it is for feare of penaltie How can they that thinke themselues discharged of their fealty kéepe their secoÌ„d faith and aleadgeaunce â—…worne to her highnesse as to the substitute of God whome they wickedly imagine to bée discharged from dominion by the souereigne authoritie of Gods vicar in their tearme but the dauilles dearling in very déede But if the rebellion in the North the Bulles of their two last Popes Feltons execution Brisues motiues and a great many other motiues inducing her maiestie to conceiue of them as of most daungerous persons to the state were all cleane forgotten or els had neuer gone before are the attempts of Saunder in Ireland so obscure or y â— Popeâ—… standerd throwne downe so lowe or his garyson of soldiours so wholy discomfited or his forte so througly rased and made euen with the ground or Campions proude and foolish chaleng and the flocking of so many Iâ—…suits and Seminaristes as so many trompets and bellowes of sedition into England concurring with the hostile inuasion of Ireland so cléerely abolyshed that no monumentes of popish sidelitie and alleadgeance to their souereigne remaine to bée gathered or considered of them but that this new discourser dare assure her Maiestie that the disobedience of Papistes is an argument of their loyaltie their obstinacie a proofe of their fidelitie their contâ—…mpte of God and his trueth a conclusion of their alleageaunce and sworne seruice to their Prince Yet is hée so confident in defending their wilfulnesse that hée aâ—…ouceth that their aduersaries also and persecutors cannot in any reason mislike it for that the contrary relygion were to haue them as constant and faythfull in that if it were possible to winne them to the same In déede constancie if the cause bée good wherein it is deserueth great commendation but obstinacie in an euil cause as it hath nothing y â— in reasoÌ„ can moue wise men to like it so hath it not a necessarie consequence that the obstinate being once reclaymed to good religion will al waies continue constant in the same For beside experieÌ„ce in some of the recusantes who haue reuoulted from the truth once professed that constancie wherby true religioÌ„ is faithfully maintained is the gift of God and diffreth as much from obstinacie whereby an euill matter is borne out as trueth differeth from falshood and good relygion from heresie The last part of y â— answer to this preteÌ„ded letter is spent in promising to proue their obstinâ—…cie to be constancie and their wiâ—…lnes to be conscience and in 〈◊〉 his friendes desire briefly to touche three thinges The firste poynte shall bee what cause 〈◊〉 reason the Catholikes haue sayeth hee to stande as they doâ—… in the refusall of thinges offered them and especially of going to church The other two poyntes which are altogether omitted I will rehearse in the ende with a briefe coniecture of the cause why the same were giuen ouer And now to the first parte and in déede The onely matter and whole discourse of this treatise The first parte THat the Queenes most excellent maiestye the honourable Lordes of her pryuy Counsell and other the learned and wise of England may see that the refusall of going