of Scripture where adoringe is taken for bowynge downe onelye without anye diuine adoration at al as héere it is in this place Fourthely and lastly it followeth 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 lawe 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 that kepeth all the whole lawe and dothe offend but in one thing only yet is he guiltie in al the reste And Christ him selfe in the Apocalipes commendeth much the Angel of Ephesus for his good woorkes laboure patience and for many things besides there recited but yet for being imperfect in some things contrarie to the wil of 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 soe vnspotted wil God haue our seruice to be In prefiguration wherof al Sacrifices of the ould Testament were commanded to be of vnspotted creatures of one colour of one age 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 For 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 for vs to thend we should exhibit our sel ues holy and vnspotted and irreprehensible in his sight As though he 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. Basile well considered when being required by the Emperours léefetenaunt to conforme him selfe in some small 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 as pernitious Soe resolute seruantes had God in those dayes and the like desireth to haue nowe Herof also followeth an other 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 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 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 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 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 my 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 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 towchinge 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 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
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 gentlemen 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 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 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 answered 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 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 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 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 as 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 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 w t them in all or some of y e forsayd things of thos men albe 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 saith 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 nothing Yet Yf a mā should decerne or iudge it to be vnlawful and yet eate of it he is damned for it because he 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 knoledge or conscience is sinne And S. 〈◊〉 confirmeth the same sayinge He that knoweth good and doth it not sinneth Wherfore S. Paule crieth out a little before thus Blessed is he that iudgeth not or condemnethe not him selfe in doinge contrarye to that he best alloweth And the cause why this sinne against a mans owne cōscience is so dānable is this Some doe sinne of humaine 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 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 it to be sinne and this is the sinne 〈◊〉 the holy Ghost to whome is 〈◊〉 〈◊〉 particulerlye grace and 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 in Peter and Paul But he that sinneth 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 many thinges againste Christ
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 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 was 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 anye 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 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 Naaman 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 bene 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 Apostles them selues in their thréescore and thirde Canon saye thus If anye man ether of the clergie or laitye 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 compelled 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 the reason is put downe by them to be this For that Orygen euen from his 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 of the Churche Furthermore S. 〈◊〉 Alexandrinus a lerned Father talkinge 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 companie 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 publique Churches which were vsurped then by one Leontius an Arian Bishope and his clergye and séeking out the Catholiques that were in the Cytie 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 are contemptiously called Papistes for houlding of the Communion of y e 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 adayes 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 the people of Alexandria soe muche commēded by Athanasius him selfe who woulde rather praye together by them selues in the Churche yarde without couer then enter into the Churche to praye where George the Aryan Byshope was The lyke consideration had alsoe the people of Samosatum whoe after the depryuation of theyr vertuous and 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 seruant 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 Catholique 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 Byshopes and to cōmunicate 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 begynninge 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 to protestantes Churches is forbidden vs what excuse then shal those men haue from obstinate schisme
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 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 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 why should such blame be layde vpon vs for standing in defence of our consciences 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 For 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 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 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 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 and 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 where we shal heare his Maiestie dishonoured his Sonne slādered 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 slaughter house of heresie What Noble man is there in the world which could take it wel if he should sée his frende and much-more his Sonne in the companie of his professed enemye at such tyme 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 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 fortie 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 at the dreadful daye of Indgment if 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
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 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 howe 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 custome 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 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 and taught her children that how hardly so euer ther Prince shold deale with them yet are they bound to beare it patiently and to obey him 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 cōsciences For the better obtayninge 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 because 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 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 y t euer haue suffered for that quarel strengthening them for y e present short time soone after to y e cōfusiō of ther enemies recōpensing ther labors w t euerlasting glory both in this life and in y e life to come 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 Two causes of dedication Fower religions Straitnes to Catholiques General crosses of Catholickes Particuler extremities As M. Dimmock was by M. Couper As yong Mais tres Tomson was by M. Elmer Iohn Feild in his epistle dedicatorye of Philip of Mor neis booke to the Earle of Leycester Arist. li. 1. Rethor The Catholique faythe teacheth obedience more then other religions Con. Const Sess 8. Cocleus Li. 1. 3. Hist. Huss Wicklif li. 4. trial ca. 3. In Bulla Le on 10. in asser art ibi damnat Cocleus in vita Luth. Sur. in hist. huius anni Lib. 4. inst cap. 10. Lib. 3. insti cap. 19. Goodman Gilbye Rom. 13. Vide om Doct. 2. 2. a. quest 90. de Leg. Aug. in ps 70. Crysosto Ambro. in cap. 13. ad Rom. The first Pren cher The Seconde Preacher A Weightye motiue Arist. lib. 1. Rhet. 2. Cor. 1. 1. Ioan. 3. Aug. li. 3. de doct Chri. ca. 10. lib. 1. ca. 40. Rom. 14. Actes of religion not to be enforced Vide Di. Tho. ōes doct 2. 2. q. de fide Heretiques maye be enforced Cy. de ExMart ca. 5. Ieron in ca. 5. ad Ephe. Optat. li. 3. con Dona. Augu. lib. 1. cont Parm. ca. 7. Leo ep 67. 91. Greg. lib. 1. ep 32. Bern. ser. 66. in cant Aug. lib. 2. Retract ea 5. episto 48. 50. Lawles proceding An humble demaund of disputation Three wayes of Conference offered Great cause of recourse to her Maiestie The lawe of Arcopagus Arist. lib. 1. Reto The conclusion A pitifull desscription of Englà nd at this daye A rare matter of comfort The diuision of the whole Treatise A necessarie Supposition Two Sorts of Catholicks What a 〈◊〉 it is to 〈◊〉 against a mans own consciēce Aug in psa 54. 〈◊〉 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expo 〈◊〉 Tho. 1. 2. Q. 19. 〈◊〉 DD. 〈◊〉 Rom. 14. Cap. 4. Rom. 14. Marke this reason Three kynds of Synne Math. 26. 1. Timo. 1. Vide D. Tho. in 2. 2. Q. 14. Greg. li. 25. Mor. ca. 16. Syn agaiust y e holy Ghost Math. 12. Mar. 3. Luc. 12. Ioh.