A CONSOLATORY LETTER TO ALL THE AFFLICTED CATHOLICS in England.  Philip. 4. 
Sic state in domino Charissimi:  
So stand in our Lord, my Dearest.  
Imprinted at Rouen in Normandy.   

TO HIS MOST DEAR COUNTRYMEN ALL THE AFFLICTED Catholics in England H.B. wisheth all comfort and strength and perseverance in Christ jesus.  
RIght Noble Lords, and worshippfull Gentlemen with other worthy Confessors of Christ his Church, and religion, & generally all ye that under the name of wilful and obstinate Recusants, but in very deed because you be true and constant Catholics, either already have been, or by likelihood may be hereafter, endamaged in your worldly goods and possessions, impeached of liberty, or other wise persecuted and afflicted. If the light of faith did as clearly shine, & the fire of godly zeal and charity were now as fervent in men's hearts, as it was in the golden days of those first Christians among whom the precious blood of our Saviour was yet warm, the memory of the blessed Apostles most fresh, & the example of invincible Martyrs in every sex age and condition so frequent as that nothing could be more common than daily to see men and women, old and young, rich & poor Priests and secular for Christ's sake to offer themselves with willing and glad minds to all kind of exquisite and grievous torments. If it might please God (I say) but in some part to renew & kindle again the devotion of those times, in this our dull age & dead season: neither should this present persecution seem so terrible, as now I fear it seemeth, to many: neither should it be needful at all to use so much comfort, encouragement, and exhortation as now perhaps to a great number shall be very necessary to be applied. For so far were the most Christians in that flourishing prime tide and clear. Noon days of the Church from being afraid of any kind of death (although most cruel and painful) that every one deemed himself the more happy, by how much more he might endure for the love of our Saviour: and as for temporal goods they were then so little esteemed as that many prevented the persecutors hands, by selling all that they had, and distributing their money for the relief of their poor Christian brethren. But now (alas) that saying of the Prophet jeremy is to plainly verified of this our miserable time: 
Hier: 6  Vae nobis quia declinauirdies quia longiores factae sunt umbrae vesperi: woe to us because the day is far spent, because the shadows are grown longer in the eavening. The light of true knowledge being diminished charity waxing cold, & iniquity increasing, the shadows of transitory things are become so great, that now a mole hill appeareth more than a mountain did in times past, the loss of a little money, is now accounted greater, than heretofore of a whole world of wealth, yea more at this day perhaps are dismayed at the pinching of their purse, than would in former age have been appalled at the tearing of their flesh & breaking in sunder of all their bones. 
Heb: 6  I mean not in this speech to include many of you most constant and approved Confessors of whom I confidently trust better things and nearer to salvation: who have well d●seru●d that honourable testimony, which Saint Paul giveth to the hebrews having sustained already a great fight of passions: 
Heb: 10  on the one part by reproaches and tribulations made a spectacle: and on tother part made companions of them that conversed in such sort. You have taken compassion on them that were in bonds: the spoil of your own goods you have taken with joy, knowing that you have a better and a more permanent substance There remaineth for you no more but that you do not lose your confidence which hath a great renumeration. How long this persecution shall continue, & to what extremity it may grow hereafter, God knoweth: And although we may hope the best yet in respect of our sins, we have cause also to fear the worst. Therefore patience is necessary for you: that doing the will of god, you may receive the promise for yet a little & a very little while, he that is to come, will come, & will not slack. Live you in the mean while by the assured faith & hope of Christ his coming, and withdraw not yourselves from the Catholic Church, being ready to resist usque ad saguinem. 
Heb: 12  Even to the patiented shedding of your blood, if the glory of Christ his name shall so require. But I speak of the base minded multitude who hardly be persuaded in hope of felicity in the life to come to live here with patience in penury or willingly to endure a painful death: who are either with held by fear of penal laws against their consciences, from the harbour of salvation: or if they be yet in the Church, they stagger and are ready to fall at the terror & blast of every new statute that cometh forth, behaving themselves in the mean time so coldly in their profession, that scarcely shall you perceive them by any outward act to be Catholics. For these espeacially I have taken in hand this labour of exhortation, although I trust it shall be acceptable to you also, who by likelihood have less need to be comforted: 
Tertu: ad Martyrs.  for even those that fight or run best are encouraged not only by their masters and governors, but also by the vulgar multitude that standeth a far of: & that which to others is a necessary persuasion, to you is a great and excellent commendation: for so much as you do that of yourselves with out external admonition, where unto others have need to be often and vehemently exhorted. And if I profit not otherwise by this endeavour, yet I hope I shall reap profit by calling to remembrance that which may bring comfort to myself, whereof I confess I stand in need, in respect of the sorrow which I suffer for your affliction my dear beloved countrymen, and for the lamentable state of our native Land, being absent in body, yet always present with you in mind and spirit, & likewise do I need the prayers of good folk which I beseech all Catholics that shall read this simple treatise of their charitable goodness to bestow upon me.  
ANd now to come to my intended matter. The weight of this present persecution seemeth chief to consist in two penal statutes: th'one enforcing you to make show by outward signs of yielding to a contrary religion: the other debarring you from practice of your own: the one proposing unto you detriment of temporal goods: the other threatening bodily death: I mean th'one in flicting penalty, of twenty pound by the month to be exacted of all those that refuse to be present at the schismatical prayers now called in England by the name of divine service, the other forbidding you to receive catholic Priests, and consequently excluding you from the benefit of god his service & Sacraments, under no less pain than for the same to suffer death as in case of felony. Against the terror of both these, laws, I intent to give such comfort, as it shall please god by my poor pen to afford. And first I will assay to give a cordial against the thirten months mulct, as that which may extend itself more generally, and is more like to be put in execution, then that other law which draweth blood at the first encounter: the world being more earnestly set in these days to thirst after money, them to desire the shedding of men's blood. And like as pesecution beginneth commonly with lesser penalties before it proceed to greater: so shall it not be a miss to keep the same order in applying remedy to these afflictions: The love of worldly goods being not so natural as the care of keeping of a man's life, & therefore ordinarily the lose more easlly digested. Although many will say that they would rather die, speedily, then live a long time in misery: The reason of this their judgement may be given for that they have already some feeling of want in this life, but of death they have not yet tasted, neither do they feel it so much, being in their opinion farther from them: but if death were imminent, I think there are very few that would not save their lives if they could although with very hard conditions for their manner of living: so that commonly that is found true, although it were uttered by the Father & Author of lies: pellem pro pelle, et cuncta que habet homo dabit pro anima sua: 
job: 2.  Skin for skin and all that a man hath he will give for his soul, that is to say for the redemption of his natural life. Yet nevertheless there is good hope that if we may persuade men to endure patiently the withdrawing of goods & livings, they will more boldly adventure if it shall be needful, the loss of lives: the departing from these temporal possessions, being one especial pain, that men having substance do find at the time of their death being also a great cause why they fear to die, and therefore many times a great impediment to the happy achieving of glorious martyrdom.  
according to this order therefore let us first consider this penalty of twenty pound by the month, for what cause it is laid upon you, what inconveniences it bringeth, and what recompense you may expect in time to come for this urgent detriment. So that weighing the goodness of your cause, and joining thereto hope of future reward, you may rather rejoice in the gain that is to come, than sorrow for the present loss, or fear the distress or incommodity that may ensue. And first touching the cause wherefore your purses be thus punished. You suffer because you are Catholics, or as the world termeth you recusants: Let us see therefore what you refuse to do, and upon what ground: & although you have the same declared more at large in sundry learned treatises, it shall not be amiss perhaps to call some few points amongst the rest to remembrance.  
YOu refuse to do directly against your conscience, 
1 Doing against conscience in Psal: 54  to descend quick unto hell, and to be swallowed up alive by your enemies, for Saint Augustine sayeth, when thou knowest it to be evil which thou dost, and yet dost the same, thou dost down quick unto hell. And in another place, 
in Psal: 123  those are they sayeth he that are swallowed up alive, who know a thing to be evil, and do give consent with their tongues. And great reason have you to shun this manifest and wilful perdition of your own souls, knowing that as Saint Paul sayeth, 
Ro: 14  he that discerneth, that is to say, he that judgeth a thing to be evil although it were otherwise indifferent, if he do it, is damned: because, not of faith, but because he doth not according to his conscience and knowledge, for all that is not of faith, all that is done against a man his conscience, is sin albeit the thing were of itself lawful: much rather if it be utterly unlawful, as the going to church with heretics is held in every discreet man's conscience and judgement: And Saint james sayeth, 
●io: 4  to one knowing to do good, & not doing it: to him it is sin, much rather if a man know a thing to be evil & do it, his offence must needs be great. 
●ot 14  Blessed are you therefore in refusing to condemn yourselves by doing contrary to that which you best allow.  

D●shmo●●g of 2 god.  ALso you refuse to dishonour god by fleeing from his banner and furnishing his enemies camp with your visible presence: Where as it is written in the Proverbs: 
proverbs: 14  That in the multitude of his people is the king's dignity, & in the small number of his folk, the ignominy of a Prince. 
Psal: 31  And therefore of such as shrink away in time of adversity our Saviour complaineth in one of the psalms in behalf of himself and of his spouse the Catholic Church in lamentable manner saying: Above all mine enemies I have been made a reproach to my neighbours and a fear to mine acquaintance exceedingly: they that did see me have fled forth from me, upon which place Saint Augustine saith, 
in Psal. 31  that the departure of those that had seen & known the Church is more grievous & altogether intolerable, than the obstinate resisting of those that have been nouseled & brought up in error from their infancy.  
And therefore it followeth after a few words in the aforesaid psalm, I have heard the dispraise of many dwelling round about me. As undoubtedly, if you should forsake god, for fear of temporal loss, you should give occasion to many to blaspheme god as if he were not able to deliver you, or as if you had no trust in his power and goodness saying. Non est salus ipsis in deo eorum: They have no salvation in their god, 
Psal: 3.  they have no hope or assurance in their religion which they have hither to professed.  
You shall also give them occasion to think very evil of the Catholic religion by seeming to make less account of the defence & profession of the same, then of a little money, yea then of all your worldly goods and possessions. They that trouble you shall rejoice if you be moved, 
Psal: 12.  but do you hope still in our Lord his mercy.  

3 Scandal.  YOu refuse likewise not only to give this cause of rejoicing to your adversaries, but also to make a show of evil, that by doing that which is evil of itself to induce many weaklings depending on your example, as your children, your servants, friends, neighbours, & others, partly having judgement and knowledge to follow you to church against their consciences, and partly being ignorant, to allow the schismatical service now used, and finally to like of heresy whereby (so much as lieth in you) you should be homicides and destroyers of their souls: for as Saint Paul sayeth, 
1 Cor: 8  If a man se him that hath knowledge, sit at a table in the Idols temple: shall not his conscience being weak be edified to eat things sacrificed to Idols? upon which place of Saint Paul, the famous doctor saint Augustine inferreth, that we are forbidden to use or to do that whereby we may be thought to do any thing in the honour of strange gods, 
Aug: epst: 154: ad Publicolam.  receiving it in such sort, that although in heart we despise such things yet we edify or induce those that know not our hearts in deed to honour the same. In like manner to compare the case of going to church in these our days unto meats offered to Idols. If men shall see you in churches in time of sacrilegious service should not their consciences be edified either to think it the service of God, or at the lest with out fear to frequent the same: and so in tract of time to like and allow of heresy, and so sinning against your brethren & striking their weak consciences: you shall sin against Christ. Therefore sayeth the Apostle if meat scandalise my brother: I will never eat flesh. Of the same mind was that notable Eleazaurus who chose rather to die, 
2 Mach: 6.  then to make so much as a show of eating meats forbidden by the law: saying that he would first be sent unto hell: for sayeth he it is not seemly for our age to fayne: that many young men thinking Eleazaurus now of ninety years age to have passed to the life of the Gentiles, may also themselves through my dissimulation, and for a little time of this corruptible life be deceived, & thereby I may procure a blemish & malediction to mine old age for although I be delivered at this present time from the torments of men, yet shall I not escape the hand of the almighty, neither alive nor dead. And should not men have great cause to think that you were passed to the life & conversation of heretics seeing you to differ nothing from them in principal signs & tokens of religion should you not cause many to say: there is no difference, men contending among them selves have made these controversies, god is to be honoured every where: if the very silence of a man in matter of faith by Saint Augustins judgement should cause many to think all religion indifferent? 
Aug. De pastoribus cap. 7.  And therefore thrice well advised are you in refusing to do such an act whereby your catholic brethren might be offended, scandalized, 
Rom. 14  or weakened.  
Moreover you refuse, 
4 Denial of the faith.  by conforming yourselves (as men term it) to the proceed of another religion, to deny that faith, which you undoubtedly know to be most true, sincere, universal, & ancient as that wherein you have been borne and baptized, wherein all your worthy ancestors have lived and died, which always & only hath flourished in this Realm of England till within these late years: yielding in every age most plentiful fruit of devotion towards God, of obedience towards Princes and other superiors, of mercy towards the poor, of charity, of truth, fidelity, and plain dealing of all sorts of men towards their neighbours. And that you should so deny your faith by going to church with the protestants, yet is it most plain by the nature of the thing itself being an act properly belonging to Religion, by the intent of the law, being made to no other end but to exact of you some sign of yielding in matters of conscience, by your long refusal and suffering for the same cause heretofore, by the judgement of the adversaries holding themselves satisfied if you relent but in this one point of or external behaviour, and finally by the confession of all men of any mean understanding, if they will utter plainly what they think▪ & if it were thought heretofore in times of persecution that the only wearing of a garland in certain feasts of Idols were to be holden as a sign that a man had denied his faith: In so much that Tertulian saith, 
Liber. De corona militis.  although a Christian man hold his peace whiles others do sacrifice to false gods, yet by wearing that garland upon his head he maketh answer in favour of idolatry: whereas this was a thing by nature indifferent being only made a sign of religion by use and opinion of men: what shall we judge then of joining with protestants in their public prayers and service which is peculiar to them, as the blessed Sacrifice of the Mass is common to all Catholics. And therefore as we are known by the one, so they are known and discerned by the other. 
Tert. De Idola.  If it were not permitted hereto fore that Christians should in any sort conform themselves to the Gentiles, not even somuch as to hang a lantern or a branch of Laurel at their doors, when great feasts were celybrated in honour of Idols? How can it be lawful to keep feasts with heretics and to enter into their churches when they are busied in such acts whereby they are distinguished not only from Catholics, but also one sect and sort of them from another? If it were thought a great offence, to be present at the public spectackles & plays, 
Tertu. et Cip. De spectaculis  because the beginning and final end of them was the honour of Idols: Is it possible that a catholic man should safely exhibit his presence at such kind of service as had beginning by division from the Church, and was invented for the setting forth of heresy? Let us here what Tertulian saith of the aforesaid plays in a peculiar treatis of that argument, he requireth herein the judgement of the very Gentiles, whether Christians might be there present or no. For saith he They most of all understand a man to be made a Christian by the refusing of such spectakles. Therefore he denieth manifestly who taketh away the thing whereby he is known. In like manner may we say at this present: the protestants especially understand that one is become a Catholic by the refusing of their churches. Therefore he denieth himself to be a Catholic, whosoever faileth in this point pf his profession. Nether let any man think to escape this danger of denial by subtle evations: For as S. 
Cyp. Epis. 31.  Cyprian saith whosoever seeketh deceitful sleights to excuse himself hath denied, and he that will seem to have satisfied the Edicts or laws proposed a 'gainst the Gospel hath obeyed even in this, that he would seem to have obeyed. Now whosoever shall thus by his outward act deny himself to be a Catholic, shall thereby denieth whole Catholic religion: even as he that denieth himself to be a Christian, denieth Christ. And consequently a Christian and Catholic being all one, to go to Church with heretics is plainly to deny Christ: As contrariwise to refuse their conventicles is a clear confession of Christ. And this is a most important reason of your refusal whereupon I have stayed the longer, because it concerneth you as much, as to be acknowledged or denied before God the Father and all his Angels when Christ shall come in his majesty to judge the world. 
Mat. 10.   
HEreof it followeth also that you refuse by damnable schism to sever yourselves from the Church your mother, 
5 Schism.  whereby you should cease to have God to your father: 
CiP. De unitate Ecclesiae.  yea you should cease altogether to be Christians: for by the judgement of S. Cyprian & S. Augustine he is no Christian, who is not in the church of Christ. Whereby you should depart out of noah's ark, & commit yourselves to present drowning. Whereby you should be debarred from eating the lamb in God his house, & so be exterminated from the people of God. Whereby you should be found out of the house of Raab: 
Exo. 12. Ios. 6.  to perish most undoubtedly by the sword of God's judgement. Whereby you should be divided from the body of Christ, having him no longer to be your head, receiving no influence of his grace, 
Aug. De unitate ecclesica. 16  no lively motion of his spirit, no part of his merits, no fruit of his blessed passion. Whereby you should be cut of from the true vine and so whither, & become fuel for hell fire. 
Io. 15.  Whereby you should lose the fellowship & communion of holy Angels & sancts in heaven, being also excluded from the suffrages of the militant church here in earth. You should be severed from the promises of Christ by forsaking his spouse, 
Cip. De unitate.  and joining yourselves to the adulterous congrecation. You should be excluded from the rewards of the heavenly kingdom, by forsaking her, 
Aug: de Bap: con: Dona: li: i. ca: 2.  that is appointed there to reign. You should lose the benefit of your baptism, and withal the right that you have to receive other Sacraments, which cannot be fruitfully received, but in the Catholic church. 
de verb: Domu. 1. ser. 11.  You should deprive yourselves of the means to have remission, so much as of one venial sin, although you should punish yourselves with never so hard & austere penance. You should lose the fruit of all your good works heretofore done, 
EP: 152: de fide ad Petrum: ca 39  making all your actions from thence-forthe altogether unprofitable, in respect of everlasting life: although you should live never so lawdablye, although you should give never so great alms, although you should shed your blood for the name of christ, yet continuing so out of the church, you could by no means be saved. To be short you should break that unity for which our Saviour so earnestly prayed unto his Father. For the establishing whereof, 
Io. 17. 11.  he suffered his Passion and shed his most precious blood. In defence of which unity Dionysius Alexandrinus holdeth it no less glorious to die, 
Eus. Ecclesi histo. Liber. 7. Cap. 37.  then to suffer for refusing to sacrifice to Idols. For saith he, in that every one suffereth martyrdom for one soul, but in this case for the whole Church. Now that all these inconveniences here mentioned, & what soever else may be comprehended under the detestable name of schism, should ensue of your going to the protestants churches, I think it may be manifest by these reasons following. 
Psal. 121  First of all the Church is a city or common wealth, having a participation or fellowship of spiritual benefits within itself: and therefore whosoever doth communicate in spiritual things with any other congregation, must needs be divided from the fellowship of the Church & from those benefits which cannot be received but in the same society, even as he that should join with the enemy of his country should worthily be deprived of all such privileges as he enjoyed at home. Neither is it possible for one to participate at once with two distinct churches no more than for one member to be in two several bodies you cannot drink the chalice of our Lord sayeth Saint Paul, 
1. Cor. 10  and the chalice of devils, you cannot be partakers of the table of our Lord, and of the table of devils. So likewise you cannot be of Christ his Church and repair to Satan's Sinnagogue. But some perhaps will answer that by going to church they do not in deed participate, but only seem to participate with those of another religion. To this I say: secondly that as the Church is visible, so must all her members be known & manifest. So that no man can rightly say himself to be in the Church, although in bodily appearance he join with heretics. For whereas he visibly exhibiteth his presence, there is he a visible member, and not other where. For a Cathecumen might say much better that he is mentally in the Church, and yet is he not properly & actually accounted of the Church, nor is admitted to any Sacrament before he be baptized. Saint Cornelius in a certain epistle to Saint Cyprian, 
Cyp. Ep. 46.  maketh mention of some that were reduced from the schism of Novatus who protested openly that although they seemed to communicate in some sort with a schismatical and heretical man, yet nevertheless their sincere minds were always within the church. And think you the most part of schismatics at this day would not say as much, if this excuse were sufficient. But this is not enough, neither did it then suffice those men until they were openly reconciled to the church, and admitted in presence of the whole concistorie of priests at Rome. And furthermore their reconciliation was notified to the whole people, to the end that all might see them present in the church whom before they had seen with sorrow, to ere & wander as sheep dispersed from the Catholic flock. 
Conf. 8. ca 2.  Also S. Augustin reporteth of one Victorinus, a man greatly honoured in Rome for his excellent learning and eloquence, that being converted from Idolatry to the Christian religion, he deferred a long while, or fear to displease his worldly friends, to make open show of that he believed in secret. And yet saying often to some of his faithful acquaintance, that he was already a christian, he was always told that they would not so repute him, until they saw him in the church of Christ, whereunto he would reply in scornful manner, ask whether the walls made men to be Christians? as many at this day will ask, whether their resort to the material church of heretics, can make them cease to be of the Catholic church? But in the end, by God his grace, he turned over the leaf, and going gladly to the church, he was instructed in the faith, baptized and made a true Christian. And when the time came, that he should make profession of his faith before the faithful people, for that was then the manner for such as were newly converted: It was offered him that he should do it more secretly, lest so great an assembly at the first should abash him. But he made choice to confess his faith before the whole multitude. And so he did most confidently, the whole people cryeing for joy: Victorinus Victorinus. A notable example, to be followed by many a Victorinus in our age; I mean many an honourable man, & famous scholar being in heart and conscience Catholics: & withal it is an evident proof, that it sufficeth not to be a Catholic in secret, unless by outward signs a man do also show and profess his religion, according to the saying of our Saviour, 
Math. 5.  that Men do not light a candle and put it under a bushel, but on a candlestick that it may shine to all that are in the house. Therefore saith he, Let your light so shine before men: Let the confession of your faith, and your good conversation be so manifest, that they may see your good works, and glorify your father which is in heaven. Thirdly therefore it is to be considdered that the Church for maintaining of her visible unity hath certain outward signs, wherein her children do participate one with another, whereby she is known and distinguished from other companies. For as S. 
To 7 Contra Faustum. Li. 19 Ep. 11.  Augustine saith, Into no name of religion, either true or false, can men be firmly compacted except they be tied together by some fellowship of visible signs or sacraments. And these outward signs are esspeciallye the blessed Scacrifice, the holy sacraments of the same, public prayers and service of God, which are not in the protestants churches. And therefore whosoever resorteth thither, doth manifestly fail in these tokens of his profession, and so divideth himself from the visible unity. Fourthly this unity requireth not only that a man participate in sacraments and prayers, but also that he be obedient to his lawful pastors. And now it is evident that the whole church in the Council of Trent by condemning the heresies of this time, hath also forbidden us to have fellowship with the followers of those heresies in divine things. Neither was it needful by express words to prohibit the coming to their churches: seeing that it was forbidden expressly to pray with heretics even by the Cannons of the Apostles, and in divers ages by sundry Counsels which we shall have occasion to cite hereafter. And who knoweth not that the meaning, will and commandment of all Catholic pastors at this day, is that we should abstain from the a foresaid churches under no less pain, than to be cast out of the true church. Fiftly the practice of our country is most manifest, whereby those that only have been present at the schismatical service, are holden for very schismatics, & accordingly are dealt withal in their rising up from their ruin, and they in the mean time in their own consciences do acknowledge themselves to be debarred from the use of all holy Sacraments. Sixtly all this is grounded upon great reason: for like as the protestants are heretics in respect of their false doctrine, so are the schismatics in their different manner of serving God. And therefore who soever doth but seem to concur with them in that outward act of service, the Church being not able to search his heart and mind, but judging him according to that which he showeth outwardly, 
Aug. cont adversar Legis et Proph. ca 17.  must needs censure him as a schismatic. Which censure is more grievous & terrible, then if a man were adjudged to be stricken with a sword, to be consumed with fire, or to be devoured with wild beasts: And more bitterly and unhappily is a man bound by the keys of the church after such judgement, then by any other most grievous and hard bonds, albeit they were of iron or Adamant stone. Neither let any man think to be acquit from the crime of schism, or from this heavy censure, because his act of going to the protestants church is constrained by fear of worldly loss and not altogether voluntary. For although he would not do this act, if the fear were removed, yet according to the condition of this present time, he chooseth it as most expedient for him. And therefore all circumstances considdered, and as things go now it is more voluntary, then against his will, and simpliciter as it is termed & as the case now standeth it is voluntary. For if fear might have excused, the Church had done great wrong, not only to those who had denied their faith by doing sacrifice, or casting of incense into the fire before Idols, through constraint of torment, but even to those who had given up their names among them that sacrificed: all which sorts of offenders were long time withholden from the Sacraments and caused to do hard penance: yea many of them were not admitted to the company of the faithful, until that either the persecution ceased, or that the extreme point of death overtook them, or if such faint hearts might be holden blameless, where should become the glory of martyrs, or the invincible perseverance of constant Confessors. And therefore great cause have you rather to suffer yourselves to be condemned to the payment of twenty pounds by the month, then to be subject to this so just and withal so heavy damnation.  

6 Dissimulation.  LIkewise you refuse to dissemble in matters belonging to God & your conscience, which kind of dissimulation S. Augustine reckoneth for the first and worst kind of detestable lying: 
De Civita te Dei. Li. 6. Ca 10.  Therefore in one place speaking or Seneca, who in his heart knew the Idols of the gentiles to be most false and vain and yet by his outward behaviour, seemed to honour them, the same doctor pronounceth this sentence in this sort: that he did more damnably worship those false gods, for-somuch as those things which he did feignedly, he did them in such sort, that the people thought him to do them truly and in deed from his heart: and in a treatis of purpose written against the Priscillianists, 
Liber. De mendacio.  who defended it as a thing lawful, for a man to counterfeit a contrary religion for advantage, and also against certain Catholics (who forsooth as they said) to espy and find out heretics, would put on a vizard of heresy: 
Contramendacium.  He determineth that dissimulation in no wise to be used: showing that if they should convert any of those heretics, by going among them in that sort, yet should they as much confirm their disciples in that error of thinking it lawful to lie & dissemble, 
Cap. 3. et. 4.  as they should edify them in other points of doctrine. So that neither the catholics should know whether an heretic were in other things converted or no, so long as he remained in that doctrine of lying: Nether should the new convert know when or wherein to believe his master whom he had found in many things here tofore have been a dissembler & a liar. In the same treatis he reciteth the example of jehu, who feigned to commit idolatry, thereby to entrap the priests of Baal, as wicked and sacrilegious and by no means to be followed. For never did the Apostles who were in deed right holy and true martyrs, any such thing for the saving of their own lives, as this King did upon indiscreet zeal to take away the lives of others. 
Rom. 14  And wherefore? because that with the heart we believe to justice: but with the mouth confession is made to salvation. Which confession is of duty and necessity when soever a man by his silence, should be thought to have forsaken his faith, or that the religion should be the worse liked of, or that others should be induced to waver, in their faith, through dissimulation. All which conditions may & do concur in this case of yielding to heretics to resort to their churches and service. And here it is to be noted that the Priscillianists were not the first, that would warrant men to deny their faith in time of persecution. It was certain hundred years before the doctrine of the Helaesaites: and some time before them it was taught by the Gnostikes or Valentinians against whom Tertulian purposlye did write a book called Scorpiacum, 
Eus. Ecc. Hist. Li. 6 cap. 31.  as it were a remedy against the biting of Scorpians. A necessary medicine for these dissembling days, wherein as it said, the obscure family of Love have set up a gain this school of lying. And as for the protestants although they do not openly hold and maintain this doctrine of dissimulation: yet as it appeareth by the behaviour of their espials in sundry places it is much practised a 'mong them & therefore not greatly disallowed. But this playing on both hands is odious a 'mong men even in human matters. For as Tully saith. Odio digna est dissimulatio. 
De officijs  Dissimulation is worthy of hatred. And contrariwise he saith, that which is true simple & sincere, is most agreeable to man's nature. So we see by experience there is nothing more repugnant to a noble courage, then for fear or favour to please another man's humour, contrary to his own liking. Therefore Aristotle describing the conditions of one that is Magnanimus, of lofty and noble mind assigneth this for one that he is no dissembler. Also a 'mong the moral virtues he reckoneth Truth for one, whereby a man showeth himself in his life, to be such as he is in deed inwardly. Furthermore in all common weals wisely governed, those that have remained neuters in civil dissension, have been suspected as friends to none and common enemies to all. And surely me thinketh there should be good hope that your merciful Prince with her honourable counsel should in time considder, and like well of your plain dealing and sincerity: whereby it appeareth manifestly that you do not temporize, nor expect any day to come: other than the general day wherein Christ shall give to every one according to his works good or evil. But for this as it shall please God. Now to our purpose, it is certain that dissimulation doth highly displease him, especially in matters belonging to his service: 
Leu. 11.  In figure whereof some fowls that partly live upon the land, & partly in the water were holden unclean in the old law. It was likewise forbidden in detestation of doubleness for any man to sow his ground with two kinds of seed, 
Deut. 22  to plough with an ox and an ass, to wear a garment of lincywolsie. And to the same purpose belonged so many ceremonies, ordained for the distinguishing of God his people from strangers to the end that they might in no wise be like in apparel, in dyate, in all kind of outward behaviour. And more plainly wisdom herself in the proverbs declareth that she doth hate & detest a double tongue. 
Pro. 8.  Likewise the wiseman forbiddeth to come to God with a double heart. woe be to the man of double heart (saith he) to him that goeth two ways upon the earth at once. 
Ecclesiasti. 2.  The heart that goeth two ways shall not have success, and a wicked heart shall be scandalized by his proceed. Therefore he admonisheth. Non sumere faciem contrafaciem, not to make a show against a man's inward conscience, as it is plainly expounded by that which followeth. Neither do thou receive a lie against thy soul. That is to say do not make false semblance to thine own damnation. The Prophet Helias crieth unto the people in God his behalf of the ten tribes. 
4. Re. 18  How long do you halt on both parts? If our Lord be God follow him, or if Baal be God follow him. And in the same book of the Kings they are commended by God his own mouth, 
19  who had not bowed their knees before Baal neither had they kissed the Idols hand. Our Saviour himself affirmeth that no man can serve two masters, 
Mat. 6.  God and Mammon, but either he shall hate the one and love the other: 
Luc. 11.  or sustain the one, and contemn the other. He that is not with me (saith our Lord) is against me, and he that gathereth not with me, scattereth. 
Apo. 3.  And in saint john's Revelation he complaynetn of one that is neither cold nor hot. I would (saith he) thou were cold or hot. A true Catholic or a flat heretic. But because thou art lukewarm & neither cold nor hot, I will begin to cast the out of my mouth. For dread therefore to be cast of by almighty God, you do justly refuse to please the world by double dealing: Keeping as you do that faithful and upright course which is most honourable for the setting forth of your religion, most seemly for your magnanimity, most honest before men, and most free from suspicion of treachery, and therefore most dutiful towards your Prince, whom you should rather delude then obey by feigned conformity, whereas now you perform the true obedience of good subjects by suffering patiently whatsoever the law of your country shall lay upon you.  
BEsides all this you refuse to come to the Protestants congregation, 
7 Participation.  for fear to be partakers of the sins there in committed, & so to be joined with them in punishment. This avoiding of such as are authors or folowerers of new sects and schisms is commanded by God himself, and therefore by no means can be dispensed withal. An example of this commandment and of transgression against the same, & withal of punishment due for such offence, we have in the first pattern of all schsme I mean the sedition of Corem, 
Num. 14  Dathan and Abiron. From whose tabernacles the people were commanded to departed, & not to touch those things which did belong unto them, lest they should be enwrapped in their sins. And immediately the earth opening swallowed up the captains, and two hundred & fifty of their complices were slain with fire from heaven. Yea forty thousand and seven hundred of the people for murmuring in their behalf, the next day were destroyed by fire. 
3 Reg. 13  The man of god who was sent to jeroboam the author of division in the people of Israel, was commanded not to eat nor drink a 'mong the schismatics: And for doing the contrary he was slain by a Lion in the way. The godly King josaphat is grievously reprehended for joining with an Infidel even in temporal matters. 
Par. 19  Thou givest aid unto the ungodly (saith one Prophet unto him) and thou art joined in friendship to those that hate our Lord: And therefore in deed thou didst deserve our lords wrath. Therefore the Prophet David, 
Psal. 1.  describing a happy and wise man saith, Blessed is the man that hath not gone a way in the counsel of the ungodly, and hath not stood in the way of sinners, and hath not sit in the chair of pestilence. In which verse may be noted three degrees of consenting to schism: The first are of those that go a way through frailty, the second are those that standeth therein by continuance, the third are those that defend and teach it to others as a thing lawful, who may verily be said to sit in the chair of pestilence, teaching the doctrine of Balaam to give scandal. Over many such have been in our days, and I pray God there be not yet some remaining. 
Apo. 2.  But let them take heed, for Christ will come quickly & will fight against them with the sword of his mouth: that is to say with the truth of his word. 
Lib. De spectaculis  The a foresaid verse Tertulian thinketh sufficient, to forbid all resort to all unlawful assemblies, whether they be gathered with intent of idolatry, of iniquity, or for vanities sake, as wanton plays and dishonest spectacles, although they be not expressly forbidden in scripture. And therefore undoubtedly it may well be applied unto the conventicles of heretics, wherein so many ungodly folk concurt together in the very act of dishonouring God, by impugning his true religion: of contempt of the church, by usurpation of their new devised service, & of derision of Christ's Sacraments by profane rites of their own frivolous invention. 
Psal. 25.  Yet furthermore the same royal Prophet in an other psalm declaring his own innocency saith, I have not sitten, that is to say I have not stayed any while with the council of vanity, and with them that do wickedly I will not go in by once seeming to allow that which they do, I have hated the church of the malignant, and with the ungodly I will not sit. I will wash my hands among innocents, and I will compass thine altar round a bout by cleaving fast to Christ and his Catholic Church. And within a few words. I have loved the comeliness of thy house, and the dwelling place of thy glory. As a Catholic might say, the cause wherefore I refrain in this sort from wicked company of heretics in their churches, is the love and zeal which I bear to the beauty of God's Church, the marvelous disposition of her service, the reverend majesty of her Sacraments, & decent order of her Ceremonies, where of I find no resemblance in the new deformed congregation. In an other Psalm he saith after, he hath spoken of ungodly men. 
Psal. 141  I will not communicate with their elect or chosen men. Which S. Augustine in his time applied to the chief masters of the Manachees who were called Electi. And we may apply it well ro all those of Caluins' crew who most undoubtedly presume, that they are elected by God and predestinate to everlasting salvation. 
Psal. 49.  Contrariwise in an other Psalm, an evil man is reprehended by God, with these words. Thou diddest see a thief and diddest run with him, and with adulterers thou diddest lay thy portion. Heretics are the thieves by stealing and abusing the Scripture. They are also adulterers by corrupting the sincerity of simple men's faith with false doctrine. And whereof did proceed such boldness, to join and take part with iniquity? Thou hast thought wickedly, that I will be like unto thee, as commonly men will say God is merciful as gentle to bear with schism as thou to favour heresy. I will reprove thee, and say it to thy face, by charging thee with it at the dreadful day of judgement. But these places may seem a like for the avoiding of all evil company. Now more particularly for the shunning of such as wilfully divide themselves from God's church: we read in the Gospel of S. john, that the jews did not communicate with the Samarytans, who were schismatics in respect of the old law and therefore were most abhorred by the faithful folk of God's people: And although they did also abstain from having conversation with other Infidels. 
Mat. 18.  Wheruppon our Saviour giveth us a rule, to shun an heretic, or any one that disobayeth the Church even as the jews did detest the Heathen and the Publican. And the like commandment hath been given continualye by the blessed Apostles in their writings. First by S. Paul. 
Rom. 16  I desire you brethren (saith he) to mark, them that make dissensions & scandals contrary to doctrine which you have learned and avoid them. The reason he yieldeth within a few words, for that this company is perilous: Because by sweet speeches & benedictions they seduce the hearts of innocents. By often naming of the Lord, and his word, by frequent citing of Scripture, by reading the Gospel, the Psalms, & other parts of the old and new Testament, they steal to them by title and little the minds of ignorant people. 
2. Cor. 6.  And to the Corinthians he urgeth the matter more vehemenlye after that he hath given commandment not to bear the yoke with Insidels (that is to say) not to communicate with them in any sort in their works of infidelity: showing by divers points of disagreement, that there could be no fellowship or conveniency between them. First in respect of the divers disposition of their wills, what participation hath justice with iniquity. justice requireth that a man exhibet his service to God in the Catholic Church, & it is great iniquity to withdraw himself and others from the same service as heretics do by raising particular factions. Then because of their different doctrine: What society is there between light & darkness? So you have been brought up in the lignt of God's truth, and the protestants wander in darkness of sundry foul and absurd errors. thirdly because of the divers Authors and founders of their congregations: what agreement between Christ & Belial? Now Christ hath builded his Church upon the succession of S. Peter, and Belial the spirit of disobedience is the very beginner of all heretical and schismatical conventickles. fourthly because their whole state differeth: what part hath the faithful with the heretics or Infidels, yea and the worse sort of Infidels, because of their departure from the faith once received: by reason whereof their error is less excusable, their malice commonly greater, their company more perilous for infection, and less hope of their recovery, then of such as never knew Christ's religion. Lastly for the diversity of their external service: What agreement hath the Temple of God with Idols? for you are the Temple of the living God saith the Apostle, which he proveth by that saying in the law that God will dwell and walk in them and will be their God & they shall be his people. So the whole Catholic church is the Temple of God: but the doctrine of heretics, their communion & all their other external rites of religion are spiritual Idols of their own invention, and have succeeded in place of gross and carnal Idolatry and therefore no less to be shunned and detested. For which cause saith the Apostle alleging the Prophet isaiah and jeremy, 
isaiah. 52.  Go out of the midst of them, by giving no credit to their false teaching, and seaperat yourselves by avoiding of occasions of contagion and touch not the unclean by seeming in any sort to consent unto their wickedness: and I will receive you, and I will be a father to you: and you shallbe my sons and daughters, saith our Lord omnipotent. Likewise to the Thessalonians he denounceth in the name of our Lord jesus Christ that they should withdraw themselves from every brother walking in ordinately & not according to the tradition which they had received: 
2. Thess. 3.  Also if any were disobedient they should note him by an epistle and not company with him, that he might be confounded: Wihche is one principal cause why the Church layeth upon heretics this pain to be excluded from the society of her children, intending thereby their correction, as having more power over them then other Infidels. Another cause which is the peril, lest the sincere part should be corrupted by their company, is expressed in one of the Epistles to timothy where it is said: 
2. Timo. 2.  That their speech spreadeth as a canker, perniciously creeping from one member to another. Also the same Apostle commandeth Titus by express word to avoid an heretic, 
Timo. 3.  knowing that such a one is subverted, that is to say, he is commonly past hope of amendment, and condemned by his own judgement, by his wilful running out of the Catholic church. And agreeably unto this S. john in one of his epistles, saith. If any man come unto you, and bring not this doctrine [meaning that which had been taught by the Apostles & other lawful pastors] receive him not into thy house, nor say, God save you, unto him, for he that sayeth unto him, God save you, communicateth with his wicked words. And in his Revelation he maketh report of Christ his own words denouncing terrible punishment unto all that shall participate with heresy, 
Apo. 2.  under figure of those that committed adultery with a certain famous woman. And in the same book of Pro. phecye he rehearseth the voice of an angel who giveth warning unto the servants of God to avoid & fly all ungodly godly company, 
Apo. 18.  signified by the name & figure of wicked Babylon: Lest they should be partakers of her sins and thereby should receive of her plagues, and punishments. This point was diligently observed by S. john himself who refused to tarry in the same bathe with Cerinthus the enemy of truth, lest the bath should fall down and oppress them both: Also by Policarpus S. john his scholar, who would not take acquaintance of Marcian that famous heretic, otherwise then by calling him the devils eldest son: And by S. Anthony, of whom it is written that he could not endure to speak one peaceable word to an heretic. And although it be permitted in places where heretics are in great multitude, for necessity's sake to converse and have dealing with them in worldly affairs, so long as they be not by name excommunicated and denounced: yet to have fellowship with them in acts of religion, it never was nor could be allowed or suffered: But hath been always forbidden den, as I said before by the Cannons of the Church reyved from the blessed Apostles. 
Can. 12. 45.46. 63.  The authority of which Cannons moved Origen to refuse by any means to be present at prayers with a certain heretic called Paul. 
Eus. L. 6. Ca 2.  The same also moved Heraclas to cast out of the Church certain Christians because they had used the company of heretics, and not to be admitted again before they had publicly declared whatsoever they had hard of those enemies of the truth, 
L. 7. C. 6  notwithstanding that he knew them from their very heart to be turned from all error and false doctrine. The like is decreed by the blessed Pope and martyr Fabian, 
Ep. 1. Ant. ca 1 Laod. ca 9.33. Car. 4. ca 71.72.73. De unit. Ecc. versus finem.  and by the Counsels of Antioch and Laodicea, by the fourth Counsel of Carthage, and divers others. The same hath been taught by holy Doctors, as by S. Cyprian, who speaking of heretics and schismatics, saith. we must departed from such offenders, or rather we must fly from them in haste, lest that joining ourselves with such as walk perversely going with them in the way of their error & crime, and wandering a stray from the right and course of our journey, we be holden guilty of like offence. And by S. Augustine who entering into conference with one of the manachees' sect, 
Cont. Ep. Fund. cap 3.  maketh exception of three things, which in no wise he would consent to do. First that he would not pray with them: Secondly that he would not keep solemn conventicles with them: thirdly that he would not take upon him the name of a manichee. moreover it hath been practised by the whole church of all ages as may appear by the example of those godly people of Allexandria, Samosata, Edessus, 
Theodo. Li. 2.17. Li. 4.19. 14.16.  with divers other Cities where whole multitudes would rather choose to suffer death then once to enter the churches while the Arian prelates were present: Whose godly zeal may well confound the cold devotion of this unhappy time wherein so few are found in comparison of a great number who in heart do believe the Catholic religion, so few there be I say that will be content to sustain the loss of a few goods for the open profession of their faith. Yea many there be that will not take knowledge of this case whereof in times past no man was ignorant, no not the very heretics, as Arians Donatists and such like, all having their several churches by themselves, and refusing to communicate either with catholics or with any other sect disagreeing from their opinion.  
AND this may be another important reason of your most just, 
8 The judgement of Infidels.  and advised refusal: I mean the very judgement and example of all Infidels touching participation with those of another religion, the jews do not enter into the churches of Christians. The Turks hold it for a sign of Mahomet's religion for one to come into their moskeyes, the Lutherans and calvinists have their several congregations one distinct from tother, and all the protestants in other countries refuse to be present at the Catholic service. So did as many of them as had zeal or care of their conscience in the late days of Queen Mary. In which time a famous preacher of their faction, inroled for a martyr in Fox his book, making answer to a certain woman who demanded of him whether she might go to matins and evensong [for to go to mass her conscience would not suffer her] pronounced and gave his sentence in this or in much like sort: that to go to any part of the service then used, should be a thing greatly against the honour of God, and contrary to the charity due unto her neighbour. It should be against God his honour, because (saith he) God is not to be honoured but in such sort as he hath commanded and taught by his word meaning by God his word express Scripture, whereas we include also such truth, as God hath revealed unto his Church. Also he said that by going unto such service she should deny and disallow of the whole doctrine of the Gospel. And concerning breach of charity towards her neighbour, she should thereby sever herself from the congregation of the faithful. She should great lie confirm the obstinate Papists in their error, she should cause the weak Protestants to waver in their religion, and she should greatly offend the more firm sort of Gospelers. Behold here the cause wherefore catholics be afflicted, determined by the judgement of a Protestant preacher and recorded in the a foresaid book of Fox his monstruous monuments. Which thing being well cosiddered would make one to wonder, that we should be so urged by the Protestants at this day to do the same thing which in their own case, they have thought & must think very damnable seeing that this common consent of all sects and religions must needs show it to be a thing forbidden not only by man his ordinance, but by the very law of God and nature and consequently to be repugnant to the judgement of every one that hath in his breast, but any little spark of uprightness and sincerity. 
9 Mislike of the service   
AND now lastly to make up this matter of defence for your not going to the church, you refuse to resort to such a service as besides that it hath been devised by the English Protestant's a 'mong themselves, besides that it is condemned of other sects, besides that it hath no like pattern or platform a mongste their evangelical brethren in other countries, besides false translation of Scripture, the defect of a lawful minister, the want of sacrifice, sacraments, reverent ceremonies, and other things belonging to the honour of God which are contained in the Catholic service, besides false doctrine and blasphemy which must needs be offensive to all religious ears, is misliked of most even at home and hath been impugned by sundry printed pamphelets which hath given occasion of writing great books of controversy: Yea by all liklyhoode it had been changed long before this day had not the graver sort made stay of the matter, for fear to incur the note of inconstancy, yea in the last parliament holden in your Realm anno. 29. where in this monthly exaction was more aggravated upon you with peril of a greater forfeiture, a book was exhibited for the reformation of the form of common prayer now used, neither was the matter determined otherwise then by contrary commandment of the superiors: although one would think by reason it should have been agreed amongst themselves, what service they should think best to use before you should have been compelled under so grievous a pain to resort unto their churches. Lo now you see here the causes of your refusal. A most happy refusal undoubtedly if you continue therein being grounded upon so good reasons of conscience, of duty towards God, of charity towards your Catholic brethren, of respect to religion, of revenrece towards the Church of common honesty and plain dealing amongst men, of care to avoid the fellowship of other men's sins, being also just, as that even those that do most persecute you, if the case were their own: must needs plead for themselves with the like allegations, and finally being moved with mislike of the service whereunto you are now commanded to resort, in which point your adversaries cannot justly reprove you, themselves being not yet agreed whether it be the service of God or no, & many of them earnestly maintaining the contrary.  

The Second part what Recusants shall lose.  
NOW Let us considder what loss you shall sustain for this refusal. You shall lose, so many of you as shall not be able to discharge and answer this heavy sums, your whole substance of movable goods, and such as have lands, shall lose moreover two parts of their revenues, and those that are of more ability to support this grievous burden shall be greatly impoverished & forced to abridge themselves of that which otherwise should be very convenient for their estate and calling. A very hard case undoubtdely, but yet not so hard but that by God's grace it may be easily digested. And first of all those that have greater livings do less stand in need of comfort and with more quiet minds may sustain the loss that shall fall upon them: 
Comfort for them of more ability.  both for that they may hold themselves the better contented in respect of thankfulness towards God to lose a little for his sake, having received much: & furthermore because the inconvenience which they shall suffer is but the abasing of their out-warde countenance in the world, which I hope there is no Catholic but will patiently and gladly endure if it were for no other cause yet for christian humility and modesty. To such of you therefore as are of greater calling and have more wherewith to maintain yourselves, I say that I trust there is none of you that so looketh towards preferment but that you will rather be content likewise to be afflicted with the people of God, then by offending God to have temporal pleasure for a while, 
Exo. 2 Heb. 11  esteeming the reproach which you shall suffer for Christ greater riches than the treasure of the Egyptians that is to say of the whole world. There is none of you that so atendeth to purchase lands for the increasing of your patrimony but that you have greater care by good deeds to buy the kingdom of heaven. For if you purchase here on earth [you are as it were] not possessing: 
Cor. 7.  And if you rejoice in the world you are as if you rejoiced not: And if you use the world as though you used it not. Because the figure of this world passeth away I trust you account yourselves here as strangers and Pilgrims, 
1. Pet. 2.  and therefore you seek to have houses to dwell in for a while and not as though you should remain in them for ever. You shall be hindered by this persecution from providing for your children so plentifully as otherwise you would, but you shall leave unto them God's blessing which is more than all earthly riches. You shall not marry your daughters so richly nor with so great portions, but you shall match them with Cotholikes who in this time of common necessity shall more esteem of religion than of riches, and shall more regard virtuous behaviour then vain bravery. You shall perhaps not have so great attendance of servants, but you shall be attended with Angels wheresoever you go. And if you keep not so great families yet you may keep such as be devout towards God and faithful towards yourselves: As undoubtedly you shall make them much the better by this your example of suffering for God's cause. Also you shall have the less to answer for many idle persons and in a smaller number you shall have the fewer evil. You shall keep less hospitality among your neighbours, but you shall be the less envy by your adversaries, and withal you shall have less occasion to entertain unthankful heretics anb schismatics, who preying upon your money, can the less expect to be fed at your tables. Yea perhaps you shall be able to bestow more largely upon the domestical of faith or if your alms be less for lack of ability your goodwills shall be rather the more. For as you know the widows two mites is more than any rich man's treasure and good folk will considder, that you are afflicted catholics and therefore will require the less at your hands. I trust you will always follow the rule of good Tobias, 
Tob. 4.  to be merciful in such sort as you shall be able, and if you have much, to give abundantly: If you have little, to bestow yet a little willingly: yea this which shall be the greatest alms that could be given. For as that blessed martyr Sir Thomas more saith, when a man loseth any thing for God's cause, although the devils escheator seize upon it, yet it is rendered to God. And as for delicate and sumptuous fare, gay apparel & other external worldly pomp I hope you are so far from being in love with any of those things that rather you will thank God for giving you occasion to cut of such superfluous expenses. But now for such of you as have little & therefore not being able to satisfy the penalty shall lose two parts of that which you have, and for such whose substance consisteth wholly or for the most part in movable goods, and therefore are like to lose all and so to fall into great poverty: there is great cause why they should be relieved by such whom god hath blessed more larglye with temporal benefits, and wherefore they should be comforted against the extremity of this imminent storm of worldly affliction. And yet peradventure it shall be easier for some of them to descend from their mean state unto the lowest then for some other that have borne a great port to come down but to a certain mediocrity of living. For where there be lest possessions, there is many times less love of the world: Although in deed there be no great difference between losing much or little for God's sake, so that a man bear like love towards God. But to such of you now whose loss may be more grievous or that may fall in to greater want I direct my speech, desiring you to consydder a while the condition of these earthly goods and the burden of poverty which may light upon you in the hardest case that may be foreseen by man's reason. 
Comfort for the poor.  So shall you see neither the loss to be so great nor the inconvenience that may follow thereof so intolerable, as at the first sight it might be esteemed.  
AND First touching worldly goods I might tell you according to some philosophers, 
Consideration of riches.  yea by the judgement of many Christian Doctors, that they are not worthy the name of goods, because they make not their possessors any thing the better. But rather they make them for the most part far the worse: for so much as they are the occasion of pride which is the very worm and disease that followeth riches. They kindle covetousness & therefore they be like to cold water being drunk by a man that is in some hot disease: the more that he drinketh the more it increaseth his thirst. They are matter of intemperance and over delicate lining. They give impunity to vices and consequently are occasion of many sins. I might say that they are common to good and to evil men, but more commonly they are bestowed upon the evil then upon the good. Behold sinners have obtained riches, saith David in one Psalm: 
Psal. 72.  And this is so disposed for sundry good reasons. First because we should understand these earthly possessions not to be the true goods nor the reward which we expect to receive, also because those wicked men are many times rewarded with earthly riches for some moral good which they have done being not worthy at all of better recompense. And for the most part this abundance of wealth, is an occasion wherefore they become more vicious & so is permitted unto them as matter of more grievous damnation. I might say unto you that none of these external things which a man possesseth are to be called his own, because they are not within himself, & therefore it is not in a man's power to keep or not to lose them. This moved certain Philosophers as Bias and Stilpo of Megara being spoylled of all that which they had, to boast that they carried with them all their goods, meaning that they had not lost their inward virtues. This brag they made perhaps more confidently then truly, but how much better may a Christian say that although he be deprived of his earthly goods, yet he hopeth that he shall not lose his faith, his trust, and his love towards God, and consequent lie he shall not lose God himself the giver of all goodness and the only riches that may suffice and cause him to line content and happy. I might show to you out of profane histories that many Philosophers either for love of knowledge or desire of vain glory as Anacharsis, Crates, Antisthenes, and almost all those of like study and profession, and many worthy captains and honourable men in their common wealths, as Aristides and Photion among the Athenians, and among the Romans, Fabritius and M. Curius, have either chosen to become poor, or have refused to be made rich, when occasion was offered. I might prove further by good reason, that this external wealth, is no otherways profitable, but when it is well bestowed. And how can it be bestowed with more advantage, then being forsaken for gods love and for the redemption of your own souls. Otherwise what benefit hath the rich man by his great abundance? Or what do his large possessions avail him? Are they profitable in respect of his health? we see that most wealthy men can hardly repair their bodies by continual applying of medicine, whereas the poor man continueth sound without help of physic. Hath he more liberty to go where he will, or more freedom to do what him best pleaseth? undoubtedly no. For setting a side the covetous man whose heart is always tied and chained unto his money, and take what rich man you will, he is more restrained from bestowing his time at his pleasure by the manifold instance of his temporal affairs than the poor cottier, by the necessity of getting his daily living by daily labour. But doth he enjoy more pleasures? No surely. For although he have perhaps greater store of delights yet pleasure consists rather in rareness then in continual use, & rather in men's desires, then in the nature of things themselves. The rich man can scarcely find any dainties that may content his appetite, where as the poor hath hunger for his sauce to all kind of meats. As it is written in the Proverbs. 
Pro. 7.  That the soul which is already fully satisfied will tread the honey comb under foot: but the hungry will take men bitter for sweet. The rich man tosseth up and down in his soft bed after a full stomach, where as the poor man, sleepeth sound upon his simple couch, after mean diet, by reason of his long days labour. Sleep is sweet, (saith wise Solomon) to him that worketh whether he eat little or much: 
Eccle. 5,  but the fullness of a rich man doth not suffer him to sleep. The rich hath more fawning friends peradventure, but he hath less assurance of their fidelity because they may be friends in respect of his riches, rather than for the love of his person. He is served of many, but withal he hath the charge to provid for many. 
Eccle. 5.  Where there is much wealth, there be also many that eat to consume the same, & than what doth it profit the possessor, but that he seethe his riches with his eyes. He hath the name of Lord & master, but in deed he hath but the stewardship & disposition of these earthly goods to the benefit of others, who live at his cost more quietly or merely then himself: having no more for his own part than will feed one belly & clothe one back, far he never so well, or be he clothed never so trimly. But perhaps the rich are less subject to injuries and oppressions? It is altogether contrary. For the poor man liveth without molestation of any if you consider him as he is poor: and if he be any ways troubled it is in respect of some little goods that he hath or procureth to have. But the rich man is more often a pray to those that are more mighty and rich, than the poor people are to himself. He is had in jealousy by his superiors, he is impugned by his equals, he is envy and undermined by his inferiors, he is betrayed many times for his money by his servants, yea by his own children. Therefore I might say farther, that by common experience the having of worldly pelf is matter of care, how it may be kept, how it may be employed, and how it may be increased. It is occasion of fear: for the rich man feareth those that be richer than himself, and such as be poorer: he feareth thieves, he feareh change of weather. He feareth strangers in time of war, he feareth his neighbours when there is peace: he feareth his own family, he scarcely dare trust his own hands. Furthermore it breedeth suits and contentions: it provoketh enemyties, it procureth a thousand perils, so that we see more to have perished for their riches, then to have died for famine. And if we shall give credit to the holy Scriptures, this base and earthly baggage, is often times a great impediment to men's salvation. Therefore saith out Saviour: 
Mat. 19  That a rich man shall hardly enter into the kingdom of heaven: Yea that it is more easy for a Camel to pass through the streicte eye of a needle. The reasons hereof be many, first the multitude of cares, which these worldly goods commonly bring with them, in respect whereof they are called thorns that suffocate and choke up the seed of god his word. 
Mat. 13.  eSecondly the delicate manner of life which the most part of wealthy folk lead, and therefore saith our Saviour: 
Luc. 6.  woe to you that be rich, because you have your consolation. Also because it is hard to have many possessions, and not to love them beyond measure. 
Luc. 14.  And you know well that whosoever so much loveth these earthly goods that he be not ready to renounce and forsake them all for the love of God when the cause so requireth, cannot be the disciple of Christ, neither can he have part in god his kingdom. Hereof it came that he which had bought a farm, & he which had bought five yoke of oxen refused to come to the supper, whereunto they were invited. Moreover it is very hard to have much, and not to covet more▪ whereby worldly men desiring to be rich do fall as S. Paul saith into temptation, 
1. Tim. 6  and into the snare of the devil, and many desires unprofitable and hurtful which drown men into destruction and perdition: The proof hereof is very evident by the manifold intricate cases wherewith even they that think themselves to have upright consciences be oft entangled and do offend by pretence of Titles, by ordinary buying selling and bargaining, and other temporal dealings and affairs. For these and many other considerations I say to you as unto Christians, and unto men that have care of their soul's health. That whatsoever it is possible for you to have in this world, were it never so properly called by the name of goods, were it never so rightly termed your own, were it never so profitable, so pleasant and so apt to good uses yea although you meant to employ it to the best use that might be devised, cannot yet be so much worth as that you should for the retaining of the same displease God by one mortal sin and much less separate yourself from the Church by heinous and damnable schism and participation with heresy. 
Mat. 16.  For what should it profit you to gain the whole world and sustain the damage of your souls. And specially since all that you possess hath come unto you freely by God his gift and then think with yourselves what a grievous point of ingratitude it should be to forsake the giver for any part of that which he hath given. This considderation moved blessed job to bear patiently the loss of all his wealth and not to offend God, so much as with any impatient or foolish word. 
job. 1.  Naked I came out of my motheres womb (saith he) and naked I shall return thither, our Lord hath given, our Lord hath taken away: as it hath pleased our Lord, so it is done the name of our Lord be blessed. It is greatly to be noted that although the Sabeans had taken away his oxen and asses, although the Chaldees had spoled him of his Camels, although the devil had consumed his sheep with fire, and had raised a wind to overthrow his house, and to oppress his children, yet he saith our Lord hath taken away, knowing well that none of these things could have happened without God his permission and special providence: which may teach you in all losses that may fall out, to considder God his ordinance, and so to rest contented accepting his holy will and disposition. Conformably to those words of job S. Paul saith. 
1. Tim. 6  we brought nothing into this world: doubtless neither can we take away any thing. Considder I pray you how bare, how needy and destitute of all help, you were first borne, and how you differed nothing from the poorest child that is brought to light, setting a side the care and provision of others that were near about you. And then shall you well perceive that whatsoever you now enjoy, or have enjoyed hath been bestowed upon you through God his infinite bounty and liberality, and what a point of clownish incivylitye would you think it were for a beggars brat, being taken by some great Prince into his court, who should cause him to be dayntilye nourished and richly apparelled, intending afterwards to make him heir of his kingdom, to set at nought the great favour of that Prince, & wilfully to forsake his court if he would dot in all things make him so large allowance as he had done before. And even like uncourtesy, nay infinite times more should it be for any man after so great number of benefits received at God his hands, besides the expectation of heaven in time to come, to set nought by his grace, to neglect his favour, to commit high treason against him for the saving of a little worldly trash which he alone hath given, and when it pleaseth him can take it a way again. This point I beseech you to way advisedly, and with-al to consider the second part of S. Paul's sentence that most certainly you shall carry nothing with you out of this world. Think what unspeakable grief it shall be for one that hath displeased God for the saving of his worldly goods when at the time of his death he must departed and leave his fair houses, his goodly manors and lordships and all that he held most dear in this life: neither that nor all the substance of the world if he had it to give can procure him one hours respite for penance, and much less can obtain his salvation. 
Psal. 49.  He shall not give the price of redemption of his own soul. Saith David of the rich man trusting in his riches: when he dieth he shall not take with him all that he hath, neither shall his glory go down with him. But perhaps he trusteth to leave his possessions to his children, the Psalm seemeth to affirm the contrary: They shall leave their riches to strangers, which is to be understood as S. Augustine saith upon that place, that although their children succeed them in the possession of their patrimonies yet can they nothing relieve the miseries of their friends being damned to hell fire, and what profit then do they reap to themselves. Their sepulchres are their houses for ever, they have prepared to themselves costly monuments as if they should dwell in them perpetually not providing for the mansions wherein they should live in deed everlastingly. But what becometh of the poor souls who reap no benefit of their solemn funerals, & stately tombs, but rather have their pains aggravated, it followeth within a while that the wicked rich man shall enter even into the generation of his fathers, that is to say of ungodly men that here tofore hath been like to himself and he shall not see light for ever, because when he was here he delighted in darkness, and rejoiced in false goods, not loving the true goods he shall therefore go hence to hell: after the darkness of his dreams wherein he imagined to himself a deceitful kind of felicity he shallbe given over to the darkness of eternal torments. Look into those houses, I mean those sepulchres, and considder the length, 
Psal. 75.  breadeth, and height of those mansions, and compare the same, with those stately rooms wherein they dwelled heretofore. Look upon their decayed nature, their rotten bones and consumed members. See whether you can discern the master from the servant, the rich man from the beggar, the Prince from his poorest subject. Considder what is become of their gallant trains of servitors, their gorgeous apparel, their goodly plate, and costly furniture. See whether they have now any use of these things. All is earth, all is dust, all is worms all is putrefaction. And what shallbe the state of such fools at the day of judgement? The Prophet telleth us in another psalm that the lovers of this world whom he calleth the men of riches: Have slept their sleep, and waking they have found nothing in their hands. whiles they were here in this life they thought themselves to be happy, they slept in their desires, they were delighted in vain pomps, but at the day of resurrection, they have found their hands empty for lack of good works being destitute of all that wherein they gloried before. Tell me what comfort had the rich man burning in the flames of hell, who before neglected to give his crumbs to poor Lazarus, by remembrance of his former wealth, his dainty food, & sumptuous clothing. Or what reaped that other curmogion of all his abundance. To whom thinking to enlarge his barns, and to make merry with his store for a long time together: It was said, Thou fool this night they shall require thy soul of thee. 
Luc. 12.  And these things which thou hast provided, whose shall they be? Note well those words. Whose shall they be? A man heapeth up treasures saith the Psalm, 
Psal. 38.  and knoweth not for whom he gathereth them. Whether for an unthankful, or a prodigal child. Whether they shall be evicted by his adversaries through colour of law, or shall to the Prince by attainder, or shall come to the merchants hands by way of usury. O dear Catholics, lift up your eyes, and look upon this general day of waking from the sleep of death, 
Sap. 5.  see with what constancy you shall stand in that dreadful day, if you be now constant, against those which have oppressed you and have taken away from you the fruits of your labours. Behold again how your persecutors shallbe troubled with horrible fear, and shall wonder at your sudden and unexpected salvation: how they shall say within themselves with much anguish of spirit and groaning: what hath our pride profited us? or what the boasting of our riches availed us? all those things have passed away like a shadow with a great deal more, which is expressed in the book of wisdom. And as you would not in that day change with them, if you might enjoy a thousand worlds: So now think yourselves more happy whatsoever you shall lose for Christ his sake, then if for a temporal commodity you should be joined to that commpany of the damned to suffer extreme confusion and torments that never shall have end. Consider beside all this the uncertainty of riches even in this life to what dangers and chances they are subject, and how they ebb & flow from one to another. Therefore if riches flow abundantly, set not your hearts upon them, in such wise that you flow with-al and run from God in this time of persecution. 
Psal. 61.  Trust not so much in the incertayntye of worldly goods so that you lose for them the hope of your heaven lie heritage. Be not deceitful in your waits to deceive yourselves with to much account of vanity, but esteem all temporal things as they are, according unto the conditions which I have laid down before you.  

Consideration of poverty.  NOW If riches be no more to be esteemed then as it may appear by these reasons here recited, let us way likewise the burden and inconvenience of poverty whether by any means it may be endured with quiet and indifferent mind. A light burden undoubtedly supposing sufficiency as we shall prove hereafter, with the presence of god's grace yea in this case when it is sustained for God's sake a sweet and delightful burden. And first in those riches which are common to all men by nature. As the influnece of the heavens, the commodity of the bright and warm sun the goodly moon, the clear stars, the pure and fresh air: And many other benefits of God's creatures, there is no doubt but that poverty enjoyeth her part more freely, more often and with more delight, then doth the rich man, who for the most part leadeth his life in a close house and when he goeth abroad he attendeth not to take pleasure in such things having his mind occupied about his manifold temporal business. And for the use of all necessaries we have partly heretofore compared the rich and poor together, and now we may say again that the poor have their substance with less cost & care & their rest with less disturbance. They are also served more surely & duly By their own endeavour then those wealthy folk for whom the provision. of Sea and Land will not suffice who cannot contrive how they may lay their heads at convenient ease and for whom all the service of men in livery coats is to little. O happy poverty that is not forced to make friends in court, to retain counsellors for the bar, to wait upon attorneys, to follow size and sessions, to make her part strong by banding of men against her adversaries. She is not vexed with exactions she is either more safe in common calamities to abide without danger, or more ready to fly and escape: she adventureth not herself by sea for lucre's sake and therefore is not in peril of pirates: she may better go without weapon by land, for as the common proverb is she may sing before a thief. And to the exercise of virtue she is no impediment but rather many times a great furtherance. She is companion with humility she is mother of modesty and temperance maintainer of sobryetye schoole-mistres and teacher of patience nurse of devotion & contemplation. Only in giving of corporal alms, she seemeth to be inferior and yet she is not excluded from giving a cup of cold water which may be meritorious of life everlasting she may feed a prophet with a little oil and flower she may entertain Christ in a poor fisher's house she may wash the wearied feet of gods pilgrims. She may help and serve the sick she may visit and comfort prisoners if she cannot otherwise relieve them. She may further the cause of religion, if not by money, yet by industry of mind and bodily travail. 
Rom. 6.  Aquila and Priscilla were poor folks and lived by the labour of their hands by making of tents and yet S. Paul calleth them his helpers in Christ jesus to whom not only he giveth thanks but also all the churches of the Gentiles: & moreover they had a domestical church of their own. But one objection is here needful to be answered, wherefore Solomon should earnestly desire God not to give him beggary lest perhaps he should be compelled to steal, and to forswear the name of his God. The answer is easily given that Solomon spoke according to the state of the old Testament, 
Pro. 30.  and in the person of the imperfect, who may fall into such inconveniences when they become poor against their wills by worldly mischance. But such peril is in no wise to be feared when a man leaveth or loseth his goods and willingly be cometh poor for the love of God. 
Mat. 19  Otherwise if poverty were an impediment to salvation our Saviour would not have proposed it as a point of perfection to a certain rich young man that asked him counsel what he should do over and beside the keeping of God's commandments. Yea which is more he would not have consecrated the same in his own person as it was foretold of him in one of the Psames. 
Psal. 39  I am a beggar and a poor man, saith David in the figure of christ. This is a singular prerogative of poverty and a principal motive to all Christians to sustain gladly any want for his sake who was made poor where as he was rich that by his poverty we might be rich. What subject would disdain to follow the fashion of his sovereign? 
2. Cor. 8  what soldier would think scorn to be attired like his Captain? what scholar would be ashamed to resemble his master in his profession? Now our Lord and King our Captain our M. jesus Christ did choose to be borne poor to be swaddled in simple clothes and to be laid in a manger. His blessed mother was poor and so was holy Iosepth the guardian of his infancy. 
Mat. 3.  His birth was first revealed to poor shepherds. 
Mat. 5.  His fore runner S. john baptist was poor being clothed with a camels skin and fed with locust and wild honey. 
Luc. 9  He began his preaching with commendation of poverty: he led a poor life having not where to rest his head. 
Mat. 19  He chose for his Apostles poor men, or if they had any thing before, they left all when they followed him. He gave it for a principal token that he was the true Messiah that he preached the glad tidings of the Gospel to the poor. 
Mat. 11.  He died poor having no house nor roof to cover him, not lying upon a soft bed but hanging upon his hard cross having a crown of thorn in stead of a pillow for his head: being spoiled of his clothes to the bare skin whiles the wicked soldiers that crucified him divided his garments among them and cast lots for his coat: being withal so destitute of friends yea in his burning thirst he could get nothing to drink but sour vinegar. But what speak I of his poverty? He shed his precious blood for your redemption: And can you think much for his love to departed from a little worldly pelf and vile trumpery? 
1. Cor. 2  S. Paul describing generally the calling of christians saith, That God hath not chosen many wise according to the flesh, not many mighty, not many noble: And likewise S. james saith, 
jac. 2.  That god hath chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him. And one would think that the heavenly wisdom preferring the poor in this sort were better to be trusted then the judgement of worldly folk who commonly esteem of a man according to his money.  

3 Reward for Recusantes.  AND Thus having pondered the several conditions of riches and poverty, it remaineth to be considered what further advantage you may have, if for conscience sake you shall be driven to exchange the one for the other: to the end that seeing before your eyes assurance of most undoubted gain, you may boldly adventure upon a bargain so beneficial, wherein almighty God himself becometh your debtor. For he that is faithful and true, hath promised with his own mouth, 
Mat. 19  That who soever foregoeth any thing for his love shall receive a hundredth fold, and shall possess life everlasting. You shall receive an hundred fold as an earned penny in this life, and life everlasting shall be your reward in time to come. This hundred fold as it may divers ways be understood, so principally, 
A hundred fold  I think it may be taken to consist in three things, in sufficiency, of necessaries for the present time, 
Sufficiency.  in quietness and contentment of mind, and in many other spiritual gifts and graces. First concerning sufficiency of temporal things. It consisteth in God's providence, in his almighty power and fatherly goodness we have many promises thereof, and many examples, both in the old and new Testament, as where it is said, 
Psal. 32.  That the eyes of our Lord are upon them that fear him and upon those that trust in his mercy to deliver their souls from death and to nourish them in famine: that there is no poverty or want to those that fear him. That the rich have lacked, 
Psal. 33.  and have been hungry by reason of their covetous and insatiable minds, 
Psal. 36.  but they that seek our Lord shall not fail to have all good. That the just shall not be confounded, in the evil and hard time, & in the days of famine they shallbe satisfied. Likewise in the Proverbs it is said that God will not afflict with famine the soul of the just. And as for examples we might bring great store for proof of this point whereby it may appear that not only God doth not suffer his servants to be destitute of things belonging to the sustentation of their temporal life, but furthermore when it pleaseth him he rewardeth them abundantly even in this world. 
Gen. ca 12.  Abraham forsook his country and kinsfolk and went at God his commandment into a strange land where he had no foot of possession, and God blessed him with worldly substance during his life, and three hundred years & more after his death, he gave that whole land to be possessed by his posterity. 
Gen. ca 32.  jacob passed jordein with his staff fleeing from his brother Esau into Mesopotamia, 
Gen. ca 41.  but he returned again with two troops having wives and children, and great abundance of cattle. joseph was sold into Egypt as a bondslave & there for righteousness sake was thrust down into a dungeon, but after a while it pleased God to deliver him and to make him ruler of the whole country. 
Exo. ca 3  Moses' forsook the wealth of Egypt and kept sheep in the desert: and it pleased god there to appear unto him & to make him governor over his people. Holy job was abased even to sit upon the dunghill full of sores, 
job. ca 42.  but in the end God bestowed upon him double wealth to that which he had before. 
Reg. Li. 3. ca 17. 19  Elias was poor and fled from the persecution of jesabel but he was sufficiently fed, once by the ravens that daily brought him meat, and another time by bread which God miraculously provided for him. Elizeus was poor, 
Re. Li. 4. cap. 4.  but he was sued unto by great Princes: yea he was able to feed others by bread miraculously multiplied. 
Tob. c. 1.  Blessed Toby was spoiled of all his substance by the wicked King Senu-Acherib for his charity towards the dead: but after forty five days he was restored to his house and to all his possessions again. 
Daniel. Cap. 14.  Daniel for his religion towards God, was cast into the Lion's den, but he was fed by a Prophet being wonderfully brought out of the land of jury for that purpose. 
Machabi orum. Li. 4. Cap. 2.  And so as Mathias said to his sons, consider throughout every generation, and you shall see, that all which trust in him are not weakened nor overthrown. But what do I rehearse the example of godly men, our Saviour sendeth us, 
Mat. 6.  even unto the fowls of the air to see how they are fed, & to the lilies of the field to behold how they are clothed to th'end that we should not doubt of God his providence, for meat drink clothing & other things necessary for the maintenance of this life. And undoubtedly this is a consideration of great importance. For if God of his goodness extend to feed the poor worms of the earth: 
Psal. 31.  As it is written in the Psalm, That he openeth his hand and filleth every lining creature with blessing, 
Psa. 144.  if he bestow food even upompon the young Ravens, 
Psal. 146  being not succoured by their dames that brought them forth. If neither the feather of any foul, nor the leaf of any tree, be destitute of his providence, if the very Infidels be visited daily with God his benefits which they receive of the Sun, 
job. ca 39  the Air, and the Earth yielding her fruits in due time, how much rather will he provide for his servants that suffer affliction for the glory of his name. How much rather will he provide for you O ye of very small faith saith our Saviour. Is not the life more than the meat: 
Mat. 6.  and the body more than the raiment? Therefore he that hath given the greater benefits, will not fail to provide for the less. Your father knoweth that you need all these things, and who will mistrust the provision of so mighty, so wise, so good and so loving a father. Seek therefore first the kingdom of God and the justice of him: Take care how you may save your own souls, & please God: And all these things shallbe given you beside, so that you shall not need to fear any inconvenience by loss of temporal goods for god his cause. For declaration of this providence: 
Luc. 10.  Our Saviour when he sent his Apostles first to preach, he forbade them to carry Purse, or scrip or shoes, and a little before his Passion he asked them When I sent you Without purse and scrip and shoes, 
Luc. 22.  did you lack any thing? But they said nothing. And after Christ his ascension when they went into farther countries and therefore stood in more need, and had less provision for necessaries, hear what S. Paul saith of himself and other his fellows. 
S. Pa. ad Cor. cap. 4. Epi. second  In all things we suffer tribulation, and are not in distress, we want, but are not destitute: we suffer persecution, but are not forsaken: we are cast down, 
Cap. 6.  but we perish not. And within two chapters of the same epistle after a great number of things recited that might seem contrary at the first appearance, he maketh up the sentence with these words, As needy, but enriching many, as having nothing, and possessing all things. Meaning that they had the whole world and all God his creatures at commandment. And lest you should think this privilege proper to the Apostles and to none other, behold the poor hebrews, 
Act. 4.  the very first flowers of God's Church, who sold all that they had & gave the price to be distributed in godly uses: and you shall perceive that they received their hundredth fold by God's provision, when the Gentiles of sunderye nations were careful to contribute to their relief, 
Rom. 16  & S. Paul himself was collector and bearer of the alms bestowed upon them. And among holy Martyrs as we read of many that have been fed by the service of Angels, so we find very few that either in prison or out of prison have perished for lack of sustenance. And in the number of hermits that willingly became poor for Christ his sake, we read of S. Paul fed by a Raven, and S. Gyles nourished by the milk of an Hind. And among thousands that be extremely poor in divers religious families, do we not see that the most of them live and find no great defect of necessaries? And can any man doubt of sufficiency, having so many examples of God's goodness in this behalf? Or is not this sufficiency as much as all the wealth of the world can afford, and therefore an hundredth fold in comparison of that which any one man possesseth. Especialye if a contented mind be joined therewith al. 
2. Tim. 6  According to that saying of S. Paul. Piety with sufficiency is a great gain. Therefore saith he, Having food, and wherewith to be covered, with these we are content.  

2 Contentment of mind.  THIS Quietness & contentment of mind proceedeth especially of God's grace which tempereth the appetite of man, being before insatiable and crying still after, bring, bring, although he have never so much already. And as the desire of having more, is a great torment to covetous rich men, enwrapping them with many cares, and setting them about much unhappy business: so this limiting of a man's desire, to be content with that which God sendeth, be it more or little is a singular benefit, more worth than any gold, yea such a one as no world lie treasure can procure. For tell me I pray you is it not much better to cure a man of his fever, which causeth him still to desire drink and never to be satisfied, then to give him drink at his desire and not to quench but rather to kindle this thirst. Here-of it cometh to be true which is said in one of the Psalms. A little is better to the just man, 
Psal: 36.  than the aboundante riches of sinners. And that which S. Jerome saith. 
Epi. ad. Paviinun.  The believing man hath a world of riches: to the covetous man nothing is enough. And the very heathen Philosophers, acknowledged that for a man to be content with his own was the greatest & the most certain riches: And it was a common saying among them. The mind of a man is rich, and not his coffer. Of this contented mind, we have an example of S. Paul, who saith speaking of himself. I know both to be brought low, 
Phil. 4.  I know also to abound: (every where and in all things I am instructed) both to be full, & to be hungerye, both to abound and to suffer penury. And if any man should say: I am not S. Paul, I am not an Apostle: let him at least, not be found inferior to Socrates a heathen man, who notwithstanding that he was poor, passing one time through the market place, and seeing great store of divers wares, said with himself. How many things be here, that I do not desire. And can not the grace of God work as much in the heart of a faithful man falling in to poverty for his love by means of persecution? I think there is none of you that have been converted to God from the way of sin, and love of this wretched world, especially having lost any thing for God's cause, that he hath not withal felt by experience the proof of this point, and therefore I shall not need to-stande longer in confirming the same.  

3 spiritual graces.  AND As for spiritual gifts and graces which God bestoweth upon those that willingly forego their temporal goods for his love: S. Peter was a poor fisher and for his boat which he left at Christ's commandment he received the government of Christ his Church, 
Luc. 5.  in place of his net. The word of God was committed unto him and for his trade of taking fishes to their destruction, 
Act. 3.  he was made a fisher of men's souls to salvation. 
cap. 5.  He had neither gold nor silver but with his word in the name of Christ he could cure the lame, 
cap. 9  with his only shadow he could heal the sick, and by his prayers he could raise the dead again to life. 
Phil. 3.  S. Paul esteemed the things that were gains to him before to be detriments for the exceeding love of Christ: 
Act, 9  And he was made a vessel of election to carry God's name before the Gentiles, to teach & convert the greatest part of the world. He was rapt into the third heaven, 
2. Co. 14  & saw the joys of Paradise. His name was terrible to wicked spirits, 
Act. 19  his very napkins and handkerchifs had efficacy to cure all kind of maladies. The rest of Christ's Apostles for that little which they frosooke at his bidding, received authority to preach the Gospel, 
Psal. 44.  virtue to cure diseases, and power to cast out devils. 
Mat. 19  They were made Princes over the whole earth, and appointed judges of the world in time to come. S. Anthony. S. Hilarion and others be came willingly poor, whereby they might more freely serve God: and they became as it were Angels here in earth, they were made even in this life fellows with heavenly spirits, 
2. Pet. 1  conquerors of devils, physicians for infirmities, fathers of many spiritual children, teachers of many Religious families, and Lords over all God's creatures. Who could live more poorly then S. Francis or S. Dominike chose to live for Christ's sake and yet their lives were miraculous their memory at this day continueth honourable and the fruits of their doctrine and examples have been found through out all christendom almost innumerable. And though such excellent prerogatives are not bestowed upon every one yet there be certain gifts which God bestoweth upon all that truly serve him and much more upon those that suffer any thing for the profession of his true catholic faith. I mean his grace whereby they are made in a sort partakers of the divine nature, whereby their souls are beautified and made amiable in God's sight, whereby they are enabled to perform the offices of all virtues, and wherewith they are armed against all assaults and temptations. The light of understanding whereby they perceive God's goodness and withal they know the vanity and uncertainty of all things that be in this world. The comforts of the holy Ghost which never fail to them that willingly wean themselves from worldly solaces. The quietness of a pure conscience, which as the wiseman saith Is like a continual feast. 
Pro. 15.  The increase of God's love which maketh all afflictions light and easy. The hope and confidence of God's merciful favour and protection which causeth them even to rejoice in their greatest tribulations. The liberty of spirit whereby they find themselves free from the base servitude of earthly desires. The gift of patience, whereby they endure quietly and gladly whatsoever affliction is laid upon them for Christ his name. The marvelous comfort, which all good folk receive at their departing out of this vale of misery. These and many other be the rewards wherewith all temporal damage is recompensed not only a hundredth, but even an hundredth thousand fold if one might use any comparison as surely there is none to be made in this case.  

Life everlasting.  NOW If God's payments be so plentiful in this life what think you is contained in thes words Vita aeterna, life everlasting. Among all the temporal been fits that god hath bestowed upon us, there is none more dearly esteemed, none more carefully defended then is our life: although it be short & unsure to continue subject to many changes annoyed with sundry wants & distresses, in wrapped on every side with infinite miseries, and rather to be called a death then a life. If then we make such account of this life wherein we are daily dying, the state whereof, is so uncertain, so mutable, so full of necessities, labours, pains, woes, and all kind of wretchedness: How greatly should we desire to enjoy a perpetual life, a life void of all peril, free from all mutation, wherein is no defect, no travail, no sorrow: A quiet life, a life abounding with all kind of good, and in every respect a most happy and blessed life. There is scarcely any man that desireth not to live although he be sure by living longer to suffer many afflictions both of mind and body: and for the purchasing of a little false felicity, consisting in transitory goods, honours, and soveraygntye, although it shall endure but a very small while, we see that men spare for no expense, they shun no travail, and finally they refuse not to do or suffer any thing, whereby they may attain unto their desired end. Now when true felicity and secure eternity shall be so happily joined together, that neither there shall be any feeling of present want nor any doubt of defect to fall hereafter, is not this a life to be procured and to be purchased with any bodily pain, or temporal loss whatsoever may be imagined greatest. Dearly beloved Catholics it is not possible to conceive with thought, much less to express with words the dignity of this reward which is reserved for you, if you persever faithful to the end. 
Mat. 24.  Eye hath not seen, nor ear hath not heard, neither hath it ascended into the heart of man, 
1. Cor. 2.  what things god hath prepared for them that love him. Therefore it may rather be commended with silence then sufficiently set forth by any speech. Yet nevertheless somewhat I mean to say touching this most happy inheritance when I shall have passed over the uttermost point of persecution which is the shedding of blood. In the mean time to comfort you against the loss of your worldly goods, I may be bold to say having almighty God for my warrant that for the loss of worldly offices which you might bear in the common wealth, and now do forbear them for conscience sake, you shall be all crowned Kings in that heavenly, 
Mat. 5.  blessed, and everlasting kingdom. For your lands which may be taken from you, you shall enjoy every one of you the land of the living without disturbance, 
Psal. 141  envy, or contradiction. For supply of the wants which yond may fall into by the spoil of your movable goods you 
isaiah. 49.  shall be sure neither to suffer hunger nor thirst nor other necessity. 
Apo. 7.  In am of your houses of timber and stone, which happylye you shall forego, and most sure you are not long to continue in them, besides that they may also fall to ruin by some mischance: 
2 Cor. 5.  you shall have mansion places in heaven not built with hand which cannot decay, and you shall dwell in them for ever. For the disgrace wherein you live being in a manner debarred from the court & from the sight of your Prince 
Isa. 33.  you shall see the King of Kings in his majesty being present before his throne and serving him day and night in his Temple. You shall see God, 
Apo. 7.  you shall love God, you shall praise God forever. You shall have Palaces for prisons, you shall have gratulations of Angels, 
joan. 12.  for the reproach which you suffer among men. In stead of earthly honour & service, 
Luc. 12.  you shall have honour from God the father, yea you shall have christ himself to serve and minister unto you the greatest preferment that by any heart could be desired.  

Conclusion of this first part.  AND Thus seeing your refusal and abstaining from the protestants churches to be most just &: reasonable: The loss which you shall sustain for so good a cause to indifferent minds tolerable: The recompense which you shall receive without all proportion [both here and in the life to come] incomparable: 
jac. 5.  I exhort you all (dear countrymen and beloved brethren in Christ) to follow the example of husband men who commit their seed to the ground nothing mistrusting to receive in time the precious fruit of the earth albeit their seed be for a time buried and trodden under foot, and soused with showers and bittten with many a cruel winter storm: It is now winter with you, the seed which you must cast into the ground are these worldly goods which you shall either lose or give for Gods-sake. Fear not the pinching cold of this hard season nor the sharp storms of persecution. For shortly the spring time of the resurrection shall come, and then your plentiful fruits shall appear, and you shall have a glad summer of heavenly joy, and a perpetual harvest of perfect blessedness. Immytate herein those merchants who are content to have their money transported by way of exchange into such places where they may receive it more commodiously. Your country is heaven, be contented that your goods be transported thither, although by the hands of such as think to spoil you. God himself will be your assurance for receipt of the whole. And whereas men are glad to give somewhat for the exchange, you shall have manifold gain both in respect of quantity and quallitye. You shall have much for a little, gold for silver, things spiritual and everlasting for bodily and corruptible things. At the leastwise provide for your safety as passengers do on the sea in outrageous tempest, they cast away their goods and are contented so that themselves may come safe to land. The violence of this present storm may perhaps be such by God's sufferance as that you shall hardly keep your wealth and save your souls withal, be content to be deprived of the one, whereby you may preserve the other, arriving safe at the heavenly port, where all your friends and kinsfolk expect you: I mean the nine orders of Angels with all, Apostles, Martyrs, Virgins, Confessors, 
Psal. 141  & other glorious Saints, among whom you shall have no lack, and with whom you shall live and rejoice everlastingly. Set before your eyes the notable constancy and firm resolution of those three worthy young hebrews, who being captives in a strange land, 
Dan. 3.  destitute of friends, and deprived of all human aid and comfort, would choose rather to be cast a live into a burning furnace, then to worship the statue of Nabuchodonosor, or to do any honour to his Gods. Dear Catholics your case is somewhat like, albeit the extremity be not every way so great, they being in peril of death, and you only at this present in danger to lose your goods & livelihoods. The furnace of poverty is threatened to all those that shall refute to honour Caluins' bread, and Cranmers' communion book by the assistance of their bodily presence. But fear not the terrible flames of extreme necessity. give no ear to the vain sound and pernicious Music of worldly & carnal men's persuasions who give you counsel to reserve yourselves for a better day and in the mean time to dally and dissemble with the world and not to let your enemies take the spoil of your goods whereby they may triumph over you. But assure your selves, howsoever the conditions of times shall change this is your time of trial wherein you must either save your souls and win glorious crowns for your faithful confession or else you shall damn yourselves by cowardly yielding to do against your conscience. And to say the very truth, the devil is your only enemy: these men that afflict you temporally are more your friends, than they are aware of: They are but files to polish and make you bright, they are but hammers to bring you to good fashion, they are but rods of correction to keep you in due awe and obedience to your heavenly Father. The only triumph and victory which the fiend your mortal adversary seeketh is, to make you cast away your souls by grievous sin and damnable division from God his Church: and contrariwise, your constant perseverance shallbe to his confusion and to your great honour and renown. Be not moved with the multitude of those which fale through faint heart and lack of patience, but look to the commendable example of these three young men whom I now speak of, and make answer as they did that your God whom you worship can deliver you from this burning furnace, and from the hands of all those that persecute and oppress you. And if he will not, yet make it known unto all men that you will neither by word deed nor any kind of outward semblance, allow or acknowledge any other religion then that which, by the consent of all Christendom hath been and is accounted Catholic. Dread not the flames of penury in this life, knowing that if you be cast into this furnace, Christ himself will come and join in company with you, causing this fervent flame of worldly want, to become like a fresh air or comfortable dew, by spiritual comfort through his grace. The fire shall not hurt or grieve you, it shall only burn your bonds and set you at liberty from sundry noisome cares of this world. Your persecutors are those who even now are scorched with this flame being always needy, and desirous to have more, possess they never so much. And the day will once come (I would for their parts it might be otherwise) when you shall eat, & they shall be hungerye: you shall drink and they shall be thirsty, you shall be glad, and they shall be confounded: you shall praise God through exultation of heart: and they shall cry for inward sorrow, 
isaiah. 65  and shall howl through contrition of spirit, I mean all this in the next life: in hope whereof I desire you to continue steadfast and firm in the way of our Lord, and that you may the better persever, I exhort you to commend yourselves to God by your own prayers and by the devotion of others which you may purchase by your alms, now whiles you are able, relieving those that be al-readye in necessity. And especially you may appease God his wrath by having the blessed Sacrifice daily offered in your houses, for your own states and for our whole country, also your chiefest armour against all assaults shall be the holy Sacraments for the admynistring whereof, and for your spiritual comfort otherwise, it shall be necessary for you to retain and to make much of those godly Priests with you, who be amongst you in daily peril of their lives for your soul's health. Which is the second thing whereunto I mean to exhort you: In the mean time I desire you to take this in good worth until God shall make me able to perform the rest.  
And withal I humbly and earnestly beseech the God of all grace, who hath called us unto his eternal glory in Christ jesus, to perfit you, having suffered a little, to confirm, and stablish you. To him be all honour and glory for ever and ever. Amen.  
Your Honours and Worship's humble servant in christ. H. B.   
FINIS.