AN EMBASSAGE FROM HEAVEN.  
Wherein Our Lord and Saviour Christ jesus giveth to understand, his just indignation against all such, as being Catholic minded, dare yield their presence to the rites and public prayer, of the malignant Church.  
By Ralph Buckland Priest.  
Po●●●t in nobis D●●●●●●●en ●●●●ciliationis pro Christo, i●●●ue Legatiorie 〈◊〉, tanquam Deo exhorta●te per nos, 〈…〉 Christo ●●●ciliamin● Deo.  2. Cor. 5. verse. 〈◊〉 
God hath pl●●ed 〈…〉 conciliation, we be thereof 〈…〉; God as it were exhorting by 〈…〉 for Chris●● sake, be 〈…〉.  
Published with Licence.   

AN EPISTLE TO ALL Schismatics.  
TO you, oh you miserable, who straying from the paths of peace, run as confidently forwards in dark and slippery wales, as if ye traced the steps of truth and righteousness, neither wandered one jot from the high way to salvation.   

The Preface to the Reader.  
WHo hath ears to hear, let him hear, a courteous and a friendly admonition (gentle reader) of that most mighty, and most humble Prince, who sendeth this Embassage to prepare the hearts of hi● disloyal subjects, to more perfect observance of his laws: which many inconsiderately, (because they fear to hear them) do violate; and fear to hear truly expounded, lest they should understand them, and understanding them aright, should powerfully be moved to obey them, with loss of their reputation, life, and goods. Which inconveniences (for so they esteem them) lest they might incur: they stop their ears and will not listen to the voice of the wise enchanter, telling them, that the Kingdom of heaven, is without comparison of more value, than all the● worldly pelf: and that the troubles of these times, are not to be weighed in regard of the future glory, which shall be reveled in them, even in this life, through the testimony of a good conscience, but chief in the next, and everlasting life, by the perfect enjoying of almighty God, and seeing him there face to face as be is: to which beautifying vision, by serving God with a pure heart (for such only shall see him) thou art earnestly entreated by this book (Godly reader) what ever thou art that hast a soul to save, rich, or poor, learned, or unlearned, lukewarm Schismatic, or cold Catholic, for this work concerneth you both, though with indifferency: in the perusing whereof the more attention and heed thou dost bestow, the better thou wilt accept ●f the authors pious, and charitable endeavours; and reap unto thyself great fruit to salvation, which whiles it is ripining in thee; show thyself I pray thee, no less grateful to the religious author hereof, by praying for ●is soul, then to his yet surviving friend, at whose earnest suit, this so necessary and profitable a message is delivered unto thee, not without approbation and counsel; after a careful view and examination of the same. Farewell.   

AN EMBASSAGE FROM HEAVEN.  
HEarken ye erring souls, 
1. The dangerous estate of Schismatics.  who will not enter the Ark, ordained for the safety of my Elect? yet hope to escape the universal flood of my wrath; who refuse to leave Sodom? yet fear not fire and brimstone; who forsake not the Tabernacles of Chore? yet dread not to be swallowed of the earth; neglect to fly from Babylon, yet expect nothing less than to be oppressed with the ruins thereof. Oh ye lost sheep, who having received my mark, enter another sold; yet will needs be termed of my flock, run with the Thief, and will be holden innocent; partake in iniquity, yet will be accounted righteous; Ye broken branches ignorant of your own decay; Ye that rend my unseamed coat, not acknowledging a fault; tear my body without sense of sin; break the unity of my Church without scruple of Schism. Come forth before me and justify yourselves if ye can, call together your wits, search the depth of your hearts, ponder the reasons of your frailty, and the circumstances of your defence, in equity I will argue your offence, and contending by just judgement. I stand against you to your face: my Majesty shall not prejudice, to allege what you can, I will neither oppress you with authority, nor overrule without reason, but your own guiltiness shall appall you, & the clearness of your crime, shall make you dumb. Laying aside the person of a judge, I the Creator of all, refer the cause to the censure of all my creatures. To all both Angels and Men, I appeal to Catholics and Heretics; to Christians and not Christians, to your own consciences if ye have any.  

2. Schismatics no true servants of God.  I have tried you and found you faithless, I have given occasion of manifesting your fidelity, and found you a disloyal generation; I have provided for you a plentiful harvest of glorious and eternal merits, I proffer the purchase of the Kingdom of heaven; but I perceive you set at nought my wisdom and bounty, contemning the treasures of my Kingdom, as not worthy the vile price of temporal detriment. I have proved you at the touchstone, and discerned you to be b●se: I have weighed you, and found you to light. Oh seed of Samaria, and not of juda, I hate your dissimulation, I detest your cowardice, and abhor your blindness; my soul loatheth your halting hearts. Great is my indignation against you, and digest your frowardness I cannot.  
If any man withhold your right, 
3. Ungratitude of Schismatics and their injurious dealing towards God.  an action is ready, he is served with process and exclaimed against, for unconscionable dealing. How long shall I demand the interest which I have in your souls, and you give no ear to my claim. You disdain to be contemned at your servants hands, you brook not disobedience in your children; In case the fields and orchyeardes yield not their fruits, ye storm and rage: But where is your own duty? the honour of your Maker, the love of your Redeemer, the awe of your God? where are the fruits which my care have deserved? Long have I travailed in manuring your barren souls: I have sent my labourers, who employ their diligence, I have by many occasions solicited your hearts, and with sweet inspirations, I have at all times endeavoured to mollisie your obstinate minds. What is that I should do to you and have not done it? yet reap I nought but contempt, nor find you other then stiff and untractable, unprofitable, and void of all towardness; Whatsoever you have is of my benevolence: your very life and being is of my bounty: neither dependeth your continual preservation upon any other assurance, than the protection of my right hand. If all this be too little, I am ready to do more, and greater matters I will in your behoof perform, than yourselves would either have expected, or desired: and the good that I purpose toward you, in case you make yourselves worthy thereof, cannot by mortal heart be conceived. For which then of all my benefits do you thus injury my patience? wherein hath my gracious goodness deserved the contumely and reproach, where-with your iniquity doth daily vex me? Wicked and perverse people, yield you this thanks to my kindness, this recompense to my deserts? Why do ye thus forsake me and deny me, despise and disobey me, oppugn and assault me?  
Ye forsake me, and deny me, 
4. schismatics deny, despise, & impugn God.  and say with a bold countenance, wherein have we forsaken and denied thee? Have ye not renounced my service, cast off my livery, departed from my family, passed from my camp and colors, to the adversaries tents, and yielded to the profession of a Protestant? Ye despise and disobey me, yet blush not to say, wherein (oh Lord) do we despise or disobey thee? Have I not commanded you to love me above all, and to confess my name, my belief and Church, and to contend even unto death for my truth sake? Where is your loyalty? Have not I ordained Sacraments for your special comfort, a Sacrifice celestial for memory of my exceeding munificence, and as an homage of Christian subjection? have I not in my Church determinate ceremonies and observances, for the greater dignity of my service, and absoluter unity of my family? All which sithence you frequent not, where is your love of me? or the regard of my honour? you oppugn me also and assault me, and dissemblingly say, wherein do we oppugn and assault thee. Oh Saviour? your example discomforteth others, which would else do well, dissolveth the courage, decreaseth the number of my part, weakeneth the cause of faith, and fortifieth the enemy.  

5. Schismatics wilfully deceive themselves.  You flatter yourselves notwithstanding all these injuries, soothing your consciences with a vain pretence, that you love and honour me still, and with a false gloze that you would not for a thousand worlds forsake my service, nor deny my sacred name. How iniquity will lie unto itself, and bear the port of innocency? you list not found the depth of your own hearts, for fear of touching the quick, and espying the default, which you would not see, because seeing you would not amend, and not amending must needs feel the continual fretting of a disquieted conscience, and think your souls to hang over the Dragon's mouth. But I will search the ground of your hollow hearts; reveal your deep dissimulation, unmask your vain pretences, and lance your festered sores to the very bottom.  
Do ye not as Peter deny yourselves, 
6. By Peter's denial is proved that Sch●smatik deny Christ.  to be of my company? do ye not apparently renounce, yea and sometime abjure the fellowship of my followers? Do ye not pretend to have nothing to do with their conversation, dreading to be presumed, as one of their number? what is this but to disclaim from my Religion, to departed from the corpse of my universal Church, and to separate yourselves from the Congregation, which among all the people of this land, is all only left for my inheritance, and among whom only I am se●ued and honoured? To deny the communion of my flock, is to deny me to be the true Shepherd, to renounce the fellowship of the household of faith, is to renounce me for your Lord, and to disavow my service. In not partaking with my children, you cast me off as none of your Father, and in disjoining yourselves from the rest of my members, you give sufficient argument, that I am not your head. Thus you renounce me for your God, denying utterly my holy name and Majesty. If you be not urged to deny my Godhead, no more was Peter: If you be not willed to revolt in heart from your Redeemer, no more was he: If you be not expressly commanded, to appostate from your faith and conscience, no more was he: If you deny with month ●o one article of belief, no more did he. In sound belief of heart he passed you far (or if comparison should pass between you) I suppose you will vaunt no prerogative. His zeal had in other respects been often proved, as yours daily upon small trial, deserveth reproof. Your wickedness may almost justify his weakness, at leastwise the enormity of your crime may extenuate the guilt of his frailty. Though he denied me his Master, by denying himself to be a Disciple, yet waded he not so far, as by any other external sign, to bear show of an enemy. Though he wickedly spoke, and rashly perjured as over-carelesse what he replied, to a girls question; Yet before the Magistrate at public trial of his faith, he showed more constancy, accomplishing by loss of life, the period of this penance, than which neither could he offer up, nor I require any greater satisfaction. After thrice offending, he conceived hearty and profound contrition, neither ever relapsed into like sacrilege, but presently bewailed with bitter tears, the grievousness of his sin; and lamented the longest day of his life. The crowing of the Cock was a peal to his penance, a memorial infallible to showers of remorse, and what one day had committed of sin, a● days following omitted not to sob. How different are your deserts from his? how contrary a course do ye take? multiplying your sins without all modesty, if not without measure; not privately and suddenly speaking a word of Apostasy, but publicly in the face of the world, committing acts of Heresy, withful deliberation, with a heart resolved to hazard shipwreck, and give adventure upon the shelves of sin. Not contented with eschewing the exercise of the Catholic faith, and participation with the faithful, in profession of conscience; ye make no scruple to frequent the rites of a false belief, and partake with my utter enemies, in the sacrilegious impiety of their profession. Yet whereas in him you acknowledge a damnable, and mortal denial of me, the Lord of Hosts; your own more apparent and odious, you will not understand. But you reply (a crafty generation, as you are, crafty to deceive yourselves, and as ingenious in iniquity, as slow to piety) you will return upon me the reproof of an unjust complaint: saying, 
7. Schismatics are not of the Catholic Church.  that you be Catholics, and remain firmly united to the Church my Spouse.  
Da●e ye then say that Catholic Resantes, are not my proper stock? Or can ye maintain, that yourselves are of their band, members of their Church and Fraternity? or will ye avouch that any company can be mine, which embraceth not wholly their faith? For upon one of these three, of force ye must rely, if ye will justify yourselves, to be Children of my Church, or fortify your error with hope of salvation.  
Recusants to stand upon an assu●ed ground, none can justly deny, 
8. The assured ground where upon Recusants stand.  or with reason call their salvation in question; who cleave steadfastly to their forefathers faith, departing neither on the right hand, nor on the left hand, from the rule of religion, but agonizing even unto death in that Confession, whereunto their first christened Ancestors were converted, and wherein all their Godly Predecessors, both virtuously lived and happily died. Ye yourselves, though slack imitaters of their piety, cannot but admire it, and praise in them that perfect resolution and heroical courage, which bold affection though ye feel not, though in fits of remorse, y● some time wish it. The very view, and regard whereof, might make you blush before men, and shall confound you at the supreme judgement.  

9 Recusants highly to be commended for their zeal  These are they which nourish the sparks of that fire, which I came down to kindle on earth: these only maintain in this Realm my heavenly lamp, that it be not extinguished, support my law that it be not ruinated, glorify my name that it be not utterly defaced. These remain like stars in the dark night, like green bays in the midst of hoary winter, like lively fresh fountains in the sandy desert. These are they who live unspotted, amidst a perverse generation, whose virtue stayeth my fury, and withholdeth my sword from the rest of the people. They walk in light, and know what they do, ye confess them to do best, and their vowed enemies acknowledge them to be in state of salvation.  
With these you may wish to comfort in conscience, 
10. Schismatics have no part with Recusants, neither are of the same Church.  to partake in profession of faith: ye may in bare terms avouch as much, but shall never with reason be able to make it good. To become joynt-heires with them in the heavenly inheritance, ye may foolishly hope upon rash presumption, but shall never attain it for want of merit. Will ye with them reign, with whom ye do not sustain? Will ye divide in the labourer's hire, nor partaking in his travail? Will ye reap of their joys, with whom ye sow not in tears? Think ye to feast with them, in the eternal Holiday of the resurrection, with whom ye fast not the lent? Or bear a part in their Musical Alleluia, which hold no voice in their tragical vah? in the Psalms not in the Threnes? Shall deniers be joined with Confessors? disclaimers with Disciples, fugitives with followers, faithful Soldiers with false cowards. Assoon shall shameless Apostates be enthronized with my holy Apostles, as perverted Runnegates with my steadfast Recusants; you deny yourselves to be of their congregation before men; and shall I acknowledge you for one of them before my Angels? At the time of battle you will be none of them, and shall ye be found uncassered at the time of pay? Nay, nay, they which bear not my badge shall not be clad with my liveries; they which be not of my retinue, shall not be fed of my dispense. What then? you are and will be of my suit and service, as the best Catholics are.  

11. Schismatics are not Catholics.  And are you indeed? ask the Recusant, and he rejecteth you: ask the Persecutor, and he embraceth you not: ask the Saints and Angels, and they abhor you? I never yet took you for servants of mine, since you cast away my cognizance, neither did I think that you durst be so bold, as to ascribe yourselves to my family, who are retainers to another train, and set your feet under my foe's table. Are ye to be deemed of the true Church, making your resort to the malignant? may they be numbered in the society of the faithful, who are associate with Infidels? How are ye of my flock, who assemble in another fold, and approach not to mine; feed of other pastures and forsake mine; hear the voice of other sheepe-heardes, and disobey mine? Have no confidence in vain lying words; say not in your hearts we be Catholics: ye are none, you have gone forth from among them, you have separated and divided yourselves, for fear of the world, refusing to be partakers of their punishments and calamities, and to bear the yoke under which they groan. Call not yourselves children of my Church, vaunt not to sit in the lap of my beautiful Spouse. Ye are become like black a-moores Brats, and like Egyptian Elves.  
Out of my sight, 
12. Schismatics shall receive judgement with Heretics.  whom to behold is my grief, the view of your ugly deformity I cannot abide. As I did to Chore and his company, so did I to all those which negligently stayed among his Tabernacles; as I did to Samaria who had quite cast off my belief and law, and to her Idols, so d●d I to Hi●rusalem and her Idols, although sh●e pretended no revolt from my service. And as in the day of vengeance, I will plague Heretics and Infidels, who manifestly rebelled against me, and impugned my faith, so will I with the same Scorpions, scourge all those who for fear of friendship (or what respect soever) adhere to their faction, and yield to their fury, all copartners in iniquity shall together have their portion, in the lake burning with brimstone, I am a jealous God, which will not bear any competitor in interest of my inheritance, any rival in the love of man's soul, nor endure that the reverence due to my divine service, be exhibited to any ungodly sect, and the personal observance, which my espoused Queen challengeth, be performed to an Adulterous Synagogue.  

13. Indifferency in religion in effect Apostasy.  No man can serve two Masters, without displeasing the one, no man can war under two adversary Princes, without being a Traitor to the one. Mine you are by generation, by regeneration more mine than before, by dependence of conservation, ye are more mine than your own, yet will you both in heart have recourse to me, and in act to Belzebub. You say you love my Temple, but you enter into Bethel and Galgala: 
Amos c. 5. vers. 5.  like the Schismatical Israelites; you commend my Sac●i ice, but frequent the Calves of Hier●boam. Ye pr●tend to the Hil of Zion, but ye ascend to adore in the profane Hil of Garazim as Samaritans, becoming thereby companions of Devils, and wounding th● consciences of the weak, together with the true God, 
4. Reg. 17.  ye adore the false. As those libertines among the Corinthians, 
1. Cor. 8. & 10.  relying upon your inward belief, ye freely eat of Idolatrous Sacrifices, 
Apoc. 3.  as those of Laodicea, ye are neither hot nor cold, and therefore loathsome to my stomach. Ye resemble those which swear by God and by Melchom, 
Aba. 1. v. 5.  whom therefore I threatened with vengeance, with wicked Achab ye worship God and Baal, nay your exterior open worship, is whole to Baal, and not to me; you remain with me in feigned falsehood, and not in all your heart: nay rather you remain with them, and on their side; if not in all your heart, yet in outward profession; if not wilfully yet willingly; if not despitefully, yet disobediently. Love not me in word, but in work; not with lips, but in heart; not in pretence, but in truth and sincerity. The perverse, for fashion sake demanded what they should do to accomplish my will, 
Luke 18.  and when it was told them, neglected to fulfil it.  
If you be children of my Church, do the works of children; if you be my servants, do the works of servants. Have access to my Priests, frequent my Sacraments, cleanse your souls by humble confession and penance, have in due reverence my rights and ceremonies, honour my service with your presence, prostrate yourselves before my holy Altar, lifting up pure hearts and hands. Adore with zealous endeavour, at the hour of my dreadful Sacrifice; when propitiation for the living and dead, when memory of your Redeemer is celebrated. This seek through fire and water, through sword and snares. Let neither distance of miles, nor frivolous danger of places, nor surmised peril of your own persons impeach Godly endeavours, what should I say more, declare by your devotion, that you hunger and thirst salvation, and that you set by nothing so much, as by the exercises of your religion, and the presence of me your Saviour. Above all fly the Synagogues of Satan; fly all profane prayers, all heretical conventicles, all ungodly rites, all participation with any thing, that belongeth to the table and cup of Devils. This do, and then call me Father of heaven, and the Church Mother of earth, I will bless you in life, and she shall present you to meat your death.  
Here you strain courtesy, here flesh and blood reclaimeth, the spirit taking the foil, and the old man triumphing; 
14. Schismatics justly repelled from the Sacraments.  some of you discharge themselves of their crimes, by mystewards over rigorous austerity; and by complaint of injury in being secluded from my sacred mysteries? understand ye what ye ask, oh ye hypocrites? in this one thing only happy, that your suit is suspended, and prudently rejected by those which know, that they are ordained for dispensers, not for spenders and wasters of my celestial provision, and that the children's food, is not to be given to dogs, nor pearls to be cast before swine, why demand ye that which would augment your damnation, which though most divine, yet would no more sanctify you then it did judas, nor more prevail you, than the Ark did profit the Philistian. The sweetest conserves in undisposed stomachs, turn to gall and choler; the most nourishing meats, breed most annoy in infected bodies, and nothing is wholesome, where wanteth digestion. What flower or herb the Spider feedeth on, turneth to venom, be it never so pleasant; and what Serpents devour, turneth to poison, be it never so wholesome.  
How dare you proffer to approach to my Altar, where so great a Majesty is resident, without sufficient examination and proof of your worthiness? how can ye be proved, unless ye be purged? how purged, but by penance? how admitted, to penance and pardon, either not acknowledging your guilt, or not in purpose of amendment?  
Well then, 
15. schismatics are to be presumed for Heretics and why.  among my Catholics since you are not, where shall I find you? where are your ranges; being that you cleave to Sectaries in acts of their Schismatical profession, I pronounce you Protestants, whose proceed in departure from the faith, though in private opinion (or possibly in talk) ye reprove, yet by presence at their houses of Idolatry you in appearance honour, by obeying you allow, by example you further, by deeds you confirm, by dissembling you establish. You go thither as one of them, you sit there as one of them, you behave yourself reverently as one of them. The Caluinist taketh you for Proselytes, and as either converted or conformed; not altogether abhorring their pretended religion, not over resolute in the old faith, and finally as persons, not far from their Kingdom. The poor Catholic scandalised at your impiety, frameth no other conceit, then that either you are quite perverted to heresy, or at leastwise that your faith is in the wane; that your Sun is set, your devotion done, the light of your soul extinguished, that you are lost sheep, distemblers, Schismatics, and at the brink of bottomless heresy. And have not think you the one and the other, just reason of their censure. You give your hand, though you withhold your heart; you wear the devils coat, though you call him not Lord; you honour him, though you hate him; though you abhon● him, yet you obey him.  

16. Those which go to the conventicles of Heretical rites, are justly and properly called Schismatics.  Abominable is Schism, and horrible is the name of a Schismatic, but why should this be a word of offence, to whom the subject thereof, and the sacrilege of so great a sin, is neither shame nor remorse. Men are men, not privy to the secrets of hearts: the understanding censureth, as by the senses is delivered. The Church therefore judgeth, by that which she seethe, not by that which she seethe not. The deed (as reason will) doth prejudice the contrary word, and upon the fact riseth sentence of faith?  
When my Church in her first prime, was nipped with sharp persecution, so that divers blossoms sell from her branches, those which through passionate fear condescended to Idolatry, were by the brethren condemned as fallen from their faith, rejected as Apostates, and denounced excommunicated, neither received again without public satisfaction, and many years penance.  
He that should keep the Saturday holy, and pray with jews in their congregation, were to be supposed a jew: Every man would exclaim against the fact, without caring for the cause. He that entereth any of Mahomet's meschits, prayeth in his Temples, or kisseth the books of his law, is of every Christian man defied for a runagate, and of the Turks privileged for a Boserman; no man enquiring whether love of their Mahometry, or dread of extremity, whether carnal sensuality and liberty of their law, or worldly prosperity, did move him: fixing their eyes upon his outward action, men let the intention repose itself in the prosound abysm of the heart, what then should hinder, why you also associating Heretics in their actions, yea principal and proper actions of their profession, should not be blazoned for a sherents to Infidelity, bearing the blot of depa●ters from my Church Catholic, and consequently of Schismatical persons.  

17. Protestant's cannot be of the Catholic Church, neither in their faith can be salvation.  I know, I know, what it is that lieth at your heart, a mischief so corrupting your appetite, that it destreth not good, and your taste that it discerneth not evil; a privy poison, but so pestiterous, so benumbing (not the senses, but the soul) that if it be not exhausted, an incurable letargy, a mortal and everlasting sleep ensueth, ye are not persuaded forsooth, that the Protestants religion is so abominable; they are to precise, which either make them Heretics, or think that Heretics must needs miscarry. What? we be all Christians, believe in one Saviour, expect one heaven, and enjoy one redemption. Have not all men souls to save: little differences make no great square, in the foundation we agree. At leastwise, whatsoever their lives be wicked, and doctrine false, their prayers and Churches must needs be of God, because they be good, and needs be good, because they honour God.  
Ah ingenious impiety, how thou turnest and tossest to wind from thy accuser? nay rather, ah foolish stubborn blindness, which will not see that, which is as clear as noon day, which taketh for one (or as not much different) those things which are as wide distant as the two poles of heaven. To take yourselves for a particular Church, is unpossible for a heedless multitude, who have neither Temple, Altar, Priest, nor Sacrifice, neither distict members, nor any band of union. aswell you may think of going at the latter day, neither to heaven nor to hell, as to think in this life of a Neutrality? Blind you are, if you perceive not yourselves to be separated from my Church; but if you imagine that those whom you cleave unto, may be my congregation, and that in their prayers, holiness; or in their faith, salvation may be found; then are ye both blind and impious.  

Pro. 17.  Take heed what you say, to justify the wicked is as detestable, as to condemn the just. Will you divide my Church, whose especial mark and property is unity? or will you give me two Bodies mystical, two Spouses unspotted, two chaste Turtles, two Cities on hills, two Kingdoms, two Families, two Pillars of truth; Am I an adulterer, or am I divorced from my love. To say that Protestants may by their profession be saved, is either to make an other God beside me, or to make me none; to make an other summum bonum, or to make me evil, to league me with Lucifer, or to make jehonah Satan, to conclude me as author of dissension, or patron of impiety, a double dissembler, or a flat Heretic.  
If I can have two Churches so different in rites, so contrary in doctrine, so naturally and necessarily tending the one to the utter extirpation of the other, then give me two heavens for them, and contrary glories for their opposite deserts. Divide my Godhead with furious Manes, and defend one God good, and an other evil; or say that I am mutable good, and bad by interchange of places, and intercourse of times. If there be two Churches, provide them of two Christ's; if there be two Moons, find them two Suns: An other Sun to lighten this other Moon; an other Christ to illuminate this other Church; an other Redeemer to wash her in his blood; an other Holy Ghost to Sanctify her: for I died but for one, my divine Spirit sanctifieth but one.  
If on the other side, 
18. The perfect opposition and contrariety of Catholics and Pro●t●stants.  you join Caluinists with Catholics in one Church, than set together the Wolf with the Lamb; couple the Lion with the Hart; the Goshawk with the Partridge, and they shall well agree. No, no, heaven and hell have as much affinity, as have these too religions, and shall assoon shake hands, the one being sure, the other surmised; the one infallible, the other unpossible; the one founded by myself from the beginning, and upon a Rock; the other newly reared by man's imaginations, cherished for policy, having no other ground than flitting and foundering sand, the one entitled by prescription, the other settled in possession, the one erected by divine providence, the other seized by intrusion, (and to be brief) the one mine, the other Belzebubs, the one divine, the other Devilish. Where are my indifferent mates, that can bear two faces in one hood, carry fire in one hand, and water in the other, that can breath both hot and cold, that can hold with the Hare and run with the Hound: Weathercocks which turn with the wind: Chameleons transforming their hue, according to the present object which they see. Let them unfold the whole sardle of their fancies, and bring me forth the golden mean, which they so much commend.  
Combine me fire and water in one bundle; make me understand (oh ye Neuters) how these two faiths can be reconciled together, or constitute one faithful company, being so opposite, that of necessity the one must be plain blasphemy, or the other Idolatry: For as much as my dreadful Eucharist is irresragably believed by the one, to be my true body; not in figure, but in verity; not in conceit, but in re; not in shadow, but in substance; not in faith only, but by my personal presence, and consequently is adored with due veneration, whereas by Hugonots and other Heretics it is injuriously reviled, upbraided as an Idol, torn, spit at, and trodden under foot (beastly Monsters as they are.) Of other main differences, consider with yourselves the particularities; in number of Sacraments, in use of Images, in invocation of Saints, in forgiveness of Sins, in heavenly Glory, in Infernal pains, in justification of the living, in praying for the Dead, in Faith, Hope, and Charity, in Fast and Prayers, in Sin and Merit, in Predestination and free-will, in Scriptures, in Traditions, and almost in the whole sum of Faith. Shall Arius, Nestorius, and Eutiches with other old Heretics be justly credited, by universal consent of all ages, and by your own verdicts to roar in the bottomless pit for one or two points (for further they went not) and stagger ye what to think of them, who have tossed over every stone, reversed the whole frame of faith, and turned all upside-down? Or is not rather their departure, and division from my Church, a sufficient warrant of their judgement, though but in one point only, they varied from the faith.  

19 How abominable the Scriptures, prayers, and Churches of Heretics a●●.  Caluinisme then being doctrine so diabolical; what are the fruits thereof? what are all things which depend upon it, or are annexed thereunto? Have this for certain, whatsoever concurreth with my saith, concurreth with me; and whatsoever hath affinity with heresy, conspireth with Satan, who is the father of lying, and fosterer of falsehood. You mistake much, if you take their Scriptures to be my word: Fie, none of mine, they are the word of the Devil, false adulterated, poisoned, perverted, full of corruptions, which bely me in every leaf, and make my spirit to speak things, which I never thought, oppugning my faith and church, for whose maintenance and comfort they were inspired, I disclaim from them as from a counterfeit copy, and revounce them as no deed of mine.  
You err if you think their prayers to be prayers, whatsoever they say, 
Hierom. in c. 4. Osee.  whatsoever they sing, it is in my ears the howling of Wolves, the bellowing of Bulls, the screetching of Owls, the mutual answering of night Ravens in the deserts. Oh how illusion bewitcheth you: if yo● deem Ministers to succeed in the authority of my chair, and participate in my keys, they are of heresy heresies, pensioners, officers of Antichrist, his Heralds, his Prolocutors, his Scribes, his Preachers, his forerunners, his Apostles, and the Angels of his Kingdom. Less danger to the body is to suck Adders eggs, then to the soul ministration of their profane bread; and better it were to swil the dregs of a fatal bowl, then to sip the cup of their communion. Their rites and ceremonies, though few and fantastical, yet not a little noisome and infectious. They are not holy, but profane; not religious, but sacrilegious; yea, even those which they retain of the ancient custom, as Fasts and Holidays, which sithence they have translated to underpropping of their superficial and ruinous edifice, and to disguising of their false ware and fraudulent trash, do please me even as much as a man delighteth to be wounded with his own blade, and dispighted with his own inventions. Yea their Churches and Temples (be not carried away with the accustomed phrase) are no more holy, no more my house, no more the place of my Sanctification.  
They were, they were mine; but then mine, when none of theirs; for becoming theirs, they ceased to be mine. Why call you that mine which is conquered, possessed, and polluted by my enemies? My adversary, yea your adversary, and the adversary of all mankind, boasteth in the seat which was holy, and hath placed his chair of pestilence, where the sacred Altar my earthly Thronestood. In stead of quires of Angels, 
Chrys.  which erst frequented about it, descending and ascending (though mortal eyes were unworthy of the sight) as the dignity of my presence required, legions of infernal spirits there now dance, (though for averting your minds, they bewray not themselves) triumphing not only as in their most proper residence and Palace, but more, as in a subdued fort, victoriously obtained against me. Woe to the betrayers, that of faint courage, first gave over my hold, and rendered my signiory; and woe to all those which shall thither now go, to yeeled their homage and allegiance. The honour which there is exhibited, keepeth course of speech by pretence of my name, but in verity toucheth not me, but is appropriate to Lucifer, who always affecting to paragonize the highest, his hatred is so strong; his envy so cankered, his insolency so haughty, that he reckoneth as nothing all other honours, which Heathens and Pagans unto him exhibit, except he may draw to himself, whatsoever is wont to be mine, and magnify himself with the bravery of my plume.  

Genes. 12. & 31. 1. Reg. 10.  Bethel was my house, where jacob and the patriarchs both adored and Sacrificed, but after King Hieroboam had cut off Israel from Jerusalem, 
3. Reg. 12. & 13.  and had there erected a Religion, Priests, and Sacrifices, of his own invention? was Bethel any more my house? 
Deutr. 11. & 17.  Garazim I ordained for a hill of benediction; but when the Samaritans usurped it for a place of their adoration, 
joh. 4.  was it any longer a hill of benediction? 
Genes. 12.  Sichem where I appeared to Abraham, was a place sanctified and adorned by him, in memory thereof with an Altar, but when the Schismatical people had made it the 
* 3. Reg. 12 john. 4. Where Sichar is affirmed by S. Hierom to be all one with Sichem.  Metropolitan See of their separation, was Sichem from thenceforth sacred? Or are the Turkish mesquits houses of divine prayer, because they were in times past Christian Churches? No more than judas was the Temple of the holy Ghost, after the tempter had invaded his heart, when the place is so profane, because of the service therein exercised, what can the service itself be but mere abomination?  
Oh think not it can be to my worship which is so wicked. Remember, 
20. The Protestants public prayer, how unlawful & detestable  that Altar is raised up against Altar, Priests set up against Priests, Sacraments against Sacraments, Service against Service, Faith against Faith, between which there is not, (neither possible can be) any unity concord or conformity; Or to speak more properly, and not by the common people's terms, who ignorantly confound the names of things call to mind, that against my venerable Altar, there is erected a plain communion Table, in defiance of the precious and veritable Host (my own quickening and sanctifying Body) is exalted, the Idol of their contemptible Supper, a base and unprofitable piece of bread, in lieu of my anointed Priests, are obtruded the Ministers of darkness, for a reverent, worthy, sound, and undoubted faith, is crept in bastard, counterfeit, uncertain, and feigned miscreance.  
If Mass and Matins, were fully and wholly used in their assemblies, and that public prayer had nothing of their own corruption, yet were it abominable in my sight, proceeding from their Ministry, who have run away from my Church, and stolen away with them her ornaments; and to cover the rags where with they are rigged; jet up and down, clad in her robes. Can the veil of a Virgin, make a strumpet honest, or stolen attire beautify heresy? Is this any other, then with jews to bow the knee, and spit in my face, to crown with thorns, and then salute as King.  
If the service (I say) were perfectly Catholic, yet will I give no licence and leave to Sacrifice in Egypt, but will be served among a chaste generation, and rather in the desert, then among the Egyptians. How then shall I brook a form of prayer, a shadow of divine service, wholly tending to maintenance of heresy, not only abrogating, disannulling, suppressing, my ancient and approved rites, but directly substituted in defiance of me and my mysteries, and of the faith Catholic, which is put into English, to insinuate that my Church erreth in not using the vulgar; blotteth out invocation of Saints, as open Idolatry; and prayer for the dead, as plain superstition; cancelleth Consecration, as vanity and falsehood; abhorreth Elevation, as detestable impiety; prayeth expressly for propagation of their Sect, and in imprecation, joineth Peter's Successor (the Rock of saith) with the Mahometan Potentate, and his confederates.  
See here the service, which they who mock me, call mine, and they who delude themselves, name the old service translated: where are the memories and r●●●●●ntations of my Saints? (lessons of ins●●●●on to the ignorant, and examples of ●●ety to the simple) are they not despitefully broken and brent as Idols? where is my standard, the eternal monument of my triumph, at the sight whereof the suries quake, and whose sight is to every good Christian as a sentence, heard or read out of my passion? where are my Tapers, which warn people, to see that their life be light, and their souls free from darkness? where are the Vestments and Vessels of sanctification, doth not the face of all things in their Temples, import a perfect and absolute alteration in faith: do not the very walls & pillars cry out, that Catholics should not come there? Ah ye poor Schismatical souls, how long will ye err and run forward without remorse, if reason stay you not, regard the examples of constancy, which stand before your eyes; and how faithful believers behave themselves.  

21. Schismatics vainly build upon pernicious examples.  You can say that Priests did in many Parishes follow the new course, and many of them yet living, continue in the same. And why rather lean ye not unto the example of the Bishops, whom no less learning and sanctity than their Superiors function, more commend unto you; who universally died in long and lingering imprisonment, no one yielding to unconscionable conformity, but rather choosing to lose both livings and liberty and to see their adversaries possess their chairs. Oh but great Precedents move you, and many wise fellows have assayed this Ice before you. Ye pry upon the corruptest souls, as Kites when they seek a carcase; and like the Raven, which Noah let fly, ye rather will stay yourselves upon a carrion, then return to the Ark. Why rather return ye not with the Dove, although ye should have found green boughs, whereon to recline? you propose to your weary and tired spirit, to your fainting hearts, the examples of certain which seem to you wise, but are in very deed fools; seem learned, are ignorant; seem religious, are mere worldlings.  
aswell you might build, that theft, extortion, murder, or adultery, were no wickedness, because they sometimes fall into these sins, whom a false show of wisdom or virtue had before commended. Every man that sinneth, doth not strait think it lawful, will you direct your life by his rule, who perhaps condemneth his own, yet if any will stiffly defend their Schism, to clear themselves from sin, is this sufficient security, to follow such men's fantasies? where have these Pastors the k●● of knowledge; whence fetched these Doctors them profound learning? where waded they, through the depths of divinity? No man in his weighty cause trusteth the warrant of a puny student, contrary to the opinion of Counsellors, no man crediteth his life to a ●aw practitioner, against the advise of the expe●tensed Physician. And will ye hazard your souls upon a presumptuous sm●ttere●s conjecture, neglecting what they teach, whose o●ly labour is to guide to heaven; whose life and study is the daily meditation of my law.  

22. Examples fit to be regarded by Schismatics for their instruction.  Why ●ather six● ye not before your ●ies, so many both of the spiritualty and laity, who have in your own memory, but yesterday, yea daily, sustained bloody and ignominious death, rather than run your race and incur damnation? Walk to the prisons, see if they be not full of my Confessors? there have you examples justly to be embraced, not one but many, not many but multitudes.  
If things present please you not, cast your regard upon ages past, consider what the faithful in all antiquity hath been wont to do in like case, as yours is now. Weigh what Tobias would have done in these times, 
Tob. 1.  who when all Israel frequented the Calves of Hieroboam, though he were of their Tribes, yet would never bear them company, but contrary to the kings ordinance, and the people's practice, went yearly to adore at Jerusalem, what those religious hearts would have performed, who being Israelites for sook their native Country, because of the Schism, 
1. Paral. 15.  and went to dwell in juda under a right believing Prince.  
What constancy the seven brethren would have showed, 
Mac. 7.  who were sacrificed by unspeakable torments, for refusing to eat swine's flesh, at King Antiochus commandment, because it was an act abhorring from the profession of their law.  

Mach. 6.  How would Eleazarus have behaved himself, who gladly suffered death, rather than to give scandal by seeming conformable to the same wicked decrees, refusing most constantly so to dissemble, as publicly to eat meats, not forbidden indeed by Mo●ses, yet proffered unto him, and pretended to the beholders as swine's flesh, thereby outwardly condescending to the Infidels proceed.  
How resolute would Machabeus have been, how courageous his Sons? What a firery and zealous answer gave the Father to the kings Commissioners, exacting his obedience to the late edicts, concerning alteration in religion. If all men obey the kings commandments, yet I and my Sons will never do it. If to these Precedents ye plead that Moses was greater than I, my servant then myself, that more perfection and zeal was to be required of jews, then of Christians, that my old Testament, was more holy and more precisely to be stood upon then my new, bethink yourselves of my Apostles and Disciples, whose heirs and imitators as ye pretend to be in faith, so ye ought to be in profession.  
Would Peter think you have brooked Luther, founder and grandfather of so many falsehoods, who for one article of misbelief, bid Simon Magus avaunt as full of bitter gall, and the child of perdition? Would Paul have spared Ministers the seducers of many souls, who stoutly called Elymas the devils Son, 
Act. 13.  and enemy of righteousness, for dissuading one man from the faith, & by his word struck him with blindness? Would my divine Evangelist S. john have endured john Caluin that arch-heretic, the corrupter of whole Provinces, who at the sight of petty Cerinthus, 
Iren. lib. 3. cap. 3. Euseb. hist Eccl. lib. 3. cap. 22.  subverter not of the thousands person, in comparison of the other, cried out to the people, that they should fly from his company, lest the place where they were, together should for Cerinthus sake fall upon their head. Perhaps these pillars of my church, would to save their goods or lives, have reverently heard the common prayers of Simon, Elymas, and Corinthus, honoured their abominations, and received communion bread at their hands. What apprehended ye of all my ancient Martyrs? thousands of whom each day throughout the year, hath registered in the book of life, and crowned with an immortal Garland, because they would not partake with Idolaters, in any act of their ungodliness.  

23. Participation in works of Heresy worse than in acts of Idolatry.  If now you be so simple, as to think that Heresy is not worse than Idolatry; that to forsake me, is not worse than never to have followed me; to deny me, than not to confess me; to abjure me, than not to know me; to blaspheme, than not to honour me; that Infidels for their ignorance, shall be beaten with many stripes, and Heresy for her perverseness; malice and apostasy shall be beaten, with few; that to cast two or three grains of Francumcense upon a Heathen Altar; or to lay a bunch of Grapes before Bacchus, 
Syndas Nicephorus.  to crown Ceres with cares of corn; to move a little the bonnet before jupiter be greater sacrilege, than the courtesy of cap and knee, and reverential presence, at their thrice Idolatrous communion; or then the service to maintenance thereof erected; every jot of whose ritual customs, and public prayers was invented, commanded, practised, and is still continued, only in detestation, defiance, extirpation, and denial of my faith Catholic.  
Then, oh then how are ye deceived? 
24. Heresy worse than Infidelity and Idolatry.  seeing every falsehood, the more it hath of truth, is the more apt to beguile; the more apt to beguile, the more pernicious to the destruction of souls, and more abominable. False Prophets which cry the Lord, the Lord, when I the Lord have not spoken unto them, are worse tenfold than the Prophets of Baal, sooner shall the Publican be justified, than the hypocritical Pharasie, viler and more hateful before me and men is the adulteress, which by Matronlike demeanour would seem a Saint, than the open Strumpet which carrieth lightness on her back, and vanity in her face. A plain fable is laughed at, but not hated, because it is not made to deceive, neither is apt to deceit if the author would, but a lie forged, and obtruded for truth is intolerable; Yet if so be that wilfulness hath amazed reason, that whereas you are resolved to die, rather than yield to Idolatry (for so now and then you would make yourselves believe) yet you would yield to heresy, rather than sustain any damage.  
Reflect then once at my request, upon my good Christians, whom (Idolatry being overcome) I exercised by Arianism; somewhat always, being necessary to try my elect. Restect (I say) your understanding upon their excellent zeal: (except perhaps ye refuse with soar eyes, to behold the Sun, for fear of greater annoy) mark well how they fortified their faith against the Arrian Heretics.  

Socrat. l. 2. c. 12.22.23.24. Theod. l. 4. cap. 14. Niceph. l. 9 cap. 24.  Regard how in Greece, they withstood the Proclamations of Valens the Emperor, choosing rather to be scorched, brent, slain, at their assemblies without the Church walls, than they would be present at public prayer of their heretical superintendant, though their service which he said were nothing altered from their own; 
Victor Vtic. de persecutione Vandalorum.  set before your eyes the horrible calamities, and intolerable vexations, which Catholics in Africa endured, under their Vandal Princes, for refusing to partake with them in their Arrian rites, and for privately frequenting Mass, when it was forbidden.  
Finally, muster before yourselves the Martyrs and Confessors of all ages, from the beginning of the world, to this present time, from Abel to the last which you have seen (or might have seen) with your own eyes. Let the very names of Martyr and Confessor exhort you: the first whereof admonisheth you, 
Martyr signifieth witness.  that I require your testimony: refuse not therefore to bear witness of my truth; the other that I challenge your suit and service at my Court, your duty and attendance at my feasts, your vassalage and allegiance confess therefore and deny me not.  
Oh ye stubborn bows, which will rather break then come to the just bent, which the true measure of Christianity requireth? Oh perverse generation, how much ye want of the perfection of ancient believers? Nay, how much want ye of the true zeal, which a number of good souls declare, on whom yet I have bestowed less gifts, either of nature or of worldly prosperity? In case you say to yourselves, that you see not the actions of ancient times, yet the example and constancy of these, doth every day in every place hit you on the eyes, and might wound your hearts, if they were flesh, and not of flint: nay, if they were not too fleshy, and void of all spirit. How just cause have I then to exclaim against you (oh disloyal wreatches) how long will ye reject my authority, and kick against my Commandments? 
25. By what commandments of God going to the Heretics prayers is forbidden.  who am I that charge you? am not I the Omnipotent? who am I that call you? am I not your Creator? You put your hand in your bosom, and draw forth an empty excuse from your hollow hearts, you can remember no law of mine, that you broke by going to heretical service, nor can find any precept to the contrary. I perceive that you are deeplier seen in the statutes of men, then in mine ordinances, in the common law, then in the Canons, more mind the managing of secular affairs, then of your souls, and better know how many years purchase a piece of land is worth, or how much a load of corn cometh to at such a rate, than what p●●●e heaven is to be valued at, or what sum of felicity merits added to merits, will at length a mount unto, which is that great and main commandment, not the principal point only, but the abridgement of the whole law?  
Is it not, that man love me with all his heart, with all his strength, with all his soul? you answer, this serveth your turn, and that you love me as much as I require: But descend to the particulars, and you shall be taken with the lie.  
Did I no where will, that besides believing in heart, you should also profess your belief before men. Or will you violently make me to mean before jews and Heathen, but not before Heretics; in time of religion flourishing, but not in time of persecution, to the obtaining of credit or commodity, but not to detriment? Did I not add, that he which denieth me before men, shall be denied of me, in the presence of Angels. He which shall be ashamed of my religion, I will put him to open confusion, and which shall save his life temporally, by yielding to the persecutor, shall lose it eternally being condemned at a more dreadful tribunal, when universal Sizes are held over all the world.  

Isay 42.  Have I not said, that I am a jealous God, and will not give my honour to another? 
Deuter. 7.  Did I not severely forbid my people, to encermedle in Heathenisse rites? did I not for peril thereof interdict them all society, 
Exod. 23.  and conversation with Infidels? did I not denounce by my Apostles pen, that as in heart men are to believe, that they may be justified, 
Rom. 10.  so with mouth they are to confess their saith, that they may be saved? If by mouth, how much more by deeds, and the whole course of their life? Or will I (think you) contrary my own decrees, approve him which confesseth me in words, and denieth me in profession?  
And what if I had not in such express wise prescribed your duty? 
26. Schismatics violate the law of nature, by going to the Protestants Churches.  doth not the light of reason, the law of nature, the office of a Christian man, suggest, teach, command, that ye cleave firmly to your faith, and that for no cause possible to be imagined, ye commit any thing, in word ordeed, or omit any thing by negligence or sloth, which may import a departure from your religion, or be so interpreted and accepted; or that may seem in any one point a conformity; to a strange and false faith, a yielding or agreement to irreligious proceed? If he which breaketh one commandment be guilty of all, as a violater of charity; shall not he likewise, which faileth or falleth in one point of faith, be fully guilty of Infidelity? To bear truly the title of a faithful soul, it is not enough to believe aright in one or two articles, but my whole law, that is, the entire word of faith, must steadfastly be embraced. If then I shall say; go ye cursed, for not doing good, for omitting only hospitality, and works of mercy, shall wickedness go scotfree, shall partaking with Heretics in their abh minations, pass as innocent? Shall departure from my Church, my Faith, and Sacraments, deserve to hear: Come ye blessed? Is there nothing for me to examine, but whether you be murderers, thieves, or adulterers? do I much respect that you should not offend your neighbour, and contemn my own injuries.  

27. Heresy & persecution purposely permitted of God for trial of men's hearts.  I foretold, while I conversed on earth, that heresies of necessity must be for the trial, and manifestation of men's hearts, that it might be apparent, who would of a proud and contemptuous spirit embrace heresy, who would of faint heart and pusi lanimity obey it, who contrariwise would meekly trace his reverent Father's steps, and prefer the authority of the universal Church, before his own imaginations, and not to be shaken as a reed, with any tempests of blustering persecution. 
Luke 12.  I forewarned that I came not to send peace but separation, between Parents and Children, Subject and Prince, Master and Servant, between Wife and Husband, brethren, Kinsfolk, and Friends, that persecutions should be raised on all sides, and that he which loveth parents or children, or what else more than me, and will not take up his Cross and follow me, 
Math. 10.  is not my Disciple, nor worthy to have part in my Kingdom.  
Are you Christians, 
25. Dissembling in religion is abominable.  and think yourselves excused from the precept, which I gave to the Synagogue, that if any man would draw you to a strange faith, he should not be obeyed, for that by such I make proof of my servants, I discover the secrets of the heart; and sift the bran from the fine flower, try the wheat from chaff.  
Are you Christians, and know not that to follow a false faith, is to serve a false God, and to begin new and strange doctrine of faith, is to erect a new and strange Idol. If you doubt thereof, I assure you it is so. And now is your time of trial: now are you called upon, solicited, yea commanded to follow new doctrine, to serve Caluins' Idol, now are you cast into the furnace, now shall you prove yourselves, either gold or dross, and the calamities of this present time, I have purposely sent that the secrets of all hearts shall be revealed.  
Revealed you are to your own shame and to my grief. What shall I do to your stony hearts, to whom my serious commandment, of professing sincerely your saith by your conversation, is but as a puff of wind against a mountain? Shall I charge your consciences with Moses' ceremonies, and cause you as I did the jews, to bear the remembrance of this commandment upon your bodies, seeing it is so shine from your hearts. Shall I forbid you to wear linsey-woolsey in your raiment, to join in the plough the Ass with the Ox, and to sow with two kind of seeds. Though these observances were appendent to the old law, doubt ye not but the signification of them, taketh place in the new. He which walketh simply and plainly, 
Pro. 10.  walks confidently; Dissimulation and double-dealing, I in every thing hate; but in facts of religion, I utterly abhor.  
Admit that neither reason nor rule of conscience suggested unto you, 
29. Schismatics contemn th● authority of the Church.  nor that I expressly exacted of you such firm confession of faith, yet ought not the authority of my Church, to weigh so light in your conceits, as neither to hearken unto my Priests, who to reduce you from Heretical conventicles, set nought by their lives, and have by their blood confirmed the thing to be unlawful, refusing to accept pardon of life, upon so damnable a condition; nor to my Vicat in earth, who solicitous for souls, spareth neither care nor cost for your salvation, nor to the declaration of my General Council at Trent, which resolved (when this case came first in question) that not without grievous sacrilege, you could yield your presence, at the Heretics Churches, or Ecclesiastical assemblies; or by any other manner of sign, give external consent to their detestable rites. A thing indeed, which by men of understanding could never have been doubted off, if worldly fear had not blinded people's hearts, and made them hard to believe, that which pleased not their humour. What can they therefore account themselves, who will not hearken to my Spouses voice, nor obey her admonition; but to be worse than Heathens and Infidels. 
Math. 17. 2. Reg.  Let them know, that not to obey her, is as sac●legious as Idolatry, and all that contemn her are accursed. 
Tob. 13.   

30. Heretics how precisely to be shunned.  Besides that principal precept, of loving your God above all; and that other absolute statute of constant profession of my faith Catholic, which suffereth no exception. If you will but a little look about you, ye shall find that I have yet left you another commandment, as a continual help against man's frailty, a sovereign preservation against all infection of pestilent doctrine. It is more available against the spiritual enemy, than any armour of proof, or a tenfold shield: and might in these darksome days be a torch unto your steps. Will you bear to h●are it? will you endeavour to follow it, that my present admonition, may not turn to your greater damnation? you will, if you may hear it from my own mouth, it shall be joyfully received, as coming from heaven, your words are reasonable.  
Well then, whose spirit but mine inspired, and established as a perpetual observation, to the worlds end, that Heretics should be utterly avoided, as men subverted and already damned by their own judgement; 
Tit. 3. Rom. 16.  as sowers of schism and authors of division, by teaching contrary faith, to that which was first received; 
2. Tim. 2. 2. Tim. 3.  as whose speech creepeth like a canker; as lovers of pleasures, rather than of God, making a show of piety, but denying in effect the virtue thereof; 
Math. 7. 2. Pet. 2.  as Wolves in sheeps attire; as authors of blasphemous Sects, bold, self conceited, walking after the flesh; 
2. Pet. 3. 1. joh. 2.  as those who following their own fancies and desires, have issued out from among the faithful, and fallen from the truth, 
2. Tim. 2.  
* judae 4.  turning the grace of God to uncleanness, and are therefore already appointed to judgement; as false Apostles, 
2. Cor. 11.  deceitful labourers, Ministers of Satan, whose end shall be according to their works, and (to conclude all iniquity, imaginable under one title) as Antichrist, 
●. joh. 2.  I will not therefore, that ye eat or drink, or have familiarity with them, 
joh. ep. 2.  I will not that ye friendly salute them, for in so doing you partake in their wicked works, and bolster them in their proceedings, and by just consequent must be partners of their damnation.  
How long shall the light of reason and conscience sleep? how often must ye be admonished, that right believers must not participate with Infidels; that I can have no society with Belial: nor my cup with the cup of Devils. If light and darkness can love? If I join in any respect with Lucifer, if ever any mercy, love, or amity, any league or consent, be between him and me, then let Catholics adhere to Heretics. If no such thing can possibly be, but that eternal enmity be sworn between us, why then should children of Jerusalem, come to the solemnities of Babylon? they which look to be heirs of heaven, make pact with hell? expecters of life everlasting, merchandise for their temporal with accursed death? He that runneth with the thief, fornicateth with the adulterer, murdereth with the Tyrant, is in no case to be excused, no not although they do it for fear, more than for affection to the sin.  
Shall they then which profess heresy, with Heretics be found clear? Of like I had no reason to forbid you their company, 
31. Schismatics are infected with heresy and not with pure Schism only.  for you are provident and discreet, firmly grounded in the Catholic faith, strong Rocks, whom no waves nor tempests can move, weak wreatches, and so much the weaker, by how much you presume more of yourselves, and rely more upon your own endeavours, then upon my grace: how feeble ye are, your actions give better testimony, than your imaginations.  
Are ye they, which can live in the fire, and not be scorched in the flame, and not be smothered; wade up to the lip in the surges of the Sea, and not be overwhelmed; handle pitch and not be defiled, eat and drink, converse, contract, (not only bargains, but marriages) disport, discourse, play, pray, live and die with Heretics; and yet sound at my terrible examen, neither attached with their infection, nor touched with contagion? I forewarned my ancient and first people, that if they used the conversation of Infidels, among whom they dwelled, 
Ios. 23.  they should find them stumbling blocks of scandal, by giving occasion of ruin, and pricks to their eyes, in putting out the inward light of faith, what by example, what by custom and persuasion. Experience proveth this true in them, and the event argueth it more true in yourselves.  
Are not most of you infected, some with one heresy, some with another? I have to charge you withal, besides going to Church, how soever you think yourselves, to be somewhat virtuous, and Godly; Rarer than a white Crow is he to be found among you, who either cancelleth not fasting-days by his own authority, or dispenseth not with meats prohibited, as often as he list, or doubteth not of some article of faith, if not of all? One improveth Confession, another Purgatory, this man invocation of Saints or use of Images, that man prayers for the Dead, or the office in Latin. There are that suppose Antichrist shall not be one singular person, but includeth a company or a succession. Many doubt nothing of this, yet acknowledge no union of the Church, under one head visible; or detract from the authority of Counsels, and decrees Ecclesiastical: Most of you fear least the gates of hell have prevailed against my Rock; lest the spirit which I gave her, have not fulfilled my promise, neither taught her all truth, but that she may diversly err.  
The stench of the damnable memory, and the fume of their brimstone, ascendeth from the bottomless lake, who of Schismatics have at last become flat Heretics, yea Persecutors, yea and of an ill beginning, made a worse ending? 
3●. By what means Schismatics grow to be Heretics.  whence all this? not because the longer ye live, the skilfuller ye wax in Divinity, the carefuller of your souls, more desirous of heaven, or are oftener visited with inspirations celestial, but because ye wax weary of expecting my pleasure, in that I come not at your appointment, but let my secret and eternal providence have the determinate course, ye think I have either forgotten my Church, or cast her off; supposing quite contrary to Christian doctrine, that adversity is an absolute sign of my indignation, and of a reprobate religion. Waxing more and more in love with the world, ye have less sense and feeling of remorse? by never talking with Priests, nor conferring of matters touching the spirit; by being laden with secret sins, which either you will not acknowledge, or mind not to forsake, or cannot be endured to reform by restitution and satisfaction; it cometh to pass, partly through the nature of such negligence, partly through my just permission, for your ungratitude toward me, that you begin to loathe the religion, which checketh your humour, and assureth not heaven to sin and iniquity.  
Amidst these your sensual, carnal, and worldly affections, heresy buszeth about your ears, plausibly inviting you to her cup of pleasure. Thus lying open to the enemy, and destitute of my grace and protection, you are made a prey to the roaring Lion; while with conversing among Heretics, ye become like them in life. Becoming like them in conditions, you quickly delight in their suitable doctrine. Poison, poison, lurketh in their company, as in domestical Adders, and in the familiarity as in Cockatrice eyes. What though at the first ye be not Conquered? He which loveth peril, shall perish therein: what though their arguments be but weak and foolish? Drops of rain in continuance pierce the hardest stone, a small worm in time decayeth the root of the fairest Vine, and contemptible Ivy being let alone, ouer-creep●th and over mastereth in time the tal●st tree. Flee therefore society of Heretics (as much as you may) even in temporal business, because of your peril, and because my counsel is so to do. F●ee it absolute in fact of religion, not for peril only, but for sin, not because of my advise only, but for my commandment sake. Flee Babylon, flee Chore, flee Sodom, flee from the adversary camp in time, as ye will at the day of my victory, at the day of your death, at the great day of judgement, not be taken for enemies.  

33. The obstinacy of Schismatics and ingratitude towards God.  Perceive ye not, for all that I can say or do, the horror of your offence, (oh ye my traitors and rebels) how long shall I cry out to a people, which have stopped their ears, and allege reason to them, which say they will not understand? how long shall I preach repentance to them, which repel knowledge, and catch hold upon every simple shift, as upon a staff to sustain their halting and trembling consciences. The ear discerneth words, and the eyes colours, the mouth tastes: This rude wilful people hath reason, and yet discerneth not iniquity. They repel all outward admonitions, for fear they should be convicted; secret inspiration of contrition, they reject as melancholy; remorse of conscience, they hate as a heart sore.  
Shall I for this hold my peace, and leave to lay open their faults? If it be little that I have yet alleged against you, hear more if it be not too little, but enough to condemn you, and too too much for you to find any evasion, yet will I add more, to see if any thing can move you; yea though nothing w●l move you, ye● wall I add it to justify your condemnation, and my complaint, woe, woe, to you who will not know the time of your visitation.  
Behold, I have stood at the door, desirous to be let into you● hearts, and you have not opened vn●o me, when therefore ye shall desire to enter into my Kingdom, and rest I will answer you, that which the foolish Virgins heard, wi●h sorrow enough: Ye come to late, the gate is shut, and it shall never more be opened. I have sought rest in your souls, to make there my mansion, and I find as at my nativity, 
Luke 1.  that there is no place in the Inn; I must seek somewhere else. I come to your bounds and territories, to cast out your Devils, and heal your infirmities: 
Math. 8.  you like 2. Gerasens, because of temporal loss of your Swine, request me to departed your confines.  
I will departed, and when in necessity you call me back, I will not return. I invite myself to your dinner, as I did to Zacheus, to work in your house salvation; ye contrary to him refuse my courtesy, and will no salvation to your hous●. I will seek more worthy Hosts, and I will sh●ke off the dust of my feet against you. I call you as Lazarus four days dead, (four years dead, if not forty) out of your stinking graves; I cry come forth, come forth, and ye will not arise. Possibly you imagine, that as I in raising Lazarus, broke the common course of nature, to show my glory, so I will in you serve from the statute of your creation, and violating your free will, make you Catholics by force so to save you, well lie still in your putrefaction, whom my voice could not raise to salvation, my Angels shall raise them to judgement. I have so ●ong stood and cried: Ye ●hich travail and are laden come unto me, and I will refresh you. I have openly proclaimed that whosoever thirsteth, should come unto me, and I will give him drink of the water of life. Which importunate endeavours of mine, and vehement provocations since they nothing avail, seeing ye contemn my love, and set not by the riches of my mercy. I am forced to an our cry against you: O all ye which pass by the way, behold and see if there be any grief like unto mine? See if any man were ever so handled by his enemies, as I their God by my creatures. See if ever so great kindness hath been recompensed with so monstrous ungratitude: if Superiors were ever so dispighted by their Subjects, Lords by their Vassals. See if at any time beggarly necessity despised so bountiful munificence; or apparent peril of ruin and utter destruction, were so securely neglected. See if any memory can record so high a Majesty, to have loved so affectionally as base a bondmaid, and to have been so ignominiously repulsed in his suit.  
What fettered caitiffs' were ever called to such glorious liberty, and would not come out of their dungeons? What languishing in such loathsome maladies were proffered health, and loved better their noisome calamity? Consider and see how the Courtly cares, the Royal cheer, which I have prepared for my feast, 
Luke 14.  hath been frustrate and disgraced by unworthy companions: one excuseth himself by cares, an other by covetousness, an other by caruality, one hath business, an other is bargaining, the third hath married and cannot come. Nay ye shall not come? but the time shall come when like dogs, ye shall hunger and run about searching, and shall not find for your famine. Ye shall crave and wish, cry and call for the crumbs, which shall fall from my children's table, and from the trenchers of my household, but shall not obtain them, ye shall roar after one draft of wait to allay your thirst, neither shall it be reached: yet when you have done your worst, by not coming when ye were called; my banquet shall not be blemished. I will oppose to your souls of better talon, you frustrate my feast, but it shall not be frustrate, I will fill it with better guests; you disgrace it, but I will grace it with more honourable rooms; ye shall be eternally barred from the table of the Lamb, Heretics shall enter before you into my Kingdom, Heretics shall be converted, to supply your place; and Infidels will I fetch from East and West India, to sit in my glory, and ye shall be thrown into utter darkness. They shall possess the Thrones ordained for you; they shall enjoy the Crown, which hung over your heads, in expectation of your deserts. Faith shall be given to them, to them shall th● g●ace be translated which ye refuse, and they shall fulfil the righteousness belonging to their b lief.  

34. Schismati●●s b● their evil example impugn the Catholic ●aith.  But oh that only ye lost your own Crowns, and that ye were not occasion of perdition to thousands more. Oh that though ye honour me not yourselves, yet that ye would not work me that contumely and reproach, which I may not bear at your hands. Every where am I blasphemed through your example, my religion growing in contempt, because ye set so little by it, who are thought to believe it. The edifice which I so carefully founded, ye like mouldering stones decay by your faltering and relenting, that which my Saints have built by their blood (or rather I by mine own) ye ruinated by the world and flesh, as fast as zeal laboureth to kindle holy flame, so fast doth your coldness extinguish it. Mark how desolate my house is, and how many have forsaken my Church, one through another's example. It is your dissimulation that betrayeth my cause, without which persecution could little prevail. For introduction and confirmation to your error, ye set the examples of others before your eyes, as pillars of your actions, others shall make you the ground of their ungodliness.  
The contagion runneth among you from one to an other: as Chored sheep and blasted fruit, ye daily are destroyed and destroy by mutual infection, you say you hurt not me or my cause, but the joy of the adversary, and the dole of the Catholics convinceth it. If you could now see the triumph, which you adorn for the Devil, and the sorrow of the Angels and Saints, as you shall one day know it, you would confess no less, than I now charge you withal, in the mean space that which you see in the Children of light, and in the Children of darkness, how the one is grieved, the other encouraged, and how each side laboureth, the one to win you, the other to hold you fast, is sufficient to inform you and condemn you, because Moses and Aaron did once by their example not sanctify me, I would never let them enter the land of promise, and shall you enter into my rest, who dishonour me before people every day? He which is the ruin of one poor soul, were better be drowned with a millstone, and think ye it a sleight matter to destroy, ye know not yourselves how many? The children of Israel repining against the difficulties which they found, when I led them through the laborious desert, (as I now conduct my Church in England, through the uncouth dreadful and painful ways of affliction and tribulation) I caused them every one to die in the wilderness, except only josua and Caleb, because they two as much as in them lay, encouraged forward the rest. Shall then your murmuring and rebelling against the crosses, laid upon my flock escape my judgements? Wherein chief lay the sin of Ophin and Phines, for which I plagued both their father, their children, and all their posterity? was it not the alienating and discouraging of people from my sacrifice by prejudicial behaviour? will any King going to warfare endure him, which shall by faint words or cowardly examples, detract the journey and dissolve the soldiers hearts from battle? I suppose not: for one such person hurteth more than seven enemies, if he would; should he not build with one hand, and pull down with the other? How then can ye be excused from being both impediments and impugners, of my religion? seeing as in skirmish, so in contention about religion, the apprehension of man and his frailty is such, that if one shrink ten faint, and if ten yield a hundred fly; and divers not standing to their tackling, the overthrow of all followeth, and slaughter of the rest.  
Oh ye fugitives from my pavilions and camp, ye call me King, 
35. Schismatics grievously abuse God.  but where is your subjection, you call me Captain, but where is your courage? you call me Lord, but where is yours service? ye call me father, but where is your filial love? ye call me Saviour, but where is your care of salvation? ye call me Redeemer, but where is your thankfulness? ye call me Creator, but where is your obedience and love? ye call me Omnipotent, yet ye fear not my power; ye call me just, yet fear not my rod; ye call me w●se, yet think not that I pierce your dissimulation; ye call me merciful, yet accept not my pardon, which I here offer you yet again, if ye will presently repent. Ye call me good, yet use it not, but abuse my goodness: ye call me righteous, yet do me wrong: ye call me God, yet have more respect of man. Ye say ye are not wicked, but what greater impiety, then to associate yourselves to my adversaries, to betray my cause, to deny my religion, and forsake the participation of my Sacraments. To have more care of your substance, then of your souls, to poise the world and me in balance, and prefer it before me; not to deal with my Priests, not to assemble at my prayers, to live like Heathens, acknowledging the service which ye haunt to be folly and sacrilege, yet otherwise wanting all exercise of Religion? Cursed is he that doth my work negligently and fraudulently, and cursed is he which doth it not al.  
Why do I thus reprehend a sort of innocents, 
36. Excuses of Schismatics refelled.  who wish well to me and my faith, and with all their hearts, desire the return of their forefathers days, helping my distressed members to their uttermost power. It is not they which have denied my faith, and abolished my laws; or which persecute with such extremity. What they do, is against their will upon mere compulsion, not so much for regard of their own particular, as of children and family, neither from the heart, but for fashion sake and obedience, and only for a time. They purpose not to die otherwise, then graffed into my body Mystical, and true members of my Church, and in the mean space redeem the time of their sin, with works of mercy.  
Can iniquity thus teach your mouths an untrought? Pined consciences, how greedily they pray upon the food of falsehood. The bread of lying relisheth well in your taste, but the gravel thereof shall grate your mouths, and fret your maws: Against your own souls ye plead.  

37. Schismatics are not excused by pretence of helping the Catholic.  Others indeed made the breach in Peter's Net, but why have ye with them fallen headlong forth? others over-sowed the cockle, but why are ye choked therewith? others raised the smoke, but how happeneth it that your eyes are blinded? others pursue and assault my Catholics, but why have ye through your departure weakened them, and made them a pray, to whom if ye had manfully stood, neither they should have been so oppressed, nor you live in such slavery of conscience, nor I have been so dishonoured in this Realm, and almost quite exiled. What tell ye me of your simple assistance, which is the least that ye ought to do, but far from the most that ye might. Is your continuance in Schism to further the conversion of England? What? Shall my Church be reared in iniquity, and Zion founded upon damned souls? Can not I maintain my power without your sins? or (though I use you as I find you) will I evil that good may redound thereof? I seek not your goods, but your good; not your substance, but your sanctification; you and not yours. Build not your sins upon my back, for I will cast you headlong; I need not your dissimulation, you are not necessary to me at al. If I feed you without other men's aid, so can I feed others without you. Perhaps I am beholding unto you, that ye are not such flat Heretics as some are, I had as lief ye were. Oh we are lukewarm; I would ye were cold: oh we do not wholly follow Baal. If Baal be God follow him wholly; if I be God, follow him not at all, but me: halt no longer between both. And what is it that ye dream off, your good works? 
38. Schismatic merit not glory not remi●sio by the● good works.  and frame imaginations of I know not what manner to redeem your sins.  
Pretend ye to be Christians, to be of understanding, to know well what ye do, and are ignorant that all works done in state of ●inne, and out of grace, how much soever they tend to piety, or intent my honour, are abundantly rewarded, if in consideration thereof I temporally bless you, with health, wealth, or other prosperity: seeing they neither satisfy my justice, no● merit remission of offences. Having dismembered the vn●●● of my Church, by your departure, and violated the sacred bond of her peace and charity, whatsoever ye do, though ye gave all to the poor, and your bodies to the fire for my sake, ye are nothing, ye do nothing, ye shall reap nothing. I spit at your works, if you think that done out of grace, they serve to salvation.  
Nothing saveth but by lively virtue, and force of my Passion, with which none can have affinity, who have by sin made themselves dead, detestable are such in my sight, until by profound and perfect repentance, they be reconciled to my favour. No works are holy, where the soul is not sanctified, no branch can bear fruit, except it bide in the stock, cleanse your vessels, then put in your wine, and your floor before you heap corn. Ere up a fresh your ground & cast not away your seed upon thorns. My Church is a Vine, whereof I am the root; become branches of this Vine, and then may ye bear fruit to salvation, keep perfectly my Commandments, 
1. joh. 3.  and then have confidence.  
Out of my sight with polluted and blind Sacrifices: away with the works which smell of the contaminated cask. Abominable are the offerings of the wicked; 
Pro. 15.  neither will I be gresed with the oil of sinners, such as the die is, such is the colour: such as the pipe is, such is the liquor. Ye holy? your very justice and righteousest actions are as rags of office; the choicest of you is but as chaff, the smoothest a Thistel, the b●st is a Briar, and the hol●est among you an Hypocrite. Ye rich in merits? ye are wretched, poor, miserable, when your heap (such as it is) shall come to the Mil, ye shall find that your grains were hollow and worm-eaten, fuller of filth then pure flower. Well void, to the void, and full to the full, they which have, shall have more and abound, and from you shall be taken that little which ye have. I will suffer you to have your course: ye are cold, but ye shall wax colder: ye are run far from me, but ye shall run further, I will puff away your alms as ashes, your gifts I will reject as from dissembling friends. I ween ye measure me by yourselves, and think to bribe me before the day of judgement, your expectation shall be deceived, and your sins argued before all the world. What shall I do with a multitude of your prayers, the lip-labour of defiled mouths, and flattery of faithless hearts? Let not the confidence of them overwhelm you, 
Eccles. 15.  my praise is not fitting in th● mouths of sinners, and execrable is his prayer, 
Pro. 28.  which will not hear my law. Salute not me, Lord, Lord, except ye fulfil my wil If blasphemous tongues can magnify me aright, then shall your mouths perhaps praise me worthily; whose deeds blaspheme me, I hear not sinners.  
What magnify you your fasts external, 
joh. 9  
39 Schismatics precise in smaller matters neglect the greatest.  neglecting the solemn and great fast internal, from sin and wickedness? Your fasts are infected with self will, (in following your own desires and not mine) with worldly fear, with hatred of correction, and reprehension with froward aversion from the truth, with deadly sin, what of your feasts, holidays, and other ancient observances, wherein you choose what ye list, and what ye list ye contemn? ye fast the eves and keep Holidays, possibly more than ordinary, in discerning of meats, many of you are more precise than you need. But to communicate through fear with Heretics in their sacrilege; to abstain altogether from my Sacraments through fear, to deny me before men, is no matter of scruple. Oh Pharasees which very precisely tith-mint and rue, condemning whosoever swerveth one jot from his duty, or doth not more than he is bound in these smaller matters, and breaking freely the main precepts and principal points of my commandment: Hypocrites. These greater things ought by any means strictly to be observed; and then are the other not to be omitted. First observe the substantial part, then have care of secondary respects: First, hold fast surely the possession and profession of your faith: then neglect not the ceremonies thereto belonging. Why strain ye a Gnat, and swallow a Camel, fear a Mote and dread not a Beam, stop at a Straw, and stagger not at a Stream? To whom, but to such as you did. I cry by my Prophet, 
jerem. 14.  that when they fast and pray, I will not hear them, and when they lift up their hands, I will turn away my face.  

40. The objection of obedience refelled.  Let not the bare name of obedience blindfold you. I forbid you not to give unto Caesar, that which is Caesar's, but deny me not mine. No, not though Caesar would arrogate to himself, that which appertaineth to me. Yield to Caesar goods, life, all temporal servitude, as far as behoveth to the Country's commodity and regiment. Render to me a pure heart, and sincere observance without all exception, this I challenge as my right. Honour the Prince for my sake, but honour me for myself. So I say, Honour me, Fear me, Love me, Reverence me, Obey me, Serve me, which of you will endure, that his Son shall disobey him, and for his excuse, that he did it by your servants commandment? ye must not obey my servant against me the Master, neither my Magistrate against me the Sovereign Lord of al.  
Be ye your own judges in this case, whether ye ought most to obey man or me: Go ye to heretical conventicles for obedience to the law? More tolerable shall it be at my great day to them, which yield of frailty and fear, not aggravating their offence, by acknowledging prerogative over souls, besides that alone which I have appropriated to my Church and ke●es; neither joining their exterior schism with inward schism and heresy. If obedience be a precious thing perform it to me, to whom all subjection is due, and to whom all powers bow, I command obedience to superior pre-eminence, but not in derogation of my own prerogative, neither am I contrary to myself. Neither must the law of the supreme Court, give place to a meaner seat, neither my celestial Throne, to a terrene Tribunal. What obedience is that, wherein is the greatest disobedience possible? what dutiful subjection, where in is most notorious and perfidious rebellion? If the name of obedience be holy, whatsoever it pretendeth, and that against the syllables thereof, no reason can be heard, then obey the body commanding against the spirit, the world against heaven, the Devil against me.  

41. The excuse of fear rejected.  What now, if ye be not so mad as to allege that you sin against my law, by way of obedience, to the laws of the Realm; but that what you do of any goodness, ye do for love of me, and that which ye omit, ye omit for fear of the world. Nay, what if all the good ye do, be done for fear of my wrath, or for vainglory, and not for my love? and that which ye do not, ye omit for love of the world, preferring the same before my fear? for how can ye fear the world, but that ye love too much the world, and fear least it should not love you? Why stand ye in awe of her frown, but because ye would allure her fawn? you would not dread her bended brows, if her smile pleased you not too well, and tickled not your hearts with delight. If you loathed the world, and could brook either the absence of her company, or the eye of her displeasure, ye would not fear what she could do unto you, which to speak the most, is but to use you frowardly, or to banish you her sight. This if she did, am not I presently ready with arms displayed, to receive you into my bosom, into my Palace, into my eternal and incomparable Tabernacles? If ye loved me, ye would not so love the world, ye would not so fear her:  ye violate my commandment, because of her countermand, how is it not manifest, that wherein you obey me, ye obey me for fear of my revenging rod, which also ye would soon tread under foot, if the world should thither in like sort extend her prohibition.  
Oh faithless cowards, and not faithful champions: oh Hares and not Men: oh patterns of pusillanimity, what availeth it you for excuse, fear indeed (as you say) drive you from your duty? I evidently denounced that ye should not fear them, which kill the body, and cannot destroy the soul; but me, who can cast both body and soul into everlasting flames. Have I no way deserved, that you should suffer for me; Number the pricks of my sharp piercing thorns, number the bloody and renting stripes, received overall my body, from the rage where of no part from the crown, to the plate was free, if ye cannot number these being innumerable, consider my five deepest wounds, consider my despiteful death, and what I suffered for the redemption of all mankind, for yours in particular amongst the rest. Or I pray you, if you suffer any thing for my sake, is my future glory an unworthy recompense. Am I a slow paymaster, or a poor Lord, not able to make you amends, or are ye richer than I, and can expect no just retribution? If now while ye are my enemies, I have provided you, and furnished you with many necessary things, and suffer you to enjoy the fruits of my excellent workmanship, the Earth and Sky; have I reserved nothing in store, to gratify my friends.  
Give credit to my words, I tell you that blessed and a thousand times happy are they, which suffer persecution and crosses for my name sake, and for their conscience, for great is their reward in heaven. If perfect wisdom were to be talked to unperfect hearts, I would tell you how to endure for religion, is a thing which in so ample wise satisfieth, for human negligences and former offences, combineth so singular a Garland for the sufferers; so exquisitely conformeth to the type of my Passion, and maketh men so like to me their Saviour, that Saints in all ages have with tears of hearty affection desired it; with joy embraced it, drawing near and fervently sought it, when it was far off: why fear ye and tremble (oh ye of little faith) why despair ye, & cast yourselves away, O ye of no faith? The shippe-man calleth to me from the bottom of the Sea, in expectation to be swallowed, and I hear him. The travailer passing through the midst of thieves craveth my a●●e, and I conduct him safe. Daniel was secure in the lions den. jonas in the Whale's belly, the three children in the furnace, because I assisted them. I forsook not my Disciples and ship, though sometime I seem to sleep, and to forget them. If your eyes were worthy to be opened, you should see as my servant Elizeus did, millions of Angels in readiness for preservation of my Church and company. Fear not therefore, that from which both I can deliver you if I will, and will as I see it best.  
Deny ye my omnipotency and ability to deliver you; or if I call you to suffer somewhat for me, who are ye that dare detract and say, ye will not, if ye be so bold, can ye alive or dead escape my hands, but that I will make you suffer even in this life, much more for your sins, and that without all consolation, thanks, or recompense?  
That which ye fear shall come furiously upon you, and oppress you like an armed Giant. Though ye fear to serve me, yet will not I be afraid to repay your dastardy, with a dreadful hire. The slothful person feareth to be stoned with a piece of turf, pretendeth for his laziness: 
Eccles. 22.  A Lion is without the door: in the midst of the street I shall be devoured. What ailest thou Prophet of sloth, if thou take courage I am with thee. 
Pro. 29.  Fear me and my law, he which feareth man, shall soon perish; but he which trusteth in me shall be assured. What fearest thou persecution as a Lion: Fear sin and fly from it, for it is a Serpent, and a two edged sword. You hear not, you are not persuaded: Go your ways ye unkind wreatches; ye shall not suffer for me, for ye are not worthy.  

42. Excuse of necessity overthrown.  Necessity you say hath no law; but deserveth pardon. Oh how you vex me with wilful blindness. What necessity is there, why ye should deny your faith by going to the malignant congregation? Necessity forceth you to save your souls, for if ye do not, in vain ye have received them, nay cursed is the hour wherein ye were borne, who have frustrated the end of your creation, which was that glorifying me in this life, ye might be glorified by me in the life to come, and caused my blood to be shed for you in vain, and shall be damned for evermore, without all redemption.  
But no necessity compelleth you to save your life, much less your goods. What if ye become poor, yea most poor? What if ye die? is not the cause mine? Is it not your faith that ye suffer for? I repeat it again. No necessity constraineth you to save your life, much less your goods; neither care of yourselves; neither care of your family.  
Can not I provide for you and yours, 
43. Care of family is no excuse of schism.  without your sin? Ask the Birds, Fishes, and Beasts, who feedeth them, whereas they neither sow nor reap. Say not with the murmurers: Can God provide us food in the desert, fear their example, I gave them sustainance, and when they were not content with such as I sent, I condescended to them their hearts desire, but while the meat was in their mouths, my wrath fell upon them. The expectation of the careful shall perish, and the less ye trust in me, 
Rom. 11.  the less regard I will have of you.  you discard me from your accounts, I discharge myself of your care. Wilt thou needs provide for thy family? thou dost well? doth natural love instigate thee to seek their maintenance? So do I also, yea I tell thee, if thou feel not this instinct, thou art worse than an Infidel. But how behoveth it thee to provide? by hook and by crook, by sin, Schism, Infidelity, Perjury, Theft, Murder? must all things be lawful to thee for maintenance of thy family, according to thy calling? Or must thou provide for them only by industry, labour, or any other honest and just means; and touching the rest, commit them to me? My commandments do not one impugn the other, neither have I willed any man to offend.  

Eccles. 15.  When I commanded to love me above all, did I except wife and children? did I not peremptorily avouch, that he is unworthy of me, whosoever preferreth them in any thing before me? Cursed shall the child be, which shall be respected above me and my commandments; be he innocent, yet shall he sustain the recoil of his father's iniquity. And he which taketh hold upon the natural love engrafted by me in your hearts, why do ye not infer with yourselves, that if he who provideth not for his family temporal necessaries, is worse than an Infidel, he which neglecteth provision for their souls, is a very Devil: Unless ye think that the body is more precious than the soul. But I assure you that all is lost if the soul be lost; ye show well therefore, that you love your children for your own sakes and delight, and not for me or my will, thus turning the law of nature, against me the author of nature. Go forwards ye who are so solicitous for your household and posterity, proceed in your cares; when ye have all done, both hazarded and lost your souls, and daily offended me for their sakes; who is it that fostered and preserved them? you or I? who filled their Mother's breasts with milk? who gave to you that affection of love, which maketh you to assist them?  
Tell me whosoever thou be, which trustest more in thine own solicitude, or (to speak plainly) more distrustest me, then that thou darest commit them to my hands, canst thou feed thyself without my providence? I, who but I? cherish the young Ravens, cloth the Lilies and Flowers, open my hands and fill all the earth with blessings, I number not the stars only, but the very hairs of your head, why then dare ye not rely upon my refuge.  

44. The true cause why Schismatics going to Church are ripped.  I have laid before you the excuses, which the best of you with unsacred lips, and uncircumcised heart do forge. Wicked and unsearchable is man's mind, but I who am the searcher of hearts, will find out every corner. The reed on which you lean, shall run through your hands and break. Are these your causes and pretexts? Pretexts they are, but not causes. He easily findeth occasion, which will needs break friendship. If you will not utter the very cause, but are ashamed thereof; then hear it at least, and confess a truth. Charity is waxed cold in your hearts, the world or the flesh have overwhelmed you, ye want saith; of the Catholic belief, you have no certainty, as infallible; but opinion only, that is probable.  
Your souls are overgrown with sins and sensualites, as a barren field with bushes and brambles; your corrupt affection toeth you more strongly to the world, then if you were chained by one foot to a stake, you can not soar aloft, not lift up your hearts to congitation of celestial and spiritual things. If sometimes ye cast up as it were one eye to heaven, ye cannot but fix the other on earth; if ye proffer up one foot, the other is fast clogged; ye cannot move, if ye offer to use the triple wings of grace, reason, and free-will: the massy poise of flesh and blood abaseth you presently, before ye can make wing. Ye will suffer nothing, ye will lose nothing, ye will bear no pain, sustain no detriment, incur no disgrace, endure no calamity, ye will diminish no diet, impeach no sleep, abate no part of your port, impair no credit, abridge no liberty, cast off no superfluity.  
Ye little think, 
Eccles. 1.  that to serve me is perfect liberty, to lose for me is great gains: it cometh not to your mind, that a secure conscience is a continual banquet, and that the fruit of a religious heart, is joy and peace. What shall I do to such a nice, delicate, and unmortified generation? If the times were good, could ye easily go to heaven: not so soon as ye suppose. Ye will never take up my Cross and follow me, who when I lay it upon you, and help you to bear it, thrust it from you with violence, and hurl it away with a mischief. Let your sainting hearts meditate defence of their constancy: but they shall not be innocent. Build pretence while you will, but ye shall not be guarded from the tempest of my wrath. Wash yourselves with soap, as long as ye list, ye shall never be clean: Why being invited to my heavenly banquet, desire ye to be holden excused? Why say ye that ye cannot come: what need these compliments? Speak plainly, say as the truth is; say, we will not come.  
Oh fie, such words to our Lord God? such a flat denial to our maker? 
45. Against such as or defer their conversion.  Nay, Spare us a while O Father of heaven, we will but set things in order, and weight a convenient time, at least once before we die, we will approach to thy sanctified Table. Crave you then days and deliberation? Is it for my behoof or your commodity, I invite you? Need I your salvation, more than of so many other souls, jews, Infidels, and others, which I hourly suffer to perish, and invite them not to life? whom if I invited, I should find multitudes of them, answerable to my inspirations, and if I had given them some few of those opportunities & motives, which I afforded to you, they would long since have done penance in sackcloth and ashes, and been converted perfectly from their wicked ways. Or if besides my quires of Angels and Saints, I yet would be glorified of more, can I not create more children to Abraham? or when ye have done your best, have ye not been unanswerable to your talents as unprofitable servants? Did I choose you first, or did you choose me? I chose you and loved you, before ye were in nature, before ye were any thing, and now ye be something ye forsake me. And yet though ye have forsaken me, I have not so forsaken you, but that I invite you once more to return. Turn unto me, and I will turn unto you. Nay, behold I turn unto you, turn therefore unto me, I humble myself to seek first the atonement; I invite you gratis to my supereminent glory. Ask any man if he will entreat you, or hire you to partake of his blessings: yet behold I invite you.  
Come, come, my children, come poor souls, take your fill for thanks, not Wine and Milk or Honey, but of supernal, immortal, and Angelical food, which who so eateth, liveth for ever, and who so eateth not, can have no life in him. Come, and ye shall not only be welcome, but I will give you present grace, as pledge of future glory, I will give you remission of sin, I will make you one with me, I will endue you with some especial favour. For I am not he that enter any where and am well entertained, but I there bountifully leave my remembrance. If ever I deserved well at your hands, if ever ye expect any further pleasure, if ye love me, if ye honour me, if ye fear me; come, delay I may not bear. My fatlings and fowl are killed, all things are in readiness, and I will not stay. If ye will not come for my sake, come for your own.  
Come while you are in health: Forsake the world before it forsake you, This is merit and thanks. Come while your senses serve, while your wits are your own, while as reasonable you may use reason, before ye be drowsy and speechless as beasts, or raving as damned spirits.  
Come quickly, lest ye be taken in a trap, at an hour unlooked for, and never come; or at least when you would, no means occur; whereby ye cannot come. Bring forth the writing, wherein I have indented with you, not to call you till ye be ready; if you have any deed or lease of life or years, show me my seal, and then build upon my assurance. If you have no such, show me at least some parrol warrant; if ye hold only at will; why dally you, why delay you? Why prevent ye not my sudden summons, having no Charter of estate?  
Oh miserable souls, whose chiefest hope is, that which of all other things is next to damnation, the most horrible? that is to be converted a● the end of your life; than which, what is more perilous or uncertain?  

46. Against those which say the Prince shall answer.  There are among you, which are not yet so forward, as to purpose to turn to me at their last hour; but can finely shift themselves from the severity of my judgement, although they acknowledge their actions to be ill. They can shun the blame thereof upon the Prince and the lawmakers, who are the causes of their sin. Your souls indeed I will require at their hands, but what is that to you, who perish in your iniquities. What may the punishment of the accessary avail the principal fellow? of just actions, the motive is not reprovable, not the cause il, if your act be not damnable, what is their offence. Are ye Infants? or will ye plead simplicity? or are ye men who because their free-will cannot be forced further, than they list themselves, are at their own peril to look to their doings. The thief allegeth his necessity, the fornicator the violence of his passion you the terror of the laws? aswell you might all think yourselves excused, by casting the fault upon the Devil, who tempreth you.  
Lo here the weakness of your fortifications? Either you go for obedience, or compelled for fear, or for love of your family: either you lay the fault upon others, or you defer your conversion. Scar-bugs and vizards to terrify children, not to amaze men; excuses to mock fools, not to satisfy him which requireth reason.  
Are these the bulwarks that must sustain the day of my wrath? 
47. Excuse of Schismatics how vain and weak.  are these your trenches for time of battle? If Spider's webs can withhold the eagle's flight; if a thin board can recoil the roaring Canon, then shall these allegations serve for a good plea. Soldiers trust not in gilded armour, nor the mariner in painted ships. Dare ye venture your souls on such frivolous illusions? you may deceive others, you may deceive yourselves, but me ye cannot deceive; no not though you think to overreach me, and persuade me to be content: I see not as man seethe, for man overseeth, but nothing escapeth my knowledge, yet if as man I see; what man is so blind that seethe not your dissimulation and offence? I will weigh all your actions even to a grain, and keep tale of all your sins even to one; I will rip up your hearts, discover the centre of your cogitations, and lay open your barren roots, your adulterate love I reject; your feigned obedience I renounce; your pretended deserts I cast out off my memorial.  

Pro. 11.  There is a way which seemeth to a man not to be unrighteous, and the end thereof leadeth to death: Such is the course which you ensue. There is a generation which seemeth pure to itself, and is not cleansed from her filth: 
Pro. 30.  such a generation are ye. But (as I told you before) the reason hereof is, because vanity bewitcheth you, obscuring that which is best, and perverting your understanding. 
Eccles. 8.  Because judgement is not out of hand pronounced against you, therefore ye securely wallow in sin: ye love yourselves and not me. Self-love I say you have, for indeece ye love not rightly yourselves, if ye did, ye would love me more than yourselves. 
Tob. 12.  He that loveth sin, is the Enemy of his own soul.  
What shall I say to you? 
48. Against those which appeals to God● mercy.  though all excuses fail you, yet will you not fail to excuse, when nothing serveth your turn, then appeal you to my mercy, Appeal to my mercy when ye heartily repent, not while ye purpose to continue in sin; while ye live, not when ye be dead; while ye be yet at liberty, not when ye be apprehended, and cast into prison for my debt, I am merciful. Now come to me, and I will take you to mercy. Will ye not come? Then in calling me merciful ye mock me. 
Exod. ●.  To say the Lord is righteous, and we are wicked, shall no more avail you, than it did Pharaoh, except ye forsake your iniquity. Shall a Man for-give his Wife, if she persist still in her adulterous mind, or his Son if he continue his contempt? if such may be found yet will not I be so fond. Oh desperate boldness: Because my word extolleth my mercy, and examples of my clemency are marvelous, in confidence thereof to wax male part and bold, and to tell me before hand, that presuming thereupon, you will neither care what you do to me, nor what I say to you.  
Shall then the Arbiter of the heavens be unjust, and the judge of judges be corrupted? Shall I so a●use myself, as to absolve whom the final verdict shall find guilty? Then were my iniquity greater than yours. If ye hope to find mercy, without conversion to the fountain of mercy, and aversion from your wickedness, 
Pro. 10.  ye gape to feed upon wind, and follow birds flying in the air, your hope is as thistle-down, which every breath scattereth. In this consisteth my abundant mercy, that I have not all this while taken you away in the midst of your sin, but patiently a long time put up all abuses, and expected you to repentance; that I have lovingly given you divers motives of remorse, that I have by secret means removed from you divers occasions of further sin, that I have not suffered the enemy, to execute his malice against you, in such sort as he would have done, and as ye deserved; that yet also I am priest to receive you once more, even now invite you again to salvation.  
As for the rest, you have heard (I am sure) and by authority authentical, that I am a hard Lord, reaping where I sowed not; a severe creditor, that will exact of ungrateful debtors the uttermost farthing; a precise judge, which will examine and call to account every idle word. A strait Prince, 
Math. 25  which will damn to utter darkness an unprofitable servant, a terrible God, which for negligences and omissions of smaller matters, than exercise of religion and profession of faith will denounce: Go ye cursed into everlasting fire. Have I not flatly proclaimed that the way to heaven is strait, the gate narrow, and sew shall enter; that scant the just shall be saved. If it shall go so hard with good Catholics, what shall become of you? if the flourishing and fruitful tree shall scant escape fire, what shall the dry and withered stock? This if ye will not now understand to salvation, the tempter shall beat it into your heads, at your final hour to desperation.  

49. Schismatics rely upon human wisdom.  My words I wast, not able to persuade this wise and circumspect company, who cast beyond the Moon, and think with their far reach to surpass my providence, who deem it a feat of the greatest folly that may be, to venture goods for grace, their livings for my love; to hazard terrene honour, for hope of Celestial glory, and a little temporal prosperity, for eternal felicity. This is the sum of your reckoning. First and principally, before the care of God and conscience, I will quietly enjoy my wealth, and live in estimation among all men to my power: Shall I be in danger of want, or seek a strangers table, who am now able to entertain others? Shall my enemies have advantage over me, and tread me under feet? Shall varlets and ribalds possess themselves of my substance, which I have so painfully gotten together, and so carefully kept? Shall I live in prison, and be used I know not how, who now may go where I list, and sport at my pleasure?  
Understand what is true policy (oh ye babes) learn perfect prudence (oh ye fools) that which you say is vanity; and the practice thereof is mere madness. 
Pro. 1. &. 9  The beginning of wisdom (if your wisdoms will consider it) is my fear, 
Eccles. 12.  and the accomplishment of wisdom is the awe of me. This is the beginning and the end, this is all in al. 
1. Cor. 3.  The wisdom of the flesh is foolishness before me, 
Pro. 12.  and the ways of the wicked shall finally deceive them, ye say ye are not blind; your own words condemn ye, 
joh. 9  and of them I take witness, that ye err not of simplicity and ignorance. Beguile not yourselves, I am not to be jested with al. Measure your foresight, 
Pro. 23.  trust not overmuch to your devices, which I will bring to confusion, 
Pro. 3.  but have confidence in me with all your heart. Be no longer wise in wickedness, and simple in goodness: Seek first the Kingdom of heaven, and the righteousness thereof, and all things else shall be supplied by me. 
Rom. 8.  The wisdom of the flesh is death, but wisdom of the spirit is life eternal. If ye abhor to be a triumph to your enemies; Let not the Devil the chiefest foe of all, brave me by the spoils of your souls.  
Now you are captive, now may your back friends scorn you, now do they tread upon you, when they have made you yield unto them, and for fear of them, to do that which is both a shameful shift, and which they know vexeth you to the heart: For he is never overcome which maketh resistance, but he whose courage failing, recanteth as recreant. Neither is your estimation to be stood upon, as a matter of worth, for honesty may be well thought cracked, where Christian duty to God hath taken her flight. It cannot be expected, that he will be loyal to man, who hath violated fidelity to his maker. If you force not of this credit, but intent authority, gape after dignity, love superiority, and delight to command, are not your hearts guilty of abominable ambition, and testify against you, that ye love the honour of men, more than the honour of your Lord God? Let your glory be to know me; for to follow me is perfect worship. 
Eccles. 23.  I am the glory of my people, and they are my countenance.  
Liberty you love; why then remain ye the slaves of sin? ye are content to be the devils bond men and thrall, rather than ye will be my servants; and to endure his heavy fetters, rather than sustain my sweet yoke. Use the liberty which I have given you, captivate not your spirits and free-will, to the earthly inclination of sensuality. And why should you prefer gold and silver before me, whereas I redeemed not you with corruptible metal, but with the last drop of my blood? The earth is mine, 
Luke 15.  ye are mine husbandmen and labourers; all goods are mine, and ye are my Stewards; is it much for you to render to me my own, if I demand it? you are rich enough, if ye have a good conscience; 
Eccles. 3.  and most pestilent poverty is in a wicked breast, wherein is no goodness. Better is piety then precious stones, 
Pro. 30.  it is the word of life; and a Bay-tree always flourishing. 
Rom. 15. Eccles. 27.  Better is a little with piety, then great treasures. Many seeking riches, turn away their sight from seeing truth, and easily make shipwreck of their souls; seek not so eagerly, that which is an impediment to the entry of my Kingdom.  

50. The great folly of Schismatics.  But for as much as you think yourselves so wise, consider yet a little, and you shall see much more of your foolishness, which every child may plainly descry, and convict you of folly; what profiteth it you, that my Church hath power to forgive sins, seeing you have no access unto it? that she prayeth for her children, both live and dead, seeing ye be none of hers?  
What availeth it you, that my Passion is a medicine to salvation, seeing ye apply it not unto you? that my holy Body sanctifieth and prepareth to glory, seeing ye never receive it? What booteth it you, that the just shall shine like the Sun, seeing ye for your schism, shall be as ugly as fiends? that to the righteous is prepared a Kingdom of glory; seeing ye be wicked, and deserve torment in Hell? That there is a Heaven, seeing ye shall not enter into it. Angels and Saints, seeing ye shall never enjoy their company?  
Finally, in vain it is to you that there is a God, into whose rest ye shall never enter, and whose face ye shall never see, ye have mouths, and praise me not aright; ears, but never hear the Canonical prayers, and voice of my Spouse, eyes ye have, and never behold me your Saviour, though most lovingly I offered my pretence among men, that they may daily remember my Passion.  

50. God will pervert the wisdom of Schismatics.  All this notwithstanding you think yourselves wise, and that my Catholics are improvident persons. Contend with them no longer, but contend with me. See if I turn not your devices against yourselves, and make the wicked fruits of your vain conceits, to light upon your own heads. Contend with me in wisdom, and see whether you can more easily lay a foundation of felicity, or I subvert it; you gather together, or I scatter; you purpose, or I prevent; you determine, or I frustrate. Your trust is in the security, which is promised and permitted unto you, for your unconscionable conformity; as though they could assure you of prosperity.  
Cursed is the man, which trusteth in man: Whence ye least fear danger, I send out mischief against you as a Sergeant, and my wrath as a Pursuivant, no strength shall be able to defend you, nor any place to hide you. I would have delivered you from them, but who shall rescue wretched sinners out of my hands. I despise such, as to please men displease me, and their bones I will crush a sunder. As I hate the ringleaders and masters of falsehood, so abhor I their disciples and confederates: You fear them, but it is I which will plague you; you dread to step in the hoar frost, but snow shall overwhelm you; ye fear drops, but storms shall overtake you; ye fear a crack as it were of thunder, but I will strike you with my horrible bolts in deed. As with the holy I am holy, so with the overthwart I will be overthwart, of all the evil which you have sown, ye shall reap sevenfold; for to the sword I have ordained those, 
Eccles. 16.  who pass from righteousness to the Tents of iniquity, 
jud. 5.  Anathema to the land of Meror, for not aiding my Israelites in their extremity of battle, and Anathema to those, whose joining with my adversaries, and yielding to them, hath made my host a pray, yet want I not means to maintain my Church, and without you it shall triumph.  
Unprofitable trees, how long shall I expect fruit in vain? years and years are passed, and always I find you barren. The Axe therefore shall be set to your roots, and ye shall serve for fire, if ye were Roses as ye be cankers, yet being so entangled among thorns and briars, ye should go together to the surnace, ye shall see my Catholics in my Kingdom, and yourselves be kept without doors as dogs; which of my Saints will stand between you and my fury, whose communion you have renounced, with whose impugners ye are associate.  
What help can ye hope for of the Angels, whom ye have contristated by aversion from their King? Your Guardian Angels ye have chased away, by entering Schismatical Temples. They are ashamed to have laboured so long in vain about you, neither will follow you into the Kingdom of darkness. At that day therefore, ye shall see my children glistering in glory, and shall say. Behold these are they, whose course of life we esteemed ridiculous, and zeal to be mere madness, whom we thought to be miserable, and eschewed their company as full of calamity, now with how great diversity hath God divided their felicity from our wreatchednesse? If I defer till then you care not. Nay, the judge is at the gate, and his rod sleepeth not; Though ye be flexible by favour, yet will I be just, though ye dissemble with me, I will not dissemble with you, nor fail of my threatening word. Ye shall know that I look not down on earth for nothing, nor in vain behold the actions of the Sons of men. Ye doubt whether there by providence, but when I repay you in weight and measure, and subvert all your wise imaginations, than ye shall feel it.  
Go to the Synagogues of Satan, sit with the malignant in their Church, and wots well that you shall be judged for so doing. Pass this life as merrily as you can, but hope not for the life to come. Be not content with your own evil, but pervert and hinder others also, (which is the proper office of the Devil) rather then further them to salvation as Angels. Ye shall one day find, that double sins are needless, for of one you shall be condemned. Fear of disgrace spurreth you to perdition, forgetting that I gave Toby favour in the sight of King Salmanasar, above all others, because above all others he honoured me most, and lest seared the kings displeasure, in matter of conscience.  
David and joseph might also serve you of example, that credit is not always lost by serving of me, but seeing ye so fear to lose men's favour, ye shall lose it, they shall malign you, abuse you, hate you worse than Recusants. From your wealth and fatness proceedeth often your iniquity, I will make you leaner, multiplying your miseries, and the third heir shall never enjoy those things, for enjoying whereof ye forsake me. I will put a ring in your nostrils, and a curb in your mouths, your own conceits shall perish, and my will shall prevail. You are jealous of your honours, and think you that I will not stand upon mine. Because you despise me, I therefore defy you; and as spittle I cast you out of my mouth. You are none of mine, and I will be none of yours; I will blot you out, and cross you as notes out of use are wiped out of tables. And when I behold your necessities, I will clap my hands over you. You have cast me away as a burdensome and unprofitable God. But I will shake you off, as a man would cast filth from his coat. Ye have set a time to yourselves, beyond which ye will not expect, and now tired with expectation, ye are quite desperate. Me, who made the globles of heaven, will ye limit? to me who am eternity, will ye prescribe an hour or a year? For this mark what I tell you; ye that say, We shall never see good days, 
Num. 14,  but shall die in the wilderness, and therefore now let us follow the time. Good times shall come, and ye shall never see them, but die in the wilderness, and (which is worse) in your sin; your fortune shallbe like to the incredulous captain, who saw the wonderful plenty and alteration, 
4. Reg. 7.  which he believed should come to pass, but never enjoyed the benefit thereof, and ye likewise which say. Good time shall shortly come, we will not be to forward before we see them, but will then be converted. Good time shall come when I appoint: the prefixed number of my Martyrs being accomplished, when all hearts have been sufficiently laid open, when I have tried out, and retried all dissemblers, such as I find you to be: Yet shall not the fruit hereof, nor the joy be such, as you promise to your souls, some of you shall die before, others at that time, when they would most gladly live a while, others shall even then have their hearts hardened in some other sin, as now in Schism.  

52. An invitation to return from sin.  Repent therefore, repent and turn to the shepherd of your souls: O ye my sheep; turn unto your Lord God O ye children, why set ye your souls to sale for vanity, and sell yourselves to the Devil for a vile price? Why suffer ye creatures to draw you from your Creator? Adhere no more to gold, silver, and possessions, where-with I often cloy my slaves, and smile at your childishness. Let not drossy muck, nor dirty farms separate you any longer from my church. Wed not yourselves so straightly to the world, which passeth in a moment, and all that is therein, no otherwise then a cloud before the Sun.  
The riches that ye have, others had before, and some must have after you. Ask your manours and Lands, how many owners th●y have had, and they will reckon up unto you a long Catalogue; none of whom could ever yet by wit, strength, or power, either retain them still himself, or assure them to his posterity, ye shall find them bought, sold, changed, reexchanged, given, inherited, purchased, let out, mortgaged, forfeited, usurped, conquered, lost, recovered, by right, by wrong, by might, by law, with a thousand other alterations. If the sundry lives, and demeanour of such several possessors, and what these goods did cause unto them, were recorded. Ye should see substance and possessions to be nothing else, but the pray of extortioners, the object of raveners, the eyesore of great personages, the ready pray of a Tyrant, the nurse of unthriftiness, the wrack of youth, the cark of age, the source of all vice, the shipwreck of all souls: A but then, which oppresseth all that undertake it, a gate out of which envy cannot be shut forth, a thorny bush which choked all goodness and grace. Regard them not therefore, but have pity on your souls, spare yourselves and sin no more. 
Eccles. 30.   
Return, O my prodigal children, and I will receive you. How many hirelings have their fill in my house, while ye in a foreign land devour husks with swine. Return, and I will clad you with a new stole, and cast your sins into the bottom of the Sea. Let every one of you hasten to save himself, as being in a dangerous tempest, to him which doth perish, all the world perisheth. Why die you and live not? Why spend you your talents, and not in purchasing heaven? Circumcise your hearts, that ye may understand, pull your tails out of your ears, and stop not reason with sensuality: ye are not beasts but men, use the dignity of souls, of reason, of conscience, of free-will. Fellow me in simplicity of heart, and prove me if I show not myself a good God unto you and whether I will forsake you, or yet suffer you to be tempted above your power, or any further than is necessary for your good, you shall see that nothing is better than to fear me, and nothing sweeter than my law; yea, 
Eccles. 23. Eccles. 1.  I will provide for you by such means, as you would least expect. So shall ye be sure to taste happiness at last, and to be blessed at your end. 
Eccles. 2. Eccles. 24.  No man ever trusted in me and was deluded. Be not ashamed to defend truth and profess it. For this confusion will bring you to glory. 
Eccles. 4.  Be not afraid to strive even unto death for righteousness, I am your reward incomprehensible. 
Eccles. 17.  Pass to the part of the holy flock and live with them, which live and praise my name. 
Eccles. 21.  The Synagogue of sinners is as a heap of stubble, and their end is a flame. What reward is it to be Catholics, when times are Catholic, 
Eccles. 18.  now in the time of impiety and infidelity, show a good conversation. Withdraw yourselves from those, whom malice and sin hath blinded, depart from their pollution, touch not their filthiness, away from it, away from it; come not near it on pain of your souls. Look back to the rocks from which ye have fallen; for blessing is upon Zion, and curse upon Hebal; my spirit over Jerusalem, and my sword over Babylon: Become ye fellow Citizens of the Saints; unroll yourselves in my family; be reconciled to me, and I will be reconciled unto you. My Messengers and Legates, I have sent into all quarters to preach my peace unto you, and offer you pardon. Consider and see; this is all that I your Lord God require at your hands, that ye leave dissimulation, that ye love me, and fear me above all, walking before me in a perfect and upright heart. Do this and live for ever, ye shall be my children and I will be your Father.   


Shall this Embassage be of no regard?  
Sent from a God, and from a man besides  
Who for thy sake in love he hath not spared.  
His head, his arms, his legs, his sacred sides,  
But all have been imbrued in dearest blood,  
To save thy soul, and work thy greatest good.   

Bondslave thou wast, to hell and to damnation,  
No worldly means from thence could set thee free.  
No price on earth, to ransom thy salvation,  
But what alone must be performed by me.  
I spared not, what treasure heaven did hold.  
To gain for heaven, what to hell was sold.   

I took man's flesh, descending for thy sake.  
I passed to hell, to free thy soul from thence.  
What to requite me darest thou undertake?  
At what Tribunal plead in my defence?  
The world doth tempt, thou yeldest, devils threaten.  
Betwixt them both, thy Saviour is forgotten.   

Thou lovest the world, & therefore loath to lose it.  
Thou fearest the power of hellish damned crew.  
Thy soul is mine, and thou durst not dispose, it.  
Little remembering what thou hast to rue.  
Wilt thou refuse me, now the time is thine?  
And then presume, when that the day is mine?   

Thy time is now thou fightest for● crown  
I first began the conflict and the fight.  
I won the field, and put the Devils down.  
I showed less way, how thou might gain thy right,  
Mercy is 〈◊〉, whilst th● life doth last.  
justice do●● follow, when this date is past.   

Let love 〈◊〉 flame thee, first for thy creation,  
Thou a● not able to content me truly.  
Then what thou owest for thy wrought salvation,  
Is not in●●ce to make requital duly.  
Yield love for love, let not thy love be placed  
Where love turns hate, when that this life is past,   

What love, what terror, all the world may yield,  
All are but shadows, glancing on a wall,  
Or like the wind, stowping the corn in field,  
They have short ti●e, of no regard at al.  
The love of heaven the dreadful judgement da●  
These, these, are they, whose ends cannot decay.   

Choose now of whether thou wilt have thy share.  
Of that, which endeth in a moment's blast.  
Or of those treasures, which I do prepare,  
For my 〈…〉 which shall ever last.  
The world is go●●●hy Saviour shall remain.  
Stand la●● to hi● and heaven is thy gain