§. 1.

Your first anb cheifest autority is deriued from the very head and toppe of all autority. The .1. ob­iection of the Popes dispensatiō You say that the heife pastour of Gods Church hath ap­proued the fact hath he approued it? and how I pray you? by dispensation, or definition? hath he defined it Excathedra to be lawfull in it selfe, [Page 7]neither contrary vnto the law of God, nor vnto the positiue law of the Church? or hath he supposing it to be only against the second, as one which is the steward of Gods family, dispensed herein?

Now for the dispensation: That the Pope hath not dispen­sed. I see not how if ther were any, it could auaile you, considering the dan­ger of dispensations from Rome in our countrey: and that although you would neuer so carefully conceale it, yet you might hereafter be put to your othe, whether you went to the Church vpon any dispensation or tolleration from Rome, or no. But let vs scanne the truth of this dispensation. When was it graunted? by whom? in what forme, or ma­ner? how passed it the Alpes, without our priuitie in these countries? why are not the Preistes there with you made priuy thereunto, considering that the Mal. 2. lippes of the Preistes doe keepe knowledge, & men must require the law out of their mouth? what subordination is there kept, whē such things are sent vnto lay-men and not vnto the Pastours & teachers of your soules? why doe we not in these countries informe those which come out of the Seminaries of this enlargement? must a few vn­learned, timerous, inconstant lay-men (and such as your selfe are for I meane not all) be the Popes Agentes in so waighty matters, to haue the diuul­ging of them in the Realme? But how began the Pope so lately to tender thus prouidently your di­stresses? and how hard harted haue his predeces­sors bene all this time, who haue not considered them? was Gregory the 13. whom both for corporal & spiritual prouision for our countrey, we may worthely call an other Apostle of England & heire [Page 8]vnto y ^e first of his name, not only in his seate, but also in his affections: way y ^t great Patrone, so kind vnto our nation that he would oftentimes weepe at the hearing of our miseries, only in this point vnkind? or did he with all his learning, in which he excelled, forget his authority in this one point? Bring forth the letter, the messenger, the reporter of his owne knowledge of this new graunt: which if you cannot (as I am most sure you cannot) then as I saide vnto you before out of the Prophet Hie­remy, that you haue taken hold of a lye in your erroneous proposition, which you maintaine: So doe I now say that you haue taken holde of an other lye to proue the former, and such a lye, as vpon my conscience is as long as betweene you and Rome, as broade as the way thither, whether you goe by Sea or by Germany, ioining therunto all the space in the middest: And finally as loud, (as if lies may be hard farther then true tales) it may be heard from Westminster hall to the Popes Consistory. So that plainly to deale with you, I will not say you haue deuised, for I know your nature too well: but in ouer much credulity you haue taken hold of a long, large, loud lye: al­though it pleased one in cheife autority of late to reporte that such a dispensation was graunted for men and not for woemen, who surely hath bene also too credulous: for it did not beseeme his place or person for to lye.

Now for any definition of the lawfulnes of the acte: The Pope hath not defined it as lawfull. I say the very same, which for the dispensa­tion. And besides, for them both I adde, that it was neuer heard of in any age, that the Pope did [Page 9]define or dispense in a thing which hee had no Diuines to maintaine. It may be that he define a thing which hath bene doubtfull among Di­uines, The Pope neuer defi­neth or dis­penseth, contrary to common doctrine of Diuines. or that he dispense in a thing which some affirme; others deny to be dispensable, as we know he practiseth in dispensing in some kind of matri­mony: But this is such a point, so necessarily dedu­ced out of Gods word, so confirmed by the practise of all ages, so resolued in all learned mens iudge­ments of the world: that I assure you, whosoeuer taking vpon him the name of a Diuine, should propound it as a doubtfull or disputable question (I meane practically, and not onely as to exercise mens wittes, in disputing of very resolued cases:) in any vniuersity of the world, he would be hissed at: much lesse it is to be thought that the Pope would dispense in it.

Yea this I say vnto you and am most assured of, The Pope cannot dis­pense in this case. that although this point of going to the Church with heretickes were only by positiue lawes forbid­den (as vndoubtedly it is of the owne nature and by Gods law vnlawfull, as shall be shewed hereaf­ter) yet the case so standeth in England that he can not dispense in it. For the action of going to the Church, going to y ^e Church is exacted for contempt of Catho­licke religi­on: & ther­fore (beside many other reasons) in­dispensable. is alwaies exacted in contempt of Catho­licke religion, as appeareth both by the vsages of those poore soules which in some partes before the late Commissioners relenting, were with singuler despite and barbarous vsages by the officers driuen to the Church; and also by the ordinary submissi­on which at the Assises diuers haue pronounced, when they haue become conformable, wherin the principall pointes of Catholicke religion are renoū ­ced. [Page 10]So that I know who purposely comming to the Assises to submitte him selfe, by hearing his fellow before him to make so shamefull a prote­station, which also very contemptuonsly some are like grammer schollers commaunded to repeate againe, as not hauing pronounced it well, or not spoken loud enough: this man, I say, perceiuing more to be exacted then he had stomacke to beare withdrew himselfe and abode the aduenture of the law. And although all which yeeld to goe to the Church doe not make this submission: yet hereby may we see that the intent of going to the heretickes seruice, is so to obey the Prince, that Gods Church and autority may be contemned.

Now therfore the Pope cannot dispense in the breach of his owne law, The Pope cannot dispense in the contēpt of his owne lawe. when it is exacted in con­tempt. For than is not his owne law onely broken but also Gods: who saieth, Luc. 10 he that despiseth you despiseth me. So that if the Pope hauing excom­municated one of those Emperours with whome he had in times past so great contention, should fall into the said Emperours handes, and the Em­perour should say vnto him, thou hast excom­municated me & therfore to Preist will say Masse in my presence: But in despite of thee I will make thy selfe say Masse before me. In this contempte although the Emperour be excommunicate only by the Popes own decree: yet if the Pope celebrate, he sinneth mortally. Euen so although this were a positiue law of not going to the Church with heretickes, yet if you be commaunded of purpose to doe contrary vnto such law: by doing it, you sinne mortally; neither can the Pope dispense that [Page 11]his owne autority be had in contempt. This is the common doctrine both in matters of excommu­nications, Caiet. ver. contem. & verbo. In Festo licita. which are positiue, and also in working of holy daies, w ^e also (at the least besides Sonday) are positiue. So that although vpon necessity one may worke vpon such a daye, yet were it a mor­tall sinne, if euen with danger of death he wrought at his Lords commaundement, for despite of the Church or contempt of that particuler law. And the like is in diuerse cases.

§. 2

Thus much therfore of your autority which you fetch from the Pope. Now let vs goe to our English Cardinal: of whose autority of dispensing, The second obiectiō of the English Cardinalls dispensatiō, or altering his opinion I must say no lesse then I said of his superiour. Be­sides that it being held by your lawiers there, that it is treason to take meate and drinke of so dange­rous a person: you may well suppose that it will be a deeper kind of treason to fetch from him his dispensations. But he hath perhapps altered his opinion concerning the lawfulnes of this act, His opinion is well knowne by all his schollers, and more then 20. diuerse places in y ^e new testa­ment of Rhemes. and now being sory that he hath heretofore bene so ri­gorous, he hath geuen you to vnderstand how farre you may proceed.

To this I can say nothing more, then I haue said before of the rest: but that you may doe well to counsaile all Recusants which haue hitherto paied the statute, or otherwise forfeited any thing for their recusancy, to chalenge of him a ful restitu­tion of all their damages. For he is not ignorant that who vpon rash decision of a question of iu­stice or iniustice of an act, is cause of any mans losse or hinderance: is by Gods law and mans lia­ble [Page 12]for the same. besides the offence which hee committeh towardes God, as well in the same resolution, as if withall he haue therby caused the spirituall ruine of many soules, which any man may perceiue whether it hath proceeded of his for­mer rigour or no. But the truth is, that these are thinges which are fitte onely to be tould or belee­ued by Babes.

§. 3

And what maruaile if you beleeue such reportes of persons so farre off, The 3. ob­iection of the opinion of Preistes in England wheras you are ready to be­leeue the same of your Preistes at home? w ^t whom because you dare not either for the loue of your owne opinion, or for the feare of the penalty of the law go forth of your dores to conferre: you are easily drawne to beleeue euery flying false report. For I am very credibly giuen to vnderstand, that there is not one Catholike Preist in England, who differeth from the rest of his brethren (one only ex­cepted) of whom I heare that no good and godly person maketh any accounte at all, least perhaps the ministeriall spirite of pride, which must needes haue bene once in him before he was a Catholike, should returning vnto his former house make the last things worse then the former. especially wher­as I vnderstand that the Superiours of Rhemes, hearing of his doings, sent word to all other Preists by one coming vnto you: that they should not feede his contentiouse humour by writing against him, but account him rather as a heathen and Publicane. And diuerse of our countrey-men are here resolued, that he will be very shortly suspen­ded for his singuler & perniciouse doctrine. This [Page 13]also I am assured of, that a certaine other Preist, who in England hauing committed vnto writing some fantasticall conceites of his owne concerning this point, not finding sufficient credit at home, re­turned to Rome whence he first came, with his conceited writinges: there freely and voluntarily making an humble submission and reuoking his dreames, burned his papers. and I heare also that for desire of perfect satisfaction for his former sin­gularity and errour, he went after his returne into England to the aforesaid Preist, of whose opinion before his departue he had known nothing at all: and informed him very charitably of the effect of his iorney. But very likely it is that he auailed litle. Yet this I do vnderstand that since his returne from Rome this Preist behaued him selfe very well in England before his imprisonment (for now they say here, he is in Bridewell) far contrary to the con­ceite they had of him with vs. For this I know that at Rome to hinder his returne vnto you, and to preuent the returne vnto his vomitte which was feared, they would haue either kept him as priso­ner, or proceeded with him euen so farre as the in­quisition, if it had not bene feared least it would haue scandalized the countreis there, & discouered too much vnto them the imperfections of our na­tion. And in the low countrey he should haue bene detained by force, if they could haue found of charity who would haue discharged his com­mons. But thankes be to God he hath behaued himselfe otherwise then we looked for. God grant that in prison he be the same which he was abrod. It would also haue beseemed any humble spirite, [Page 14]such as it is not like the other singuler Preist is en­dowed withall, to haue repaired also to his Supe­riours, (if he thinke he hath any) to enquire theire iudgement: seeing himselfe so singuler at home. Now then you are vtterly shutte off from the auto­rity of your Preistes at home, if you will not ven­ture your soule either vpon the fancy of one who hath since becoming soberer made knowne vnto you the sober iudgements of his graue Superiours: or of one who for his too much learning may per­happs haue harboured in his minde his auncient olde acquaintance. And if there be any others: counsaile them I pray you to keepe their doctrine secrete for feare of what may light vpon them.

§. 4.

Now against all these autorities which you see notwithstanding how they be either rotten or co­loured and painted with a counterfaite shew, That going to heretikes seruice is a­gainst the autority of all learned men of our age I op­pose (that I may now saye nothing of auncient times in which you will deny perhappes that your estate was fully resembled) I oppose I say moste true and reuerend authority of most singuler men, which haue florished in our owne age, and most perfectly vewed and examined our owne cause. First the 12. The Coun­cell of Trēt. Fathers of the Councell of TRENT whose learned iudgement in this point is yet ex­tant. Neither ought it to be called in to suspicion because it was not generally set downe. For both there are sufficient witnesses aliue for the verity therof, and it was our owne suite to haue it done couertly, and perhappes it was a question vnwor­thy of publicke discussion, none but a few time­rouse Catholickes of a small corner of the worlds [Page 15]calling it into doubt. For in hereticks iudgementes against whom the Councell was gathered the case was most cleare & euident: that a man may not go to the congregations of a contrary religion, and other very waighty matters were put ouer to diuers Deputies: as the correcting of the Missall and Bre­uiarye, the censure of bookes forbidden, the o­uerseeing of the text of scripture, the making of a Cathechisme for Pastours and other like. And fi­nally the iminent death of the Pope caused thē to leaue vnfinished many other matters of our faith, as may appeare to who-soeuer considereth the wholle course of their decrees.

Secondly I bring the autority of so many Reue­rend and learned Bishopps and Prelates, The aunci­ent Clergies doctrine & example w ^e the example also of the Laity. as at the beginning of this schisme did both refuse them­selues; and induce others to refuse such participa­tion with heretikes. For all the world can very well testifie, that from the very begining there haue bene diuerse lay-men who haue refused. and it is a childish distinction of say that those first Reue­rend Fathers thought that to go to y ^e Church was lawfull for lay-men and not for the clergye. To this I add that one of them wrote a learned booke of the same argument: and when they beganne more dilligently to looke into the matter, they ad­mitted none to Masse or Sacraments which did not fully determine to auoide the prophane con­uenticles of heretickes. And if they were before vnwilling to publish their iudgement herein, ei­ther it was for feare of the seculer power, or least that the common people whose sinne before had bene excusable for their ignorance, should not­withstanding [Page 16]the knowledge of the truthe herein, goe forwarde in theire vnlawfull course vnto far­ther damnation in which case charitie bindeth vs to omitte correction of our brothers faulte. Or if there were some more fearefull then others who allowed this action, we must consider that per­happs they were of that number, which not long before in King Henries time, in matters of greater moment had shewed greater infirmity.

Thirdly of those which for the confession of theire faith did leaue their countrey: The bani­shed Do­ctours and Diuines. certaine it is that not one was doubtfull in this question: that you may see this to be no Seminary resolution. For one of the most principall of that company in the preface asa booke yet extant of Images, doth so fully and learnedly discourse therof, that a sincere vnderstanding can require no more. And this e­ner since the yeere 64 which is almost 30 yeeres since. And he complaineth not a litle of the foule ouersight which was in the clergy, not to controle at the first so vnlawfull an action. Of my know­ledge also was he wonte to blame his owne and other Preachers negligence, who in Queene MA­RIES time not fearing any such alteration as we since haue proued, did not forewarne the people of their duety in such accidents. The Col­ledges of Rome and Rhemes.

Last of all I adde vnto these the whole Colledge of Rhemes & of Rome, and all those vnto whom the managing & gouernment therof doth apper­taine, their bookes and writinges in so great num­ber, the wholle multitude of Preistes and Martyrs which haue come from thence: Preistes and Martyrs. So many deuoute and constant lay-men either Martyrs or otherwise: [Page 17]All which no doubte beeing guided by the holy ghost, who dwelled within them, could not but looke into the distressed case of so many weake­lings, so many woemen and children, so greate families: as easely with this new doctrine might haue bene relieued. Thus therfore all your auto­rity is ouerthrowne, neither can you bring any thing to allowe your action, but the temporall lawes of our countrey: which in this case ought to beare no more sway for the crediting of the new religion professed in England, then in times past the decrees of the Turkes for the reuerence of their Mahomet: it being of olde condemned Silu. verbo Apostasia. §. 4 & haero sis primo §. 9 as an acti­on of infidelity, to kisse for feare the tombe of Ma­homet, though farre against the inward consent.

§. 5.

Your first reason is the example of the three chil­dren W ^c in Babilon were present at the solemne de­dication of Nabuchodonosors Idoll although they kneeled not downe to worshippe the same. The 4. ob­iection of the exam­ple of the children in Babilon. Dan. 3. wher­upon you inferre, that a Catholicke may be pre­sent at hereticall seruice, so that he doe no reue­rence therunto, nor receiue the communion. To which I answere. First, that their presence onely in that place was not religiouse or ceremoniouse. for the ceremony of religion beganne onely in the prostration vnto the Idoll: at which time they were sufficiently discerned from the others by their standing vp: wherby they shewed the contempte therof, and no way satisfied the precept of the Ty­rant. And according to this solution, that is, if there were no other ceremony there used but the prostration: they might although they knew be­fore [Page 18]such a thing to be intended, with great per­fection come thither, and present themselues vnto such Martyrdome as was to ensew. But our case and theirs is not alike: for the very presence at ser­uice with heretickes is religiouse, neither is there any thing required of whosoeuer is most deuoutly and willingly present, but to be in that place in an orderly manner. And this in Catholicke religion also is accounted a participation IN DIVINIS. to be present in the place. So that he which is at Masse where an excommunicate person heareth Masse, is alwaies iudged to participate W ^c the same. this being in Christian religion the nature of all sacred actions, that the laye people are as it were patients, that is, doe nothing solemnlye, but all action appertaineth to the clergy, to whome it be­longeth to purge, illuminate and make perfect, as both out of ad hebr. 10 S. PAVL & also out of S. De hier. Ecc. c. 5 Dionisius we may gather: And yet if a Catholike came thi­ther, and shewed him selfe present at the very reli­giouse actions of heretickes, without all contempt of Catholicke Religion, scandall, and shew of conformitye, onely to mocke publicklye, or di­sturbe the minister, as those holy children did in Babilon: 3. Reg-13. A like case vnto this of y ^e children. such a one should (if there were no scan­dall or tumult to ensew) no more offend then the Prophet which came into Bethel to denounce Gods threatnings to wicked Ieroboam whilest he was at his Idolatry. The like vnto the case of the three children were if that in England there were a proclamation that such a day euery one should repaire vnto the markette towne there in the mar­kette place to subscribe. Now some Catholicke [Page 19]perhaps will no come at all. Others for a very de­sire of shewing their religion, & no way to colour theselues, knowing what the euent will be, come thither: and all the rest subscribing refuse to sub­scribe. whether parte thinke you hath donne bet­ter? the one, which hath auoided, or the other, which hath perfectly sought to viter his professi­on? Neither must you thinke that he which should be present at hereticks seruice and refuse to receiue, had donne like the three children: for he hath in one thing denied, and in the other confessed his faith. and we may not doe euill that good may ensew. These children did nothing but in what­soeuer was religiouse plainly shew their vncorrup­ted faith.

Now if you reply: that supposing they knew before that Idolatry was there to be practised, A replye. then consequently they committed an vnlawfull action in giuing the world to vnderstand that they wolde doe that which was vnlawfull: After which man­ner we condemne such as say they will goe to the Church, although they goe not in deed nor intend to goe: The answer I answere that humane actions are speci­fied by the end. And so long as the meanes for that end be indifferent, and may be referred as well to a lawfull as to an vnlawfull end: we may permitte euen in matters of faith the wrong vnder­standing in the beholders. Yet so that if wee may seeme to geue probable occasion of denying our faith, if the end doe not presently follow which we intended than we fatisfie our neighbour by open meanes and declaration of our first purpose. For example if one intend to goe to preach catholickly [Page 20]in an hereticall Church, Whether a Catholicke P. may goe to preach in the Church the meanes hereunto, are first to goe that way which leadeth to the Church: than to goe into the Church, and so straight into the pulpitte these thinges being indifferent, and the declaring of his purpose being ready to ensew: this man is not to be condemned, and if he shold meete one which knew him, he might say that he was going to the Church. for although this say­ing were vnlawfull alone by it selfe: yet being ioi­ned with many other actions which concurre to make but one wholle action, it is no more a deni­all of his faith than if a man making profession of his faith, in one sentence should haue the one halfe sound heretically which by one worde ensueing immediately is turned to a lawfull sense. For as a mans meaning is not to be gathered by halfe a sen­tence: so neither is it by halfe an action; when thē action is not morally interrupted. yet if this man were hindered of his purpose so that he were not permitted to preach: then were he bound to certe­sye those which saw him, and knew that he went to the Church, of his iust determination. And yet were it vnlawfull for such a one to be in such maner present before his sermon that he mighte seeme to participate with them in any parte of ser­uice: as if they song a psalme at the begining, at which he should make no shew of distinction. for these are not indifferent meanes for his end, nei­ther may he doe euill that good may follow.

But if any Catholicke priuye to his intention should goe thither for to heare him: In what ma­ner a Cath­olicke may goe to heare such a Preacher. he shoulde vndoubtedly sinne, if he were so present, that his being there were not knowne to be no more or­derly [Page 21]or fauourable then the preachers. For the preachers presence is sufficiently shewed for what end it is: but so is not the others, but all the rest of the company is esteemed hereticall as coming in shew to an hereticall sermon. An other like case.

An other like case were if one should goe into an Idolls temple when they are present at Idola­ny, and pull downe the Idoll: his going in, would no doubt be lawfull and commendable. Euen so saye I of these children who intending there to make demonstration of their faith: in an indiffe­rent action of going and saying they would goe to the feild DVRA, concealed their meaning to be vttered afterwarde, when the action should cease to be indifferent, they being religiously present at no part of the same: And if ther were any other re­ligiouse ceremony: it is like they shewed their dis­like therin, as well as in the cheifest ceremony of prostration.

It might also be that they presently after theire coming went vnto the Kings commissioners to certefie them of there purpose, that they would not worshippe, but cleaue onely to the true God whom they acknowledged.

Secondly I answere vnto the wholle in this ma­ner. A second answere to the wholle case. I say that they knew not of any Idolatry to be cōmitted, or any religiouse action to be exercised, but onely a solemne restiuall erection or publicke vsage of a most sumptuouse and huge monument of the Kinges greatnes. And this is ment by the worde (dedication.) For although the Etimology of the worde be taken from an applying or offe­ring or consecrating a thing to an other, and so [Page 22]there is implied withall a certaine religicuse cere­mony in the same, when it is donne to God: yet cannot it here signifie any such thing. for if the King accounted it a God as the euent shewed: did he meane to dedicate God vnto him selfe? or did he meane to consecrate his God? who would thus conceiue of this dedication? although I confesse in prophane writers it is so oftentimes taken: yet in diuine scriptures must we alwaies take the most proper signification of wordes, whan there can no absurdity follow. I say therfore that the King, although he purposed Idolatry, yet by this worde (dedication) did not meane to shew his intent: and that the children by the same worde, vnderstood neither making of a God, nor consecrating of any thing vnto a false God, but only a feast at the new erection, or at the first vse of the huge and mon­strous Image: Euen as at the rearing of houses, or at the finishing of citties and their first inhabi­ting is accustomed. The signifi­catiō of this word Dedi­cation. This will I shew out of the latin, greeke and hebrue word. And first for all these three languages; the very same word which is in this place, is in two other manifest places in that prophane sense, which I haue euen now de­clared Deur. 20. Who is the man which hath built a new house, and hath not dedicated it? lett him goe and returne into his owne house, least he dye in battell, and an other deciate it. [...] What other meaning is in this place then to beginne to inhabite the house which was lately builded? Like wise in the title of the 29 Psalme we reade thus. A Psalme of the Song, in the dedication of the house of DAVID: [...] that is of his house w ^c [Page 23]he built in Hierusalem, as in the 2 booke of the Kinges the 5 chapter is recorded.

This being the vse in the holy scripture of these wordes in generall: the greeke and hebrue wordes are more indifferent then the latine. The greeke word. The greeke (ENCAENIA) signifieth, properlye as much as (INITIALIA) that is the solemne begining or renouation of any thing, the worde (CAENOS) of which it is deriued importing nothing else then New. But it is better to heare S. Augustine speake ENCAENIA, saith he, was the festiuity of the de­dication of the Temple. for in the greeke tongue CAENON is that which is new. for whansoeuer any new thing is dedicated those are called ENCAE­NIA. now that very vse hath this word: if any man putte on a new coate, he is said ENCAENIARE. Thus S. Augustine. where if we will English EN­CAENIARE we must say that he which putteth on a new coate doth either dedicate his coate be­cause he beginneth first to vse it, or at the least that he seemeth in a certaine maner to keepe ENCAENIA or a feast of his new coate. where who seeth not that there can be no religiouse meaning in the word? The hebrue word HANVCCHA signi­fieth as largely as DEDICATIO in latin, The hebrue word. but it is also indifferent by deriuation to the begining of any thing. For the verbe HANACH whereof it is deriued signifieth to season: and because those which are taught the first rudiments of arte, doe beginne as it were to be seasoned: hereupon doth it also signifie to instruct. And for the same reason to dedicate. because that which is dedicated, is thē first vsed, and than as it were seasoned. Wherup­pon [Page 24]HANICH in the scripture signifieth a childe taught, wherin no spirituall dedication is impor­ted: and HANICHIM Gen. 14. is taken for new The soul­diers which Abraham tooke with him. souldiers such as had lately bene trained vn­to warre, not such as had bene dedicated religious­ly vnto God. In like maner in the 22 chapter of the Prouerbes where we reade in the hebrew HA­NOCH LANAAR: the meaning is not dedicate religiously, but season or beginne to instructe a young man according to his way: also when he is olde he will not depart from it.

But if any one should vrge the word of erect­ing the Image, for why it was already erected, and there could be no other end now of coming, but Idolatry: I answere, that although it were sette vp before, yet might there be some prophane so­lemnity at the first vse therof. euen as at the rea­ring of houses, the feast is made after the setting vp of the house. Also we may very well say, that the scripture here vseth the figure of Anticipation, as in many other places, so that when they came togither, the Image was not erected, but it is said to haue bene already erected in respect both of the time in which the history was written, and also in respect of the time in which they denied worship vnto it: especiall wheras it is credibly to be thought that the King after the miracle of the fornance, cau­sed the Image to be pulled downe: Euen as if we should say: K. Henry commaunded all his Lords to come to the solemnization of the matrimony of Q. Katherine whom he had maried: the mea­ning is not that she was maried before the solem­nization, but that in respect of her diuorce follow­ing [Page 25]it may be said that he had married her, whom afterward he putt away. although in the greeke and hebrew, this is no more then an ordinary pre­terperfectense yea in greeke it is the Aorist, which is indifferent to any time past.

To conclude therfore aswel by the circumstance of the place and intent of Nabuchodonosor as by the signification of the three languages in W ^c this part of scripture is written, it is euident that the children might and did vnderstand no Idolatry: and so came as it were to a ciuill feast or triumph, A 3. answere not knowing what would happen. A third an­swere we may giue. that they might of ignorance erre, and thinke that to be lawfull which in deed was not. For not all thinges which are reade in scripture euen of Saintes are to be rules of our life, Lib. de mend. c. 5. (as teacheth S. Augustine) but those onely which the scripture doth either commend expresly or lay before vs in them as to be imitated. As for exam­ple LOT did well in keeping him selfe vnspotted in that wicked citty, & in harbouring the Angells, for which he is in the scripture it selfe commēded. Also in dissuading the men of his citty from at­tempting wickednes. yet in seeking to deliuer his daughters vnto them therby to diuert them from their purpose, who will defend him from blame of iniurye to his daughters? The Midwiues of Aegipte did well and are commended for their pie­ty, but not for their lying. IVDETH is commen­ded for the affection towardes the safety of her countrey: yet not by all doctors excused from a lye in speaking vnto Holofernes: although her words may haue some mysticall vnderstanding. So per­happs [Page 26]may we say that these children were com­mended, and approued by God with so great a miracle for their constancy in withstanding the Kings commaundement: yet is not all their other behauiour therby canonized. Euen as if one shold with inuincible ignorance of this our question goe to the Church with heretickes: & yet for refusing to receiue the communion be hanged: he were a Martyr for his fortitude in the one, & excused for his ignorance in the other. Yet because we are not vrged hereunto, hauing two other sufficient an­sweres: it is best to excuse them being such singuler holy personages not only from sinne in this action, but also from ignorance. A 4. an­swere.

Fourthly considering what great offices these three persons bore in the kingdome of Nabucho­donosor, as we reade in the same chapter and in the first: we may defend their going to such place as Naaman Syrus is by diuerse defended: of which we will speake hereafter.

§. 6.

Your second reason you bring from the example of IEHV an Idolater, The 5. ob­iection, of the exam­ple of Iehu. 4. Reg. 10. and very much discommen­ded by the scripture it selfe. such shiftes are you put vnto when you are forced to begge the patronage of wicked men for your euill course. And yet shall you see in the end that it maketh more against you, than with you. IEHV (say you) was present at the sacrifices of BAAL, although afterward he killed all the Idolatrous Preistes of BAAL. ther­fore may wee also for a good end of sauing our goods, liues, or families, be present at hereticall seruice.

Now Sir I returne your Argument vppon your selfe. IEHV by Sainte AVGVSTINE and all Catholicke Doctours is reprehended for beeing present at the Sacrifices of BAAL, though for a principall end of restoring Gods Religion in his wholle kingdome: therfore by the iudgement of all Catholicke Doctours you are condemned whilest you be present at the sacrifices of hereticks, although of your presence might ensew the con­uersion of the wholle Realme, much lesse to serue your belly, and to conserue the Mammon of ini­quity. For although there be difference betweene Idolatry and heresie, and the seruice of Idolaters and of heretickes: yet one yeelding vnto an other in wickednes, they both agree that they be super­stitiouse. D. Tho. 22, q. 92. ar. 2. Two kind of supersti­tions. and both in he­retickes seruice For there are two sortes of superstitions the one consisteth in the worship of a false God, which is called Idolatry: the other which hath re­tained vnto it selfe the common name of supersti­tion is found in the vnlawfull worship of the true God. which is in seruice of heretickes, and such like, where other ceremonies are vsed than which Christ and his Church hath ordained. These also are of two sortes as well noteth Caietane. Verbo Supst For ei­ther they be perniciouse, or superfluouse. Those are perniciouse, which are contrary vnto the verity of faith. Those are superfluouse, which are any wayes contrary to the custome of the Church, or otherwise then the Church doth vse. The first are alwaies mortall sinnes: the second also alwaies, when there is contempt or scandall, although of themselues they were not perniciouse. Iudge you therfore whether both sortes of this second kind of [Page 28]superstition be not in hereticallseruice. So that out of the fact of IEHV, as you bring an exam­ple of going to heretickes seruice, because you thinke he did well: So I out of the same prooue such dissimulation to be wicked, because IEHV did euill. See Aug. l. con. mend. c. 3. See Bannes 22. q. 3. ar. 2 dub. 1. which I proue by the consent of S. Au­gustine and all schoole men, after S. Thomas the principall ringleader of them all. And I maruaile not a litle that you who take vpon you Skill in di­uinity, did so peremptorily bring the example of IEHV, concealing the schoole mens opinion of his fact. For you knew vndoubtedly that this Ar­gument was not coined out of your owne witte, but bothpropounded and answered, before either your selfe or your new confraternity were hatched. S. Thomas bringing this example against himselfe to proue dissimulation lawfull, answereth it in this maner. 22. q. 111. ar. 1. ad. 2. The dissembling of IEHV, it is not ne­cessary to be excused from sinne, or from a lye. for he was wicked, as who did not departe from the Idolatry of Hieroboam. yet is he commended and temporally rewarded by God, 4. Reg. 10. not for his dissimu­lation, but for his Zeale with which he destroied the worship of BAAL. In ep. ad Gal. c. 2. Thus S. Thomas. And although S. Hierome seemeth to allow of IEHVES dissimulatiō: yet you might haue considered that he doth it for to proue S. PETERS dissimulati­on in Antioch to haue bene without sinne where. euen as that which he seeketh to inferre is contrary to S. Augustine and all the Diuines, Ep. 19. Ter l. 4. in marcion. Cypr ep. ad quintū. Amb. hie. Aug. ep 89.19. Greg. l. 28. mor, c. 12. 1. Reg. 21. yea the true meaning of the scripture, S. PAVL saying, that PETER was reprehensible and diuerse other aun­cient Fathers: So was his antecedent also false, and [Page 29]not to be followed. although we may also say, that he allowed dissimulation in generall but not in this particuler, wheras he bringeth other exam­ples of lawfull dissimulations: as of DAVID be­fore Abimelech faining himselfe madde, and of CHRIST our Sauiour taking vpon him the shape of a sinner, that condemning sinne and flesh, he might make vs in himselfe the Iustice of God. In like maner might IEHV haue a lawfull inten­tion to dissemble, and yet in the practise exceed, God permitting for so good an end, either his sin, if he culpably erred, or his excusable ignorance, if among so many Idolaters he had none to instruct him: as in secular and warlike men, such particu­ler knowledge of godly dueties many times we see to be wanting.

§. 7. 4. Reg. 5. The 6 ob­iection of Naaman syrus.

Your next reason, is the fact of NAAMAN: who after he was conuerted vnto the true God, yet had (as it seemeth) leaue of ELIZEVS the Pro­phet to be present at the Princes sacrifice vnto Idols The History is this: NAAMAN returning vnto the man of God, with his wholle company came and stood before him and said. Verely I knowe that there is not any other god in the whole earth, but onely in Israell. I beseech thee therfore, that thou receiue this blessing of thy seruaunt. But he answered. The Lord liueth before whom I stand, I will not receaue it. And when he was earnest, he would not consent. And NAAMAN, saide as thou wilt. But I beseech thee graunt vnto me thy seruant that I may take the burden of two muletts of the earth: for thy seruant will not make any [Page 30]more holocaust or sacrifice vnto false Gods, but to our Lord. This onely thing there is, for y ^e which thou maiest intreate our Lord for thy seruaunt. when my Lord shall enter into the temple of Remmon for to worshippe, and he leaning vpon my hand, if I shall worshippe in the temple of Rem­mon, he worshipping in the same place: that our Lord doe pardon thy seruant for this thing who said vnto him, goe in peace. this farre goeth the history. Naaman sy­rus would receaue Preistes if he now liued. Now Sir I doe most hartely wish that you were like vnto NAAMAN SYRVS. for then would you giue your blessing aboundantly vnto ELIZEVS and his schollers: and cary of the ho­ly land, though it were a burden into your house, erecting there an Aultar to doe sacrifice vnto the true God, and vnto no other. But so standeth the case with you, & such as you are, that when once you goe to the temple of Remmon, you forget E­LIZEVS and the holy land, and the sacrifice of the true God, and at the very first steppe into here­ticall synagogues, as it were take your leaue of all goodnes. Whether this be true or no, I referre my selfe to your owne conscience. But to goe directly vnto the matter: I say that aswell the hebrew as the greeke and latin word, is indifferent in holy scriptures, to signifie ciuill and diuine worshippe, and importeth no more then to bowe him selfe humbly vnto the ground. which we read in Gene­sis c. 23. Abraham to haue done for ciuill courtesy to the children of Heth, and in the 18. chapter be­fore he did the like to the Angells. And in these places, & also in many more, doe the same words signifie either ciuill worshippe to men, or religi­ouse [Page 31]reuerence to Angells or Saintes. and so the common doctrine of Diuines is, that NAAMAN did not bow vnto the Idoll, but vnto the King, yeelding him that temporall seruice or ease of his body, which was conuenient vnto his Princelye person and greatnes: which was also the knowne cause of his presence in that place, he being other­wise knowne to detest Idolatry after his recouery from his leper. of which you may reade Lyra and other his companions. Of going to the Church with the Prince. See §. 5.15. and 16. After which maner diuers doe say that for a temporall seruice to a Prince to be donne by a knowne Catholicke, and not ex­acted in contempt, or more in the Church then otherwise, as to beare the sword, vphold the Prin­ces person, or other such like: any person who ne­cessarily is to attend on the Prince, and cannot by any ordinarye meanes keepe him selfe from the Court, may accompany the same Prince of a con­nary religion vnto the Church: because his going is not as to the Church: neither is he thought to goe to the Church, as to a Church: that is, as it hath seruice and communion: but as to a place where he must serue his Prince with lawfull tem­porall dueties, such as he were to yeeld him in any other place: And that by this euident & knowne temporall seruice altogether void of any religiouse ceremony (for why he neither kneeleth nor shew­eth any reuerence at all, more than when he atten­deth in other places) all signification of religion, vnion with heretickes, and contempt of Catho­lieke obedience is taken away: neither is he to be for all that accounted other than a Recusant. But how farre in this matter one may proceed, I need [Page 32]not bere to sette downe, for you are no Courtier, and I thinke there be few Courtiers which in this point will trouble you, for counsaile. To whom if they should aske your aduise, you may say the matter is very doubtfull. wheras many say that E­LIZEVS allowed not his petition, but with a doubtfull answere dismissed him, saying goe in peace: Seeing perhapps that after the fashion of courtiers he hearing the truth would not obey it. And surely vpon this word the scripture maketh no mention whether he went to the temple of Remmon, or no: so that his practise cannot shew vs Elizeus his meaning. But of this place I referre you to the two bookes written in our tongue: the one of schisme the otherof the reasons of refusall. Sufficient it is that out of this lace you cannto in­serre any formall presence or going to the Church with heretickes, to be lawfull.

The like answere vnto this, doe I giue vnto the example of Valentinian the Emperour, Of Valenti­nian y ^e Em­perour, who go­ing to a temple with Iulian the Apostata (as The­odoret and Sozomenus reporteth) being one of his cheife captaines and alwaies assistant to his person (by reason that it was an auncient custome as So­zomenus expreslye noteth, Theod. l. 3. c. 15 Sozo. l. 6. c. 6. that the captaines of those souldiers which were called Iouiani and Her­culiani should alwaies follow the Emperour next behind him, as his defenders:) gaue the Porter a blowe on the eare for sprinckling him at his en­trance with the Idolatrous water and cutte out of his garment so much as the water had touched, euen in the Emperours sight, saying that he was therby not purged but polluted with a shamefull [Page 33]filth. For which cause as he was by that Tyranni­call Apostata sent into banishment; so, as Theo­doret writeth, he was by God within a yeere and few moneths for a reward of his confession, exal­ted to the Imperiall seate. Whose example if you would follow so often as by such base officers your eares are sprinkled with hereticall soundes: I dout not but some Cōmissoner or other to your great benefitte would quickely prouide that you should come to the Church no more.

§. 8.

The fourth reason you make out of the Can­non lawe: which according to the extrauagant of Martinus. 5. and the Councell of Constance giueth leaue to participate euen in Diuine seruice with all maner as excommunicate persons, The 7. ob­iection of y ^e extrauagāt of Martin the fifth except those which either are by name excommunicate or notoriouse strikers of a clergy man

This reason verely is so childish that I am euen ashamed to answere it. For it is euen as if you should argue thus. The Pope geueth me leaue to be present at Masse in a Catholicke Church and company with an hereticke: therfore he alloweth my going to hereticall seruice or communion with the same. When did you euer heare that by a Ca­tholicke mouth, the heretickes prophane commu­nion was called Diuine seruice? It were not lawfull to goe to he­retickes Churches although they had true Masse & Pirestes Yea this I saye: that although in the hereticall Churches there were very true Preistes and the same Masse which is saide at Rome, with the same rites and ceremo­nies: yet a separation being once made from the Catholike vnion, and the hereticks vsing a church aparte from the Catholicke: for all this decree, it [Page 34]were a mortall sinne, and an exterior act of here­sye to goe to the heretickes Masse, of which you shall heare Nauarre say his mind, c. 27. n. 36. agreeing herein with all other Diuines.

He which for feare of death doth participate with an excommunicate person in Diuine seruices doth not sinne, so that he participate not with a virtuall deniall of Catholicke faith: which would arise through communication with contempt, See Sotus. 4. d. 22. q. 1. ar. 4. Silu. verb. excō. 5. dub 14. & verbo Metus. q. 7 Maior. d. 18 q. 4. Couar. parag. 3. num. 9. Angles ar. 3 diff. 7. Schisma­tickes may not be pre­sent at Masse. See more of this point §. 38. The 8. ob­iection of Obedience Ser. 6. de ver. Do. & dispising of excommunication. for it behoueth ra­ther to dye then so to communicate. Wheras he is more bound to defend this article of faith of the autority and power of the Church to excommuni­cate, and the valew therof, then his owne corpo­rall life. ❧ Now you may iudge whether your case were not so in England euen although you had true Preistes and true Diuine seruice. But in this riffe rasse which you goe vnto, there is no que­stion. Neither for all this may such as are excom­municate be present at Masse although they be not of those two kindes of excommunicate per­sons. For the Canon intendeth not to fauour them at all, but onely geueth leaue to the Catho­licke not to auoid for all the sinful presence of him which is excommunicate, and for all the prohibi­tion of the Church, which had bene vntill that time in force, of auoiding the participation of the excommunicate, not onely in spirituall, but also in ciuill and temporall thinges.

§. 9.

Now to your fifth reason of obedience to the Prince wherin you trrumph. S. Augustine shall answere. ❧ Who resisteth vnto power, resisteth [Page 35]vnto the ordination of God: But what if he com­maund that which thou oughtest not to doe? here truely contemne power, by fearing power. See also .l. 3. confess. c. 8. Doe you consider the very degrees of humane lawes. If the gouernour commaund any thing, is it not to be donne? yet if the Proconsull commaund the contrary, then truely dost thou not despise power, but choosest to obey the greater. Neither herein ought the lesser to be angry, if the greater be pre­ferred. Againe if the Proconsull commaund one thing, and the Emperour another: is it doubted but that he is to be obeied, the other being despi­sed? S. Augu­stine would not allow going to y ^e Church if he were a­mongst vs. Eph. 6. Therfore if the Emperour biddeth one thing and God an other: what doe you iudge? Paye tri­bute. Attend vnto my seruice very well: but not in the Idolls temple. In the Idolls temple forbiddeth it. who forbiddeth it? a greater power. Pardon me. thou thretnest prison, he thretneth hell. Here now must thou take vpon thee thy faith as a buck ler in the which thou maiest quench all the fierye dartes of the enemy. Thus S. Augustine. Turne I pray you the wordes (Idolls temple) into hereticks conuentickle, and see how it fitteth your case. Or shew why there is not the same reason in the one as in the other. in ep. ad Tit. c. 3 If it be good (saith S. Hierome) which the Emperour and gouernour commaun­deth? obey the will of the ocmmaunder, but if it be euill: auswere him out of the Actes of the Apo­stles: Act. 5. It behoueth to obey God more then men. This same let vs vnderstand both of seruantes to their maisters, and of wiues to their husbandes, A lesson for wiues and children. & of children to their parents: that in those things onely they must be subiect to their maisters, hus­bandes, [Page 36]parents, which are not contrary vnto gods commaundementes. Thus S. Hierome. Againe S. Augustine. Iulianus was an Infidell Emperour. was he not an Apostata? wicked? an Idolater? Christian souldiers serued an infidell Emperour. when they came to the cause of Christ: they did not acknowledge but him onely which was in hea­uen. When he would that they should worshippe Idolls: that they should offer incense: they prefér­red God before him. But when he saied, bring forth the Army, goe against that nation: forth­with they obeyed. They distinguished the euer­lasting Lord from a temporall Lord, and yet were they subiect for the euerlasting Lord, euen to the temporall Lord. ❧ Thus you see what these ho­ly Fathers doe iudge of such kind of obedience. Obedience alone is not intended in this lawe, but also reli­gion. L. 5. c. 1.

But let vs I pray you consider more deepely the nature of obeidence. Although the very forme and wholle drift of obedience be to doe according vnto the law or commaundement of the Superi­our: yet as it appertaineth vnto euery law in com­mon to direct vs vnto all kind of vertues, as Aristo­tle teacheth in his Ethickes. (for as he saith the law commaundeth vs to doe workes of fortitude, of temperance, and of meekenes, and in like maner of other kind of goodnes or naughtines comman ding the one or forbidding the other:) So is there no particuler precept or law, but besides the vertue of obedience to it selfe, intendeth some act of some other vertue. Hence doth it proceed, that one w ^c doth transgresse a law, is not forthwith called diso­bedient properly, vnlesse D. Tho. 22. q. 105. ar. 1. ad. 1. he of purpose did trans­gresse, because he despised the law: but he is said [Page 37]to haue sinned against that vertue which the law or precept intended. An example hereof we may haue in temperance. The law commandeth that we make but one repast on a fasting day. If a man ouercome w ^t his appetite transgresse this precept: than hath he sinned against temperance, not ob­seruing that abstinence which the law prescribed. Neither is he properly in this act disobedient; but so farre as disobedience is materially included in euery sinne, which in that it is a sinne, must needs be against some precept or other. And this is very euident: for two causes. For if in euery sinne there were a formall disobedience: then could there be but one kind of sinne in the world, that is of diso­bedience: and the particuler obiectes of euery ver­tue, should be but materiall in euery action, as the particuler malice of euery vice also materiall in re­spect of one forme of disobedience: and so but one nature of vertue & vice in the world. Besides: one may doe contrary vnto a law, in such a light maner and with such want of consideration, that he may onely sinne venially against the same. and yet if it were properly disobedience, it were alwaies a mortall sinne, implying in it selfe contempt of the law, which cannot be without a mortall de­formity, See Caiet. verbo. Con­temptus & verbo Ino­bedientia. euen in the least sinne of the world, al­though it were but an idle word. For to worke any thing of contempt and hatred of the law and law-makers, cannot be without such hainousnes.

Now therfore in euery law there is some other goodnes intended besides the goodnes of obedi­ence. No law in­tendeth obedience only. For when or in what countrey was it euer heard of, that there was a law made for no other [Page 38]end but for obedience? Turne ouer all Brookes Abridgement of the law, looke vpon his titles, goe ouer all your Statutes, which haue bene from time to time made vnder diuerse Kinges: See whether you can finde any title of any law in the worlde, onely for to be obedient. The law intendeth al­waies obedience in euery particuler statute, and bindeth the subiectes to obey the same, and neuer doubteth of the subiectes obedience, so long as he obserueth euery law, and behaueth him selfe or­derly in the common welth: and hauing once ac­cepted the Prince for his superiour, and professed his obedience vnto him, followeth his direction to all ciuill vertues. But that a law should be made, whose end should be onely obedience, without anyother reason of goodnes, or the breach of w ^c should be onely a contempt, without the trans­gression of some other vertue, of right and equity towardes the common welth: I confesse my igno­rance and that I may be deceiued: yet I neuer ei­ther heard or read in any age or in any author. Yea in the holy religiouse estates where obedience is vowed, the superiour alwaies commaundeth ac­cording to the rule professed, which is for to guide the subiectes to all particuler vertues, and to mor­tifie the worldly man, not ridiculously intending bare obedience and nothing else. obedience being practised in euery particuler commaundment.

Than Sir in your statute intituled An act to re­taine the subiectes in their dew obedience, there must needes be intended some other vertue besides obedience. For is not the wholle lawe sufficient to shew obidience? or if there were any doubt of ac­knowledging [Page 39]that Superiour by whom law is ad­ministred, were not othes of fidelity and homage the ordinary and accustomed way to acknowtedg the same? or is in this onely act obedience to bee shewed and in none else? in no place but in the Church? in no maner but by ioyning with here­tickes in their seruice? where are so many other lawes of eating of flesh, & of other actions either cōmanded or forbidden, which we know how litle these great exacters of obedience doe esteeme? So may you euidently see that it is not odedience only pretended, but some other end, some other reason of that which is proportionable vnto that marke which they shoote at, which if you can deuise any other then religion, conformity in their superstiti­on, The pre­tense of o­bedience maketh this actiō worse than before contempt of Catholicke vnity: I pray you im­parte your conceite vnto me. I my selfe can see no­thing else. wheof I doe inferre that by such pre­tended obedience, this act is made worse then it was before. For a precept, law, or commaund­ment prescribeth a matter to that vertue which it intendeth, of which it was not a necessary matter before. as the commandement of not eating flesh vpon a fasting day, was not a matter of fasting ne­cessary before the law. for why, one might haue before fasted better with one bitte of flesh, than with a dainty dinner of diuerse dishes of fishe. but after the law it is a necessary obseruance, and mat­ter prescribed vnto fasting. So in like maner, al­though to goe to the Church before with hereticks had not bene (as alwaies it was) an act of religi­on: now being commaunded by the law, as an act of religion, (for that is the intent of the law, [Page 40]& manifestly pretended in the one or other statute of going to the Church) it is only a simple act of obedience: but an act of obedience in such a mat­ter principally intended, as is the profession of a false religion. For euery religiouse act applied vnto a false god, or a false kind of worship, or a false So­ciety of worshippers, is an expresse protestation of the same false worship or vnlawfull fellowshippe. So should you first haue proued this action to be lawfull in it selfe, Obedience is no excuse but whan the matter thereof is first proued lawfull. and then you might haue infer­red that your obedience had bene lawfull. and you should also haue shewed some end in this law o­uer and besides bare obedience, other then the end of religion: which surely must needes be yeelded to be the very end and obiect of the law. And this, long experience hath shewed in the Church of God: that when temporall Princes must be obeyed in Churches: Amb l. 5. ep 33. ad Mar­cellinam. there is farther daunger in it then I list now to speake.

But you shall see an example of Christian obedience. When the Emperour was at greate strife with S. Ambrose the holy B. of Millan about the deliuering certaine Churches in the citty of Mil­lan vnto the Arrians (as alwaies before this feare­full & abiect age, Ibid. S Ambrose his obedi­ence to the Emperour. Catholikes wold neuer be found amongst heretickes in Churches: S. Ambrose aun­swered the Emperour in this maner. Trouble not thy selfe, O Emperour, that thou maiest thinke that thou hast any emperiall authority ouer diuine thinges. To the Emperour, Pallaces appertaine: to the Bishop, the Churches. To thee, is committed the righte ouer the publicke & not ouer the sacred walles. ❧ And when the same Saint was threat­ned [Page 41]with death for the same cause by Calligo­nus the Emperours Eunuch, euen in the Church: God permitte (saith he) that thou doe that which thou threatnest. for I will suffer that which be­commeth a Bishop; thou shalt doe that which be­seemeth an Eunuch ❧ In which controuersie the souldiers sent word as saith S. Ambrose, vnto the Emperour, that if he would come abrode he mighte with good leaue. But that they woulde waite vpon him, if they saw him agree with Ca­tholickes: Trew Ca­tholicke Christians were than Recusants, otherwise they would passe vnto that companye which Ambrose should gather. Such accounte ought Christians to make of auoiding hereticall synagogues. I will conclude therfore this matter of obedience with one shorte but in­uincible reason. You will haue it lawfull for obe­dience to goe to the Church. An inuinci­ble reason, that it is not lawfull to go to the Church for obedience. Than say I in this maner. Whatsoeuer is lawfull to be donne, that being by a Superiour commaunded, is a mortall sinne to transgresse, or to omitte. But (as you de­fend) it is lawfull to goe to the Church for obedi­ence: therfore it is a mortall sinne not to goe to the Church, when it is so commanded. See I pray you how many Preistes, Martyrs, men, woemen, and children, you condemne to hell: whilest you seeke to maintaine your owne dangerouse & wil­full estate.

§. 10.

Now let vs proceed vnto your feare, The 9 ob­iection of Feare. which you make as one reason amongst the rest, but in deede is the wholl cause of your forsaking God. Because you haue not perfectly learned his lesson which saidI will teach you whom you shall feare. Feare [Page 42]him, which when he hath killed the body, hath power to sende both bodye and soule into Hell fier: yea verely I say vnto you feare him. You saye therfore that you doe as you doe, for feare, and not voluntarily. But nothing is a sinne which is not donne voluntarily: Therfore in your action is no sinne at all. Where if you had said thus: that you doe what you do not voluntarily: but nothing not voluntarily donne is a sinne: therfore what you doe is no sinne: then had your argument bene good but your Maior false: for I would then say you did voluntarily what you did. But now in your first proposition, where you say that you doe a thing for feare and yet not voluntarily: you in­clude two thinges most repugnant in them selues. For it is impossible that a thing be donne onely for feare and not voluntarily. Whatsoe­uer is done for feare is voluntary. And in thispoint we must begge helpe of heathen Philosophers. For so hath feare darckened our countreis vnderstanding, that the very principles of all morall actions and of goodnes or badnes in our doinges are called into question. For what I pray you? if for feare of loa­sing your owne life, you vniustly take away an o­thers, because of that feare, haue you not sinned? If you haue sinned, then haue you voluntarilye donne it. For Aug l. 3 de lib. arb. c. 17 & 18. et lib. de vera rel c. 14. lib. 1. retract. c. 13 asinne is not a sinne except it be voluntary. If IOSEPH for feare of his Ladies slaunder had satisfied her will: had he donne a­gainst his owne? Had y ^e three childrē done against their owne will, if they had for feare sacrificed or donne worship to the Idoll? And your selfe shall be iudge. When you goe to the Church doe you goe against your will? doth any man cary you? or [Page 43]doe you cary your selfe in such maner, because of your feare, that you might not stay your selfe at home? Surely if feare be so mighty a Passion, that it taketh away the free gouernment of a mans wil, and not onely threatneth, but inferreth violenc to the outward members: in vaine did our Sauiour exhorte vs not to feare the world, in vaine did he with his heauenly instructions animate his Disci­ples against incounters whatsoeuer of the aduersa­ries of his holy truth. But let vs decide this questi­on out of Philosophy. Onely vio­lence taketh away voluntary. In a reasonable creature therfore nothing taketh away the nature of volun­tary, but constraint. Now coaction or constraint alwaies proceedeth of an extrinsecall cause vsing our members contrary vnto our owne will or de­sire. For as in a stone it is violence to be throwen vpwarde, because it is contrary to the nature of the stone which would goe downeward of it selfe, and proceedeth from an externall cause which is said violently to moue the stone: So in a reasona­ble creature which hath to gouerne it selfe by rea­son, and knowledge, whatsoeuer is contrary to the inclination and propension of the will recei­ued by the same knowledge: is violent and proper­ly called constraint, The will cannot be constrained and cannot be any way vsed but by an externall cause. For whensoeuer the will it selfe agreeth vnto a thing for whatsoeuer respect, than is the action voluntary, because it proceedeth from the will. Yea God himselfe although he may moue the will of a man (for Pro. 21 the Kinges hart is in the hand of God, and whither it pleaseth him, Aug. Tract. 26. in Ioan. Chrysost. [...]o. 9. in Ioan. he will incline it) yet doth he not violente the will at all, but sweetly draweth it and allureth it: For if [Page 44]he drew the will against the will: now a will were not a will. Most certaine then it is that the will it selfe can not be constrained, because it is a will, and no way subiect vnto an externall mouer.

Now the outwarde powers of man may no doubt be subiect vnto an outward strengh, The out­warde members of man may be constrai­ned, but not by the will. and moued against the will. For as Aristotle defineth l. 3. Eth. c. 1 that is violence or constraint, whose begining is without the thing, the thing it selfe applying no endeuour therunto. But certainely we know that a mans hand, or foote, or anyother parte what­soeuer, yea the wholle body may be moued by an externall cause or begining; the hand, foote, or body, beeing not applyed therunto by the will, which is mistresse of the wholle. And when this happeneth: then doe we say that action to haue bene donne violently and constrainedly. You goe therfore to the Church, if you go carried by force, pulled, drawne, finally so that your selfe apply not your members therunto: then was this a violent action against your will, and you haue not sinned. But if your selfe once moue your members there­unto, D. Tho. 1.2. q. 6. ar. 5 ad 2 yea ifyou giue an inward consent to be so violented: although it be for feare of losse of goods and liuinges: although there stand a gallowes of purpose erected for you: although the Beadle of Bridewell come behinde you with his staffe, fearce­ly and barbarously threatning you: than haue you moued your selfe, the begining of your action is within your selfe, if not the first motiue, which is outward daunger: yet the immediate beginning and naturall cause therof: you apply somewhat of your owne, which cannot be but from the will: [Page 45]therfore is your action voluntary. For this cause doe both Philosophers and Diuines conclude, that what is donne of feare, is alwaies simply and abso­lutely voluntary. For although in other times or with other circumstances none would consent vn­to that which he doth for feare. yet with those condicions being present, he doth absolutely yeeld vnto the same. Wherefore concludeth S. Tho­mas, that wheras euery thing is properly said to be such as it actually is, not as it may be apprehen­ded: that is absolutely voluntary which is donne and consented vnto for the present fearfull condi­tion which it hath annexed, although as it is ima­gined and apprehended without the same condi­tion it would be reiected. He therfore which by constraint is violented, doth nothing, but onely suffereth: he which is moued for feare, because he doth somewhat himselfe, is not violented or con­strained: but the particuler circumstances conside­red, doth voluntarily what-soeuer hee doth: al­though without those conditions it were vnuolun­tary. The humane lawes of diuerse countreies for that power which the common wealth hath ouer our ciuill actions, doe commonly disanull those contractes which are made for feare: yet cannot all the lawes of the worlde bring to passe but these contractes must be voluntary albeit the lawe for to punishe the iuiuriouse person doth make them voide. neither can feare or any autority make such contract in him which is iniuried to be no sinne, if it were of it selfe a sinne to make it. You therfore may resolue your selfe that your going to the Church is voluntary. And because euery acti­on [Page 46]voluntary in a matter which of it selfe is a mor­tall sinne, deserueth euerlasting damnation, al­though it be donne for feare: acknowledge your sinne, that you may the sooner obtaine remission. And for all this will I vtter somewhat more in this point, that you may see I conceale nothing which may stand for you, that if this action of going to the Church with heretickes were onely forbidden by positiue lawes of the Church: than when there were no scandall it were lawfull to vse it: the Church like a most kinde mother neuer intending to bind vnto so great incōueniences as in our coun­trey by y ^e omission of the same action may ensew. But this to be no such action as onely humane lawes doe reprooue; shall be proued belowe. it is sufficient now to haue shewed, that onely feare cannot make it voluntary, and consequently not iustifie it, if it be euill.

§. 11.

But your reason following of your good inten­tion either to pray Catholickly, The 10. ob­iection of a good inten­tion. or to saue your wife and children and goodes or landes, is moste friuolous. The end say you is that which maketh the action either good or badde: But my end is good: therfore the action also is not vnlawfull. Wherin I maruaile no more that you are become a new patrone of going to the Church: This reason serueth for the defence of all vice. for you haue taken vpon you the defence & maintenance of all other wickednes. Teach I pray you the mur­derer; to haue an intention of shewing his man­hoode: the theefe, to desire riches, that he may liue in his ould age honestly and truely in the com­mon welth: the adulterer to procure amity and [Page 47]frendshippe in his neighboures samely: and then may you vpon such intentions, I will not say dis­pense with them, that they may seriously applye their trades: but persuade them that which they doe to be sound and perfect vertue. Two kinds of intentiōs. There be ther­fore two kindes of endes, and likewise two sortes of intentions in our actions. The first is an intrin­secall end, which is the very obiect and motiue which the will desireth: and that act of the will, by which we desire to obtaine that end, is proper­ly called our intention.

There is an other end extrinsecall vnto the acte and not alwaies pretended, when we doe not on­ly desire that which is the immediate motiue of our desire, but referring that to a farther purpose, desire withall to obtaine the same. and this is also a kind of intention: but extrinsecall and acciden­tary in our wholle action and is called a circum­stance therof. An example of this you may haue in all actions. If a man determine to go to dinner: the very obiect, and motiue, and intrinsecall end of his desire, that is of his intention, is to dine. But if he referre this his dinner vnto obedience, or vnto the glory of God, for whom he intendeth to keepe and increase hiscorporall strength: these are extrinsecall endes or circumstances of the first in­tention or end: and his immediate intention be­ing to dine, he referreth the same with a farther intention vnto those endes. Now this intrinsecall end which we spake of as it giueth the nature and forme vnto the inward action: so doth it also giue what goodnes or badnes is in it. For if that obiect or motiue be of the owne nature conformable vn­to [Page 48]to reason, than is it a good action or desire: If contrary; contrary: A good acti­on of it selfe may be cor­rupted by y ^e circumstan­ces: but an euill action cannot be iustified by good circū ­stances or intentions. If indifferent, so that it hath in it selfe no certaine or determinate order vnto right reason: then is the action of the owne nature in­different, neither good, nor badde. Yet doth not goodnes or badnes flow into an action onely by the nature of the immediate obiect or end of the same: but also by the extrinsecall end: yea by eue­ry circumstance, and euery meanes taken for the obtaining of the same first end or obiect. So that although the action be good of it selfe or indiffe­rent: yet if it be referred to a further end which is euill, or if any meanes vsed for the bringing to passe of the action it selfe be euill, or there wante any circumstance of time, place, maner, or mea­sure necessary: than is the wholle action it selfe naught for some circumstance. Euen in like man­ner is the action it selfe naught, when it being vn­lawfull is donne with all possible circumstances or intention of whatsoeuer farther good. Dion. c. 4. de diu. nom. For the ge­nerall ground both of Philosophers and Diuines cannot be infringed: that good is of the wholle & intiere cause: but the euill is of euery particuler de­fect. Hence is it therfore euident: first, that al­though your remote intentions in going to the Church haue neuer so great colour of piety: yet that which immediatelye you doe which is to goe to the Church is your intention also: And that you as well intend to goe to the Church, although for those extrinsecall endes: as hee which stealeth for to geue Almes intendeth to steale, and the dissolute woeman which killeth her Infant for feare of geuing scandall, intendeth [Page 49]the death therof Secondly that the immediate action of going to the Church being euill, it cānot be iustified by any godly or lawfull circumstance. Euen as if it were good of it selfe, yet might it be made euill by an euill circumstance. For good re­quireth a perfect cause, & euill is that which wan­teth any part of the cause. Euen as a man is not a perfect man except he haue all his members per­fect: yet is he imperfect, if with all other good pro portion, he doe but looke awry.

§. 12. The 11. ob­iection of y ^t nature of Churches.

As for your last reason, it is answered in one worde. The Churches are ours in ded But the heretickes seruice and company is not ours. Euen as if there were Idolatry or any filthy crime there practised, you had no right vnto the Idolatry or other sinne, nor might be there present, for all your right to the Church. But if you haue right to the Church: why goe you thither at seruice time, or so that you may seeme to be at seruice? Greg. l. 3. dial. c. 30. Hereticall Churches are Deuils lodgings. is it not sufficient at any other season? O Sir it is not the Church which draweth you, but the seruice. And if you knew that Churches prophaned by heretikes haue other maner of inhabitants in them then the holy Angells. you would not be very hasty for de­uotion to go vnto them, euen when they be emp­tye. But you shall heare what S. Hillary saith of those which in his time wente to the Churches where heretickes were gathered, for loue vnto the Churches dedicated before vnto God. Lib. cont. Auxent. circa. fin

Wickedly hath the loue of the walles possessed you, wickedly doe you reuerence the Church of God in houses and buildings: wickedly vnder these [Page 50]pretenses doe you talke of peace. vnto me are more safe, the mountaines, lakes, prisons and donge­ons. ❧ Where you may see a perfect example of our age, and how the most holy Fathers which haue liued in auncient times amongst heretickes, accounted no small matter the ioyning themselues vnto theire detestable company. For they alwaies esteemed it besides a fauouring and exterior prote­station of their sectes, a most ready way vnto the wholle ouerthrow of true religion. For the here­tickes haue alwaies endeuoured with shew of pie­ty, to darken true piety: The cause why here­tickes retain Churches. and with maintaining some outward shewe of reuerend antiquitye, to blotte out of peoples memory the auncient truth it selfe. Such was the inuention of Idolatrous Hie­roboam who made Israell to sinne.

Now saith he will the kingdome returne vnto the house of DAVID, 3, Reg. 12. if this people doe ascend to doe sacrifice in the house of God in Hierusa­lem. ❧ And for this cause he deuised new Gods new preistes, and prophane temples. Euen so is it with you. For least the people should haue de­sire to resorte to the true house of God in spirituall Hierusalem: longing after Confession, after Masse after holy Catholicke Sermons, and the whollevse of Catholicke rites and ceremonies: you are fedde with reuerend Churches, with gay painted words, and seruice in the vulgar tongue, not for any af­fection of piety, or inclination of vertue: (For who knoweth not how litle they seeke for piety, or de­sire for other respects to keepe Churches standing:) but only to nourish the dissention and maintaine the diuision of ISRAEL from IVDA; To this [Page 51]end doe they furnishe your Tables with such dish­es, as are no more comparable with the Catholike dainties, than the Onions of Aegipt with the most delicate Manna of the Desert.

§. 13. THE SE­COND PARTE.

Hauing now answered sufficiently (as I suppose vnto your obiections: (for other obiections which I must of force helpe you withall: I wil after bring forth: Other ob­iections are answered in y ^e progresse of this Treatise.) there resteth the onely thing which I haue in this wholle discourse supposed and taken as cer­taine, in wihch in deed our wholle disputation doth principally consist: that is, to proue by ne­cessary groundes, that to goe to the Church is an action of it selfe euill and iustifiable for no circum­stance at all. which I haue hitherto supposed not bringing any argumentes therof, other then by an­swering your obiections must needes be insinua­ted: because it was not my part in this Epistle to proue the truth but to disproue falshood. Yet least this letter of mine should fall into some handes of those who haue not seene such learned discourses as of this point heretofore haue bene sette forth: I will briefly set downe some few reasons amongst so many, wherby I may shew this action of go­ing to hereticall seruice to be no indifferent action, or such as may be exercised without sinne: but wholly forbidden and vnlawfull of it selfe. The reason of the diffi­culry which diuerse make in this questi­on. which thing when I vndertake I know in how vncertaine and slippery a place I find my selfe. For although in my iudgement this matter may euidently be de­duced out of Scriptures: yet are the scriptures wre­sted from our case to other senses. Although we may conclude it out of the examples of holy Fa­thers: [Page 52]yet are they interpreted of Idolatry and not of heresie, or of being present at Idolatrous sacrifi­ces, not at hereticall seruice. Although we may alleage the grane example and seuere discipline of the wholle Church, euen since Christ his time, in all ages forbidding communication with heretiks: yet are we answered that those were perfect times; in which as all maner of vertues, so all maner of seuerity did also florish; I know not what prero­gatiue being attributed to our age. Wherfore al­though this were a matter fitte to be discussed out of Scriptures, Fathers, & practise of Gods Church: yet will we referre the large allegations therof vnto other bookes, the learning and knowledge wher­of we are not able to reach vnto: Onely touching therof so much as we shall thinke necessary to for­tifie and confirme those reasons, which out of the lawe of nature & of God we will bring to inferre our purpose. But first we must agree what wee meane by going vnto the Church.

§. 14. What is ment by go­ing to the Church.

First therfore by going to Church with here­tickes, we meane not that materiall action of go­ing to that materiall place where heretickes haue theire seruice. For in this respect such action is in­different. Yea in any action in the worlde that which is materiall may be found at some time or other, The materi­all of euery action may be indiffe rent. and with some respect vnto reason which is the guide of all our actions; morally lawfull and good: though at other times and with other re­spectes it be vnlawfull. For if we take that which is materiall or naturall in murder, which is to be­teaue a man of his life: as it is vnlawfull, when [Page 53]order of iustice wanteth: So is it lawfull when the same order is obserued. That also which is mate­riall in adultery or in thefte, may be found in true matrimony, or in a mans owne good altogether lawful & commendable: And yet is there none W ^c will deny but that murder, adultery, thefte are of temselues vnlawfull. The reason hereof is, for that actions are not morally good or badde but by that conformity or deformitye which they haue with reason. Wherfore diuerse accidents and ma­ny varieties of respectes vnto reason belonging vn­to one materiall acte: The neces­sary condi­tions, of morall ob­iectes, are not circum­stances but essentiall vn to the acti­on. these are not now in respect of goodnes or badnes accidents, but belong vnto the very nature and forme of that acte, making different quallities either of goodnes or badnes: or in the one or the other diuerse degrees & kinds. For example: it is not a thing belonging vnto the naturall substance of the acte, whether the man W ^c is killed deserue death, or no: whether it be ones owne wife, or no: whether the horse be mine, or an others. But in the morall forme and nature therof, that is in respect of that conueniency which our actions ought to haue with reason: these con­ditions import very much, and belong vnto the ve­ry substance and forme of goodnes or badnes. yea in the very same kinde of theste, as it is not a cir­cumstance but intrinsecall vnto the thing which is taken, that it is an other mans, when the will choo seth and intendeth the same: So the difference, of place is not a circumstance but the very substance of the obiect; in as much as it is morall, and ma­leeth the action sacriledge when the will determi­neth to take from an holy place. And so may we [Page 54]discourse of other condicions of euery obiecte or action. In like maner must we resolue of this acti­on of going to the Church. For when we say that going to the Church with heretickes is vnlawfull in it selfe: we meane not that materiall action co­mon to Catholicke and hereticke countreis: nor going to the Church with heretickes as it may be with other morall conditions which may guie it an other maner of conueniency or disagreeing vnto reason: What con­ditions are those which make the going to he retickes ser­uice a mo­rall action and of it selfe vnlaw­full. but as it hath annexed such conditions as wee knowe are in our countrey, with the which the goeing being quallified: is of it selfe altoge­ther vnlawfull. These conditions are, when one goeth for to be prefent at seruice: and so, that he may worthely seeme to go as others doe, with con­formity in religion, or preiudice, or contempt of Catholicke faith and vnity: which in one worde we may well terme, an orderly going to hereticall seruice.

§. 15. Some man­ner of go­ing not re­prehended

Wherby we exclude those which goe to the Church for a temporall end of some particuler duety required by the Prince, not in respect of he­reticall seruice, but of that which is due at other time and places. 1 For such, so long as their seruice is knowne, and such action although indifferent in it selfe is not of them exacted in contempt of re­ligion, Going with the Prince see §. 7. and §. 16. or vsed by them to giue the world to vnder­stand that they goe to the Church: or alleaged by them to proue that they be not recusantes: Such I say, are iudged by diuerse learned men not to goe to seruice as vnto seruice, neither to obey the Prince in respect of seruice, which neither the Prince in [Page 55]commaunding doth respect, nor they in going. all contrary vnto them, which only for obedience goe to the Church, where the end of the precept and of the going is seruice it selfe. Going for obedience see §. 9. But they are e­steemed to vse that action as a duety common to all places, and no more intended in the Church than other where: And so all signification of con­formity to be taken away; and this to be onely ma­rerially to go to the Church without that forme and morallity which otherwise it hath These I say I exclude. not meaning to sette downe my opinion therein, whether it be euill of it selfe so to go with the Prince: or if it be not, whether scan­dall may be separated from it or no: whether they may stay there after their particuler seruice is fini­shed: whether ordinary attendance vpon the Prin­ces person be such a sufficient cause or no: and such other like: W ^c I will leaue vnto more learned persons to discusse, and to such courtiers if there be any to assertaine their consciences in, before they aduenture. This one thing am I assured of, that such persons are in conscience bound to leaue the court if they may without manifest daunger of in­curring the Princes disgrace, not in respect of their recusancy (for that they must willingly susteine) but in respect of their want of that temporall duety which by reason of their calling or the Princes fa­uour is expected from them.

2 We exclude also those which by chance or of purpose, not for dissimulation, Going through y ^e Church. but some other ne­cessary end, go through the Church, without any shewe of reuerence at all: for there wanteth the aforesaide conditions.

3 Also such as with heretickes go to Catholicke seruice, to a Catholicke company. For such goe not to heretickes seruice. Going to Masse with an hereticke in a catho­licke Church. Yet I say to a Catholicke company: for if the company were of heretickes gathered together as such: than although there were Masse: yet were this to go to heretickes ser­uice, as we saide aboue. The like I say if one went to heare an hereticke preach, whome he priuately knew to be an hereticke: if such an hereticke prea­ched in a Catholicke company, because he is Pa­stour of the place, or thought by the Magistrates & people to be Catholike. 4 Hearing a secrett here­tickes ser­mon. For although this hearing the sermon may in other respectes be euill, as for daunger of infection: yet is not this formally to go to the Church with heretickes: the wholle compa­nye beeing Catholicke, 5 Disturbers. and the name of seruice, or Church being alwaies taken of the company to which such seruice is iudged to belong.

6 Such also are excluded, as are manisest distur­bers or mockers of such seruice, Curiouse beholders in an indif­ferent citty. and knowne on­ly for such respecte to come thither, not that they may shew any liking or conformity at all.

Also those, which in a Catholicke or indiffe­rent citty doe curiously enter to behold the maner and behauiour of hereticall conuenticles, See §. 36. n. 5. so that they shew no reuerence or religious and ceremoni­ouse presence.

7 Finally such as sitting at the table with here­tickes are present at their grace, so that they aun­swere not, or pray not with them, Presence at the here­tikes grace. or it be not a formall seruice before sitting downe. For these are not at heretickes seruice, and the end of their com­ming is knowne to be to refresh their body: nei­ther [Page 57]are they bound to withdraw theire presence being altogether temporall. and the putting off their hatte is vnderstood either an acte of ciuility, others being bare: or an exterior signe of reuerence of his owne thankes geuing vnto God, wich be­cometh euery Christian after meate.

§. 16. Vnlawfull going

We doe not yet exclude from the vnlawfulnes of this action such as although they go not to the Church yet haue seruice at home, either by a mi­nister or without. 1 Seruice at home. For it is not the Church but the seruice and profession of conformity which is reproued: which alwaies is vnderstood whan the forme of heretickes praier is obserued. Yet would I not condemne (neither trewlye allowe) those which without any minister gather all their house together to their priuate deuotions, or haue one of the famely, to rehearse in the name of all, some Catholicke praiers, not in an hereticall forme, al­though all the persons be not Catholicke: so that this be not donne for contempt, or with a shew of vnity in schisme or heresy. For this is not hereticall seruice: and without such preiudice of Catholicke vnity, one may pray with heretickes as with any other person in mortall sinne or excōmunication. 2 Going with the Prince & denying themselues to be Recu­sants. Nor we exclude those which going to the Church with the Prince (if such going be lawfull) alleage that going for a shew of conformity and of abso­lute going to the Church, when they are called into question. For as their going cannot be iusli­fied, if it doe signifie conformity in religion: So if they say that it was vsed for the same conformi­ty: it must needes be anvnlawfull dissimulation: [Page 58]For in those actions which signifie religion, it is all one to do thē and to say they were done. 3 Making others to thinke that they go. And ther fore those W ^c any way giue others to vnderstand that they go to the Church, geuing probable cause of such estimation themselues, are no way to be excused: although they may, geuing no sufficient cause permitte that others say or thinke what they list. The like of those which say that they haue bene at the heretickes seruice, 4 Saying that they haue gone or wil go. or that they will go. For such speaches imply conformity in religion, and are so commonly vnderstood. Hitherto ap­partaine those, which going to the Church, say they go for obedience. For such obedience is but an extrinsecall motiue or end: 5 Going for obedience. see §. 9. the very forme of such action being to go to Church, & principally intended in the commandement as we haue said aboue. And therfore by the commandement the significatiō of religion, or contempt of the Church is not taken away, but rather increased. And the like is not in going to the Church for some parti­culer seruice of temporall duety vnto the Prince. For here the going to the Church is not formally respected, See §. 7. and 15. but only in as much as it happeneth that a mere temporall seruice is to be vsed in the Church as well as in other places. Euen as if it should hap­pen thathe Prince in some extremity of corporall disease, would for particuler deuotion go to the Church: and necessity shoulde require that the Phisition, Nurse, or Apothecary should their at­tend for their ordinary seruices.

6 Neither are they excused which say they go to the Church, Going with out inten­ding to pro­fesse religiō. yet not intending any signification in religion. for this action of it selfe signifying religi­on, [Page 59]on, when for some particuler circumstance, the signification it selfe is not taken away, as in the ca­ses aforsaid: It is much alike as if a man hanging vpp an Iuye garland at his dore as though he had wine to sell: should answere such as offer to buy wine, that although there be a garland hanged vp: yet he had no such meaning as to shew that he had wine: or if a man should with very angry and fierce countenance call some person of high digni­ty euen before his face, by all maner of opprobri­ous names: and being conuented for the same, should say he ment not as he said. For although God himselfe in this action of going to y ^e Church knoweth very well our meaning: yet doth it signi­sy vnto men as it ordinarily doth at other times, and by others. And rather men may doubt of the true meaning of his protestation if he make any, Of a Prote­station. see §. 31. & § 35 then of his outward action: And whether his pro­testation be sincere or no: certaine it is y ^t there is in the action, all signification sette apart, at such time & place a very great contempt of religion, and of that person to whose dishonour the signification would tend that is of God himselfe. For who doubt eth but that if one should cōtumeliously name his Prince before his face, although both the Prince & y ^t wholle court knew his meaning to be otherwise, yet if such opprobrious wordes were enforced by a forreine enemy for contempte of the Prince, A very fite example a­gainst Prote testation. such action would be deemed treason? Wherefore that this wholle matter may be perfectly concei­ued: Let vs imagine that vnto AVGVSTVS the Emperour came 4. seuerall persons: the first con­tumeliously, and also from his very harte, saieth [Page 60]AVGVSTVS is an vniust Prince. the second con­tumeliously also, although against his conscience, vseth the like speaches: yet doth he not seeke to make his cōscience known vnto the Emperour, or vnto his courtiers being present. The third maketh in deed his mind open vnto his maiesty and court, that he thinketh not so vndoubtedly of him: yet contemptuously, either to please an aduersary of his, or else moued with greater feare of that aduer­sary than of the Emperour, he vttereth the very same. The fourth not after any of these maners, but sent by a very loiall subiect of the Emperours, bringeth him this relation: that a forreine Prince or Lord forgetting his alleageance or duety, hath publikely said of his Emperiall maiesty: AVGVS­TVS is an vniust Prince. Most euident it is, that the three first hath formally vsed and most traite­rously the aforesaid wordes. but the last only ma­terially & without any crime at all. Now to apply this example vnto our purpose: there are three kind of men which wickedly and traiterously vn­to God and his Church go to hereticall seruice. The first is the hereticke himselfe: who in this acti­on both signifieth & inwardly meaneth a false re­ligion The second is the dissembling scismatike, who signifieth it, and yet in his hart thincketh it not. The third is the same fearfull schismaticke who protesteth that he meaneth not to shew li­king of a false religion, yet neither can his prote­station be knowne to all which see his facte: and perhapps also he is not beleeued in the same, wher­as he may aswell lye in his wordes as in his action: and yet (although he obtained so much that he [Page 61]might be beleeued) cannot be excuse himselfe from contempt and derogation vnto Catholicke truth. The fourth onely vseth the action materially, with out any signification of falshood or contempt of truth at all, as are those whom we haue excused before. For as in wordes, which are principally instituted for to represent the meaning of the hart, there may be the materiall sound of them, with­out the signification, which is the forme therof as when one repeateth the wordes of an other; al­though they were blasphemous: So, and much more may there be in actions or outward signes, which are not ordinarily so determined to signify, as wordes. So may a man cary an Iuy bush vpon his backe, home for the fire, & neuer be thought to pretend selling of wine: Bannes. 2.2. And a comedy plaier counterfeite Idolatry before an Idoll, without any formall or sinfull meaning therof.

7 Neither for all this is going to the seruice of he­retickes, not euill in it selfe: All kind of dissimulati­on in this point. For we speake of go­ing to their seruice formally, that is when there is annexed vnto the materiall therof a signification, contempt, or preiudice of religion.

Finally, hereby it appeareth that wee exclude not any from the sinfulnes of the deed, who any way guie shew, or vse any kind of dissimulation in these weighty matters. Such are those which go, but pray not there: or pray by them selues: those which by their owne procuring or consent, are put in the booke of cōmunicants or of married folkes, or of such like. Such as gette licence from the Arches to be married where they will: Such as send their children to be christened by ministers, [Page 62]or say that the minister christened them: woemen which cause the minister to come to their house with his booke and surples, as though he should Church them: those which receiue comfort of ministers at their death, or in sicknes: for those c. Filij De Haereticis in sexto. are adiudged by the Canons of the Church euen heretickes, and so their goods confiscate after their death: those which go with coarses to Burialls, if they withdraw not them selues when seruice of the Buriall beginneth: nor such as to saue them selues from the danger of the law, cause a Catholicke Preist to go into the Church to preach, therby to make their neighbours to say or thinke that they go to the Church: yea and without such intent, if they go so that they seeme to go to hereticall ser­uice: nor those which are married by a Catholicke Priest with the communion booke, or otherwise, that it may seeme they be married conformably: those which hauing secrett Pewes or closettes loo­king into the Church, cause some other to go thi­ther, that them selues may be deemed present: or those W ^c cause thēselues to be caried to the church: for al such haue not lied to mē but Act. 5. vnto god. And although we are not bound alwaies to confesse our religion, yet are we bound neuer to deny it, or to giue probable occasion to others so to esteme of vs. although without such occasion geuen wee may permitte them to thinke what they list.

§. 17. Whether this doctrine be scrupu­lous.

Neither let any man marueile at these manifold downe falls intosinne, or esteeme vs to scrupulous, or the way of saluation to straite. For this is that straines of the gate Mat. 7. which leadeth vnto life: this [Page 63]is the combate betweene the world and Christ, 10.16. neuer agreeing in one: this is that Psal. 18. vnsported law of God, which not W ^t standing conuerteth soules, and maketh them despising the delightes of the flesh, yea & the extreme vsages of the world, only cleaue vnto Christ: and (that which is a most hap­py thing) to remaine Luc. 22. with him in his tribulations, in the least iote not swaruing from his holy will. Maruaile not though hereticks dissemble amongst Catholikes, though they shew no difficulty of ma­king al demonstratiō of feined piety, contrary vnto their owne consciences, whilest they receiue our Sacramentes, professe our doctrine, and seeme to detest all heresies: They want togither with true religion all constant prosessiō of that which they e­steeme for truth. Treacheries. dissimulations, false worshippings, dublenesse, deceite, and all man­ner of fallacy, is farre from those hartes which em. brace Christian verety. One remedy there is which may deliuer you from this precisenes. An easie way to a­uoid all seru­ples herein Be at vtter defiance with Schisme and Heresie: Lett all the worlde vnderstand, that in the least dangerouse pointe you will take the secure part, and no way shrinke from your duety towards God: than shall you certainly auoide the diuerse snares of consci­ence, with which you may otherwise be entang­led, and perhaps be left in more setled quiet in the world, which ordinarily molesteth them moste, which most seeke to flatter it. This assure your selfe of, that as you cannot too soone flye from places suspected of pestilence: So cannot you be too curiouse of shūning whatsoeuer hath the least sauour of schisme and heresie.

And least you may for want of a right persuasi­on of your duety, doe amisse: compare alwaie: the case of going to the Church, A rule to know how farre we may go in this pointe. vnto the rece­uing the cōmunion, and doing facrifice, or being present at sacrifice vnto Idolls. And what you may doe, or say you haue donne, or will doe, or what you may dissemble in one, you may in the other. For I will shew hereafter, that although there be degrees amongst them, yet there is sinne commit­ted in them all alike.

§. 18.

Hauing than hitherto declared our full mea­ning in this question, and whome we exclude or include therin: Let vs beginne to handle the mat­ter, scholastically as I said before: as for fruitfull examples of auncient ages, and pithy sentences of the doctours of the Church, and deuout conceites and exhortations vnto that which is necessary in so weighty a pointe of Christian religion: I leaue thē vnto the three bookes, The booke of Schisme. which learnedly, deuoutly, and largly intreate therof in our owne tongue. My purpose is onely to presse you with sound argu­mentes, and so to inclose you within the bandes of most firme reason, The reasons of refufall. that you shall neither escape my handes, nor being once in them be wrested from me.

We must therfore out of the sure and stedfast groundes of sound Diuinity, The colo­latory letter. proue that the vsuall going vnto the Church with heretickes in Eng­land, is altogithtr of it selfe vnlawfull: hauing an­nexed vnto it as signification of false religion, a de­naill, contempt, dishonour, and preiudice of the truth which doe geue the forme and nature vnto [Page 65]such going, and so make it that by to accident or circumstance in the world it may be iustified This will we deduce out of the nature and quality of fiue principall vertues necessarily appertaining vn­to Christian duety.

§. 19. Euery Chri­stian is bound to professe his faith at some times.

The first of these vertues, is an exteriour con­fession of faith: to which euery Chrstian is bound in two fortes. For first there is an affirmatiue pre­cept, which commandeth vs to confesse our faith, and shew outwardly that which we beleeue. and to this are we bound, sometimes in respecte of o­ther vertues, sometimes in respect of faith it selfe. In respect of other vertues: as of religion, which is a vertue to which it belongeth to yeeld honour vn­to God: not onely with the mind esteeming him our cheife Lorde and finall end, Damasc. l. 4. c. 13. and submitting our selues vnto him as the soueraigne ruler of our soules: but also with our body* and exteriour actions (wheras wee consist as well of bodye as of soule) exhibiting vnto him outward reuerence in praier, thanksgeuing: sacraments and ceremo­nies of religion. Which exteriour actions alwaies being a profession of faith, it is a cleare case, that sometimes in respect of religion we are bound to this exteriour acte of faith, which we call confessi­on of faith. And this bond in respect of religion taketh place, so ofte as the holy Church bindeth vs vnto any acte of religion, as of hearing Masse, confession, receiuing, baptisme, extreeme vnction or other such like, or when there may happen any necessity, either of our neighbour, or of our selues, or of the honor of God, or singuler cōmon profit. [Page 66]To this confession we are also bound sometimes in respect of charity to wardes our neighbour. A man is bound to professe his faith for y ^e charity to­wardes his neighbour. As whan this is a necessary remedy to hinder the per­uersion of others in faith and religion, or any great scandall in this behalfe. As we reade of diuerse Saintes, who seing Christians in torments ready to relent, comforting them with holsome and ne­cessary counsell: haue them selues confessed their owne faith, and togither with charity towardes their neighbour shewed their faith towardes God, for wihch they haue bene rewarded euen with Martyrdome. Christening of children a great bond.

And here can I not conceale a thing as ne­cessary for the good of my countrey, as any other thing without which we cannot be saued. It hap­peneth not seldome that in childbirth the litle In­fant is in manifest danger of death. The midwife and others assisting either for ignorance, malice or for feare of the instrumentes Commōly against the 9. Iniuncti­ons such are now trou­bled by the spiritualty. of the Diuell, which seeketh to take away that onely remedy of salua­tion which our poore & most miserable countrey hath retained: doth not care to Christen the same. Now whatsoeuer other man or woeman there pre­sent yea the 30. q. 1. c. Ad limina. father or mother in such necessity, is bound although manifest death woulde ensew: vnder paine of mortall sinne, that is of eternall damnation if they repent not, to Christen or cause to be christened the aforesaide Infant. wher by it happeneth that in such fact they consesse this most certaine point of Catholicke verety, that no Infant can be saued without Baptisme. And in this bond are included schismatikes & heretickes themselues: who hauing this beliefe, are also bound to shew [Page 67]the same in like necessities.

Some other may be bound hereunto by reason of Iusticke, as those which are by office appointed to teach others. For such are bound euen with pe­rill of their owne death to instruct theire flocke, so therwithall vttering their owne beliefe.

But in respect of the very vertue of Faith it selfe this outward confession is necessary. first, Whan is a man ordinarily bound to shew his faith. whan any man by concealing and not confessing his faith, should be thought to deny the same. Se­condly, in Baptisme, where an open profession therof is made. Thirdly, when generally the faith were in greate hazard or perill of subuersion. Saint THOMAS intreating of this matter geueth this rule of the obligation of this precept, saying: 2.2. q. 3. ar. a That a man is bound vnto the exteriour confession of his faith, when by the omission therof there shold be withdrawen dew honour from God, or profitt to our neighbour: as saith he, if any man being demaunded of his saith, shoulde holde his peace, and therby it should be thought either that he had not faith, or that the Catholicke faith were not trew, or others by his silence should be auerted from the faith: for in such cases the consession of our faith is of necessity to saluation. Thus Saint THOMAS. The ground of this doctrine hither­to sett downe, is the infallible rule of S. PAVL, Ro. 10. W ^t hart it is belecued vnto iustice, but with mouth confession is made vnto saluation.

But of this kind of affirmatiue precept we nee­ded not here to intreate, saue that partly for the ne­cessity therof in our countrey I thought it charita­ble not to omitt to saye thus much: Partly also I [Page 68]thinke it profitable for the better vnderstanding of that which shall follow: But most of all for that I desire to engraffe in euery ones mind a great con­conceit of the excellency of faith, & what account we should make of the confession therof.

§. 20.

Now there is concerning this very same pointe of confession of faith, A man is alwaies boūd not to deny his faith. a kind of negatiue precept, forbidding vs euer to deny either in word or deed our faith. For so is there in all affirmatiue pre­cepts included also a negatiue. As in the precepts of louing God and honouring our Parents which are affirmatiue, there is implied a negatiue precept of not hating God, or dishonouring our Parents. And as the affirmatiue precepts doe not bind vs at all instants to fulfill them: So doe the negatiue at euery moment bind vs not to breake them. For at no season may a man steale, wherby he shoulde transgresse a negatiue precept: And yet at all sea­sons is not a man bound to pray, to fast, to geue almes, to honour his father, which are affirmtiue commaundements, but in time and place conue­nient. This precept therfore of neuer denying our faith, Mat. 10. Luc. 9 2. Tim. 2. Mat. 26. Aug. l. cont. mend c 6. Theophil. in Luc. 12. Leo. ser. 9 de Pass. Do. alwaies bindeth vnto mortal sinne. For who denieth Christ, shall be denied by him: who is ashamed of Christ; of him also will Christ be a­shamed: and this was the sinne of S. PETER for which he wept so bitterly: For he neuer lost his in­ward faith as S. Augustine and others doe affirme but only sinned against y ^e exteriour confession ther of, as we may manifestly gather by the promise of Christ that his faith should not faile. Against this precept may a man sinne not onely in worde, by [Page 69]saying that he knoweth not whether any one point of faith be trew or false: A man may deny his faith by deeds aswel as by words Admitting of conserēce by offering to conferre w ^t heretickes as to be instructed by them, so going from the schoole of his master Christ, and of his mistres the trew Church: by saying he is a Turke or Protestant, or no Christian or Catholicke: or by vsing such wordes as may make others to con­ceiue, that he is no Christian or Catholike, at such time as he is asked, although the wordes of them selues be indifferent: But also in facte, or in any signe which sheweth that which in wordes might be falsly or vnlawfully vttered. This doth S. Hie­rome teach. neither must we thinke, saith he, in ep. ad Tit c. 1 that in the day of iudgement those onely shall be deni­ed by the sonne of God, which in Martyrdome haue denied Christ: but all those also by whose worke, or speach, or thought, Christ being de­nied, Ser. de Abra ham. denieth: or being confessed, confesseth. ❧ And Saint Ambrose not onely in false wordes, but also in dissembled workes a lye is found. ❧ And euen as the inwarde dissenting from trew faith is either inward infidelity, Apostasy, or heresie: so the outward shew of a false faith, Exteriout. heresy. or denying the trew faith, is called exteriour infidelity, or exterior heresy and apostasy. And so were alwaies those which had outwardly donne any acte of infidelity in the primatiue Church thought by all Fathers to haue denied their faith. Cypr l. 2. ep. 7.

§. 21.

Than out of this wholle most certaine discourse will we thus frame our argument. Going to heretickes seruice is ex­teriour he­resy.

The being present with heretickes at theire ser­uice in such outward shew, as is nothing diuerse [Page 70]from the heretickes them selues: is an exteriour act of heresy, and consequently a profession of here­sye, and deniall of Catholicke religion.

Most manifest therfore is it, that such presence is of it selfe vnlawfull, and a mortall sinne.

But lett vs proue our Antecedent. Such pre­sence is a ceremonious and religious acte, applyed vnto a false congregation and religion. But euery ceremony is an exteriour acte or profession of that faith and religion to which it is applied: therfore is such presence a profession of Protestants religi­on.

That such presence is a ceremonious and religi­ous acte, Going to y ^e Church is a ceremony. L. 10. ciu. c. 6. S. Augustine shall witnesse. who express­lye teacheth that whatsoeuer worke is donne, that with holy society wee may cleaue vnto God, is a kind of sacrifice: which truely cannot be without a religious ceremony. 1 It signifieth a society of Godlines. And what I pray you is the end of coming togither in Churches in all mens opinion, but for to cleaue vnto God with holy so­ciety? than must the coming thither of hecessity be a ceremony. And of what religion or society but of DATHAN and ABYRON, of such as DAVID did detest, Psal. 25. whan hee saied I hate the Church of the malignant, and with the wicked will I not sitt? therfore in this ceremony is implied a profession of heresy. Neither is it sufficient to say that your meaning is not to make any such profession, but onely to go after a prophane sorte: or to vse a lawfull ceremony of your owne religion: for that is the meaning of wordes and signes and actions, which either their own nature or the com­mon vse of men hath imposed, not that w ^e your [Page 71]selfe would intend: neither can you by this word (Mountaine) make others to vnderstand water; nor by (Fier) an house: nor by a (horse) a man: al­though you would frame vnto your selfe neuer so many CHIMERAS and false imaginations of the same in your braine.

2 Besides the being present at Catholicke seruice is a ceremony of Catholicke religion: Presence at Catholicke seruice is ce­remonious. Therfore the being present at heretickes seruice is a ceremony of heresy.

3 Moreouer S. Augustine teacheth that no reli­gion can be begonne or maintained without cere­monies: A principall signe of re­ligion. l. 19. cont. Faust. c. 11 therfore cannot we shew our religion to God without the same. But wherin doth our re­ligion shew it selfe so much as in going to the Church on the holy daies, wherin consisteth the very fulfilling of the 3. cōmandement? therfore is this a ceremony of our religion. 4 Holy daies are obser­ued especi­ally by go­ing to the Church.

Further also. the Church in the cōmaundement of the keeping of holy daies, which no doubt is a ceremony of Christian religion, doth prescribe vn­to vs the maner therof, and bindeth vs to no other obseruance than to be peesent at Masse: at the w ^c Diuine Sacrifice whosoeuer is present, although without any attention or deuotion which is dew: yet hath he donne an exteriour act of religion commaunded: yet sinned for want of the inward de­uotion which he should haue ioined thereunto. But the same is found in the presence at hereticall seruice. Therfore is such presence ceremonious and religious: Neither can you excuse your selfe with saying that you are not attentiuely and deuoutely present, because there wanteth your goodwill and [Page 72]affection: For there is an inward acte of religion as I touched before and an outward, Inward and outward actes of reli­gion. and some­times the one and the other ioined togither. Now this is an exteriour action of religion although it want the inward forme: and that is the thing w ^c we purposed to proue that it is an outward acte of religion.

5 Againe: in all sortes of religion there be diuerse kindes of ceremonies. Compari­son with other kind of ceremo­nies. Some doe consist in hallo­wed thinges as Water, Oyle, Ashes, Palmes, Ve­stimentes. Other in time, as in Holy daies, Vigils Fastings, Lent or such like. And in like maner doth there some ceremonies consist in places: as in Churches, Churchyardes, Chappells. Others are found in diuerse obseruances, as we see were kepte in the ould lawe of MOYSES. Now to vse the other ceremonies is alwaies a signe of that religion vnto which they belong as the keeping of Satur­day, of IVDAISME: the eating of swines flesh, of GENTILISME: the absteining from certain meates, of MANICHISME: the keeping of the Catholicke Fastes and daies, of some kind of affe­ction to Catholicke religion: And why I pray you shall not the place being ceremonious, with the ceremonious action vsed therin, and the ceremo­nious time withall, of the Sonday, or holy day, be a signe of religion, of that religion I say which v­seth the same, Ceremonies of places lesse indiffe­rent than others 2.2. q. 85. ar. 3. and commandeth the same, and which there as a distinct common welth from all others is gathered togither? And this reason in ce­remoniouse places, hath more force than in any other sortes of ceremonies. For as the Diuines doe excellently teach, Religion being a vertew which [Page 73]exhibiteth honour and reuerence vnto god, some­times it happeneth that this vertew commaundeth vnto other vertues & ordaineth their actes to Gods honour: As is to fast, not onely for the punish­ment of the body, but also for the honor of God, to geue almes, to pay debtes, to visitt Pupills and widdowes for Gods honour and such like, Iac. 1. which properly belong to other vertues, but are by religi­on as it were commaunded and directed vnto the end of religion. But there are other proper actes w ^c onely belong to religion, and not to other vertues: Such as haue no other praise (as S. THOMAS speaketh) but that they are donne for the reuerence of God. And these are most properly actes of reli­gion. Of this sort are sacrifices, kneeling, knoc­king of the breast and such like. Such also is this ceremony of going to such a place more than to an other.

Hereof it proceedeth that one may eate fleshe vpon a friday or otheer fasting day in diuerse cases: Why one may eate flesh on a friday, and not lawfully go to the Church. and yet in no case go to the Church with hereticks. For to absteine vpon certaine daies: is not a pro­per or immediate acte of religion, but commaun­ded by religion, being in deed an acte of tempe­rance, and so intended by the Church: though it may be referred not onely to chastice the body, but for to doe an honour vnto God. And because this law is particulerly found amongst Catholicks: hence it is that it doth oftentimes betoken a Ca­tholicke and distinguish him from an hereticke. Yet because the immediate end of the law is tem­perance, and the acte of eating flesh or other for­bidden meates is such as hath other naturall endes [Page 74]besides the profession of religion as of feeding the body, or eating with dispensation; therfore is there not necessarily implied therin any ceremony or signification of religion: And in case of necessity it may be vsed, although others vnderstand a pro­fession of heresy therin. For why, this act of eating or absteining, neither of the owne nature nor by common estimation of men doth signifie religi­on, but hath an other principall vse. Yet the go­ing to the Church howsoeuer, doth alwaies be­token, both of the owne nature and by common ac ception of all the worlde, deuotion and religi­on, in Catholicke Churches to the true faith: in hereticall to their detestable sinagogues.

This doth S. THOMAS (whom I oftener al­leage because my conflict is with those which will be counted Catholickes, 2.2. q. 84. ar. 3. ad 2. although in this apostati­call action, they doe deny their Catholicke religi­on.) This I say doth S. THOMAS very plainely sett downe, whan he yeeldeth three causes why exteriour worship of God should haue a determi­nate place, where principally it ought to be exhi­bited, not that God may be included in any place, but for respect of those which doe worshipp him. The first is, Three cau­ses of Church­ches. 3. Reg. 8. for the consecration of the place, wher­by those which praye conceiue spirituall deuotion, that they may the rather be heard, as it is manifest in the worshipping of SALOMON. Secondly, for the Sacred misteries, and other signes of holi­nes which are there conteined. Thirdly, for the concourse of many worshippers, wherby the praier is made more acceptable: Mat. 18. according to that: where there are two or three gathered togither in my [Page 75]name there am I in the middest of them. Consi­der I pray you then, whether this place haue not a signification of agreement in religion, and of a ce­remony of that religion, which is there gathered togither, I may not say in the name of Christ, but leaue vnto your selfe to iudge in whose name. As for the consecration, you know from whence it came, and how neuerthelesse they which were the autours therof account it now prophaned. But of the sacred misteries and other signes of holines, I hope you wil not be very ready to bragge or boast: especially when I shall tell you hereafter what ma­ner of misteries there be in Protestants seruice.

6 Yet moreouer doe I proue this presence to be ce­remonious. The mini­sters presence is cere­monious. The minister himselfe is ceremoniously present, yea although whilest he readeth his seruice he would neuer so faine intend to be away or wish that as it hapneth sometime to some of his brethrē, he were reading Chaucer. But the presence of the minister and of the auditours haue a necessary re­lation togither: The minister is there as one that offereth for the rest, the others as those which are offered for. Heb. 3. Euery Bishopp saith S. PAVL being assumpted out of men, is appointed for men, in those thinges which appertaine vnto God. The minister is to enter into the Tabernacle: the peo­ple to expect without. Luc. 1. The minister is to make perfect: the people to receiue perfection. And therfore a sufficient signe of religion is it in the laity to be present. Than may we manifestly inferr that y ^e lay people is also ceremoniously present. Whence I inferre: that as the minister if in the saying of his cōmunion he were touched of god, so that he were [Page 76]resolued to renounce his heresy: were bound vn­der mortai sinne presently to lay downe his booke. It is impos­sible to re­ceaue Gods grace in the Church of heretickes. and not to continew his vnlawfull action, no not for one instant. So also the lay man going thither for feare, and in offering vp such praiers as he can afford almighty God in that place, being touched with remorce of conscience of his vnlawfull pre­sence: is bound vnder paine of the same sinne to followe immediately the counsell of the Prophett, and of the Apostle: Esa. 52. 2. Cor. 6. Gett ye hence, gett ye hence, go forth from hence, touch not that which is pol­luted, go forth of the middest of your congrega­tion. Neither were it sufficient for such to deter­mine that he would go no more: for so long as he staied there so long should he continew in the acte of a mortall sinne.

7 The here­tickes pre­tence is cere monious Againe the hereticke him selfe euery time that he goeth doth an acte of religion and of his false religion, professing his vnity in the church of Cal­uin: therfore so doth the Catholicke also, & both alike in euery particuler time committ a new of­fence. For although the one with this exteriour act of religion, hath ioined the interiour: yet suffici­ent it is that both doe the same exteriour act. And the heretickes sinne is dubble: for he is an inward an outward hereticke. But the other is onely an exteriour hereticke, but not an interiour.

8 Than that it is not lawfull to receiue the here­tickes communion, all agree. But the very same case is of the presence at seruice, Receauing the cōmu­nion is cere monious. although one be more greeuouse, than the other: therfore it is not lawfull to be present. For let vs scanne a litle the nature of receiuing the communion. For I pray [Page 77]you, why may you not receiue? Because this is not an indisterent thing, as my presence is. what thing more indifferent, than to eate a peace of bread? because it is geuen me in steed of a farre more ex­celent thing which Christ instituted. So is the ser­uice roung in your eares in steed of a farre more sa­cred thing And as you sett litle by the seruice, so you may also sett as litle by the bread: especially wheras some of your ministers will scant take it vp from the ground if it fall. Because I should receiue it vnworthely & to my damnatiō. What? do you now know that Christ is not there, & that true con­secration is not made? Doe you receiue euery but of meate w ^c you receiue vnworthely, to your dam­nation? because it goeth against my conscience. O scrupulous conscience, and why goeth it against your conscience; or why this, more than that? Bring forth any cause why you may not receaue, and I will bring the same for to disallow your pre­sence. The trew cause therfor is, for that to receaue is an acte of their religion, and so is also to be pre­sent at seruice. Obedience may excuse as well the one as the other: An intention of I knowe not what, may cleare them both alike. And if to go to the Church be not euill in it selfe, neither is re­ceauing. Yea greater indifferency is in eating and drincking which hath other materiall reasons of commendable and discommendable: than can be in the going to the Church, and to such a compa­ny which hath no other naturall end at that time, and with those conditions, but religion. 9 The mini­sters sayng is not cere­moniouse. but in re­spect of the company

Againe the ministers saying is an exteriour acte of religion and a ceremoniouse behauiour. But [Page 78]his saying is not ceremoniouse but in respect of the company, which is there religiously present for to heare him. For if one w ^c hath licence to read here­ticall bookes, did out of the Church, at a table for curiosity, before great companies, read the verve same it were no religiouse or ceremoniouse acte. Therfore as well the hearer as the reader are religi­ously present.

10 Presence at Idolatry is ceremoni­ouse. 1. Cor. 10 see Testa­ment of Rhemes. Besides. To be present at Idolatry after the like maner or to eate idolothites otherwise thē at a pro­phane seast & not in the temple, is a profession of the Idolls seruice: therfore is the like in this your presence in respect of heresy: the one signifying as well as the other. heither haue wee in Christian times any other Idolls but heresies, nor idolothites, but their false seruices shifted into our Churches in steed of Gods trew and onely worshippe.

11 Furthermore to vse the vestiments of a Turke, in which for the honour of Mahomet there is his picture, The vesti­ments of a Turke see §. 35. or the picture of the mone, specially dedi­cated vnto him: is by all Diuines esteemed of it selfe a mortall sinne: For no other reason than be­cause such a vestiment is ordained for no other end but to signify religion: Caiet. verbo Habitus omissio Bannes. 2.2. q. 3. ar. 2 dub. 2. Euch as the offring of in­cense vnto an Idoll donne in such time and place is determined vnto a naughty end of Idolatry,—al­though the intention be sarre contrary: But the vnion in praier with a false secte being a ceremony of religion, is more neere vnto such a signification, than a coate which is prophanely vsed, and only a marke of religion: Much more than must it be vnlawfull, although the intention be neuer so con­trary. [Page 79] 12 Also in the great and famous controuersie, which was betweene the two great lightes of the Church S. AVGVSTINE & S. HIEROME, Dissem­bling of any lewes cere­mony, is ceremonious. ep. 11. & 19 Aug. they both agree in this that the Iudaicall obsernances are per­niciouse and deadly. As thou (saieth Saint AV­GVSTINE) with a free voice, yea although all the worlde were against thee, doest pronounce, that the ceremonies of the Iewes are both pernici­ouse and deadly vnto Christians, and whosoeuer shall obserue them, whether he be of the Iewes or Gentiles, that he is tombled downe into the pitt of the Diuell: So doe I also confirme this thy saying, S. AUgustin and S. Hie­romes cen­sure. and adde that whosoeuer shall obserue, them whether of the Iewes or of the Gentills, not onely nue­ly, but also dissemblingly, he is hurled downe in­to the pitt of the Diuell. ❧ This doctrine is ac­cording to those wordes of S. PAVL: Gal. 5 If you be circumcised, Chust will profit you nothing: what is the reason of this? but because these ceremonies are signes of Iudaicall religion? Ther Iewes ceremonies more law­full And is it not law­full to vse the signes of a religion which was once the onely trew religion in the world, and by Gods owne prescript ordained, and may we vse the signes of a Diabolicall schisme and diuision, from the truth of Christ: which neuer was good, neither can euer be good? or what difference is there be­tweene the circumcision, and shauing, and con­uersing with Iewes, and the signes of your goodly new religion? For euen now may a man be cir­cumcised for his bodily health, and in like maner shauen. But the doing of these thinges after the ceremoniouse maner of the Iewes is that which is reprehended, as a thing of it selfe euill. Euen so [Page 80]doe I say vnto you, that although you may go to the Church, when none is there, and pray also with heretickes in a Catholicke Church or congre­gation, when a few heretickes come thither: Yet if you go to the Church of heretickes to their ser­uice, I say, Wherein doe hereti­call ceremo­nies cōsist. Christ will profitt you nothing. Here­ticall ceremonies consist in their seruice and sacra­mentes. the sacramentes you cannot receiue but by some particuler acte, but of the seruice you are partaker by your onely presence. For that the very presence may be ceremoniouse, S. Peters cō uersing w ^t Iewes was to Iudaise. it is manifest by S. PETERS conuersation with the Iewes, to whom he adicined himselfe that he might not be thought to conuerse withGentills, which to haue bene a dissimulation in religion, both S. HIEROME and S. AVGVSTINE agree: although the first excuse him from sinne, the second condemneth, although not of a mortall sinne. For than was it lawfull to vse the Iewes ceremonies, that the Sina­gogue for the reuerence of the Author & antiqui­ty thereof: being now dead after the promulgation of the new law of Christ, and of a Church w ^c was to last for ener, might with honour be carried to the graue, The lewes ceremonies were law­full to the Christened Iewes for a while, to knitt the Iewes and Gentils togither yet so that they were not accounted as necessary vnto saluation. And so S. PETERS dis­simulation, although it were in a matter of religi­on: yet beeing in a matter of a lawfull Religion for a time, it had no other sinne than it had by dissimulation, which is not mortall but whan it is in a mortall matter. Now if S. PETERS ciuill conuersation with Iewes was religieuse, because it was to fulfill the Iewes law: how much more shall the spirituall association with heretickes be [Page 81]ceremoniouse? And can it than any way be iusti­fied? No no Sir, your reasons are sriuolous, and your dissimulation is perniciouse. In Amos. 5. Hereticall Syna­gogues doe stincke Your Sinagogue is long since dead, yea already buried and rotten, and if it were not buried, yet deserued not to be buried with that honour which was conuenient vnto the reuerend Sinagogue of the Iewes, who were Gods trew and naturall people. And therfore in nothing must you obscrue her lawes: but per­swade your selfe of them as S. HIEROME very truely faith. that so ofte as heretickes are gathered togither in the name of our Lord, God detesteth their stench, and stoppeth his nose. In ose. 6. Yea the same Doctour in an other place, hath these wordes euen of heretickes which haue trew administration of sacraments. See S. Cypr. l. 1. ep. 6. They offer sacrilegiouse bread & giue almes, & seeme to follow humility, which things if they be done truely I esteeme as holocaustes, but whan they haue loste the knowledge of God: Sacrilegious bread L. 3. dial. c. 31. in vaine doe they bragge hauing cutt off the head of faith, to haue the other mebers. So did S Gregory call the Eucharist cōsecrated by an Arrian Bishop a communion of sacrilegious consecration: Sacrilegious consecratiō How than dare you haue any part in such felloshipp? or how can you so wrest your vnderstanding, that you can perswade your selfe whilest you are ioined vnto Beliall, to haue felloshippe with Christ? 13 The sab­both. Gal. 4. Col. 2. Cōe. Laod c. 29. Greg. l. 11. ep 3. Can. Apost 69.

Finally to obserue the Sabboth or other daies of the Iewes is to Iudaise. Therfore to be present at the sacrifices and ceremonis of the Iewes is to Iu­daise. For how can one vnderstand that not to worke, or to omitte an action is to Iudaise, and to vse an ordinary action of their religion is not to [Page 82]Iudaise? than is there any doubt but in like manet to be present at Caluins ceremonies is to Calui­nise? Surely except you can inuent other reason, other rules and Iudgementes of morall actions, yea and withall other wittes, and other men, than hitherto haue bene in the world, you can neuer conuince the contrary.

Than do I by so many reasons conclude, that to be present at hereticall scruice is an exteriour religi­ouse and ceremoniouse acte, euen of that congre­gation to whome such ceremony or religion doth appertaine. What is a ceremony. See Bellarm l. 2. de Sacra in gen. c. 29 And therfore whereas the nature of a ceremony is to be an exteriour acte of religion, which hath no other end but onely the profession of honour and reuerence towardes God. in that way which euery one doth follow: this acte for to be an exteriour acte of heresie, a profession of Cal­uinisme, a deniall of Catholicke religion & saith, and a participation with those of a contrary reli­gion and saith, and a plaine incorporation with the members of the same, vtterly excluding a man from the participation of the mysticall body of IESVS CHRIST. which because it doth in di­uerse maners I must here breifly as I am went) de clare the same.

§. 22. Those w ^e go to here­ticks seruice are many waies excō ­municate.

First therfore an exteriour heriticke is excommunicate in FORO EXTERIORI, in the exteri­our courte. For the holy Church generally excom­municating all heretickes: they are perfectly ex­communicate: But if they shew that outwardly which is proper vnto an hereticke yet keeping inui­olable their inward saith: they are not properly [Page 83]called heretickes, Exteriour heretickes excommu­nicate in fo­ro exteriori. but onely exteriour or outward heretickes. And the Church because she cannot iudge of the inward affection of the mind, estee­meth them neuerthelesse as absolute heretickes. Neither must you doubt but if you were in Spaine the Inouisition would so proceed against you for your going to the Church with heretickes, as it doth with those which will not washe their dishes or sweepe their house on the Saturdaies: that is as if both you were an hereticke and the other. Iewes. Whosoeuer therfore is an exteriour heretike, must fully perswade himselfe that the Church accoun­teth him an absolute hereticke, and therfore that in places where he is knowne to haue behaued him selfe as an hereticke, he ought to behaue him selfe also as an excommunicate person, not com­municating with any other, either an ciuill or spiri­tuall thinges, wherby he remaineth although not so perfectly as others, Nauar. c. 11. num. 27 Silu. verbo haeresis. 1 q. 9. & verbo A postasia §. 4. Bannes. 2.2. q 11. ar. 4 Cap. Nuper & ca. Sicon cubina. De sent. exc. yet after some sorte cutte off from the Church of Christ which is a visible con­gregatiō of those which professe the faith of Christ cannot include those which in as much as is visible vnto men haue cutte them seiues from the same.

This is (I confesse) the common doclrine of diuines concerning exteriour heresie: that is, that it doth not leaue the parties which fall into it ex­communicate before God and in conscience, but onely in the out ward court.

Yet you must vnderstand that there are two sortes of exteriour heretickes, the one which doth an acte of heresy for feare or any other cause, yet not so that he may seeme any way to ioyne him­selfe vnto an other secte, or to participate with the [Page 84]minister of such secte, being by name excommu­nicate; or to fauour the same secte at all, the other sorte is of those which doe such actes with one of those condicions, A fauourer of hereticks or partaker in their crime for w ^c they are declared excōmunicate are also excōmunicate or all of them, the first is not ex­communicate, because he is nothing but an exteri­our hereticke: the second is excommunicate being not onely an exteriour hereticke, but a fauourer or partaker in the crime denoneed. Yea moreouer he is properly a schismaticke, when he any way con­curreth vnto the approuing, increasing, crediting, or fauouring or shewing vnity with a company deuided from the trew Church of Christ, of w ^c we will prefently more at large intreate. Let this now remaine that although ordinarily he which is onely an exteriour hereticke, is not in conscience excommunicate, but onely holden by presumption as such, punished by the Church as such, and bound publickly, where he is knowne, to behaue him selfe as such: Yet as the case standeth in Eng­land, an exteriour hereticke is withall a fauourer of heretickes: for why he increaseth their number and addeth somewhat vnto the creditt of theire congregation, and so maketh heresy to spredde it selfe, and therfore so ofte as he goeth to them he is excommunicate He is also a partaker with thē in theire crime: for the which he is also excommu­nicate, if the cheife agent of the seruice be by name excommunicate for the same faulte, which your selfe may examine. But now let vs discusse, whether he be excommunicate also for Schisme.

§. 23.

My promise was (if you remember) to shewe that this action which I would so faine discreditt [Page 85]and banish from the practise of all Christian life is of it selfe euill, as directly repugning to fiue Chri­stian vertues, from which we cannot swarue with­out a mortall sinne. Lett vs now, hauing already as I hope, sufficiently proued that it is against faith the very foundation of all Christian vertew; shew also, yet with more breuity that it is against the vertue of Christian charity, the Queene and as it were the forme of all trew vertew.

Charity therfore, as the Diuines all doe teach, The effects of charity. besides her principall effecte which is loue of God and of our neighbour for God, hath diuerse other effectes as well inward as outward. Inward: as first a spirituall ioy of the excellency of God and his goodnes communicated to his creatures. Ro 5 et 14. vers. 118. vet 16. Se­condly Peace, which maketh an vnion of wills and consent of desires betweene. God and our selues: also towardes our neighbours and within our own soule, when all our powers doe tend to one end and purpose. L. 9 ciu. c. 3. Thirdly Mercy, which is (as S. Au­gustine defineth) a compassion within our hart of others miseries, by the which we are moued to yeeld them succour if we could. Outward effectes of Charity, are beneficence, almes, and brotherly correction, which is also a kind of almes. These being the effectes of Christian charity, Vices opo­site vnto charity, there are in like maner certaine vices opposite vnto euery one: To loue, hatred: to spirituall ioy, that w ^c we call ACEDIA, and may English a certaine loathing of spirituall good, & also Enuie: to Peace; discord in thought: contention, in speach: schisme, warre, fighting, sedition, and scandall in deedes.

All these other desormities being lett alone, we [Page 86]must make some stay vpon that one of schisme, The gree­uousnes of schisme. 2.2. q. 39 ar. 2. ad 3. see S. Aug l. 2 de bapt. c. 6. which that you may euen from the begining the more abhorre: amongst all sinnes which may be cōmitted against our neighbour, in S. THOMAS his opinion & also S. AVGVSTINE, is the grea­test: because it is against the spirituall good of a multitude.

This most horrible crimne so dredfully puni­shed not onely in Dathan and Abiron the prin­cipall authours, Num. 16. but in all the wholle multitudes of those which were partakers of the schisme against MOISES: 4. Reg. 17. and in the tenne Tribes rewarded w ^t the subuersion of theire kingdome and generall captiuity into a strange land, for theire reuolting from the house of DAVID: this crime so greate and so enormious, I say, that by your reuolting from Gods Church, that is, by vniting your selfe to the tabernacle of Rebells to Gods vnity: you do most shamefully and lamentably incurr. Which that I may the more plainely expound, I must first shew you (yet breifly and concisely as vnto a deuine of the chamber though not of the schooles) what this monstrouse vice of schisme doth meane. The necessity of peace and vnity. 1. Cor. 14.

That Peace therfore of which we spoke before how necessary an acte it is, wee may well vnder­stand by that which Saint. PAVL doth teach vs, whan he saith that God is not a God of dissention but of peace. And by our Sauiour him selfe, who commaunding his Disciples, Marc. 9. to haue salte amongst them, as without which nothing can be seasoned, added thse wordes. ❧ Haue Peace amongst your selues. ❧ who also gaue a speciall benediction to the peaceable, Mat. 5 and for his last farewell before [Page 87]his death, & his first salutation after his resurrecti­on, Io. 20. thought nothing so necessary for his Church as Peace. Which Church although he had lefte amidst the stormes and streames of the world in which she could haue no worldly peace: yet had he so established in trew peace, that she shoulde euen in the extremity of all kind of miseries, enjoy not that peace which the wicked haue, Esay 48. Io. 14. Io. 17. but that w ^c should vnite her vnto him, and all her members amongst themselues: that they might be one thing euen as his Father and he were one. Now Sir doe you not tremble to thinke that you haue no par­cell of this peace? For there is no peace with the wicked: Esay. 48. and the auncient holy Bishopps in the pri­matiue Church, called the admitting of the Peni­tents into the Church againe, the geuing vnto thē peace. But whom doe you thinke these Penitents to haue beene? Adulterers, theeues, incestuouse and sacrilegiouse persons? not those onely: For those were neuer (as we will shew hereafter) in so farre a degree separated as those which did in the exteriour shew communicate with Idolaters, here­tickes, schismatickes: But those especially and with greater difficulty, which in a farre higher degree of apostasy, heresy, or schisme, although onely in the exteriour shew, had deuided them selues from the Church of God. Why doe you not then long for this peace, and why doe you not thinke it ma­nye thousand yeeres, vntill you may heare that sweet voice, which amongst Catholickes is pro­nounced in the holy Masse: PAXTECVM. Peace be vnto thee? For how can there be peace vnto you, which disunite your selfe from that vnion [Page 88]which peace maketh of one sheepfould and one shepheard? or who is your shepheard I pray you? Sir Tinker, or Sir Cobler? for you must not deny but that he is the shephearde, of whosoeuer he shaketh his filthy fodering vnto.

Or if sometimes before you be restored vnto peace with the trew Church of Christ, you pre­sume to entrude your selfe vnto the holy misteries: with what hellish confusion doe you heare that sacred word of Catholicke Peace, which you haue forsaken? No, no. you haue broken that Peace, neither must you looke for any peace, vntill you haue renued that perfect vnion which Christ hath made in his Church.

Neither yett must you thincke that Christ his Church hath any need of your person: alas it is but a small accesse of gaine, The holy Church it selfe cannot be deuided: For it is most perfectly one: you may be deuided from it, and so are, & therfore as an vnfruitfull branch (saue that you haue a litle time, God knoweth how short, to re­turne vnto the Vine) in present daunger of being threwen into the fier. This Peace therfore being so important, and consisting in the vnion of wills or desires: Lett vs examine a little how many thinges there are in which the Church of Christ is to maintaine vnity, wherin her perfect Peace doth consist.

The vnity therfore of the Church consisteth in two thinges: Wherein y ^e vnity of the Church doth cōsist 10.21. in the connexion or communication of the members of the Church one with an other, and in the order of all those members vnto one head, that is Christ our Sauiour, and he to whom [Page 89]he committed his sheepe on earth. Io. 21. Col. 2. Both these partes of the Catholicke vnity doth S. PAVL de­scribe, whan he saith of some that had so deuided them selues from Christ his Church: that they are in vaine puffed vpp by the sense of their flesh, not holding the head, whereof the wholle bodye by jointes and bandes being serued and compacted, groweth to the increase of God. This vnity haue you and doe continually cutte a sunder: therfore are you not a peacemaker such as God hath bles­sed (and so blessed are they which shall procure the vnity of the Church, that they shall be called the children of God:) Mat. 5. but a peace breaker a deuider at the least of your selfe from such vnion, a fugi­tiue from the Tentes of your Captaine Christ: Fi­nally in one word which comprehendeth in it selfe many enormities a Schismaticke.

§. 24.

That you cutte a sunder this vnity and so incurr the detestable crime of schisme I thus proue vnto you.

The Connexion and vnion of the members of the Church one with an other is such, that it must make them as one kingdome, one common wealth, one citty, one house, one congregation vnder one gouernour yea one bodye vnder one heade. For otherwise the Church could not be one, as we are taught in our Creed: and all other vnions which may be found in the Church (this which we speake of being once taken away) can­not make the Church one, but may onely geue it a certaine relation vnto one thing, which relation diuerse thinges neuer so contrary one to an other [Page 90]may haue. Diuers vni­ties in the Church. Io. 6. Eph. 4. Ibid. 1. Cor. 12. There are diuerse vnities in the Church: it hath one begining, from one God which called it: one end and hope of the same vocation, which is euerlasting felicity: the same meanes to attaine to such an end, which is one saith, one baptisme, and all Sacramentes the same: one Holy Ghost which gouerneth the Church, and distributeth to euery one his diuerse graces. But none of these vnities make the Church one, but by them either she may be saide to proceed from one or to be di­rected to one, or to go one and the same way, or to be subiect vnto one externall gouernour, not vnited vnto her as a necessary parte and intrinsecal­ly ioined vnto her, which is the holy ghost. But that is the essentiall vnity of Christ his Church, Rom. 12. The Essen­tiall vnity of y ^e Church which maketh it fully and most perfectly one: that it is one misticall body whose head being vnited vnto the members, and the members amongst them selues, & with the same head, are now true­ly and perfectly, not from one, or to one, or by one, or vnder one: but one very selfe same thing. This is that vnseamed coate of our Sauiour which cannot be deuided: from which whatsoeuer part is cutte, ceasseth to be a part of a garment: (for Christs garment hath no part:) Cyp. 1. [...] vnit ecc. but as a bough once broken from the tree, withereth: As a riuer seuered from the fountaine, drieth vpp: As the beame deuided from the Sunne, in a moment va­nisheth away.

Now Sir, can you any way perswade your selfe to be in this vnity whan you go to your herticall congregations? L. de fid. & Simb. c. 10. S. Augustine maketh a flatte op­position betweene the Catholicke Church and he­reticall [Page 91]congregations. Catholickes Church & hereticall congregati­ons oppo­site. The heretickes and scisma­tickes (saith he) call their Congregations, Churches. Where is Caluins Church, but in his congregati­on? Where is Luthers Church, but in his congre­gation? Where is the trew Church, but in the vi­sible congregation gathered in the vnion of the See of PETER? Who would doubt going into S. PETERS Church at Rome, and seing the mul­titude there present at the Diuine seruices, to say, that this is the Catholicke Church? And who doubteth also whan he seeleth in London streetes Caluins blacke sanctus to fill his eares, to say this is the Church of the Caluinistes. The de fini­tion of the true Church Define me I pray you the trew Church. It is the congregation of many men professing the faith of Christ, and v­sing the same ceremonies and Sacramentes vnder the trew Pastours. The defini­tion of Cal­uins church Now define also the Church of Caluine. It is the congregation of many men professing the same faith of Caluin, and vsing the same ceremonies, and seruices, and sacramentes, vnder a Caluinian Pastour. What exempteth you from this definition? your inward faith? your in­ward deuotion towardes PETERS See? see how by going to Caluins Church you haue gotten Cal­uins imagination of the nature of the Church. Caluin dreameth out a Church inuisible, L. 4. inst. c. 1. §. 7. and ma­nifest onely vnto the eies of God. Of this Church if you desire to be, you may easely dreame it: but then are you not of the trew Church, but of a drea­med Church. But as the trew Church of God is visible it selfe: so is the vnion ther w ^c visible. And the diuision of other Churches which are in deed not trew Churches but conuenticles or as S. Hie­rome [Page 92]calleth theē sinagogues of the Diuell, being in all the world manifest & visible, as it were the diuels visible congregations: Ep. 11. ad Gerōt de monog. As the Church is visible: so is the vnion therwith visible. who doubteth but the vni­on ther w ^c is also visible? You know that in Philoso­phy ENS & VNVM be certaine Transcendents, w ^c agree to all thinges equally: and looke what eue­ry thing hath of Entity, that it hath also of vnity. Now if Caluins Church be a visible Church (and I would to God it were altogither inuisible, and sent downe) so that the persons therof were safe (vnto the Prince of darkenes, from whom it first proceeded) if Caluins Church, I say, bee visible, than as the being of it is, so is the vnity also: that is it hath a visible vnity, and what vnity is this, but that w ^c the wholle world iudgeth, a visible frequē ­ting of Caluins congregation? The Church you go vnto is Caluins congregation: Eph. 6. Col. 1. what is a con­gregation, but a multitude gathered togither? and who maketh this multitude but Ihon, Thomas, and Peter, and all that are there? If you will from this word (All) challendge a certaine extra ordinary priuiledge, to say, that they are all except your selfe: you surely doe more than euer was heard of: and arrogate vnto your selfe, Ro. 5. the deserued Priuiledge of CHRIST & our B. LADY, who onely are said to haue bene exempted, yet w ^t sufficient groundes of scriptures and Fathers, from generall sentences, such as is that of S. PAVL: ❧ in which all haue sinned. ❧ But Sir, you can no more exempt your selfe from this sentence: All these are Caluinists, by saying except I: than you shall be able at the dreadfull daye of Gods seuere iudgement, if you alter not your course, to exempt your selfe from [Page 93](go you cursed) by saying, except I. Mat. 23. What place our Schis­matickes haue in Caluins congregation Aug. in Bro­uin collat. 3 The soule of Caluins church.

Than are you one of Caluins congregation. Yet, that I may doe you no wrong, I will heere put you in minde of a certaine distinction which Catholick Doctours vse: that is, that some be of the soule of the Church: and some of the body. For the Church of Christ is not a deade bodye, but a body quickned with a liuely spirite. The soule of the Church, are the inward vertues therof: the body is the outward shew. Euen so doe I say that in Caluins Church, there is a body and a soule: the soule is Caluins beliefe, and whatsoeuer other dowry of hell it hath: for this soule hath no other place than hell fier. The body of Caluins church, The body therof most fitt for such a soule, is the outward professi­on or shew, or vnion, or practise, and society of Caluins broode. Now I confesse that one of these may be without the other: And as there may be in the Catholicke Church variety of her members: So may there also be in Caluins Sinagogues. In the Catholicke Church some are both of the body and soule of the same: such as haue both Faith, and the outward profession of Catholike religion: Others, onely of the soule: such as haue not the outward vnion and peace w ^t the Church, but be­fore God are of such perfection that they be im­mediately vnited therunto by his heauenly grace. Such are those cathecumens, w ^c abound with loue of God, and trew faith: or also excommunicate persons, not yet restored in humane Iudgement, but restored before God from whom they haue re­ceiued trew contrition and purpose of amend­ment For God is not tied vnto his Sacraments, [Page 94]but can, and doth oftentimes immediately iustify, those which are throughly conuerted vnto him. Finally others there are which hauing no inward disposition at all, yet either for feare or some other affection of worldly interest, in outward shew doe nothing differ from the rest. And these are wor­thely compared vnto the heares of a mans body, or nailes, or euill humours, which although they be within the body, yet are they not animated by the soule, as other partes of the body are, being depriued of all sense, and lost without paine, and by nature not fitte to be quickned, bvt rather cer­taine excrementes of the body, onely made to a­dorne and gard the body, and to be vsed by the same for the operations of the wholle. So than haue we found out your office in Caluins congre­gation. You are not of the soule therof, in deed: For I hope of the former faith, which I know to haue bene perfect in you. But as S. Hierome saith, although at the beginning no schisme hath false doctrine, in Tit. 3. Schisme is the way to heresy. yet at the length it forgeth to it selfe some erroneous proposition, that it may seeme to haue gonne from the Church with pretense of some cause: much like vnto your selfe, who first going to the Church for feare: now that you may purge your selfe of cowardise & basenes, maintaine your errour, contrary to the generall sense, not onely of the Church, but euen of morall reason. Therfore looke well vnto your selfe, least at the length, as the losse of charity 1 Tim. 1. is the way to the losse of faith: so your entrance into schisme, make you an entrance vnto heresy and so to a generall shipwracke in faith according to the saying of the Psalmist. Destroy [Page 95]it, Psal. 136. See S. Greg. l. 25. mor. c. 5. destroy it, euen vnto the very foundation. But yet (as I saied) you are not of the soule of Caluins religion. Neither are you of the body of Caluin, as a principall member. But you shall heare what you are, and I pray you heare it patiently: Prou. 27. For bet­ter are the strokes of a frend then the kisses of an enemy. You are the excrements of Caluins congre­gation, The excre­ments of Caluins reli­gion. receiuing life neither from Catholicke reli­gion, nor from Caluins heresy (although how could Caluins heresy, or any heresie at all geue life vnto the soule?) and in that body you serue for no necessary vse (in which you are the happier, and so I hope you will keepe your selfe, from any butcher­ly and tyrannicall exercise:) but you serue them yet, Caluins re­ligion in England hath bene compacted of excre­ments. for an ornament and creditt, as though they had a shew of a common wealth. And how fitlye is Caluins religion adorned with excrements? For if you take way these excrements, or at the least, if such excrements had bene taken away from the be­gining: in Caluins wholle body, there woulde be now neuer a sound mēber. But remember (I pray you) that whilest your body is with Caluin, your soule cannot be with the Catholicke Church. None can be of the soule of the Catholicke Church w ^c are of y ^e bo­dy of another. 1. Cor. 6. For although the catholike Church haue vndoubtedly some w ^c are of the soule therof, & not of the body: yet those are such as being in soule in the Church, desire also to be in body: and no waies make the members of Christ, the members of an harlotte. You whilest you are with your body belonging to heretickes, cannot haue your soule in Gods hands, or his Churches. Therfore consider your selfe wher it is with Caluin it is not (and God forbid it shold: keepe at the least your soule from him if you can­not [Page 96]your body:) with God it is not, nor with his Church: For they both of very good right require both soule and body, neither can either haue the soule without the body. It is in his hands (yet not as of a louer and fauourer) into whose handes, as a Iudge, it is most horrible to fall. Heb. 10. Who for his great mercy whold a while his iustice, and geue you space of trew and perfect repentance.

Thus much be for this time said of schisme: See § 40. for we shall afterward most euidently out of holy Fa­thers shew that your action is Schisme.

§. 25.

But your refuge will be here, The 12 ob­iection, that he w ^c goeth to the Church is not a schis­matike, but rather an exteriour here ticke. that by these rea­sons I make you a Caluinist, that is an hereticke, and not onely a Schismaticke, which I intended to proue: and therfore assuring your selfe that you are no Caluinist, whose faith and pernicious opinions I with your selfe thinke you detest: you seeme to inferre, that as I conclude falsly, that you are a Cal­uinist: So doe I also falsly inferre that you are a Schismaticke.

From this starting hole can I easely expell you. I haue proued that you doe shew an exteriour vni­on with Caluin: thence doe I inferre, that you are in the iudgement of the Church a very Caluinist: for the Church iudgeth not of inward affections, but of the outward actions: and deemeth those actions to proceed from your inward faith, as they are of them selues an outward profession of the same. And of this I spoke before where I shewed how your action was contrary vnto faith. But now I say you are a Caluinist also by reason of Schisme: and as Caluin is both an hereticke and [Page 97]a Schismaticke: So you, Going to y ^e Church is both exteri­our heresy & schisme The diffe­rence be­tweene heresy & schism L. 20. con. Faust c. 3. & con Craesco Gram. saepe out of his congregation come loaden with both vices, of exteriour heresy and absolute schisme. Which that you may the better conceiue, you shall vnderstand, that the dif­ference betweene heresy and Schisme, is very well, sette downe by S. Augustine, in that he saith, that Schisme is, when one hauing the same, opinions, and vsing the same ceremony of worshipping God with others; yet onely is delighted with a seuerall congregation: But Heresy hath contrary opini­ons vnto the Catholicke Church. Now therfore Caluin in that he teacheth diuersly from Christ his trew Church, is an hereticke: in that he hath deui­ded the Church of Christ, & erected a new aultar, and appointed new ceremonies: he is a Schisma­ticke. 2.2. q. 39. at 1. ad 3. And therfore S. THOMAS with all the Diuines doe vere truely teach that euen as faith may be without charity, so may a man be a Schis­maticke and yet not an hereticke: Euery here­ticke is a Schisma­ticke But as charity cannot be without faith: so can it not be that one be not a Schismaticke, which is an hereticke. Cal­uin than is an hereticke, and also a Schismaticke. Now in that he is an hereticke, your communica­tion with him (if we may beleeue your selfe, saying you be no Caluinist in deed) is onely exteriour he­resy, as I haue said before: but in that he is a schis­maticke, your cōmunication with him doth make you a Schismaticke: and not onely an exteriour Schismaticke (For in Schisme there is no such di­stinction of interiour and exteriour schisme:) but a very absolute Schismatike. So that you are a Cal­uinist, both for the exteriour profession of Calui­nisme, and also for the exteriour vnion which you [Page 98]haue with Caluin: And so should be called, al­though Caluin were no more an hereticke, than other Schismatickes haue bene heretofore in the Church, whose followers haue bene called Noua­tians, Luciferians, Donatistes, and such like. And to shewe you plainely my minde: I cannot but maruaile greatly at their clemency, The name of a Schis­maticke is too fauou­rable in our countrey. who gaue first vnto such as you are, the name of Schismatickes: or rather I maruaile at your selfe and your compa­nions, in that you dispute so seriously whether you be to be called Schismatickes: wheras you are ra­ther in the iudgement of the Church, plaine here­tickes: being in the outward apparance (of which onely the visible Church, as of a visible token and badge can iudge) most absolutely worthy of that name. We in deed who know you so particulerly and are fully persuaded of your inward resolution, which notwithstanding wee onely suppose vpon your owne fidelity because yon say so: See more §. 40 out of S. August. albeit your owne fidelity towardes God we see outwardly to be very small: yet doe we very fitely, and truely call you Schismatickes. of which name I would you were so readely ashamed for to mend it, as you are deseruedly ashamed for to heare it. The 13. ob­iection that this acte is only exteri­our schisme and not ab­solute. & perfecte Schime. There is no exteriour schisme but is also in­ward.

§. 26

But this must wee for your better satisfaction proue, that it is possible to be an exteriour heretike not being properly an hereticke: and yet not an exteriour Schismaticke, without being a very Schis­maticke.

This Argument I can first answere by an other like case. For if you will haue in all vices the like distinction vnto infidelity & heresie, than may you [Page 99]saye of a murderer that although he wittingly and willingly killeth: yet he may be but an exteriour murderer and not a perfect murderer: And in like maner of thefte, fornication, and all maner of sa­criledge. The reason therfore of this difference is, that the vertew of faith, is in the vnderstanding: for it is a kind of knowledge, which is alwaies in that power of the soule, which we call vnderstan­ding: but other vertues of charity, iustice, religi­on, and such like, are harboured in the will. And hereof it proceedeth, that as one may doe an exte­riour act, contrary vnto his vnderstanding, but not contrary vnto his will: So may a man exteriourly worke against faith, and yet his vnderstanding not consent therwith as to veresie it, although his will doe consent vnto it as to doe it. for it is the will which hath the rule and gouernment ouer all out­ward actions, and they all are ready prest to worke as the will commaundeth. So than in all morall actions (which must needes be voluntary) it is not possible that any be exercised outwardly, which as being voluntary, doe not ioine with the out­ward the inward goodnes or deformity. Euen as in our case propounded of exterior infidelity, such outward action because it is voluntary, hath an­nexed the inward deformity of the will, vnto w ^c it is imputed, although not the errour of the vn­derstanding from which it did not immediately proceed, and w ^t which it did not agree, although it agreed with the will and proceeded from the same. All this we may plainly expresse in a familiar example. One may tell a lye, whan he speaketh contrary to that which is in his mind, and by out­ward [Page 100]dissimulation shew that, which in deed is not. But yet although by such exteriour demon­stration he altereth not his vnderstanding: yet doth his will voluntarily incurre the fault of lying and dissembling. as in all other outward actions the will contracteth the deformity of them whan they be euill. In like maner may a man tell a lye or dis­semble in matters of faith, either by wordes or deedes, as hath bene said: and than although he hath not lost his faith, by losse wherof he should be an hereticke in deed: yet doth he by such lye or dissimulation shew him selfe an hereticke, and therfore is called an exteriour hereticke. which ex­teriour heresie being also voluntary is a most gree­uous sinne. shewing that he loueth more the glo­ry of men than of God. But in other actions w ^c haue no respect of conformity vnto the vnderstan­ding which consisteth in truth, but onely a respect of conformity vnto reason and prudence, which consisteth in goodnes: there cannot be such disa­greeing betweene the inward and the outward, wheras the inward now consisting in the will one­ly, which respecteth as her proper obiect, goodnes and not truth, as the vnderstanding doth: must of necessity participate that goodnes or badnes w ^c is in the outward. And therfore in our case, if schisme be outwardly, it must also be inwardly. In few wordes wee may vtter this, for the more plaine vnderstanding of the simpler sorte, in this maner. Heresy supposeth an errour in the vnder­standing, and therfore he which is onely an exteri­our heretike without such errour, is not an inward hereticke. But Schisme requireth nothing but a [Page 101]consent of the will to diuision from the Church: and therfore euery outward Schismaticke, is also an inward Schismaticke: as euery outward mur­derer is also an inward murderer.

§. 27

Here also you take holde of that which we saied aboue, The 14. ob­iection. That if it were schisme, all exteriour heretickes should be excommu­nicate. that exteriour heretickes are not holden by Diuines as excommunicate: and yet Schismatickes are excommunicate in the yeerely Bulle of Maun­dy Thursday: how than can it be that you being onely an exteriour hereticke, should be a Schisma­ticke, vnlesse all exteriour heretickes be also Schis­matickes. And than false is that generall proposi­tion of the Deuines, that an exteriour hereticke on­ly is not excommunicate: for he is excommuni­cate for schisme, which we will haue him also to incurre.

This is in very truth the greatest colour you may haue to excuse you from schisme, yet, besides that I will shew, that it is but a colour: what haue you gained, whan you haue wonne that you are not a Schismaticke? or not excommunicate for schisme? is it not sufficient to go to hell w ^t fiue or sixe mor­sinnes, except you go also for schisme? or to be cutte from the Church by 3. excommunications, except you be also excommunicate for schisme?

But suppose that euery exteriour hereticke be not a Schismaticke: are you therfore assured to be of that kind of exteriour heretickes which are free from schisme? Although in all cases exterior he­reticks were not Schis­matikes: yet in this case they were. Heare I pray you what I will saye vnto you, in this point: For so farre are you from the truth in this freeing your selfe from schisme, because you are an exteriour hereticke: that if it be [Page 102]possible for any one kind of exteriour hereticke in the world to be also a schismaticke: you are be­longing to that kind.

For what want you, whan you be among Cal­uinistes of the nature of schisme? because Caluin is an hereticke? he is also a Schismaticke as I haue shewed. Because his seruice is rather hereticall thē scismaticall, for if it were in deed schismaticall, it shoulde not differ from Catholicke seruice? this were trew if Caluin were but in one of these de­grees and not in both. For I pray you tell me: if Caluinistes were trew Catholickes in doctrine, An vrgent reason to proue this schisme and had the same rites with the Catholicke Church, yet Caluin being deuided from the Church, and withdrawing him selfe from the vnity therof, were he not than a Schismaticke and his followers schis­matickes, and you amongst them also a schisma­ticke? And hath he by being also an hereticke, got­ten a priuiledge, either for him selfe or for you, that the filth of schisme is taken away from a farre filthier diuision? No surely his diuision is not ta­ken away, but increased: not excused, but dub­bly accused: The 15. ob­iection that it is not schisme be­cause it is not accom­pained w ^t an inward desire of deuision not diminished, but exaggerated. Than doth there remaine but this onely defence, that although you should be most properly a schismaticke, if you went of your owne free will, or with an intention, or desire of disuniting your selfe from the obedience and vnity of the trew Church, and of the head therof: yet now going for feare, and being in hart and desire vnited to the Catho­licke, you cannot incurre the disunion from the same. Here (Sir) I haue catched you: for this w ^c you thinke to be your defence, shall most easely [Page 103]conuince you. If you went with those conditions and intentions, than you confesse you were most properly a Schismaticke: as those are which go in such maner. The exterior act maketh Schisme. But that exteriour acte is that which maketh schisme, whatsoeuer your motiue or in­tention is: therfore are you most properly a Schis­maticke. For whan is more properly Schisme in the Church, than whan two Popes are togither? And yet the intention of the Schismaticke Pope is not alwaies to decide the Church: but either to be a great Prince, or to reuenge him selfe of his e­nemies, or such like: and those which follow him doe oftentimes follow him for feare, L. 2. vitae. c. 7 as in S. Ber­nards time, against Innocentius the second, diuerse clergy men followed Peter Lyon, for feare least the other, if they should haue reconciled them selues, would haue vsed the seuerity of Ecclesiasticall dis­cipline vpon them. and yet were they by S. Ber­nard and all the learned of that age esteemed schis­maticks. The like may we say of the other schismes which haue beene in the Church heretofore: al­though of this we shall say more hereafter. Suffi­cient it is that Schisme be incurred, that such diui­sion be made, whether Schisme it selfe be directly intended ot indirectly. Much like it is if a loose li­centious young man, should defile his neighbours bedde, knowing that he shall be discried, and his lemman be killed by her husband: this man is al­so a man slear, although he intended principally the satisfying of his filthy desire. Or if a theefe vp­on the Alpes should take away a poore trauailers apparell, wherby the other must needes dye for tolde. Or as it hath sometimes hapned, if a theefe [Page 104]by feare and threatning, shoulde make one trew man to hang an other or that we may bring Caie­tanes example of this very matter. If a man for to fulfill his owne pleasure, Verbo Schisma. should by shooting in a publicke place, against his intention chaunce to kill a man. he he notw ^tstanding incurreth the crime of murder. But of this point of your intention, or of the motiue of feare I haue sufficiently spoken aboue, §. 10.11. where I answered your principall reasons. This is most certaine: that as in all other sinnes the exteriour action, which is the obiect of the in­teriour, geueth the quality therof to the interiour, whether such exteriour acte or effect be principally or directly intended or no, so long as it is voluntary and foreseene: Euen so is it in this exteriour acte of Schisme, in which notwithstanding I may say as I said aboue, that whatsoeuer other extrinsecall or remote intention you may haue: as of feare, creditt and reputation in the world, (for this is it which driueth your selfe, and many other vnto the Diuell) yet the very intrinsecall end and nature of your action is Schisme and disunion from Christs Catholicke Church: So therfore although euery exteriour hereticke were not a Schismaticke: yet dee I say that you are a Schismaticke.

Now to answere your obiection, and to saue the generall grounde of Deuines, that euery exte­riour hereticke is not excommunicate: I say first, that if Caietanes opinion bee trew, who as you know is a Catholicke author, 2.2 q. 12. ar. 1. & q. 94 ar. 1. and of no small ac­count amongst the examiners of actes of mans conscience: than euery exteriour heretike is proper­ly excommunicate, & so euery exteriour hereticke [Page 105]may perhapps be no Schismaticke, and yet be ex­communicate for heresy: Euery exte­rior here­ticke is not excōmuni­cate, & yet he is a schis­maticke Bulla caenae c. licet de Elect. or if he be also a Schisma­ticke: he may be as well excommunicate for his ex­teriour heresy, as for his schisme, Secondly allow­ing y ^e contrary opinion, which is of most Diuines, that is, that an onely exteriour hereticke is not ex­communicate: I say, that the Churches intent in excōmunicating of Schismaticks, is onely to com­prehend those, which calling them selues Christi­ans, either make, receaue, or acknowledge vnto thēselues a new head as when there are two Popes togither: or those, who making Aug l. 1. cōt. Parm. in fine a seuerall con­gregation, or ioining them selues therunto, vnder what maner of gouerment soeuer, make a publike separation from the trew Church or the head or members of the same. For it is not necessary as Diuines all agree, for to incurre schisme, Caietan. Bannes. The Pope may be a schismatick. that the Schismaticke make vnto him selfe a new heade: for the Pope him selfe remaining head, may be a Schismaticke, if he should refuse to communicate with the rest of the body in spirituall thinges: or defend secretly or openly schisme: or excommuni­cate the wholle Church: or alter generally the Apostolicall and ordinary ceremonies, rites, customes, and seruices of the Church. And yet in the Pope, this were peculier that he cannot fall into excom­munication, because he is not subiect to the hu­mane lawes which impose excommunication. Schisma­tickes are excōmuni­cate only in two cases. In these two cases therfore Schismatickes ere excom­municate. whan they openlye professe an other head, although they beleeue inwardly the vnity of the holy Church, and of the head therof (for other wise they were heretickes:) or when they erect or [Page 106]make them selues parte of a new congregation, deuided from the vnity of the wholle. in other ca­ses although they be Schismatickes: yet doe they not incurre such censure. And if you aske me, what cases these are in particuler: I answere: that if one amongst Infidells, should saye that Christ were not God, or deny for feare, not from his hart any pointe of Catholicke faith: or if in a Catho­licke countrey one should vpon any Passion, make shew of heresie: because here is no diuerse head, nor seuerall congregation wherunto he may seeme to vnite himselfe: this man is not excommunicate, although he be a Schismaticke. Contrary it is whē he doth the same, for to seeme to vnite him selfe vnto a seditious head, or congregation professing the name of Christ, or publickly seuereth himselfe.

Neither is this any strange doctrine, that euery Schismaticke is not excōmunicate. for who would doubt but that one who maketh him selfe a Turke or a Iew, Bannes. 2.2. q. 11. ar. 4. Sylu. Nauar or an Infidell is a Schismaticke? for how can he separate him selfe more from Christ and his Church? yet certaine it is that so long as he in his minde forsaketh not Christ, or his faith, he is not excommunicate, although he sinne most gree­uously: or except he committe exteriour Idolatry, which hath a particular excōmunication, although not in respect of Schisme, but in respect of Idola­try. Direct. In­quis. p. 2. q. 43. Which excommunication also was not before the time of IHON 21 the Pope. To this also I adde, that according to most Diuines, no Schisma­tickes at all were excommunicate before Bulla Cae­nae. Wherin the intention of the Church doth cō ­prehend onely such actions as haue bene vsuall in y ^e [Page 107]Church, and scandalously are wont to breake the publicke peace therof. But such pernicious schismes are onely in the cases aforesaide. Againe, an here­ticke neuer so secrett, if he priuately vnto him selfe vtter his heresy: is excommunicate for heresy. and yet I see not in the practise of the Church, but that such as haue speciall autority to absolue from here­sye, would not sticke to absolue him, for all his Schisme: which is alwaies annexed vnto heresy.

The reason her of is this. why all Schisma­ticks are not excom­municate Aug. l. 1. de lib. arb. c. 5. D. Tho. 1.2 q. 96. ar. 2. for that y ^e holy Church being a certaine cōmon wealth, doth not alwaies punish alike equall sinnes: but in ordaining of pe­nall lawes hath a regard vnto that w ^c is perniciouse for the wholle body: Blasphemy is a greater sinne than thefte: so also is adultery: & yet we know the punishmēts are not alike. So is it also in y ^e Church. some are excōmunicate for a faulte in one degree, others for the same faulte, in an other degree, are not excōmunicate. The cause why the Church ex­cōmunicateth Schismatickes onely in these two ca­ses, is for that w ^c these two onely the Church hath bene or may be ordinarily molested, and generally hindered from her necessary peace. Wherfore S. Augustine l. 20. cōt Faust. in Tit. 3. vide Cypr. ep. ad Magnū 24. q. 1 c. Schisma. defineth schisme by a separation of congregation: & S. Hierome, by episcopall dissen­tion. Wherunto Pelagius an auncient Pope doth also agree: who speaking of schismatickes; saieth, that they haue made to thē selues partes, and seue­ring them selues from that w ^c is one, according to the holy Apostle S. IVDE, haue no spiritt.

Thus therfore you see, how an exteriour here­ticke doth alwaies an acte of schisme, seuering him selfe from the vnity of the Church: yet is he not ex­cōmunicate [Page 108]so long as he followeth not, or ende­uoureth not to make a parte contrary vnto y ^e Churches vnity. Schisma­ticks in England are excom­municate Than may a man be an exteriour here­ticke and yet not excōmunicate although a Schis­maticke, yet not such a schismaticke as your selfe, who are a schismaticke in the highest degree, saue that you pretend to doe it for feare w ^c is not a suffi­cient excuse to alleadge vnto Christ to purge the di­uiding of his most indiuisible holy garment. And so you see (if you will see any thing, w ^c pleaseth you not) how cōtrary this action of going to y ^e Church is vnto two Theologicall vertues Faith, & Charity.

§. 28

I haue staied longer thā I thought to haue done in this matter of Schisme. Let vs now go forward vnto other vertues, whose sacred lawes, I say this practise of yours doth infringe.

The next therfore is Religion, y ^e most noble of all morall vertues, Of the ver­tew of reli­gion. whose duety it is for to yeeld vn­to God, honour & reuerence. w ^c it doth, both in­wardly by deuotion, & praier: and outwardly also, by external shew of worship, by sacrifices, offerings tithes, vowes, lawfull othes, and Sacraments. To these so many excelent vertues, are there many vices opposite. Idolatry, diuination of future humane euents, whether it be by diuels, starres, dreames, fier water, birdes, beastes, or any such like thing. Also palmestry, Caluins seruice is su­perstitious. See §. 6. L. 2. de. nar. Deo. L. 4. c. 28. wichcraft, necromancy, superstitious ob­seruances, tentatiō of God, sacriledge, simony. All these kinds of irreligious behauiour you detesting: I would you had such conceit of Caluinists seruice as you ought, it being a most certaine verety, that it is most wicked and superstitious. There is betweene Tully & Lactantius some controuersy con­cerning [Page 109]superstition. The one calleth it the vnlaw­full worship of the trew God, the other will haue it to be a worship of false Gods. But according to the doctrine of S. Augustine and S. Thomas, L. 2. doct. c. 18. & 20. 2.2. q. 92. su­perstition comprehendeth them both. Therfore as you cannot without mortall sinne be present at the Gentills Idolatry, which is a superstition of the first kind: nor at the Iewes sacrifices although di­rected vnto the trew God, and hauing bene ordai­ned by his owne commaundement: So, & much lesse than at these second, may you not be relgi­ously present at the superstition or voluntary Col. 2. See Testa­ment of Rhemes. wor­shippe of heretickes, inuented by their owne head, without the warrant of Christ in the Scriptures: or of the holy ghost in the Church: or of any lawfull autority of such, whom Christ commandeth vs to obey: although such seruice haue neuer so great a shew of wisdome, or piety, as S. PAVL expresly teacheth vs. But of this I will say no more: because I haue touched it also aboue, only I wold not haue you to thinke so grossely as many do, y ^e superstition consisteth in the length of seruice, and therfore be­cause Caluins seruice is not so long as ours, to free it from such name: it is not the length of y ^e praier w ^c maketh superstition, for than should Christs most holy praiers, haue bene superstitious, who praied longer than any of vs all: but the forme & maner of praier onely maketh it superstitious whan it is ei­ther superfluous, or pernicious as we said aboue.

§. 29

You transgresse also the vertew of obedience, This acte is contrary to Christian obedience whilest you doe an acte commaunded for contēpt of the Churches autority. of which also I haue [Page 110]sufficiently intreated aboue, & shewed, how such contēpt cannot be without a mortall sinne. Neither can here your protestatiō take place, See §. 9 as I shewed before: as it cannot also, to exempt you from an exte­riour acte of heresy. For in the Primitiue Church Marcellinus the Pope & others of like condition also, were accounted as Idolaters, although theire inward meaning were wel knowne to al the world to be quite contrary to their outward action.

§. 30

There is an other vertew necessary in mans life which is called verity: It is a most detestable dissimulati­on. 4. Eth. c. 7. by which a man sheweth him selfe in his life, and speach, such as in deed, he is. Which may be transgressed either in speach by a lye, or in facte by dissimulation, which is a kind of lye, as we shewed aboue out of S. Ambrose. Ser. de Abra. See You make therfore a greate lye by such dissimula­tion, and are by S. Augustine See §. 6 condemned in Iehu, and by the example of holy Eleazarus in the scripture vtterly confounded. 2. Mach. 6 This kind of lying or dissimulation in matters of Religion is most perniciouse, and by all Deuines condemned of a mortall sinne: being not onely a lye, but a lye in the most necessary profession of faith, where all lyes are perniciouse as I said aboue: and therfore, heere I will not more largely intreate therof. But that you may more perfectly know the greeuous­nes thereof, and learne not to dissemble in such weighty matters, for neuer so great danger: I will onely sett you downe a diuision which S. Augu­stine maketh of lyes: Lib. de mend. c. 14 3. kind of lyes. and his censure therof. The first and principall kind of lye (saieth he) and farre to be banished from all men is, that, which is made in doctrine of religion, vnto which lye, by [Page 111]no condicion any man may be induced. The se­cond is made, that it may hurte some man iniust­ly, which is of such maner that it neither profiteth any and yet hindereth some body. The third, w ^c so profiteth one, that it may hinder an other, al­though not in any corporall vncleanenes. The fourth, which is made for a meere delight of ly­ing and deceiuing, which is a wonderfull kind of lye. The fifth, which is made for the desire of pleasing others with sweete speaches. The sixth, To saue an other mans goods. To saue an­other mans life. To saue an­others pu­rity. which neither hindereth any and profiteth some, as if a man knowing that an other mans money shall be taken vniustly from him, being demaun­ded by any, saith he knoweth not where it is. The seuenth, hindereth none but profiteth some, whan one lyeth vnwilling to betraye an other, who is sought for to death. The eighte, hindereth no man, and withall profiteth heereunto, that it may saue an other from corporall vncleannes. S. Au­gustine goeth farther and sheweth his iudgement of these kinde of lyes: c. vlt. and calleth the first kinde (which most maketh for our purpose) a great wic­kednes, and the first kind of a detestable lye. A lye can neuer be lawfull. And speaking of the last, that one may not lye for the custody of an others chastity? he yeeldeth this rea­son, that in the nature of good thinges, the chasti­ty of the mind is preferred before the cleannes of the body: and in the nature of euill thinges, that which we doe our selues is more damnable vnto vs, than that which we permitt to be donne. And he hath there also a notable sentence, that a man must not by the helpe of a lye, bee leade euen so much as to euerlasting saluation. Yea he hath in [Page 112]the 7. chapter that a virgin may not without sinne tell a lye to preserue her selfe from dishonest vio­lence. This saying of S. Augustine, I would not haue so vnderstood, as though it were a greater sinne to tell a lye not hurtfull vnto any, than to be dishonest: but that supposing that any one goeth about to dishonest a vertuous matrone, and she haue no other way to deliuer her selfe from such filthy violence, but by telling a lye: as that some body is present, which is not: shee should rather permitt the dishonour than tell a lye, saying with the glorious Virgin S. Agnes, Amb. l. de virgin. if violently thou de­file me, my virginity shall haue a dubble reward Hence I pray you make the comparison your selfe. If a most pure Virgin or most graue matrone, for to conserue the most pretiouse treasure of woman­kind, may not tell a veniall lye: may you by losing the greatest treasure w ^c you haue or may be had in this world, that is your fidelity towardes God, and his Church, vtter a most detestable lye, which you doe by this wicked dissimulation, onely to a­uoide some small penalty of body or goodes? Vttering of Catholickes secretts, to their danger a mortall sinne and bindeth to restitution Nei­ther yet for this diuision of S. Augustine, must euery simple bodye whan he is examined before Commissioners, traiterously vtter the secrettes of Catholickes: for to tell truth than, were a mortall sinne, and to tell a lye vnsworne, were but a ve­niall sinne. Yet both may be auoided, either by si­lence, or by lawfull equiuocation. and lesse harme it is, if either must be committed, to committe the veniall. And if an othe be taken in such case, it doth not bind. euen as no the of any vnlawfull thing, can bind in conscience.

§. 31

I will not omitt here to touch the crime of scan­dall, That this action is alwaies scandalous which is a vice opposite to charity: by which we geue our neighbour occasion of spirituall ruine which although in this matter it be one of the least reasons to condemne your faulte: yet is it in some maner alwaies found in your action: in other ma­ner although not alwaies present, yet very hardly auoided. It can hardly be auoided, in that it cau­seth others by your example to fall, and to thinke the sinne either none at all, or not so greeuouse: and withall it geueth occasion vnto our aduersa­ries to insult ouer vs, and to blaspheme our religi­on. And this is both the greater and the harder to be auoided; in men of knowne resolution, and notable giftes or talents of wisdome and learning: which they might better haue wanted, being cause of their vtter damnation, whan by the creditte of them they cause their Brothers fall. This deformi­ty of scandall, I say, in these respects, can hardly be auoided. For you must not thinke that you can auoid scandall, by informing your neighbours that you come not for any liking of their religion: A protesta­tion increa­seth scādall. See §. 19. for whan you desire them not to take any exam­ple from your action, this doth more increase your scandall, whilest you shew that you doe such acti­on meerely against your conscience, & teach them by your example, if not, to go to the Church, whan perhapps they go already & is but one fault: yet by geuing them a generall example in effect to all vice not to sticke at any offence of God, either fornication, or theste, or any other enormity, whan they see you, so perfectly acquainted with Gods [Page 114]Sacraments, and the practise of the Church, to committ with hope of repentance, a faulte no lesse enormious than theirs. Wherby, you, w ^c should be the light of the world, geue occasion to fill the world full of darkenes, out of the which you were once deliuered: teaching seruantes to deceiue their maisters: children, to bee lasciuious: wiues to bee dishonest: finally all maner of wickednes: so that there be no scandall, and that they intend after­wardes to arise againe. Which although I know, you thinke to be faultes worthy of greate detesta­tion, and they also for you are not perswaded other wiser yet by seeing you so couragiouse, in aduen­turing your best iointe, by leaping ouer the walles into the enemies campe: How can you blame them, if they also, within the walles, or without, being amongst theire frendes, betake them selues to farre lesse daungers? in which estimation of a lesser daunger, if I seeme to erre: geue me leaue a while and I hope heerafter I shall satisfie you.

Yet doe I confesse that this faulte of Scandall may in parte be auoided: Going to y ^e Church in a strāge place is vnlawfull and scan­dalous. but neuer altogither. If one should go to the Church with heretickes in a place where none knoweth him, not so much as the minister, or seruaunt, or neighbour: than, I say, scandall were auoided in parte. But such go­ing can seldome happen vnto a Catholicke, vnlesse a man had such pleasure in going to the Church against his conscience, as some men may haue (as we saide out of S. §. 30. Augustine) in telling of a lye. for either hee goeth to auoide suspition in some place, and than, they which are curiouse of him, doe conceiue of him as of an hereticke or schisma­ticke: [Page 115]Or he goeth that he may when he is called into questiō or before that also (if he be so forward as many are) be thought, or saied, to goe to the Church. And this wanteth no more of Scandall, than the going where he is knowne.

But howsoeuer it is, I say that scandall although it may in parte: yet can it neuer be fully auoided. For whosoeuer is at an heretikes church, Scandall can neuer be fully a­uoded. although neuer so vnknowne so that he go not inuisible, but be seene there, by those which are there present:) besides the signification of the religion which is there vsed, schisme, dissimulation and such like as we haue saied before: he incurreth the greeuous crime of scandall, because he seemeth to consent vnto the wickednes of the minister, and his adhe­rents in that seruice. Wherin you must remember an ordinary distinction of Deuines. For there are 2. maner of consents. the first is consent, Caiet verbo Restit. which is cause of the action: as when I know that with­out my consent, such action would not be donne. An other is a simple consent, which onely consen­teth, Two man­ner of con­sents to an other mans sinne. and yet is not the cause of the action. As if in Parliament there be a Bill put vpp against Ca­tholickes: and I know that so many voices being passed already before mine, my contrary voice can not hinder, but it will be made a law: Now if I consent after so many voices, as are sufficient, (for if I should before sufficient voices were graunted, the case were altered, although I knew what voi­ces were to follow:) than is not my consent a cause of that law: yet is my consent, a consent: Ro. 1. and so according to S PAVI. worthy of death as well, as that of the others. In like maner of you go to [Page 116]the Church, and the minister saieth seruice onely for you: than is your consent the cause of his sinne and of the sinne of as many, as are there present: and than, who doubteth but you committ a scan­dall? But if you go at ordinary times, when the minister notwithstanding your presence, would say seruice, and others be there without your in­ducement. or any euill example if this be possible:) yet is your consent present, and so vnderstood by all men, and therfore is not your action voide of sandall, but by consenting vnto an other mans sinne, you are also guilty therof: as a coucurrunt, though not as the cause or mouer therunto: as one which alloweth, not as one which comman­deth: as one which geueth the voice; whan the number already is sufficient to make the law. Nei­ther is there any doubt but you may as well geue consent vnto an action vnto which you concurre for feare, See §. 10. as if you concurred for loue, as we haue saied before. Than vnto your selfe must you ap­ply the verses of the Psalme. Ps. 49. Whan thou sawest a theefe, thou didest runne with him, & with adul­terers thou didest putt thy portion. Thou didest wickedly thinke that I were like vnto thee: I will reproue thee, and sette thy selfe before thy owne face that is, that your own conscience shall iudge and condemne you. But least you should thinke I speake this of my owne iudgement, not leaning vnto the generall doctrine of Gods Church: you shall heare the Martyr Irenaeus his graue doctrine against the Valentinian heretickes and other like. L. 4. c. 46. A plaine testimony of S. Ireneus Be not you (saith he) partakers with them. And as there (in the schisme of Dathan and Abyron the [Page 117]damnation of the principall sinners was common to the rest, because they liked them, and conuer­sed with them: So here also a litle leauen corrup­teth the wholle heape.

§. 32.

Hitherto you see I haue proceeded from the ve­ry necessary groundes of the law of God and of na­ture. THE THIRD PARTE Neither can you by your protestation, or in­tention, or pretense of feare, or any other motiue whatsoeuer, excuse your selfe from the violating of any one of these vertues before rehearsed.

There are some other reasons of no small force, vsed to be alleadged, of w ^c because I know you wil make no great account, I will be content to say no thing. One onely thing will I putt you in mind of: that is, of the daunger of infection, Danger of infection. w ^c by going vn to heretickes churches, you expose your selfe vnto. of w ^c if you make small reckoning esteeming your selfe a great doctour, & able to answere all maner of heretical obiections: yet do I earnestly desire you to remember, that once you could say as much in this point of going to the Church, as in any other matter of Catholicke religion. And O senselesse Galathian who hath bewitched you? Gal. 3. Sap. 4. how are you so suddenly altered? verely malice hath altered your vnderstāding, & fiction hath deceaued your soule and therfore most happy had you bene, if as y ^e wis­dome of God doth speake, Dissimula­tion is the way to in­fection. you had bene thē taken vp vnto god, whā liuing amongst sinners you were pleasing & beloued vnto God. O how trew it is y ^t fiction and dissimulation deceiueth the soules of many in our poore countrey? What olde man is now a Protestant, who hath not gotten such pesti­lence [Page 118]by fiction? who is now a Cōmissioner of ripe witte, who being sonne of Catholike parents, hath not bene altered by fiction? Yea who is now so ear­nest persecut our of Catholickes, as those w ^c at the beginning of this last reuolte, hauing bene Catho­lickes them selues, are now most opposite, because they saw they could not haue creditte at the first, but by fiction? L. 4. mor. c. 27. S. Gregory describeth fower degrees of sinnes, both in the minde and in the deede, ex­pounding a sentence of IOB, and to euery mem­ber of that sentence applying one degree. The wordes of IOB, are these: Iob. 3. Wherfore died I not in the wombe? or being come forth from thence, did I not forthwith perish? why was I taken vpon the knees? why was I nourished with the papes? Fower waies (saieth he) is sinne committed in the hart, Fower de­grees of sinne. and so many also is it executed in the deedes. In hart it is committed, by suggestion, delection, consent, and by the presumptuousnes of defence. Suggestion is made by the aduersary: delectation, by the flesh: consent by the Spiritt: the presumpti­on of defence, by pride. For the sinne w ^c shoulde terrifie the mind, doth extoll it: and hauing thro­wen it downe, doth lifte it vp; but being lifted vp, doth more greeuously bruse it. In the same ma­ner is a sinne executed in the deed. First, the sinne is Going to the Church secretly. secretly donne: afterward, before the eies of men, without any shame therof, it is manifested: than is it brought in to custome: at the last either with the seducements of false hope, or the obsti­nacy of miserable dispaire it is nourished. Thus S. Gregory. This is the miserable progression of la­mentable Schismatickes, who trusting too much [Page 119]to their owne cleannes, aduenture to touch pitch: and much like vnto the lewd persons of the world, seeking to enioy their vnlawfull contentments, be­fore they be aware, conceiue sorrow, Psal. 7. and bring forth iniquity: which so long they harbour in their vnhappy lappe, that at the length they nourish it with their pappes, and drinke it in vnto their very harte? Thus much for a wise man as you are will be sufficient, for the daunger of infection, Eccle. 3. least per­happs louing daunger you perishe therein. I my selfe haue bene acquainted with a learned religious Professour of Diuinity, who according to the ne­cessity of his lectures hauing sometimes Caluins workes in his chamber: with great humility (a farr contrary spirit, vnto that which beareth great sway in our countrey) protested vnto me, that he trem­bled, whan hee remembred he had them in his chamber. Much more should you tremble at the liuely voice of your blasphemous ghospellers, as from whose mouth vndoubtedly the Prince of he­resy him selfe, belcheth out the smoaky doctrine of his filthy kingdome. And it is a thing to quake and tremble at, that the Prince of the Apostles who thought him selfe (and that with great rea­son) more strong than your selfe, was notwithstan­ding at a girles voice so infected with feare, that he repented it all his life after.

§. 33

Now for the greeuousnes of this sinne, The comparison of this sinne with other gree­uous offēces which as you see conteineth in it selfe so many sinnes, I know not how to deale with you. For we haue receiued euen from the first Parents of mankind such inclination to the defence of our owne iniqui­ties, [Page 120]that euery one seeketh to make that faulte which he him selfe is subiect vnto, the least of all other. much like vnto a tale (which is for all that no false tale) which I haue heard of a Robberye donne betweene London & Portchmouth. when the theefe taking certaine golden buttons, which the true man had vpon his dublett, and by chance letting some of them fall: the true man sette his foote vpon 3. or 4. of them, & beeing asked by the theefe, who had diligently sought to take them vp, whether there were all: he anuswered that there were all. But the theefe remouing the others foote and spying the buttons tooke them vp, and sharp­ly rebuked him for his lye; Saying: what a lyer? a lye is the worst faulte in the world. So that I feare very much, least as the theefe esteemed his owne faulte lesse then a veniall lye: So you will not be in­duced to iudge aright of your faulte of going to the Church. But I tould you before S. Thomas his opinion of schisme, who iudgeth it the greatest sinne which may be cōmitted of all others, which are not directly against God: See §. 73. The hai­nousnes of Schisme. such as are heresy, Idolatry, & other like: but only against the neigh­bour. Yea in the same place he saith that sometime Schisme is greater than heresy, because it causeth greater harme. S. Augustine saith that it is a greater fault, L. 2. de bapt c. 6. & sacriledge: & proueth it by the punishment of Dathan and Abyron. S. Cypri­an is very vehement in the reprehension of schisme saying that the Schismatickes of Christes Church offend more hainously than Dathan and Abyron: L. 1. ep. 6. ad Magnum. because these did not make a new congregation, but onely presumed to take vpon them the office [Page 121]of doing Sacrifice, which belonged onely vnto Aa­ron. But Schismatickes make a newe congregati­on opposite vnto Christ his Church. But you will surely beare reuerence vnto Christ his owne testi­mony, who appearing vnto S. PETER of Alex­andria a glorious Consessour and Martyr, Peda in martyrol. with a torne coate: gaue him this answere, demaunding the cause: that Arius had torne his vestiment, w ^c is the Church. Thinke therfore with your selfe of the filthe of this sacriledge: and blushe to see your selfe a shamfull patch in Caluins coate, whose coat surely, is not now a peice of Christ his coate, which is altogither vndeuided, but a ragged cloute, raked out of the sincke of hell, although presumptuously arrogating to it selfe the name & title of a Church of Christ. But we will staye somewhat vppon the generall doctrine of S. Thomas, whom willingly I follow, for that his authority in common doctrine of Deuines is sufficient to stoppe any mans mouth who pretendeth to beleeue Catholickly. 1.2. q. 73. Whence is y ^e greeuous­nes of sinns examined This do­ctour therefore, doth define that sinne to be more greeuous, which hath an obiect of greater dignity. As because all outward goodes, are of lesse dignity than man him selfe; man being the end of all exte­riour things: and God more excellēt than man, as his finall & principall end: Therefore is murder a more greuous sinne, than these: & infidelity, blas­phemye, The order of those good things which we must loue and pursew heresie, and such like, are more hainouse than murder. Than according to this rule must you consider what good is taken away by euery vice. And that w ^c taketh away that good which is dew vnto God and his Church: you must preferre before all other. Afterward, there followeth the [Page 122]good of your owne soule: than, of your neigh­bours soule: next, of your own body or life: than, of your neighbours: And finally your owne tem­porall good hath the last place of all. So that you may see what account you must make of that acti­on, which neither obserueth faith towardes God, nor vnity, and obedience to his Church: nor cha­rity toward your selfe, or your neighbour. If a man sinne against a man (as the holy scripture saieth) god may be pacified vnto him: 1. Reg. 2. But if a man sinne against our Lord: Sinners in y ^e Church ea­sely rise a­gaine. who shall pray for him? Besides if you sinne within the Church of God, you haue a remedy at hand: the daily vse of holy Sacramēts doe as it were inuite you to repentance: the conti­nuall praiers and Sacrifices of the Church are offe­red vpp for you, to mitigate the wrath of God, against you. But if you once seuer your selfe from the body: Ser. 11. de verbis Do. et ep. ad Bonif com. 50. S. Augustin saieth that schisme is a sinne a­gainst the holy ghost. you can receiue no influence from the other members. S. Augustine where he expoun­deth the wordes of our Sauiour, concerning the difficulty of remissiō, when a man sinneth against the holy ghost: very learnedly discourseth of the sinne of schisme, which hee affirmeth to bee the sinne against the holy ghost. For that the Schisma­ticke vniting him selfe to other congregations, or rather as this Saint saieth) to other segregations, and so deuiding the spirite of God: cannot in any maner haue the same spirite of God, by which on­ly remissiō of sinnes is geuen: so that Martyrdome it selfe cannot auaile him. Martyrdom profiteth not in Schisme. whereas those w ^c sinne, being in the Church; doe onely sinne against the sonne of man, not deuiding the vnity of the spirit. And all this hee confirmeth by the authority of S. [Page 123]IVDE, who saieth, that Schismatickes not hol­ding the head, haue no spirit or life within them.

Neuerthelesse that no man may take occasion hereby to geue him selfe to licentiousnes within the Church: let him vnderstand, Against li­centiousnes in the Church of God. that although heresie and schisme in them selues be more filthy, abominable, and offensiue vnto God, than any carnall sinne whatsoeuer: yet may schisine perhaps sometime be committed in so small a degree, and with such circumstances of feare, or want of deli­beration, or of perfect knowledge, or of the smal­nes of the matter in which schisme is shewed, that although it cannot be excused from mortall sinne: yet it may so be diminished that the greeuousnes of other sinnes, lesse in their owne kind, but be­ing committed with great disorder and continu­ance, may farre exceed the greeuousnes of schisme. Moreouer carnall sinnes are more dangerous, Carnall sinnes very dangerouse. l. 3. eth c. 12. than such schisme as may be of frailty and feare com­mitted. For as the Philosopher teacheth, the ap­petite of delight is vnsatiable, whereupon it ordi­narily happeneth, that a man is very hardly with­drawen from fleshly concupiscence, if he be once entangled therwith: which is also the cause that the Deuill most of all (as S. Augustine saieth) re­ioiceth of Idolatry & lechery. in Leuit. Isid. l. 2. c. 3. But he which once goeth to the Church for feare, and with trembling of hart, and humble acknowledging of his faulte before God, may easely rise againe. Furthermore he which is drowned in carnallity, for the vehemēt applying of his thoughtes and powers to such sen­fuall abiectes, is hardly capeable of reason, and of Gods holy motions and inspirations, wherby he [Page 122] [...] [Page 123] [...] [Page 124]may be moued to rise againe: which hindering of reason and Gods motions, is not ordinarily found in one indeliberate or fearefull acte of schisme. Fi­nally (as S. L. 33 mor. c. 11. Gregory saieth) carnall sinnes haue a certaine filth and infamy ioined vnto them, which is not in other sinnes, although greater in theire owne nature. Wherfore Aristotle him selfe affir­meth, 3. Eth. c. 10. that the sinnes of intemperance, as well in touching as tasting, are of all other most reproch­full: because they be about those delightes, which are common vnto vs and beastes. Wherupon he concludeth thus: With such thinges therfore to be pleased and delighted, Against those which call carnal­lity a mans fault is beastly. ❧ Those therfore are beastly men, which geue them selues to such delightes as they are capeable of, not in that they are men, but as they are (animalia) that is, liuing thinges, which is a name cōmon to them and beastes. Schisme a proper sinne of the Diuel Yet on the other side least I should flatter you to much: those are Diuelesh men, w ^c geue them selues vnto sinnes, more proper to Di­uells, than vnto men. which sinnes although they be farre seuered from beastly concupiscence: yett doe they imply such deformity, as the Diuells one­ly loued at the beginning. as Pride, against God and his Church, heresy, schisme, & such like. For that you may know perfectly your owne estate: the first Scismaticke that euer was, was Lucifer: making a diuision in that holy Church, as yet be­ing but militant, from whence he was by his de­testable schisme throwen out: that as of him it is most worthely sald; Hier. 2. From the begining thou hast broken the yoake, thou hast pulled a sunder the bandes & hast saied, I will not serue: so he might, [Page 125]being here permitted to gouerne the darkenes of this miserable world, be King ouer all the sonnes of Pride, who breaking the sweete yoake of Christ, Iob. 41. and renting the holy bandes of his vndeuided gar­ment, refuse to serue vnto his holy Spouse. Esay. 60. Gen. 7. Hieron. ep. 57 ad Da­mas. Degrees of these kindes of sinne For what nation or kingdome soeuer shall not serue this most glorious Queene, shall perish. Whoso­euer is out of the Arke of Noe, shall be swallowed vpp in the generall deluge. I will shew you ther­fore my opiniō of the degrees of this kind of fault. In the highest degree is hee which going to the Church, is an hereticke in deede. 1 Than followeth he which is not an hereticke inwardly, but so go­eth to the Church, that he seemeth to go with all his hart, and as an hereticke. Afterward, he which being commonly knowne to be in mind and reso­lution a Catholicke, yet goeth to the Church, and defendeth it as lawfull. and in this degree he may go the deeper, if others by his example & doctrine be induced either to the same opinion; which is worse: or to the same practise onely, without the inward allowing of his act; Perswaders of schime or allowers. which is not altogither so hainouse And if this scandali be notably ioi­ned therunto: I dare match this person, yea, and preferre him, also, to the hereticke him selfe: and that by S. Thomas his autority: 2.2. q. 39. ar 2. Chrysost. ho. 11 in ep. ad Eph. who saieth in this maner: It may happen that some Schismaticke may sinne more hainously than some Infidell, or hereticke: either for his greater contempt, or for the greater daunger which he causeth, or for some such like thing. Than lett there followe in this rancke, he who vsually goeth to the Church, yet all the world knoweth he doth it for feare onely, [Page 126] 5 and no way defendeth his owne sinne. The nexte company of this band, shall be of those, which vse to go seldome, as once or twise a yeere: yet conti­new in this purpose, and meane to sleepe still in their excommunication and separation from the Church of God. For this continuance of sinne, and of so greate a sinne, and contempt of the cen­sure of the Church of how great accounte it is, the Councell of Trent declareth, Sess. 25. c. 3. de refor. whan it commaun­deth that against such as after they are by name excommunicate, remaine in their excommunica­tion for the space of one wholle yeere, such procee­ding be taken as is ordinary against heretickes or the suspected of heresy. 6 Vnto all these in my iudg­ment, doe those men which liue in the shamefull filth of dronkennes and carnalities (so that the cir­cūstances therof be not exorbitant) yeeld the vpper hand. 7 And such a one as once only, for feare, or some other passion yeldeth to go to y ^e Church, yet without any notable scandall. or peruerting of o­thers; and presently sheweth afterward vnto the wholle world his perfect repentance: This man I accounte of an inferiour degree of iniquitye vnto those which continually liue in a filthy state of car­nall dishonesty: yet I preferre him in this band of wickednes before him which through frailty often falleth into the other sinnes and presently riseth againe. One onely sorte of men there is, who al­though they go not to the Church, Priestes al­lowing of this action. yet may incurr in very high degree the crime of schisme and these are Priestes, (if there be any which maintaine this action) of whom I need to say nothing in this place Wheras for that learning which God hath besto­wed [Page 127]vpon them, themselues may consider, what censures they haue incurred, or may incurre, and how great a fault it is opposing thēselues to theire chiefe rulers herein, in steede of shepheardes to be­come wolues. But if any one should so forgett him selfe, and in corners secretly whisper against y ^e receiued truth: such you are bound vnder paine of mortall sinne, to detect, that by their superiour they may be corrected. For it is conuenient that they know how there is one vnto whose decisiō in all doubts in vertew of obedience they are bound to stand. who hath long since not failed to make his iudgement knowen herin.

Now Sir I remember that in heathen common welthes, it was accounted a great indecency, Cicer. de offic. for parents to bath themselues togither with their chil­dren: Such greate reuerence they thought to be dew to naturall comelines, that they esteemed it no small faulte, to be vnto them a patterne of the breach therof. Impiety of schismatike Parents. But how can you here answere the great impiety which you vse vnto your children, whan not onely you shew them your euill exam­ple of doing wickedly, therby geuing them a cer­taine licence to fall into whatsoeuer wickednes, they can craftely conceale: But you enforce them, or commaund them, or at the least permitt them, to go to hereticks Sinagogues. Where is your wis­dome? where is your piety? where is your feare of God? I will here say no more than this: that ac­cording to the law of God and of nature, Eph. 5. you are vnder paine of mortall sinne bound to bring vpp your children in the discipline & correction of our Lord, for who hath not care of his domesticalls, [Page 128]as S. PAVL saith, 1. Tim. 5. hath denied his faith, & is worse then an Infidell. And what is this which you doe in your children, but to sacrifice them vnto the Diuell? Let the example of Hely feare you: who though hee seuerely reprehended his children for their sacrilegious extortion: Psal. 105. 1. Reg. 2. yet because he did not remedy their disorder, was seuerely punished, both with the losse of his life, and also with the desola­tion of his wholle countrey and famely, and the taking of the Arke of Gad. And it is to be noted as S. Chrysostome very well saieth, Cont. vitu­perat. vitae monast. Parents neuer so holy con­demned for their chil­dren. Carying to the Church by Nurses that this Hely was otherwise a vertuous and perfect man, as that Saint gathereth out of his resignation which he shewed vnto Samuell, when the young Prophet after his new vocation, threatned vnto him from Gad that which afterward befell vnto him. But this one faulte did greeuously incense Gods wrath against him. Let this be sufficient for your parici­diall impiety towardes your children, that howso­euer they be caried by their Nurses to the Church, so long as they sucke (which notwithstanding is a greater danger, then to let thē go to bedd without blessing, or to suffer thē to remaine in placēs haun­ted with spirits, Going of children. as experience hath taught vs) yet after they be once able to haue a conceit of deuoti­on towardes Almighty God, although they de ne­ber so little, or so simple, to suffer thē to go, much more to send them to such conuenticles: is in you a hainous mortall sinne, as being directly against the charity, and piety, and discipline towards your child. Marying them out of y ^e Church. The like I say of marying them, or permit­ting them to marry out of the Church. It is the childes office in deed not to marry without his Pa­rents [Page 129]or Tutours consent, and in so doing albeit his marriage be sufficient, though it be secrette, and without Priest, or witnesse in our countrey where the Councell of Trents decree taketh not place: yet aswell in the secresy of the marriage and in the secret vse therof, w ^c is alwaies vnlawfull, although they be sufficiently married, vntill it be published: No small faulte for children to marry without consent of Parents or Tutours Catechism: conc. Trid. de Sacr. matri in fine 30. q. 5. c. Aliter &c. Nostrates &c. qualis & 23. q. 2. c. Non omnis Nau. c. 14. n. 15. Sotus. d. 29. q. 1. ar. 4: Bellarm. l. 1. de matr. c. 19 as in the want of his Superiours consent, he sinneth greeuously. This beeing in mans life reputed a great iniury, and against the honour dew vnto his Parents, except the Parents or Tutours offered him herin some great wrong. For although a child be not bound to marry whom his Father will, except there were other particuler circumstances of the necessity of his family, or some great cause, which in charity might binde him, there being no cause to the contrary: yet one thing it is, not to marry at his fathers apointment (which notwithstanding sometimes may be mortall sinne.) an other it is to marry one of his owne choise and appointmente, and to bring into his fathers family a new daugh­ter in law, without asking his fathers consent, or without presuming of his liking: which thing is both contrary to the custome of the holy Patri­arches, and the honour dew vnto parents; and the doctrine of holy Fathers & of most graue Deuines, and the custome also of the holy Church, w ^c vseth to haue the spouse deliuered by her Parents or Tu­tours at the solemnization of marriage. Now you must not be like vnto those which loue to buy good cheape, and to sell deare. Therfore as you must haue your children obedient vnto you, so w ^c mutuall bond, must you prouide for them, and [Page 130]that much more in spirituall thinges than in cor­porall, Conc. Carth. 4. c. 13. Tert. l. 2. ad vxo. in fi­ne. Ambr. ep. 45. ad Si­sin & l. de Abraham. c. vlt. & ha­betur 32. q. 2. c. Honorā tur very plainly intreateh herof. and with more care and diligence preserue them from schisme and heresy, than from the tem­porall infamy of other wickednes. which if you do not, what do you else; but as l. con. mēd. c. 7 Our dewty towards our neighbour in this point Eccli. 17. This dewty is much greater in extreme ne­cessity & at the point of death. Ser. 16 de verbo Do. l. 1. ciu. c. 9. Ser de natiu Ioa. Bapt. S. Augustine saith, beget children, that you may nourish them, not to God, but to y ^e Deuell? I will not say that you are bound with your owne imminent perill, to admitt them ordinarily to Masse: but to keepe them from Churches, to instruct them Catholickly, & when it is thought necessary, to prouide them spirituall helpes: this I affirme to be your necessary dewty.

If you haue manifest hope and fitte opportuni­ty of reducing any moste simple person from his wicked waies, whom you see to haue necessity of your brotherly correction and admonition: when there is none other which can or will vndertake the same: so that you fully perceiue that he will thankfully accept such office of charity, and not traiterously detect you for a perswader, neither maliciously or peruersly bring you or others into ma­nifest daunger of spirituall detriment: than are you bound vnder the guilte of mortall sinne, by the very law of God him selfe, who hath geuen vn­to euery one charge of his neighbour, to bestow this charitable almes, and to shew this spirituall mercy like a good Samatitane towards your neigh­bour. which office if you culpably omitt, you are as S. Augustine saieith, guilty of the same crimes which your neighbour committeth. the reason of such censure wee may vnderstand by S. Bernard. Let none say, am I the keeper of my brother? Let none as much as lieth in him, beare patiently, that [Page 131]order doe perish, & discipline be transgressed. For to be silent when thou maiest reproue, is to con­sent: and we know that like punishment is proui­ded for those which doe, and those which consent. Feed, saieth S. Ambrose, him which dieth for hun­gar. Dist. 86. c. Pasce. vide. l. 3. off. c. 6. for whosoeuer thou arte, which by feeding him, mightest haue saued his life if thou hast not fedd him, thou hast killed him. ❧ Inferre hence the greater necessity of sauing a soule, than feeding the body: and the grrater bond of fatherly piety, than of brotherly charity. God graunt that in our afflicted countrey many thousand soules, without any other crime but with this onely want of chari­ty and piety towardes their neighbours, and chil­dren, doe not euery day eternally perish.

§. 35

By this which hitherto hath bene said, THE FOVRTH PART Of the na­ture of a signe di­stinctiue it remai­neth proued, that this action of going to hereticks seruice, is of it selfe repugnant vnto the very law of God, and of nature, & a case indispensable by any power vpon earth: and, besides, many other de­formities therin conteined, a distinctiue signe and manifest note, wherby heretickes or schismatickes are discerned from trew Catholickes.

Wherupon I do infer two very certaine truthes. The 16-ob­iection that temporall lawes or Princes, can not appoint distinctiue signes of re­ligion first, that most friuolous is that reason of yours y ^t the going to the seruice of heretickes was lawfull before the statute of going to the Church, and no distinctiue signe at all: and thence you conclude, that neither it can now be a distinctiue signe, wher as temporal Princes cannot giue the nature of a ne­cessary signe of Religion, vnto any exteriour actiō, which is not such of it selfe. For howsoeuer your [Page 132]assertion of the power of Princes in this pointe be trew or false: This action is of it selfe a signe di­stinctiue this action is (as I haue saied) not by any worldly Prince or law instituted, but by na­ture it selfe, and by the very forme of all maner of Religions, ordained, as a ceremony. and from a ceremony if you take away the signification of re­ligion, of that religion I meane, vnto which it doth belong: you destroy the nature of a ceremony, and make a ceremony, no ceremony.

But I perceiue the cause of your errour in this argument, to be the dissention betweene Caietane and the rest of the Deuines. Caietane saieth that if a Prince or a law amongst Infidells, in 2.2. q. 3. ar. 2. Whether a Prince may make a signe di­stinctiue the omission wherof may be a mortall sinac doe com­maund, that euery Christian weare a certaine kind of garment, different from the rest of that coun­trey, as a redd or yellow cappe: such lawe or com­maundment may be in two respectes: either for the protestation of religion, that the Prince inten­deth onely to know theire religion therby: or else for a politicke distinction, that a Christian may be knowen from an Infidell, for the peaceable order of the common welth, and by such marke be re­puted as it were infamous. Of these two cases he geueth a different censure. For in the first, that is, when the Prince intendeth to know euery mans faith and religion, although the same Prince inten­deth therby to take occasion of persecuting the Christians: he saieth, that it is a mortall sinne to omitt such garment for than (as he saieth) euery one is virtually, and in effect interrogated of his re­ligion, which than he is bound to confesse. In the second, he saieth that a man may lawfully omitt such a signe, especially for to saue his life, wheras [Page 133]such law doth not bind in daunger of life, being onely a politicke and ciuill law, for the peaceable gouernment of the state, not in respect of religion. What Caie tane think­eth of the omission of a signe of trew reli­giō appoin­ted by the Prince of a false religiō. Therfore he concludeth that if a Christiā amongst Infidells should be commaunded to weare a redd cappe, onely for ciuill pollicy, least any tumulte should arise or disorder in the common wealth, by diuersities of religions, than in daunger of death, and with lesse daunger also he may without mor­tall sinne omitt that signe: As a Iew at Rome, or at Venice, for to auoide the officer which cometh to arrest him, may without deadly sinne cast off his Iewes cappe, that he may not be knowen; yea although his religion were the onely trew religion of the world. For such signe is not ordained for the protestation of his religion, but onely for ciuill pollicy. But if the end of such law were onely to protest religion, and that the Prince intended ther­by to knowe Christians, for to punish them for their religion, and not to make onely a ciuill di­stinction, for the peaceable gouernment of Christi­ans and Infidells: than to omitt such signe is a mortall sinne, against the confession of faith, which alwaies is necessary when a man is interrogated: euen as he is now (as it were, in effect) interroga­ted by the law or commaundment of the Prince. Thus doth Caietane discourse of the omission of the signe of a Christian vsed amongst Infidells. Caietanes opinion of the vse of a signe of a false religi­on.

But now let vs also see (for it maketh much for the vnderstanding of the wholle matter, and there is great difference) what he saieth of the vsurping of the signe of an Infidell, either when Infidells liue in a Christian common wealth, as Iewes at [Page 134]Rome; or whan Christians liue in an Infidell common wealth, as among the Turkes. Than, saieth Caietane, although there be a signe appointed for an Infidell onely for ciuill respectes of temporall peace: yet is it a mortall sinne, for a Christian eue­ry time which he vseth the same. So that a Chri­stian at Rome wearing a Iewes cappe, or amongst the Turkes a white Turbant, doth euery time com­mitte a mortall sinne, although it were for to saue his life: for he than sheweth him selfe a Iewe or Turke, by vsing the signe of either of them.

Thus you see Caietanes opinion is, Marke y ^e difference of v­sing a signe of false re­ligion, and omitting a signe of true religion. that a man may neuer vse a signe of a false religion, although appointed by the Prince: but that he may omitte the signe of his owne religion, when it is not insti­tuted for a protestation of religion: but when it is ordained as a signe of religion, than cannot hee omitte it without mortall sinne.

This doctrine by all other Deuines for the most parte is thought to rigorous. And they teach very well, Bannes. 2.2. q. 3. ar. 2. that a signe of an Infidell, ordained for ciuill respectes onely, may lawfully be vsed by a Christi­an in time of necessity, and whan there is no scan­dall. neither is there is such vse, any signification of religion iustly geuen, Other Di­uines are a­gainst Caie­tane. but onely permitted. Euen as a lay man may weare a religious mans ordinary apparell, or a man a womans gowne for a good end, or for necessity, and yet not make any lye at all in the outward shew: but vsing that w ^c hath an other end besides the signification; permitt the behoulders to thinke him, to be either a freer or a woman, which in deed he is not. As also Christi­an Captaines in warre often times for policy vse [Page 135]Turkes banners: and Priestes among heretickes, lay apparell: and neuer are reprehended by any deuoute conscience, for lying or dissembling, ei­ther in religion, or in their particuler estate.

In like maner the same Deuines doe teach against Caietane, that a man may lawfully omitte a signe of a Christian where it is appointed, whan by any necessity he is vrged therunto. and they yeld a rea­son, for that such Princes cannot prescribe vnto vs by what signes we shall protest our faith.

Here Sir, was that with which you were decei­ued. For although Caietane be worthely iudged, to haue bene too seueere: yet against this action of going to hereticall scruice, togither with Caie­tane, doe all other Deuines geue theire graue and most deserued verditte. Diuerse kindes of signes or to­kens of reli­gion.

For they distinguish in these matters, whether they be garmentes, or other actions; diuerse kinds. The first is, when some speciall garmentes or acti­ons, are proper onely to a certaine nation, which is hereticall, Iewish, or Turkish; 1 not in that they be of such religion, Asigne di­stinctiue of religion in respect of the nation but in that the common vse of their countrey, hath brought into practise, such particuler custome. Such are the diuerse banners of seuerall countreis, and the manifolde fashions of apparell, which in euery countrey we see to be most in vse. and in this kind there is no difficulty but any man may vse such garments or signes, 2 as well as the proper tongue of the countrey, Asigne di­stinctiue in respect of ci­uill Pollicy for any lawfull aduantage.

The second degree is when not onely in respect of the countrey, but particulerly, for to make a di­stinction of religion, such garment is prescribed or [Page 136]vsed: And if such prescription or custome be one­ly brought in for humane policy of ciuill gouern­ment, although withall there were a purpose of punishing or afflicting Christians therby: yett if there be some ciuill or honest humane vse of the same besides the signification of heresie, Iudaisme, Turkisme, or other sorte of Infidelity and Aposta­sy: In vrgent case of necessity it may also be vsed lawfully by a Christian, as we haue saide before. and it seemeth very reasonable, for that a Turke newly conuerted to Christ, were not in any mans iudgement bound vnder mortall sinne, presently to cast away his white Turbant and so to betraye him selfe: for in those countreis a signe of a Turke is a white Turbant on his head.

3 The third degree, is whan such garment or acti­on, is besides the ciuill vse thereof, A signe di­stinctiue in repect of religion, yet hauing a prophane vse for the principall end (which is the principall end) referred vnto a ceremonious signi­fication in euery religion. As amongst Catholicks, a corner cappe, a Freers weede, eating of white meates, and not fleshe vppon a friday. Amongst other sectes a ministers apparell, an Idolatrous Preistes ordinary and prophane garment. And in this degree also they say, that wheras these thinges haue of them selues a good and conuenient vse for the life of man, and the principall end of them is an honest humane vse, not a religious significa­tion (neither trewly is a Freers weed, although it signifie a Freer, so religiouse as a Surplesse, Cope, Tunicle, or such like, whose principall and onely end is religion:) wheras also the common practise of mans life hath as it were by a long prescription obtained, that such thinges in time of danger may [Page 137]be vsed, for their ciuill end, not regarding their re­ligious signification: it shall be lawfull for to saue a mans life, or for other necessary and important good, to weare a corner cappe, or Freers weed, al­though these holy signes were vsed in a false and detestable religion: Also to eate flesh on a friday, to putte on a ministers, or Purseuants apparell, or such like. Neither were a minister vnder paine of mortall sinne, presently bound to put of his cloake or Ierkin after his conuersion, nor a Purseuant to throwe away his dreadfull badge; which he shold necessarily doe, if it were a mortall sinne to vse the same.

You haue now 3 degrees of signes or tokens of a false religion, and the common doctrine of De­uines of their lawfull vse and practise. Certaine necessary circumstances in the vse of the signes aforesaied. yet are not these degrees altogither indifferent of them selues but with certaine circumstances onely to be practi­sed, and not otherwise. that is, first, with necessi­ty. for otherwise the wholle action and the signi­fication also, should delighte, which cannot be without sinne. Secondlye that it be seldome: as such necessity happeneth seldome. but that it may be preuented. Thirdly, that there concurre not such circumstances therwith, that there be an ef­fectuall profession of religion. as if one vsing a mi­nisters apparell for to hide his religion, should w ^t all prepare him selfe as it were, to say hereticall ser­uice, or to preach, or such like, although he meant it not: or if one should do any thing indifferent in it selfe, in maner aforesaide, but commaunded for contempt of trew religion.

Fourthly that scandall and daunger of infection [Page 138]be auoided, which in familiar conuersation with those of a contrary secte doth ordinarily vse to hap­pen.

4 Asigne di­stinctrue which hath no other vse but to be a marke of religion But besides these indifferent vses of such actions or garments, there is the fourth degree: when gar­ments or actions either of their owne nature, or by common iudgement and estimation of men, haue no other conuenient or honest vse, but onely to be certaine markes or tokens of religion. for the vse of such maner of thinges, is of it selfe euill: and can neuer be admitted without mortall sinne. as for to weare a garment with an Idoll painted ther­in, or the signe of the moone which the Turkes vse for Mohometts honour: or to haue an Idoll in a mans house with an aultar before it, or other re­ligiouse signe: this is altogither vnlawfull, because it is by the conmmō estimation of men, esteemed as a necessary signe of religion, and for no other end vsed, and therfore no more indifferent, than to cast incense into the fier before an Idoll, and with the intention to referre it vnto the trew God.

Wherfore al Deuines conclude that such a signe in the very instant of such a mans conuersion is to be presently lefte: neither possible to be continued without remaining in the estate of mortall sinne. Such markes amongst Protestants I thinke you haue none. But amongst Catholicks, such a signe were a paire of beades: which onely to weare at our girdle, if Catholike religion were not the truth, were a damnable sinne.

5 There is yet the highest degree of all, A signe di­stinctiue which is a in which your going to Church shalbe lodged and harbou­red. that is when a man vseth such signes or acti­ons, [Page 139]as of their owne nature & common consent, very cere­mony of religion. or practise of all nations are onely appointed to be ceremonious actions of religion. Such for to vse, and to apply vnto a false secte, or to a Schismaticall congregation, is a manifest signe of the same sect, and of vnion with the same conciliable or false cō ­gregation. See §. 7. This made deuoute Naaman for to feare, least his kneeling, when the King kneeled, should haue bene thought as donne to the Idoll. which in deed if it had bene so iudged, and not on­ly materially donne before the Idoll, without any ceremonious signification: coulde not any way haue bene iustified. but his kneeling to aide and assist his Prince, to whom he owed that dewtifull tēporall seruice, conuenient vnto his Princely great­nes: was not thought by any man to be vnto the Idoll, whom all the people knew he detested. See §. 6. And for this cause is Iehu condemned by the generall consent of Doctours, for his dissembled vse of an action of the owne nature signifying a ceremony of Baalls religion and honour. Vnto this place and lodgeing must I of necessity vssher your selfe, and all your companions. whose action of going to the seruice of hereticks (as I haue proued before) hath as intrinsecall a signification of heresy and schisme, as the deuoute going of a Catholickc to Masse in a catholicke congregation, hath a pro­fession of Catholicke faith, and of Catholicke vni­ty and religion. yet is it here to be noted that as in wordes, which haue the principall place amongst signes of the minde and affection of man, there may sometimes be themateriall vse or supposition thereof, without the formall, as the Logicioners [Page 140]teach: So there may also be in any action, which signifieth religion. An example we brought aboue of one which did onely relate the disloiall wordes spoken of Augustus: who onely vsed those words materially, without any formall signification ther­of on his parte. So also did we bring an example before of a materiall ve of signes and ceremonies of religion, whan we according to the common doctrine of Deuines affirmed, that the materiall shew of Idolatry in a play or Comedy, was not of it selfe vnlawfull. Yet notwithstanding as we saye that Sacrifice vnto Idolls, and contumelious spea­ches vnto his Prince are of them selues vnlawfull: So doe we say of signes of religion, namely of go­ing to the Church. For we alwaies take such acti­ons with the formall therof: which is the signifi­cation. which whan it is to be thought present or absent, the common estimation of men must de­cide by the consideration of time, person, place, and such like. And so wee say that going to the Church in an orderly maner as it is vsed in our coū trey, cannot be voide by all mens estimation of signification of heresy, and of contempt of verety, as hath bene proued

Than doe I conclude that the graue censure of Deuines condemning Caietanes opinion as too se­uere, Why Caie­taines opi­nion is thought too rigorouse connot be vnderstood of these expresse and positiue signes of a contrary religion, but of the omission onely of a signe of a trew religion. wher­in the reason is manifest. For a man is not bound alwaies to professe his religion, but in time and place: yet is he bound in no time or place to deny his religion. So may a man omitte a signe of his [Page 141]religion, when he is not expresly interrogated: but he cannot, neither beeing asked, nor without as­king, vse a ceremoniouse signe of a contrary religi­on, without a most greeuous mortall sinne. See than how you are deceiued whilest you argue in this maner. If the Prince doe commaund me to weare a yellow cappe for protestation of my trew religion, I shall not deny my faith by leauing it; be­cause y ^e Prince cannot make a yellow cappe a signe of religion: Therfore if the Prince command me to go to the Church of heretickes, for signe of con­formity and adherency vnto his religion: I shall not deny my faith by doing it, because he cannot make going to his Church a sign eof his religion. Surely, Sir, he needeth not to make it a signe of his religion. for nature it selfe and the consent of all nations, & the iudgements of all men, not affrigh­ted from their reasonable vnderstanding by terrour of hereticall persecution: hath made it so already. And if you should remaine in Bocardo vntill you had proued this consequence, and reduced it to any lawfull moode or figure, you should neuer come forth aliue. A great di­fference be­tweene a signe of trew & of false religi­on. That I may saye nothing of the difference betweene a signe of trewe & of false reli­gion. For the trew religion may be protested onely by ceremonies ordained by God and his Church: And therfore a temporall Prince cannot make a protestatiue signe therof. But as a false religion may be by a temporall Prince instituted and follo­wed: so may the ceremonies, and protestations, and distinctiue signes therof be framed also accor­ding to his peculier imagination. A man may contemne God and his Church, by houlding vpp his [Page 142]finger, whan by a blasphemous cōuenticle it were so agreed: but I thinke he could not please God so much by houlding vpp his finger for his honour, as he may displease him with the contrary intenti­on, in the selfe same action. Neither doe I thinke any so wise, as to make that a generall signe of Ca­tholicke religion and vnity.

Lett this than be our finall conclusion in this pointe, The cōclu­sion of this wholle last discourse. that although an Infidell Prince cannot make vs determinate signes of protestation of our onely trew religion, yett may hee make protesta­tiue signes of his owne Religion; which cannot be practised without mortall sinne: as we see in e­uery false religion to be in vse. In Mahomets reli­gion to kisse his toumbe. IN Iewish, to be circum­sed. In Caluins, to receiue his communion, or to be at his seruice. Sozom. l. 5. c. 16. Which thing in Iulian the Apo­stata his time, made diuerse Christians to repent their folly. who hauing put incense into the fire before the Emperour, supposing it to haue bene donne accordin gto some auncient law & custome of the Romans, onely to his honour: vnderstood afterward, that the Emperour tooke it as a signe of Idolatry: wherfore they with open protestati­on returned to let the Emperour know their Chri­stian intent, and were banished the courte for the same.

Moreouer I say that this signe of going to the Church with heretickēs, is whether the Prince will or no, of the owne nature a signe of heresie: and so not made by any lawe a signe distinctiue, neither in any case to be iustified by the Princes commaun­dement.

As fot your Protestation wee haue long since ouerthrowen it; saying, See §. 16. & §. 31. that for all your contrary minde, it is an exteriour signe of heresy: euen as in Marcellinus & others, there minde was knowen to be disagreeing to their exteriour Idolatry. And besides, that if it were possible that your Protesta­tion might take away signification of heresy: yet it cānot but leaue significatiō of schisme & contēpt. Going to Caluins Church not made first vnlaw full by any late Canon

The second thing which I inferre of that which hath bene saied in this wholle discourse, is the ma­nifest discouery of the malicious enuye which our aduersaries: alwaies, not onely cary in their minds, but most cruelly and odiously disclose both many other waies, and especially in all Arraignements of Priestes and other Catholickes. For I perceiue by your owne confession, that the greatest motiue of your going to the Churches of Protestants, is the feare of being esteemed a hollow and dissembling subiect. And surely, I neuer saw so farre into the drift of our aduersaries, as I haue bene put in mind of, by the perusing of your letter. They seeke to discreditt all Priestes, and the lay Catholicke with the Bulle of Pius .5 w ^c although it is well knowen to haue come forth before some of thē were borne, yea & before the most parte of them were of yeres of discretion: yet they must needes, forsooth, be accessary vnto the same: because they are not con­formable in tis one action of coming to their de­uine seruice. For this cause they read it openly at the barre, being faithfully translated by some ho­norable learned Counseller (as they say) & are not afraide to publish that thing vnto the wholle mul­titude of trew and faithfull subiectes, which wee [Page 144]woulde faine haue drowned in perpetuall obli­uion. They very odiously charge vs, that wee re­fuse to go to their Church, for that Pius 5. hauing sent forth that Bull, and reckoned vpp the causes therof: amongst other thinges maketh forsooth, one of the crimes condemned, the vsing and com­maunding to be vsed by others, certaine impious mysteries (for so you say he calleth them) and cere­monies according to Caluins prescript. for which as well as for the other, hee declareth not onely the principall, but also the adherents in any such matters there recited, to haue already incurred the sentence of excommunication, and to be cutte off from the vnity of Christ his body. This you saye you heare to your exceeding reproach, at euery barr and iudgemente seate in London. wherfore you are enforced (for to make knowen your faithfull allegeance) to shewe in effect, that you haue no parte at all of the blame of that Bull. whether this be trew or not: that is, whether such be the effect of the same Bull, or no: I protest vnto you that I know not: and that, for the naturall loue, and loi­all affection I beare vnto my soueraigne: I neuer did read the same. This your selfe is very priuy vn­to, I doubt not, that so long as you haue bene a Catholike, and so continually conuersed amongst Priests & lay Catholikes, you neuer heard any one worde, or neuer so litle signification of so vnplea­saunt a thing. And withall, you perfectly should know, as well by the truth of the matter it selfe, as by many publicke protestations and solemne asser­tions, that there is not one Catholicke in England, but beareth as dewtifull and harty affection vnto [Page 145]his most deare Soueraigne, since such Bull or de­claration: as either before the same, or if any such thing had neuer come forth. In so much y ^t looke what we might haue lawfully donne before with­out preiudice of our Relgion, and disuniting our selues from that body, of which euery one of vs must necessarily liue and dye a member: the same we will in most dewtifull maner, and with moste sincere and vnfained loue, whatsoeuer otherwise malicious tongues geue out, euen as we looke for heauen, and the fauour of our redeemer: continu­ally performe vnto our death.

§. 36.

How needles a thing it is to bring forth the au­tority of the Cannon law, THE FIFTH PARTE The 17 obiection that we haue no expresse Canon or auncient practise of the Church and example & practise of Gods Church, in this question which we han­dle: I hope it doth already remaine manifest. For that which out of infallible groundes of holy scrip­ture is so necessarily concluded, what necessity is there by humane lawes or customes to confirme? That which is enacted by the most sacred Canons of the word of God, and the immediate inditing of his holy spirit, who will require to bee by hu­mane iudgement approued? especially wheras (as I said aboue) if this actiō were only cōtrary vnto humane lawes although such humane lawes may vndoubtedly bind euen in perill of death:) yet is it to be supposed that our tender mother y ^e Church, so carefull of vs in other matters, and extending her soueraigne power ouer our soules to the dispensa­tion in most extraordinary cases: would not in so great hazardes and daungers as on euery side en­uiron vs, hould the bridle so straite, 1. Cor. 3. but in the per­son of Christ, according to S. PAVLES example, confirme her charity towardes vs, least we be circū ­uented by Satan. Besides, I know very well, how many there haue bene heretofore, It were re­quisite y ^t the defenders of schisme shoulde alleage Canons. who haue shew­ed herin their learned industry. So that I maruaile not a litle, that you who seeke to transgresse the bondes which your spirituall Fathers & Founders of this new of spring of religion, haue w ^t so greate piety and vnwearied pacience laied before you: do not rather bring forth some auncient Canon, or practise of auncient times, to colour at the least, if not to defend your folly. For whan was it euer [Page 148]heard of in all ages since Christ his time, that a Catholicke orderly and religiously went to heretickes Sinagogues? Infinite places of Fathers, innumera­ble examples of Saintes with the sacred Canons of ecclesiasticall discipline condemne it: not one ap­proueth it.

2 Heretickes sometimes haue come to Catho­licke congregations Theod. l. 4. c. 17. l. de gest. cum Emerito. initio. L. 5. ep. 33. Theod. l. 5. c. 32. That Heretickes or Schismatickes haue come to Catholicke congregations, therin geuing token of their submission, we read. As their holy mother desireth nothing more than theire reunion: So came Valens the Emperour to S. Basils Masse, & offered therat: So was S. Augustine and all his Catholicke fellow Bishopps desirous of the Dona­tistes returne. So also would S. Ambrose his soul­diers of the Emperours gard haue willingly way­ted on their Lord to S. Ambrose his Church: And S. Chrysostome professed vnto Gainas an Arrian, that his Church was open for all which woulde come thither to pray: In like maner hath the wis­dome of the Church released vnto vs the auncient bond of auoiding heretickes, or any excommuni­cate person euen in Diuine seruices. 3 The bond of auoiding heretickes in part en­larged (I say) in Di­uine seruices not in Caluines deuises) so long as they are not by name declared: Wheras before, euen since the Apostles, we were bound to auoide them in diuerse thinges, which the Canonistes & Deuines from auncient time, doe expresse by this verse.

OS, ORARE, VALE, CŌMVNIO, MENSA NEGATVR.

Wherby all maner not only of ciuill conuersatiō, but also of cōmunication in spirituall ceremonies, yea euen of the onely lawfull holy Diuine seruice of y ^e Church is vnderstood to haue bene forbiddē. [Page 149] 4 Presence at Masse in a Catholicke Church lawfull a­mongst ne­uer so many heretickes Hereupon I know very well that (as I saide aboue) in a Catholicke Church, so long as the name and title therof and maner of seruice is Catholicke, a man may be present at Masse, although the wholle company therof, yea the Priest him selfe were here­ticall: So that they were in such maner heretickes, either secret, or publickly knowen, that they made not that their seuerall congregation: but for feare, or some worldly respectes, or that they allowing the Masse, dissenting in other pointes from Ca­tholicke vnion, came to that place, as to a Catho­licke place, not of any seuerall right, or vnity w ^c they pretended therin. For so long as we doe not participate with thē in their seuerall Altar by them erected, nor in those thinges which doe deuide thē from Gods Church: we shall not deuide our selues from Ecclesiasticall vnity.

5 How some Deuines, do say that it is lawfull whan there is no danger of infection or scandall Farther then this, I also am not ignorant (as hath bene saied before) how y ^t without any breach of Canonicall precept now in vse, a knowen Ca­tholicke, in a citty, either vniuersally Catholike, or for the most parte hereticall, may vpon curiosity, or some other desire of mocking or disturbing the hereticall seruice, in some Church of theirs be pre­sent at their seruice and sermon, so that he be ma­nifestly knowen not to come as one of them, and altogither he keepe him selfe from any ceremoni­ouse shew of cappe, or knee, or colour of confor­mity, or of vnlawfull obedience, exacted for the creditte of such religion or seruice. Such a one, I know, by diuerse to be allowed, or at the least, not to be condemned of mortall sinne, so that there be neither perill of infection, nor scandall. For this [Page 150]mans going I know to be materiall, as when Chri­stians enter for such intent, into Iewes Sinagogues at Rome, or else where. And it is not formall, be­cause he neither sheweth any reuerence, or con­formity, nor is exacted of contempt, or for shewe of such conformity or vnion in theire seruice or sa­craments to be present. Although I know such practise to be farre diuerse from the custome of the most pure time of the Primitiue Church, C. 59. whan as we reade in the Eliberin Councell, it was strictly forbidden that none should go vnto the publicke places of Sacrifices, euen onely fo to see such Ido­latry. And if we consider the case aright, we shall plainly perceaue, that the seeing, or hearing, yea the thinking of hereticall Sinagogues and seruices, is rather a thing fitt with sorow to burst the harte than to feed any curious mindes, with the pleasure of other mens miseries.

6 Of the pra­ctise of Scotland. Moreouer, I vnderstand also that in Scotland (which many peruersely will haue a patterne for England, wheras it were greater equity, that con­trariwise, that countrey shoulde learne of ours, w ^c hath bene with so many holy laboures, and bloody conflictes of moste holy Martyrs, instructed and embrewed:) I vnderstand I say, that in Scotland a certaine tolleration hath bene. but, of what? of going to hereticall Churches? No Sir, of no such thing: But wheras there wanteth that perfect reso­lutiō which ought to be in Catholickes, who must beare euery where Christes Crosse and ignominy: that such as being otherwise Catholickly affected, will not refraine from the heretickes Sinagogues, and theire Schismaticall practises: may yet as other [Page 151]hainous sinners are, be admitted vnto Diuine ser­uice: and notwithstanding theire excommunica­tion, wher with they are tied, be exempted from this particuler effect of y ^e Churches censure. which that y ^e Pope may graunt: no man doubteth, who knoweth that such impediment proceedeth onely from his owne lawe. And that he hath graunted it: I haue vnderstood by those who haue in this pointe conferred w ^t such as very well haue knowen the matter. But that he worthely graunted it vnto that countrey: I doe nothing doubte: wheras it was so expedient to allure the ignorant people to the seruices of the Church almost growen altogi­ther out of theire remembrance and liking. But neither was it the Popes intention to absolue them in this maner from theire excommunication, nei­ther are they continewing in this estate capeable of any sacramentall absolution, or sufficiently dispo­sed to the sacred communion of Christes holy Bo­dy and Blood: And therfore neuer admitted (whi­lest they so persist) to the participation of any Sa­crament at all. Neither can the Pope, nor y ^e wholl Church of God, (as I am also most assured they will not) dispense any otherwise in communicati­on, either with Heretickes or Schismatickes: but so farre onely as we shall not communicate in their crime: which alwaies is whan wee associate our selues vuto them in the highest degree of theire crime, which is in their spirituall congregations.

All this though I willingly & plainly yeeld vnto you: yet it auaileth you nothing. For it standeth you vppon, to proue, that it is lawfull for to go to heretickes Churches, so that neither in respect of [Page 152]the maner of your going, which is religiouse and deuoute: neither in respect of the motiue of your going, which is obedience to a law commaunding a religiouse going: neither in respect of the vnion betweene you and the rest which are there, which is esteemed by your orderly presence: you may iustly be thought to conforme your selfe to the wholle Sinagogue. This if you can proue, or bring any one expresse Canon, or manifest sentence of ap­prooued Father, to maintaine such opinion: you shall haue the victory: And I will not onely cease to disproue your action, but I will also commend the same. Neither am I so wedded vnto my owne opinion, nor so doting vpon my owne conceites, but I would willingly yeeld to the auncient truth. And whan I could not vnderstand the reason it selfe; I would thinke it a chiefe reason, to submitte my reasō to my betters. Yea this I do sincerely pro­test vnto you, that for the desire of both spirituall and temporall good of my deare countrey, which I know might ensew, if this action were found by Gods lawe, and the sacred Canons, tollerable: I should so reioise at such a profitable inuentiō, that I should not esteeme of a strawe, if withall for this doctrine here set downe, and the like taught here­tofore: I should remaine infamous and marked with perpetuall ignominy in this world. But too cleare is the case, and so well confirmed and esta­blished by generall consent, & practise of all ages: that to call it into doubt, seemeth vnto me no o­therwise, than if a man in the brightest noone time of the yeere, should hauing his eyesight, yet grope for the way.

And you, Sir, & those also, who seeke to make them selues Patrons & maintainers of such schisme and detestable practise, It is ridicu­lous now to call this matter into question in this examination or ra­ther condemnation of the learned iudgement of your Superiours, and of diuerse holy priesles, wor­thy of theire function, and of the great reward w ^c they haue receiued, that is of walking with Christ him selfe. IN ALEIS QVONIAM DIGNI SVNT, be­cause they washed their garments, and as it were, Ap. 3. Ap. 7. bleached them with the blood of the Lambe: you I say, and your companions or Fathers (if there be any Priest, which hath newly bene your ghostly Father, to begette you to the Deuell) after so many gloriouse confessions, after so many deathes, after so huge forfeitures of goods & landes, after so gre­uous disgraces of the world, onely for this pointe, which you impugne, incurred: in examining now whether it be right or wrong: seeme to doe as ri­diculously, as I haue heard to be vsed in some pla­ces not farre from you, where they first hang the malefactour, and afterward consulte of his deserte of death. From which places, euen as some very pleasantly haue made a forme of a certain Letany, that they may escape: So doe I desire our good Lord to deliuer all his people from such AFTER IVDGES as your selfe and your companions are.

But least I should seeme to leane ouermuch to my owne discourses, or to the sentence and opini­on of our late Founders and Apostles of our reco­uery, vnto me alwaies most graue and reuerend: I entend, with as much breuity as I may, to enter into the consideration of the Canons, and practise of the Church: that we may see, how truth is euer [Page 154]constant, and neuer disagreeing to it selfe. Yet in all Christian charity I thinke it first necessary by the way to geue you this fraternall admonition: The proud arrogancy of the defē ­ders of schisme that whilest you and others. scarce out of the A B C whan this doctrine was first vniuersally published, by such as now liuing, for learning, autority, and vertew, you or they haue not yet ouertaken; do set so light by theire sacred censure: you shewe your selues scarce as yet entered into the A B C of true vertew and mortification, and perfect purgation of hereticall dragges of Pride and singularity. And to all godly Catholickes worthy of the glory of that name, & of the generall renoume of constant confession of theire faith, now made publicke in the wholle world, and registred vnto eternall me­mory: I say with S PAVL, 2. Tim. 3. reasoning of the dan­gerous times, into which it seemeth we are now fallen: of you, and of your fathers, and followers: ET HOS DEVITA. and such doe you auoide.

§. 37.

In the manner also of requiring the testimonies of antiquity, what pro­ceeding is to be vsed in exami­ning the Canons & Fathers you deale as ridiculously, as if a man by the cōmon sentence of all the Iudges & lawiers of the Realme, condemned for a Robbery donne in Coome Parke, should pleade that he could not iustly be hanged, because in all the lawe there is no mention made, that he which robbeth in Coome Parke should be hanged. All Scriptures, all Fathers all Canons are full of most seuere thunderings a­gainst your actiō, and yet is it not enough to con­demne such breakers of Gods peace and his Chri­stian vnity, but we must haue forsooth, euery par­ticuler accident of your acte, the time, place, man­ner, [Page 155]intention, and circumstances all sette downe by Prophesie before hand, & so condemned. This may well serue you to cauill for a while, yet cannot it hinder the most iust Iudge to pronounce vpon you dew sentence, and deserued punishment.

That we may not deny our faith, that we may not make any outward shew of false religion, what can­not be de­nied in this poynte w ^t-out heresy that we may not disunite the Church of Christ, or de­uide his holy garment, that we may not contemne his spouse, or any waies participate with her traite­rous rebells in their rebellion: it is so cleare in Scrip­tures, Canons, Fathers, and perpetuall custome of auncient Ages; that to deny it, or to doubt of it, were a most detestable heresy. But because they name not Caluins heresy, nor make any mention of England, nor touch your Parliaments, nor Eng­lishe obedience, nor high Cōmissioners, nor chil­dishe awe: therfore those generall rules are not to be applied to your Churches, Countreis, Parlia­ments, Intentions; which whilest you maintaine: see also if there were a law made in England to de­fend murder, whether some also wold not require an expresse Canon to condemn so horrible a crime.

But as I haue hitherto dealte with you out of Scriptures, and the stedfast groundes of Diuinity: So will I now deale out of Canons and customes of the Church: so that you will promise me, to cō ­fesse your selfe as well included in y ^e generall lawes of Christians: as you hope to bee included in the generall promises of Christ, and must whether you will or no, be included in his generall threatnings. The deuisi­on of that which fol­loweth.

I will therfore deuide this last peice of my dis­course into three partes. And first shew what hath [Page 156]bene obserued from auncient times of auoiding heretickes vniuersally, euen in all ciuill conuersati­on. Secondly of auoiding them in their seruice & ceremonies of theire religion. Thirdly of the like care of shunning also such as are onely Schisma­tickes, euen in their lawfull rites and ceremonies.

§. 38.

Concerning the first pointe, Of the generall bond of auoiding Heretickes. Mat. 18. 1. Cor. 5. I need not to be ve­ry long: considering the charge of Christ cōman­ding vs to account those which disobey the Church as heathens and publicans: and the doctrine of S. PAVL, that with such persons we must not eate and drinke: And the admonition of ep. 2. S. IHON, who warneth vs, that to an hereticke, or any erro­neous Doctour (such are those also, which teach that it is lawfull to go to the Church) who saieth God saue you, communicateth with his wicked workes. This did the same S. IHON teach vs al­so by his example: Iren. l. 3. c. 3 S. Ihon E­uangelist. whan he suddainly departed from the Bath, in which Cerinthus the enemy of truth did bath him selfe: saying, that he feared the ruine of the house, S. Policarpe because of his presence. S. Po­lycarpe also, out of whom S. Ireneus reporteth the former example, sheweth how diligent a follower he was of the holy Apostles of Christ, with whom he had bene familier. who would not so much as afford vntō Marcion an Arch-heriticke, a good looke: but when hee meeting him, desired him that he would know him: he saied, I know thee for Satans eldest sonne. Such care had the Apo­stles and their disciples not so much as to speake vnto those, which went about with their deceitfull leasinges to salsifye the truth. Euen as S. PAVL [Page 157]doth warne. A man that is an hereticke, after the first and second admonition, auoide: knowing, Tit. 3. that he that is such a one, is subuerted, & sinneth: beeing condemned by his owne iudgement. All this doth Eusebius l. 4. c. 13. reporte of these Saintes, out of Ireneus: so that you haue in one thing the autori­ty of many. of Eusebius: S. Ireneus: S. Policarpus: S. PAVL: and S. IOHN. S. De nis.

The same rigour we reade to haue bene obser­ued by S. Dionisius an auncient Bishoppe of Alex­andria, whose owne wordes Eusebius thus citeth. l. 7. c. 6. This Canon, and this example did I receaue of our blessed Father Heraclas. S. Heraclas. For hee cast out of the Church such as had departed from the Church, (not so yet but that they in corporall presence were partakers of the congregation of the faithfull) whā they were accused, that they had much conuersed with one of those, which defended a contrary do­ctrine vnto the Church. ❧

Finally you know very well, that if this were the auncient custome of the Church towards all excommunicate persons, 11. q. 3. c. cum excommunicato & sequenti & preced. Chrys. ho. 25. in c. 11. ad hebr. 1. Cor. 5. In vita. S. Antho­nies last will. which were neither here­tickes, nor schismatickes according to S. PAVLES doctrine, who speaking of all such deuided mem­bers commaundeth not to eate with them: you may much more know the stricte kinde of bond in auoiding heretickes and schismatickes. Which lesson the glorious S. Anthony a most perfect ma­ster of all holines and Christian dewty, not onely taught by example, but leste vnto his schollers for his last will and testament. Heare (saieth he) my children, the last will of your Father. And present­ly: To the Meletians and Schisinatickes doe you [Page 158]not come neere: neither ioine your selues in 'com­munication with the Arrians. ❧ Thus much as in so cleare a case for this first point shall suffice.

But because I know very well, Two kinds of tollerati­ons in cō ­munication with here­tickes that you will say that this custome is now worne out in the Church of Christ, & you see not the most zealous Catho­licks of all to be so scrupulous in auoiding hereticks ciuill conuersation, as these examples doe seeme to require: I must necessarily say somewhat of two kind of Tollerations, which hath iustly enlarged the auncient seuerity of the Church herein. 1 c. quoniam multos 11. q. 3. & seq. The first is necessity: wherby wiues, children, seruants, bondslaues, are permitted to communicate in ci­uill thinges with those, to whom they belong. Al­so trauailers, & strangers, for their necessary helpes might of olde haue ordinary traficke in places of excommunicate persons: This tolleration hath a grounde in S. PAVLES doctrine: 1. Cor. 5. See Saint Chrisost. ci­ted before who to the Corinthians writeth in this manner. I wrote vnto you in an epistle, not to keepe company with for­nicatours: I meane not the fornicatours of this world: otherwise you should haue gonne out of this world: But if he y ^e is named a brother &c. ❧ Where he sheweth a certaine necessity of ciuill cō ­uersation, with those which make the wholle community of the place where we abide, for otherwise as he saieth wee could not liue in this world. For which cause he geueth leaue c. 10. in the same epistle to go to an Infidells feast. So that we may ground this tolleration vppon an euident necessity, that whan we liue amongst Infidells onely or for the most parte; although they be heretickes and fugi­tiues from Gods Church: yet we may vse such ci­uill [Page 159]conuersation with them, as shall be necessary vnto vs: auoiding alwaies daunger of infection, and scandall. Thus farre may we bouldly aduen­ture by the auncient permission of the Church.

2 But for the auoiding of many scandals and dan­gers of soules which might happen, and for y ^e comforte of fearefull consciences, it hath seemed con­uenient vnto the wisdome of the holy ghost, to yeelde a farther liberty. Mart. 5. Ext. ad eui­tanda See Nauar. c. 27. n. 35 and euen in the countreis where most be Catholickes to graunt by the speci­all permissiō of our holy mother the Church, that we may freely, in all maner of thinges, as well spi­rituall as temporall, communicate, with whosoe­uer, hauing incurred excommunication through some crime so punished by y ^e lawes of the Church, are not either specially declared, and denounced to be so excommunicate, or manifestly and notori­ously knowen to be strikers of a Clergy man. And although some doe except from this tolleration all manifest excōmunicate persons, & consequently all manifest hereticks, according to y ^e limitation of the Councell of Constance: yet hath the custome of the Church a trew interpreter of lawes, receiued this decree, with this generall enlargement: as it was also in the Councell of Basill propounded. So that this tolleration must be generally vnderstood, that euen with heretickes not by name excommu­nicate nor notorious strikers of the Clergy, we may as well in ciuill as in spirituall thinges cōmunicate. Whan I say spirituall things, I meane such thinges as belong vnto the spirite of God: not the inuenti­ons, or society of infernall spirits.

But what manner of spirituall thinges Caluins [Page 160]misteries are, and of the vnderstanding of this kind of tolleratiō, See §. 7. enough hath bene said aboue. Now must I warne you and whosoeuer shall take the paines to geue the reading vnto this my writing: that these Tollerations in two cases cannot be any warrant vnto vs at all, No Tolle­ration in two cases. they being in whatsoeuer case indispensable. First if we finde such commu­nication to be noisome vnto our soules, so that we perceiue our selues to waxe colde in our feruour, and Catholicke resolution of perseuering in Chri­stian dewty, good life, and frequenting of Sacra­ments for this bond of auoiding spirituall daun­ger doth bind vs in euery sinne, Secondly, if there be ioined withall, an expresse or virtuall deniall of our faith, or contempt of the Church, or supersti­tious behauiour or scandall: which in going to he­retickes Churches doe alwaies concurre. For euen as the aforesaide tolleratiō cannot make but if you in murder, thefte, fornication, Idolatry, commu­nicate with heretickes, you shall sinne as much, as before the Tolleration: So is it in this case of go­ing to the Church. That therfore which is good: you may by the tolleration aforesaid, doe with he­retickes: that which is euill, is as vnlawfull as euer before. And therfore in vnlawfull matters wee must haue recourse vnto the auncient Apostolicall rule of auoiding most constantly heretickes; And especially in their seruice: as a thing which can ne­uer be lawfull. For if a man may in putting of his cappe to thē, as S. IHON saith in his second epistle cōmunicate to their wicked works, because he may geue thē countenance & encouragement to prose­cute the same: how much more shal he do the like [Page 161]in the very toppe of their iniquity, which is in their seruice, & cōtrary Aultar vnto Gods holy Church?

§ 39.

For that alwaies, euen since the beginning, what the Canons haue decre­ed of auoi­ding here­tickes Ser­uice. l. 6. hist. c. 3. Origen. there hath bene amongst trew Christians an especiall ac­count of communication with heretickes in theire praiers: the great learned clearke Origen, and most auncient Doctour, shall geue plaine testimonie. Of whom thus writeth Eusebius. Origen (saieth he) although being driuen by necessity, he conuer­sed in the same house with Paule an hereticke: yet euen at that time was he not affraide to shew eui­dent and open tokens of his trew and Catholicke opinion in matters of faith. Going to hereticall conuenti­cles a tokē of faith. For when a great multitude, not only of heretickes, but also of our men, for the greate eloquence which was in Paule did flocke vnto him: Origen could notwithstanding neuer be induced to be present at praiers with him: As who from his tender age had both seriously obserued the Canon of the Church, and had alwaies detested the doctrines of errours. Thus Eusebius. Where I desire you to marke those wordes. Eui­dent and open tokens of his religion. To be pre­sent at praiers. The Canon of the Church. And y ^e condemnation of such as being in minde Catho­lickes, were present with Paule at his praiers. Diuers ma­ners of praying with he retickes.

1 But we must necessarily make some distinction of diuerse manners of praying with hereticks. The first manner is, whan they pray with vs, but Ca­tholickly, that is either in a Catholicke congregati­on; or else priuately, but yet after a Catholicke forme and manner, which maketh such ceremony not to be accounted as an hereticall ceremony, but [Page 162]rather as Catholicke. So that here I doe not so much shew my selfe to communicate with the he­reticke, as he to communicate with me. This was accounted in the auncient Church alwaies vnlaw­full: vntill the Councèll of Constance and decree of Martinus the fifth. For this degree of commu­nication being not of it selfe vnlawfull, neither im­plying any deniall or contempte of religion, nor v­nion with the hereticke in his diuision: as it was iustly forbidden at the first: so for the auoiding of many scandalls and daungers it was permitted after, as we lately saied. 2 The second maner of cō ­municating with heretickes in praier, is when we cōmunicate with them in their proper Churches: or if in priuate houses, yet after their owne particu­ler forme and maner. And this was that which Origen refused. And although hee woulde no doubt haue refused also the first communication, as than being vnlawfull, according vnto auncient Canons than in force: yet was hee by Eusebius iudgement thought in refusing this second com­munication, to haue shewed his Catholicke faith, which he should haue denied if he had donne o­therwise. This second kind of praying with here­ticks, is in it selfe vnlawfull. For it importeth a par­ticuler vnion and association in that, in which they haue cutte thē selues from the house of DAVID, and erected a new Aultar, & fashioned new calues and new Gods, besides him which cannot be true­ly worshiped but in the trew spirituall Hierusalem. 3 The third kind of communication with heretickes in praiers, is to receaue their baptisme or sacrifice, of whatsoeuer maner it be, or any kind of trew or [Page 163]counterfaite Sacrament. And this is in the highest degree of spirituall cōmunion with them, alwaies vnlawfull, and most detestable, as also the second: although somewhat in a greater measure of ini­quity.

These three degrees, you shall now see plainly set downe, in three Canons of the Apostles: where by the diuerse punishments contained, you may iudge of the greuousnes of euery one.

The 44 Canon hath thus. A Bishopp, Priest, The Ca­nons of the Apostles or Deacon, which shall ioine prarers w ^t hereticks: lett him be onely suspended from Communion. But if also hee permitte them to doe any thing as Clerks: lett him be deposed.

In the 63 Canon so we read. If any Clearke, or lay man enter into the Sinagogue of the Iewes, or conuenticle of hereticks, that he may ioine prai­ers with them: lett him be deposed and excluded from the Communion.

Finally, this is the 45 Canon. The Bishoppe or Priest which hath taken the baptisme or sacrifice of heretickes, we commaund to be deposed. For what agreement is there betweene Christ and Beli­all? or what portion is there vnto a faithfull, with an Infidell? ❧

Where although it pleased the holy Apostles to impose sometimes punishments vpon the Clergy onely, as which of dewty should be the forme of the flocke: yet doth both their reason, and the pra­ctise of the Church, shew the thing to be vnlaw­full to euery faithfull Christian.

But here you very subtelly reply, that it is y ^e com­ming into heretickes Churches for that intent of [Page 164]praier, which is condemned in the 63 Canoni: not the onely comming without any praier at all. Nay Sir: that is no good glosse. For the 44 Canon im­poseth a smaller penance for praying with them, and that only to some degrees of the Clergy. Therfore, here is something more than praying with them forbidden. and what is that, but going to their conuenticles? which going, because they will distinguish from that going which may be some­times lawfull, they call it going for to pray. And it is alwaies vnderstood that one goeth for to pray, whan he is orderly present, at the time of praier. Neither can mans iudgement, which searcheth not the harte, esteeme otherwise. Neither did euer the custome of the Church (according to the politicke and new deuised intentions) interpret the presence of a man at seruice or Masse, but as a communica­tion in praier. For which cause good Catholickes were alwaies bounde to auoide the Chappell or Church whan any excōmunicate person in none of the tollerable degrees shewed before, entered in. Which if he did not, he reputed him selfe to haue cōmunicated with him in praier: Nauar. c. 27 n. 20. The 4. Coū cell of Car­thage. c. 71. & 72. howsoeuer lewd­ly or idlely disposed the excōmunicate person was. Thus much of the Canons of the Apostles.

The 4 Councell of Carthage where S. Augu­stine was present, thus honourably speaketh of your Churches. The Conuenticles of heretickes are not Churches, but Conciliables. with them we must neither praye, nor sing. ❧ Where if you make the same reply as before: I geue you also the same answere. And a new reason also for both. For wheras praier with them is vnlawfull, onely [Page 165]for this respect, that we doe make our selues ther­by of their cōmunion or fellowship: what doubt is there but in signification of this vnity, it is all one to pray with them, and to seeme to pray with thē? Or who doubteth, but that a shrewd wanton boy, kneeling in his mothers presence, at his praiers; may satisfy her (who knoweth not his minde, al­though she be his mother) as well in mouing his lippes onely, and knocking his beades, as if he had praied with greatest deuotion?

The Councell of Antioch. The Coun­cell of An­tioch c. 2. With excommuni­cate persons, it is not lawfull to communicate: nei­ther with those, which come togither in houses, auoiding the praiers of the Church must we pray. The like we read in the 5 Canon. The Councell of Lao­dicea c. 9.32.33.37.

The Councell of Laodicea forbiddeth the same euen whan none is there present. And in the 33 Canon it expresly forbiddeth to pray with here­tickes or Skhismatickes, and in the Canon before, it calleth the blessings of heretickes, curses. In the 37 it forbiddeth to keepe holy daies with heteticks or Iewes. how than may we go to their Churches with them on holy daies? The great Laterane Councell c. 70. C. Quidane de Aposta­tis. Eccli. 2. Ex. 22.

Innocentius the third in the great Lateran Coū ­cell saieth thus. Some, as we vnderstand, which voluntarily haue come vnto baptisme, doe not at all leaue the ould man, that they may putt on a new: wheras retaining the relickes of their former ceremonies or rites, they by such mixture, consoūd the comelines of Christian religion. But, wheras cursed is the man which goeth vpon the earth by two waies, and we must not weare a coate wouen of linnen and wollen: we ordaine that by the Pre­lates [Page 166]of the Churches, such obseruance of theire ould ceremonies be in any case repressed: that whō their owne free will did offer vnto Christian religi­on, those the necessity of holesome coaction may retaine in y ^e obseruance therof. wheras lesse harme it is, 1 pet. 2 ^o not to know the way of God, than after it is knowne to go backe.❧ Here haue you nothing to say, but that by go­ing to the Church you vse no ceremony of Prote­stants religiō, which I haue confuted aboue: shewing that your very going & presence is a ceremony of Caluinisme.

But lett vs come vnto the example of so many constant Catholickes, as in the time of the Arrian heresy were in greater misery than we: but bore it with farre greater fortitude Wherein first there cometh vnto my minde a lawe which was made euen of going to y ^e Church, not vnlike vnto ours, of our new kind of obedience, of which because it serueth for the perfecter description of those times, I will sette downe what Sozomenus writeth. L. 7. c. 13.

What Iustina the Emperesse, mother vnto Va­lentinian the younger, A law a­gainst Recusants in S. Ambrose his time. maruailously molested ho­ly Ambrose Bishop of Millan, and yet could not preuaile to make him yeeld the Churches vnto the Arrian secte: she growing vnto more fury, sought to strenghthen her endeuours with a law. Ther­fore sending (saieth Sozomene) for BENIVOLVS the cheife amongst the enroulers of the lawes, A good lesion for trew gentle men. she commaunded him, that with all speed, he should make a law for confirmatiō of the faith established in the Councell of Arininum (which was for y ^e Ar­tians.) This busines whan he modestly sought to [Page 167]auoide, because he fauored the catholike Church, she was very importunate to entreate him, and to allure him with great promises of higher dignity, and yet preuailed not. For BENIVOLVS taking off his girdle, cast it at the Empresses feete, saying; The girdle was a signe of dignity as with vs the garter. that neither his present, nor any greater dignity he so esteemed, that he would desire it for a reward of impiety. Whan therfore he persisted therin that he would neuer doe it: others were found which should vndertake the seruice of the making of such lawe This lawe commaunded that freely should come togither, those w ^e were of the Arrian saith, A law for going to the Church and that such which should resist vnto these, or at­tempt things contrary vnto y ^e Emperial law, should be putt to death. Thus Sozomenus of this lawe, which notwithstanding was not executed because of extraordinary calamities and troubles, which as Sozomenus writeth, made Iustina forget her fu­ry. About that time, notably S. Ambrose. who whan the Emperour demaunded a Church for the Arrians; Againe, saieth he, he sent this message: Amb. l. 5. ep. 33. I must also my selfe haue one Chrrch. But I (saith S. Ambrose) answered: He allu­deth to the speach of S. Ihon Baptist vnto Herode Mat. 14. It is not lawfull for thee to haue her. what hast thou to do with an aduou­tresse? For she is an aduoutresse, which is not ioi­ned in the lawfull mariage of Christ.❧ Euen so doe I say vnto you: you may not go to the here­tickes Church: for what haue you to doe w ^t their aduoutresse Sinagogue, which is not ioined in the vndefiled matrimony w ^t Christ? This argumēt is of the greater force, for that it is manifest y ^t this Va­lentinian was alwaies a catecumen, and not bapti­ted at all, by reason of his suddaine death. So that [Page 168]we are hereby assured that his onele presence was by S. Ambrose forbidden: wheras it is most cer­taine that beeing but a Catecumen, he could not receiue any Sacrament nor so much as be present at the Churches sacrifice: But onely at the singing of Psalmes, and readings, & sermons. Those soul­diers also which sought by force to gett a Church for the Emperour, Ibid. being by him commaunded to be excommunicate: suddenly, God altering their mindes, came vnto the Catholicke Church where S. Ambrose was: refusing to be ioined with the heretickes, or for them to obtaine a Church.

The same most gloriouse Prelate in the same quarrell of the deliuery of the Churches to the Em­perour, Orat. de tra dend. ba sil. for the Arrians; taketh occasion of that parte of scripture, which by meere chance beeing reade that very day, in which the tumulte was at­tempted for the Churches; very fittely he applieth vnto his purpose. Luc. 19. Mat. 21. The place was of the riding of our Sauiour vppon an Asse vnto Hierusalem and casting forth amongst others, those which soulde pigeons in the Temple. Where, after y ^t this Saint had shewed his seruent desire to make his owne body an hoste and sacrifice vnto Christ in so noble a quarrell, if it would please our Sauiour so to vse the same his body, as he once vsed the Asse, whan he satisfied with a few of his forceable wordes, all those which would haue hindered it, saying; that he had need of his seruice: he addeth this most no­table sentence of the Doues. What are the Doues but simple mindes or soules, following the sincere and pure faith? should I than bring into y ^e Church one whom Christ excludeth? for he is commaun­ded [Page 169]to go forth, Auxētius because of his wicked behauior in other pla­ces, had changed his name which will sell the simple mindes of the faithfull. Therfore Auxentius is cast forth, Mercurius is excluded. One monster it is but two names.❧

What thinke you thā would S. Ambrose persuade, if he now sawe Auxentius in Churches? or what wold that his deuour people thinke thēselues boūd vnto, if Valentinian commaunded them there to be present? neither was Auxentius so excluded, but that if he could not haue ben excluded, euery Ca­tholicke should haue auoided him in the Church, more than in ciuill conuersation: which also was forbidden them. Yea such was the feruent zeale of this Bishoppe in this quarrell, and such was the readines of the people to cleaue vnto their Pastour, Ep. 33. l. 5. in so iust a cause: that the Emperour him selfe fea­red, least by the mutany of y ^e souldiers (which not­withstanding S. Ambrose neuer allowed) he shold haue bene putt in prison. But this Emperour, for all this, being once depriued of his euill Counsel­lours, was alwaies after vnited vnto his Bishopp, reputing him not only as his Father, but as his Pro­tectour and deliuerer in all distresses.

But in this matter of hereticall Churches, Amb. orat. de obitu Valētiniani orat. de trad Bas. How we ought to esteeme of lawes in this point. Gal. 2. heare I pray you a necessary lesson of this great and most holy Doctour. For speaking of Auxentius the Ar­rian Bishop: he saieth, whome hee could not by speach deceiue, those he thinketh to strike with y ^e sword. with his mouth enditing, & with his hand writing bloody lawes: thinking that the law may prescribe vnto men, a beliefe: he hath not heard, that, which euen this day was read: That a man is not iustified by the workes of the law. Or this: by [Page 170]the law I am dead vnto the law, ibid. that I may liue vnto God. And we therfore by the law of our Lord IESVS CHRIST, let vs dye vnto this lawe, w ^c enacteth decrees of perfidiousnesse ❧ Thus the most constant Pastour, of those lawes of which we spake before: for the deliuery of Churches vnto A­rians. Iudge you what he thought, of going to the same, if the Arians had obtained their purpose, although in this pointe also, I haue shewed you, euen here his iudgement.

A litle before that time Sozom. l. 6. c. 18. whan Valens in the East did persecute the Catholickes, he came to E­dessa for to see a noble Church of S. THOMAS. A notable example of Catholicks constancy. From this citty had he either by death, or banish­ment, or imprisonment, taken away most of the Catholicke Pastours: yet whan he saw the Cotho­licke people to gather thēselues togither in a fielde before the citty, he is said very sharpely to haue re­buked the Gouernour generall, and to haue ge­uen him a blowe on the eare, because against his commaundement he suffered such meetings to be made. A ciuill he­reticke. Modestus therfore (for so was the Gouer­nours name although he were an Arian, yet secret­ly gaue them warning that they should take heed, least the next day they came to the same place to pray. For the Emperour had commaunded him, greeuously to punish those which he should finde there. But the people contemning his threates, w ^t farre greater desire than before, did fill the place. Which thing Modestus vnderstanding, knew not what to do, yet went be into the field. In the way a woman drawing her childe after her and contra­ry vnto womāly decency her gowne euill fauoredly [Page 171]putte about her, as it were hasting vnto a desired thing, rusheth through y ^e band of soldiers w ^c went before the Gouernour: who seeing that, cōman­deth her to be apprehended: and asketh her the cause of such hast. That I may quickly come (saith she) vnto the field, in which the Catholickes are gathered togither. Art thou alone ignorant (saith Modestus) that the Gouernour will presently come thither, and kill all that he findeth? Yea, saith the woman, I haue heard therof, and therfore I had need runne most speedely, least I come whan all is donne and so be depriued of Martyrdome, which now God hath offered me. But why, I pray thee, doest thou leade thy little boy with thee? That he also may be partaker of the publicke afflicton, and receaue a like reward. Therfore Modestus won­dering at the manly courage of the woman retur­neth vnto the court. And whan he had informed the Emperour of her, he perswaded him that hee should cease from seeking to accomplish what he had begonne, wheras especially it was a thing nei­ther of small dishonour and of greate discommo­dity. So farre Sozomenus. O constant people, O most kind & godly mother, O happy child w ^c liuest in such a time. If our times and people were like vnto these: than should wee not onely haue more refusers of Valens his Church, but more cō ­stant practisers of their owne religiō, not able to be hindered w ^t losse of goods, or of liberty, or of life it selfe. But we will go somewhat farther, in the worthy actes of this renoumed citty, l. 4. c. 16. And take that w ^c folowed after out of Theodoret. For notw ^tstanding the Emperour feared the multitude: yet were [Page 172]those w ^c were of the Clergy, that is, some Priestes and Deacons (for their Bishop Baxses was sent in­to banishment) and one Lupus worthy of such a name, putt in his place, with whom that godly deuoute people refused to cōmunicate) these Clere­gy men I say were brought before the Gouernour, and commaunded either to cōmunicate with Lu­pus, or to be banished. Where after a faire long tale saied by the Gouernour to perswade thē from their recusancy, A prea­ching Go­uernour. alledgeing that it was an extreeme madnes, for a few simple men, to resist one which was so mighty a Prince, and ouer so many: at the length saith y ^e Gouernor to Eulogius a holy Priest, and the chiefe of those which was than lefte; Go to that Church which your Prince go­eth vnto. Cō ­municate with the Emperour. Vnto whom Eu­logius very stilly, but quippingly, answered. What, was he, whan he was made Emperour, made also a Bishoppe? The Gouernour vnderstanding the quipp, beganne to be angry, & to reuile the Priest, and to adde these wordes. I saide not so focile that thou arte, but I exhorted you all to communicate with those, which whom the Emperour communi­cateth. But y ^e good ould man answered that they had a Pastour (meaning his Bishop,) whose com­maundement they should in such thinges obey. Wherupon fowerscore of them were sent into bar­barous Countreis, into banishment.❧

But marke I pray you both here & in what shal be said herafter, vvhat is cō ­munication with here­tickes or schismaticks that to cōmunicate with hereticks, was alwaies vnderstood by a religious and ceremo­nious presence at those actions, wherin theire Pa­stours & Bishops exercised their woolfish professi­on towardes their scattered flocke.

And this must of necessity agree with manifest reason, that such communication as is had with heretickes in their praiers, is the highest and most vnlawfull degree of communication with them. For if in auncient times, the holy Bishopps of the Primitiue Church, by geuing or sending of certain letters vnto Schismatickes or heretickes, Litrae For­marae vel cōmmica­toriae. Aug. ep. 16 2. & 163 Opt. l. 2. copt. parm. Conc. Mileu. c. 20 which were called LITTERAE, FORMATAE, or COMMVNICATO­RIAE, should therby haue signified their vnion w ^t the same; & therfore haue licensed others to keepe company, and to communicate with them also; which they reputed alwaies vnlawfull; euer refu­sing to grant any such letters, but to such as were in deed Catholickes: in so much that S. Augustine writing to certaine Donatistes, protesteth that he doth not send them communicatory, but only pri­uate letters for their conuersion. What shall wee than iudge of this association in spirituall thinges? neither must you now runne vnto your ould ex­cuse so often by you alleaged, and by vs refuted; that you doe not communicate with them in prai­ers, whan you doe not pray your selfe: For your very presence at their praiers, is a communication with their praiers: euen as the presence at the same table, although you eate nothing, is a communi­cation with them in the table: and dwelling in the same house, or lying in the same bedd, is alwaies adiudged Nauar. c. 27. n. 20. a communication, expresly forbidden by holy Canons, whan there is not that Tollerati­on of which we spake before in ciuill cases: yet ne­uer was nor could be graunted in the crime of their rebellion.

It is very well knowen, how in auncient ages, [Page 174]neither Catholickes with heretickes, nor heretickes with Catholickes would ioine Churches. Wher­fore of S. Ambrose, Amb. in or. detrad. Ba­sil. the Arians sought a Church as we haue saide. Of Athanasius, the Emperour Constantius demanded a Church, for the Arians: and S, Athanasius in like manner, for the Catho­lickes in Antioch. Sozom. l. 3. c. 19 wheras before the Catholickes in priuate houses did vse to meete, refusing to come to the Churches of heretickes: as great Athanasi­us also him selfe, that worthy & immoueable Pil­ler of Christian religion did refuse. Theod. l. 5. c. 32 The like petiti­on was made by the Arians, in Arcadius time at Constantinople. which whan S. Chrysostome re­sisted, & signified before Gainas, who made such motion vnto the Emperour, that the sacred Tem­ple was open, and that he did forbidd none, but he might pray there if he would: But I, saith Gai­nas, am of an other religion, and with the men of my owne religion desire to haue a Church.❧

These Arians at the day of Iudgement shall cō ­demne our politicke Schismatickes. The Dona­tistes.

Whan y ^e Donatistes had made certaine hymnes in Affrike to allure the people to theire seruice: S. Augustine, that Catholickes might in all thinges be opposite vnto them, made a godly Psalme, for them to sing, Socr. l. 6. c. 8 Sozom. l. 8. c. 8. which he intituled a Psalme against the parte of Donatus. The Arians also in Constā ­tinople, whan they by Theodosius had bene for­bidden to vse their seruice in the citty, and therfore in the night vsed to meete in publicke galleries, by sides and quires singing certaine hereticall respon­ses: after that the day drew neere, were wont to go from thence also singing blasphemous songes [Page 175]against y ^e B. Trinity. S. Chrysostome therfore w ^t greater solemnity than euer before; performed the like manner of nightly singing and procession in his Church. and in shorte space, Solemne procession was long be fore in vse See S. Basil. ep. 63. both in number and in solemnity, exceeded the Arians. For in this procession there went first a siluer Crosse, w ^t Tor­ches kindled and charge was committed to the Empresses Chamberlaine, to prouide both the ex­penses and also the musicke.

So that in all antiquity we see, that heretickes churches and seruices vnto Catholicke Churches and seruices, haue alwaies bene as opposite, as Ba­bilon vnto Hierusalem, as heauen and hell, as the citty of God and the citty of the Deuill.

The people of Alexandria chose rather to dye. Theod. l. 2. [...]. 14. than to go to the Church where an Arian Bishop had possession. For which cause S. Athanasius him selfe comforted by writing, certaine Virgins to the constant confession of their faith. For the Ari­ans hauing found thē once at Catholicke praiers, with all manner of brutish cruelty, sought to make them professe Arianisme. Theod. l. 4. c. 14. The people of Samosa­ta hauing lost their godly Catholicke Bishop Eu­sebius, were such enemies of hereticall wickednes; that y ^e Arian Bishop at seruice time was euer alone. Yea whan he had bene in the bath, some Catho­lickes comming thither, and meeting him going forth (neither would they enter whilest he was w ^t ­in) would not aduenture to washe them selues, be­fore the water in which hee had washed was cast forth: least by the very water they should haue re­ceiued some filth of hereticall contagion. He ther­fore soone gaue ouer his office, and Lucius an o­ther [Page 176]Arian being intruded could not yet alter the mind or constancy of Gods Catholcike flocke, for­saken of their Pastour; yet as the same author wri­teth, executing them selues the cae of a Pastour, which they plainly declared by a childish example, but a trew patterne of feruent zeale to auncient re­ligiō. For whan this false Bishop Lucius by chance rode through the market place; a company of chil­dren there playing at ball: it happened that the ball slipping from one of thē, went betwene the Mules legges, on which Lucius rode. But the children cried out, thinking the ball to be polluted w ^t some great filth. Wherfore hauing made a fier, passed the ball ofte through the flame, reputing that so it might be purged. This example of childish piety, wheras Theodoret a most graue Bishop and Do­ctour, hath not thought vnworthy of his ecclesi­asticall history: I also thincke it may very well be­seeme my simple writings. You may, if it please you, exhort whosoeuer will take the paines to sup­ply M. FOXES Martyrologe: to put this ball in y ^e number of those which haue suffered for the Gos­pell.

Very notable is also the Recusancy of the Ro­mane citizens, Theod. l. 2. c. 10. who whan Constantius had sent into banishment their Pope Liberius, and placed Faelix y ^e second in his roome (who notw ^tstanding afterward was a Martyr) would neuer enter into the Church, whilest Faelix was there: both because he was not their trew Pastour, and for that he had communicated with the Arians. By which forti­tude they obtained of the Emperour the restoring of Liberins to his See.

But most famous is the Martyrdome of S. Er­migildus, Greg. l. 3. mor. c. 31 that most noble young Prince who for refusing to communicate with Arians; was by the barbarous King his Father, in steed of his Princely inheritance crowned with a Martyrdome and ho­noured by God after his death with most strange miracles, and rewarded with the conuersion of his wholle countrey.

I could here very much dilate this discourse, in the rehearfall of diuerse examples of most constant Catholickes, Victor vti­censis. whom in the persecution of the Van­dalles in Africke hereticall sury, made most glori­ouse mirrours, for whosoeuer in our age hath to contend w ^t the like barbarousnes. Athenage­ras in Apol Theoph. Antioch. l. 3 ad Autol. Text. l. de spectac. Cypr. de spect. A great argu­ment might also be, brought forth of the auncient custome of the purest age of the Church, whan it was generally holden vnlawfull for Christians to be present at the plaies or spectacles of the Gentills: wherby we may iudge of the strange spectacles w ^c are in your Churches.

To conclude, what worde more common in Fathers and Canons, than that it is vnlawfull to communicate with heretickes? and where shall we not finde that one of the cheife communications was in Churches and Ceremonies? although the very ciuill communication also were alwaies con­demned but not in so high a degree. So that in all antiquity we may plainly perceiue, what hath bene iudged of communicating with heretickes in chur­ches and seruice. Yea so many decrees we haue of this most certaine truth, as there haue euer since Christ, arisen heresies, & dew sentences of condē ­nation, haue at any time bene geuen by Councells [Page 178]or Pastours against the same.

§. 40

Lett vs now see what we haue in the like case of Schismatickes. The pre­script of holy Canons concerning schisma­tickes ser­uice. Who although they be as much to be auoided as heretickes: yet for that they retaine with the same faith, ordinarily the same ceremo­nies which are in the Church: there may be in thē a particular difficulty: And if we can in this point also shew our purpose, it will be vnto the matter which we handle a singuler aduantage.

I say therfore that it is not lawfull, but rather a thing hauing annexed vnto it, many of those de­formities we spake of before, to be present at the seruice of Schismaticks. I meane whan they haue once deuided them selues, and, made a seuerall cō ­gregation; or as the thirteth Canon of the Apostles and all auncient Fathers are wont to speake, haue erected an other Aultar. For than doe I say, that it is an vnion with them: and therfore Schisme, dis­obedience, and contempte of the Church: Scan­dall and danger of heresy: See §. 24. Schisme being alwaies the high way to heresy, as we haue before expoun­ded. By reason and discourse, this hath bene alrea­dy proued. But by the autority of the Church, we may aduouch it, This may be deduced out of the thinges be­fore. 2. waies. in two waies. First, for that in the alleaged Fathers and Councells, there is often times mention made not onely of heretickes, but of Schismatickes also: as in the Antiochen and La­odicean Councell and others. Secondly, because many heretickes haue nothing differed from the trew Catholike Church in seruice or Sacraments, as ordinarily happened in the Primitiue Church. Wherupon I inferre, that not the seruice, but the [Page 179]vnion and participating with thē in their wicked­nes, Trew Sa­cramentes damnable out of the Church. is by the Fathers reproued, whan they gene­rally teach to auoide heretickes seruice. So doe the Fathers allow Christes Sacramentes, as sufficient, euen amongst heretickes and schismatickes: whan there concurreth the necessary matter, fourme, and intention, and the conuenient minister. l. 2. cont ep Parm. c. 13 dist. 32. c. praeter hoc. Conc. Il­lerd. c 13. Sending In­fants to Christe­ning. Yet doth S. Augustine plainly teach, that such Sacraments cannot ordinarily be either geuen or taken with­out sinne. Wherfore it was reputed in all ages so hainous a crime to cause a child to be christned by an hereticke (although in the dew forme) that an auncient Councell made this decree. Lett not the oblation of that Catholicke in any wise be receiued in the Church, who shall offer his children to be baptised in heresy.❧

So doe the Fathers of the 7 generall Councell determine, Act 1. 1. q. 7. c. cō ­ueniontibus that such heretickes as haue receiued holy orders by the handes of heretickes, must be af­ter abiuration of their heresy, receiued vnto theire functions: but if any one of purpose go to an he­reticke, and receiue of him holy orders: him they commaund to be deposed. What is here I pray you worthy of condemnation, but the exteriour vnion with an hereticke, the order it selfe beeing approued, and acknowledged by the Church? In like maner we haue an auncient Popes Canon in this forme. 24. q. 1. c. si. quis dedet it If any one doe receiue the communi­on (he meaneth the trew communion of Christes most holy body) from the hand of an hereticke, and knoweth not that the Catholike Church doth reproue it: afterward knowing it. let him doe pe­nance one yeere. If he know and neglect it, and [Page 180]after repent: lett him doe penance for tenne yeeres. Other doe adiudge him seuen yeeres, and some more mildely, fiue yeeres of penance. If any man permitte an hereticke to celebrate his Masse in the Catholicke Church and knoweth not: lett him do Penance 40 daies. If for reuerence vnto him, a wholle yeere. If for condemnation of the Catho­licke Church, and custome of the Romanes: lett him be throwen out of the Church, as an heretike except he haue Penance; and than lett him doe it tenne yeeres. If hee departe from the Catholicke Church, into the congregation of heretickes, and perswade others, Perswading to scisme and after repent: lett him do 12 yeeres Penance. ❧ If than, in hereticall rites, and ceremonies, that which is reprehended, be the cō ­pany, not alwaies the ceremony: Than whan we condemned with auncient Fathers the association with all heretickes, in their seruices: the same Ar­gument and censure must be made in the commu­nication with Schismatickes, with whom we can­not professe any vnion, but by disuniting our selues from the one onely Doue and Spouse of Christ. And yet will I not so geue you ouer, but wee will haue some more expresse thing also, if it may be, for cōmunication with schismaticks: that you may the more be confounded, at your grosse defending of cōmunication with heretickes. For there is a con­fusion, which bringeth sinne: Eccli. 4 and there is a con­fusion, which bringeth grace, and glory and since you haue shamefully entered into the one: be not I pray you, ashamed in respect of so great reward: to abide the other.

than because you are so curiouse an enquirer [Page 181]for auncient Canons, I bring you here a Canon of an auncient Pope S. Pelagius, who next before S. Gregory gouerned the Church.

This worde Schisme (which is a greeke worde) saieth he, doth signifie diuision. 24. q. 1. c. schisma. But in vnity there can be no diuision: they therfore doe not cōmuni­cate with vnity, who cōmunicate w ^t Schismaticks. They haue made to thē selues partes, and seuering them selues from that which is one (that I may vse the Apostle IVDE his wordes) they haue no spi­ritte. Wherby it is brought to passe, that because in vnity, they are not one; because they would be in parte; because they haue not the spiritt of the body of Christ; they can haue no sacrifice. Gloss. ibi. ❧ (His meaning is because such sacrifice hath no effecte, wheras the effect of the holy Eucharist, is the vnity of Christes misticall body, from which Schisma­tickes are deuided.) And discoursing of the great crime of those which communicate with such, he saieth. Finally, either you thinke them to be the Church, and wheras there cannot be two Chur­ches, vs to be Schismatickes: or if it be manifest that the trew Church is in the Apostolicall Seas: than know you that both they are deuided from vnity, and there is now no question leste of cōmu­nication, which cannot be trew but onely in vnity. Presence at hereticall seruice ex­presly for­bidden. Be you not therfore (as if there were no difference betweene Schismatickes, and the trew Church) in­differently associated vnto both their sacrifices. It is not the body of Christ, which a Schismatike ma­keth, if we follow truth as our guide. Neither can any man faine, without reprouing y ^e Apostle, that Christ is deuided. 1. Cor. 1. One onely is the Church which [Page 182]is Christes body, which cannot be deuided in two or more partes. For so soone as any departeth frō her, he ceaseth to be of any Church at all. ❧ How could that auncient holy Bishop more plainly dis­course of communication with Schismaticks, euen whan they haue trew seruice and Sacraments? For that which he saieth, that a Schismaticke cannot make y ^e body of Christ, See y ^e glosse vpon this place. is not vnderstood of want of trew consecratiō if he which taketh it vpon him bee a Prieste: but according to the ordinary cu­stome of Doctours, which call the trew body of Christ, that, which is the effect of the holy Eucha­rist, which is the incorporation with Christes misti­call body, which a Schismaticke cannot make in a­ny: or because a Schismaticke him selfe is no parte of that misticall body: so that he speaketh not of consecration of the Eucharist, but of the vnion of him which is the consecratour.

S. Augustine disputing against the Donatistes, S. Augu­stines opi­nion. l. 1. de Bap. cont. Do­nat. c. 2. 24. q. 1. cap. Si quem forte hath this notable saying, which I will sette downe the more largely, that you may see how that great Sainte, and most graue Doctour of Gods Church, esteemed of this exteriour shew of vnion with the trew Church of God, which wee defend. If per­happs (saieth hee) extreame necessity driueth any man where he cannot finde a Catholicke: & kee­ping in his mind Catholicke peace, he doe receaue by some other, which is out of the Catholicke vni­ty, that which he would haue receaued in Catho­licke vnity (he meaneth baptisme:) if forthwith he depart out of this world: we doe not repute him but as a Catholicke. And if he be deliuered from corporall death: whan he shall yeeld him selfe vn­to [Page 183]the Catholicke congregation, euen with his cor­porall presence, from whence he neuer departed in his hart: not onely, we do not disallowe, that w ^c he hath donne; but with all security and verity we cōmend him: because he beleeued that God was present in hjis harte, where hee obserued vnity, and would not departe out of this life, without the Sa­cramēt of Baptisme, which whensoever he found, he knew to be Gods and not of men. But if any, whan he might receiue it in the Catholike Church through any peruersnes of mind doth choose to be baptised in Schisme: although afterward he come vnto the Catholicke Church, where certaine it is y ^e the Sacrament profiteth, which may trewly be o­therwhere receiued, but not profitt: he is peruerse and wicked, and so much the more perniciously, How a man in ne­cessity may receaue a sacrament of an here­tike or schismaticke. by how much the more wittingly. S Augustine speaketh here of Schismatickes. Where he repre­hendeth not the seruice or Sacrament, but the vni­on which is by the outward shew professed. Nei­ther yet was it his mind to approue such commu­nicatiō with Schismatickes in necessity, that a man may dissemble his recourse vnto them, for to be in signe of vnion vnto them: but he speaketh of those which were publicke Catecumens in the Church, Conc. Trid sess. 14. Caiet. ver­bo. Absolu­tio cap. Pa­storalis de off. iud. ord. Anglez de. Conr. Art. 8. Diffic. 9. and knowne to desire y ^e Churches Sacrament, and as he saieth, of the Church already in hart: which in their extremity could finde no Catholicke who might actually incorporate them to the same. Af­ter which maner, in extreeme necessity there wan­ting an other Priest: at the houre of death, any Ca­tholicke may lawfully, and sufficiently, be absol­ued by any trew Priest, although an hereticke, yea [Page 184]by Luther him selfe, if he were aliue: So that nei­ther the Priest want dew intention, & the Penitent make knowne, both vnto the Priest, and others, who might otherwise be scandalized, that he wold liue and dye in the Catholicke vnity.

This is a pointe very good for our countreymen to know, as a thing which may happen vnto them to be as profitable: as it is most certainly permitted by holye Church: So that it be not according to the forme of the communion booke, or with dis­simulation. and dew diligence be vsed, for to find a Catholicke Priest.

But of S. Augustines opinion in this pointe, out of whom this Canon was taken, we can say much more. And if we would say all, we should exceed any reasonable volume. But our intent is not to bring here the sentences of holy Fathers, but in as much as either they shew y ^e custome of y ^e Church, or haue theire graue sentences for the gouernment of the wholle Church, placed in the body of the Canon lawes. This glorious Piller of Christēdome liuing in Affrica, amongst the swarmes of Dona­tistes, which at that time molested the Church of Christ, being first onely Schismatickes, but after­ward growing to expresse heresy, as alwaies Schis­matickes, if they continew vse to doe, as we haue new oftentimes saied out of S. Hierome: in all his workes against Donatistes geueth most plaine te­stimony of the custome of his daies. Going to the Church is schisme in S. Agu­stines opi­nion. For whosoe­uer shal read any of those learned bookes which he writeth of that Schisme: shall see, that neither the Donatistes with the Catholickes, nor these with them would any waies communicate. Yea by this [Page 185]great Father, it was reputed Schisme, for the one parte to communicate with the other in spirituall thinges: which whan I say, I meane the religious presence at seruice.

Heare, I pray you, what this Saint rehearseth of an Imperiall law against this action Ciuill law See cod de hereticis L. quicun­que l. 1. cont ep. Parm. in fine See ep. 166. Although the conuenticles, are se­uerall, and the segre­gation wic­ked: yet the law cannot coueniently punish all. proper con­uenticles wicked se­peration congrega­ted. Of the other Emperours lawes and iustice, (except of Iulian the Apostata, who only fauoured the Donatistes, per­mitting them to haue Churches) which lawes are most vehement against them: who is ignorant? Amongst the which, one generall law against all such as will be called Christians, and do not com­municate with the Catholike Church, but are ga­thered together seuerally in their proper cōuenticles conteineth thus much: that as well be who ordei­neth a clergy man, as also he which is ordeined, be amerced in tenne Poundes of golde. But that the very place where the wicked separation is congre­gated, be confiscated. There be also other gene­rall commaundemements, by which they are disa­bled either to make will or donations, or to receiue any thing by any wills or donations. ❧ Thus S. Augustine. Where you may obserue the cause of such punishment, onely to be the gathering togi­ther into seuerall cōuenticles, which he calleth wic­ked separations, and the not communicating with the Catholicke Church. So that in S. Augustines iudgement, you may see, that it is all one, to be ga­thered in Caluins wicked separation, and not to communicate with the Catholicke vnity: which I pray you, what is it else but to be in Schisme? l. 1. de bapt. cont. Don. c. 4.

More plainly he calleth those which receiue Baptisme in the Donatistes congregation, with an in­tent [Page 186]after their Baptisme presently to come to the Catholicke Church: Schisma­tickes. Such I say he calleth Schis­matickes: not disallowing the Sacrament, but the receiuing of it in that Church, w ^c maketh schisme. What need is it (saieth he) to committ this accursed euill, euen but one day or one houre? For whoso­euer desireth this to be graunted him, may either of the Church, or of God demaund, that it may be lawfull for him, but for one day to be an Aposta­ta. For there is no cause why he should feare to be an Apostata for one day, and not feare to bee a Schismaticke or Hereticke for one day. ❧ See how he accounteth y ^e receiuing of the holy Sacra­ment of Baptisme of an Hereticke, although with intent of coming to the Catholicke Church after­ward, to be Schisme: and the persisting after in such congregatiō, to continew the schisme. Thus much he saieth of such as know the Donatistes not to be the trew Church. In the next chapter: But they which through ignorance are there baptised, c. 5. thinking, that to be the Church of Christ: in cō ­parison of the former, doe indeed sinne lesse: yet are they greeuously wounded with the sacriledge of Schisme. Wounded with the sa­criledge of schisme. ❧ He expoundeth him selfe after­wards because their ignorance cannot be excused. Than is it Schisme to receaue a most holy & trew Sacramēt of a Schismaticke. Why I pray you? not because ibid. c. 2. they receiue baptisme, but because they receiue it in Schismatickes Churches. therfore the being in Schismatickes Church, as one of their so­ciety, is Schisme. The like hee hath in the same booke. c. 8 Those whome they Baptize, they cure of the wound of Idolatry and Infidellity, but more [Page 187]greeuously they do strike w ^t the wound of schisme. Schisme by S. Augu­stine, is more gree­uous than Idolatry. For Idolaters amongst y ^e people of God the sword destroied, but the Schismatickes the earth opening swallowed. ❧ Behould, what account this holy Doctour maketh of y ^e company of schismaticks in their Churches: not because the thing donne, w ^c is the administration of Gods most pure Sacrament, is euill; for he alwaies honourerh it: nor because of the sinne of the minister, vr worthely exercising his function; for such sinne is most often committed euen in the Catholicke Church, and cannot defile the worthy receiuour: nor because of the euill, or false beliefe, or schismaticall mind, of the receiuer; for he supposeth the contrary: but onely for that association which is had in a Schismaticall congre­gation with the same, and is not onely committed in the acte of the Sacrament there receiued, but e­uer after by remaining amongst thē is continewed.

The same Doctour where he intreateth against Emeritus a Danation Bishop: Of such as were of the parte of Donatus in harte but yelded to the Ca­tholickes their corporall presence, saieth: that they are CARNE INTVS, SPIRITV FORIS. Thā is it al­so a cleare case, that the very corporall presence in Caluins parte, maketh one to be CARNE INTVS, SPIRITV FORIS, that is in fleshe within Caluins Church, in spirit without. and because, as we said aboue, none can be of Gods Church deuided, See §. 24. but he must be wholly of the same: what remaineth, but that such are to be esteemed of Caluins, S. Gregory l. 1. ep. 36. & not of Christ his Church?

Of S. Gregories time, we haue most euident te­stimony. Who not onely strictly forbiddeth that [Page 188]any person permitte his children, bondslaues, or any belonging to his iurisdiction, to be baptized by the Donatistes: But whan the Inhabitants of a certaine Iland called Caprea, L. 7. ep. 99. returned frō schisme, sending their Embassadours to Rome for their re­conciliation; he gaue order, that if theire fitst Bis­shop would be also reconciled to the vnity of gods Church, he should remaine their Bishopp: other­wise that a new should be made, that our Lords flocke (saieth he) may be secure against the dartes of the deceitfull enemy. Which great care (consi­dering the tumultes & inconueniences which hap­pen, where two seuerall Bishops do sitt) had bene in vaine, if that people might haue receiued theire spirituall things of their olde Schismaticall Bishop. Neither is there any cause herof, but the exteriour shew of vnion in his congregation, wheras the dif­ference in doctrine, seruice, and Sacraments, was none at all.

Whosoeuer readeth ouer the histories of such Schismes as haue bene heretofore in the Romane Church, whan there hath bene diuision of Popes (although y ^e Romane Church was neuer deuided, but all deuiders haue presently ceassed to be of this Church he shall finde this doctrine of auoiding Schismaticks most cōstantly on both sides to haue bene obserued. For as the Schismatickes did arro­gate vnto thē selues the name of the trew Church: so did they also alwaies paint them selues with the shew of whatsoeuer piety the trew Church should professe. L. 6. vitae. Sancti Bern c. 6. In the time of that greate Schisme be­tweene Innocentius the second and Peter Lyon; S. Bernard a most carnest defendour of the trew Pa­stour [Page 189]of the Church, at POITIERS, before that Church had publickely shewed it selfe to be Schis­maticall, had offered vnto God in the Cathedrall Church the immaculate Sacrifice. But after his de parture the Deane of the same Church broke very impiously, but not scotfree, y ^e Aultar in which the holy man had celleorated: for after a very shorte time he died most desperatly. And whan y ^e Prince of that countrey of A quitane, who had opposed him selfe to Innocentius came to parley with S. Bernard: after much debating of the matter, S Ber­nard gotte him selfe vnto y ^e most effectuall armour of the Diuine misteries. When y ^e Prince him selfe was not permitted to enter into the Church: but by the Diuine autority of the Saint, adiuring hun in the presence of Christes body, which vpon the sacred Patene he caried forth of the Church vnto him; was at the length mollified, and of a wolfe, S. william D. of Aqui­tane. became a lambe; and of a SAVLE, a PAVLE; and of a notorious sinner, a glorious Sainte, and patterne of trew repentance, for nourishing the di­uision of the Church.

Than doe we euidently see that on both sides this hath alwaies bene an inuiolable custome, that aswell the Schismaticke hath auoided the Catho­licke, as the Catholicke hath shunned the spiritu­all communication with the Schismaticke.

But the example & autority of S Cyprians time shall both determine and finish this controuersie. S. Cyprian. Against whome when Felicissimus had raised a Schisme, and gathered togither in a certaine bid so many as he could, vsing therunto the terrour of se­culer Magistrates, and diuerse threatnings: S. Cy­prian [Page 190]sent into those partes two Bishops & as ma­ny Priestes, to hinder the poorer sorte, least for po­uerty they should be drawen vnto Felicissimus his parte. ep. 40. Let none (saith he) draw you Christians frō the Gospell of Christ: let none take away out of y ^e Church, the children of the Church: Let such pe­rish alone by them selues, who will needes perish: Let them alone remaine out of the Church, who are gone out of the Church. And after. But if any shall go vnto the parte of Felicissimus, or his Chā ­pions, & ioine him selfe vnto that heretical faction: let him know that he cānot afterward returne vnto the Church, and communicate with the Bishopp and flocke of Christ. ep. 38. ❧ And of the same. whoso­euer shall ioine him selfe vnto his conspiracy and faction, let him know that he cannot cōmunicate with vs in the Church, who voluntarily chose to be separated from the Church. These my letters doe you reade vnto our Brethren, and send them also to the Clergy at Carthage, adding also the names of whosoeuer haue ioined them selues to Felicissi­mus. ❧ The like censure to haue bene made of such as ioined them selues in Churches vnto Noua­tianus a false Pope against S. Cornelius: S. Cornelius out of S. Cvprians epistles; and that which S. Cornelius him selfe wrote vnto Fabius the Bishop of Antioch, ep. 52 l. 6. c. 35 w ^c Eusebius setteth downe at large; we may manifest­ly perceiue, where it is also plainly to be seene, that this externall vnion in seruice and Sacraments, is the very nature and essence of schisme. For as S. Cor­nelius writeth, whan the followers of Nouatianus came at his Masse to receaue, hee houlding theire handes betweene his owne, exacted of them this [Page 191]othe: Sweare vnto me by the body and blood of our Lord Iesus Christ, that thou wilte neuer either forsake me or returne vnto Cornelius. ❧ See than that the schisme is not only in receauing sacramēts, but in not forsaking the schismaticall congregatiō. Which whan diuerse afterwards did, than did they returne vnto y ^e Church: So saith Cornelius. Know thou, that euery day now the brethrē forsake him, and returne vnto the Church, and that now he is destitute and depriued almost of the society of thē all. ❧ Beholde, I pray you, that to come into y ^e Catholicke Church is to forsake schismaticall socie­ty. Thousandes of the like examples and autori­ties might be brought: l. de vnitat [...] Eccl. in fine. Three ma­ners of cō ­municating with here­tickes or schismatiks. but I will conclude with a distinction of S. Augustine, who maketh three de­grees of communicating with Hreretickes or Schis­matickes. The first, of such as communicate with them whan they haue not plainly shewed their re­bellion against the wholle Church: And these not with standing their cōmunication, he calleth pure and vncorrupted wheat. Others, as this Doctour speaketh although hauing a goodwil, yet through fleshly darkenes doe wander w ^t thē a while, whan theire schisme is manifest: And these he accoun­teth as wheate, whose blade is trodden downe and withered, the roote remaining aliue: and neuer to grow againe but by Gods mercifull correction. Fi­nally others, with an euill mind and purpose do cō ­tradict the most open truth: these are altogither pulled vpp by the rootes, neither can be planted a­gaine, but by him, who onely is able to grafte a­gaine the broken boughes in their naturall stocke. Rom. 11 So that according to S. Augustines doctrine, we [Page 192]may learne what is to be iudged of our fearful Schismatickes. THE CŌCLV­SION.

But it is now time at the length to drawe to an end of our wholle disputation. Wherin if I haue bene somewhat bould with your selfe: I pray you impute it to the sincerity of my good will, and the familiarity of our frendship. If I may seeme to be ouer vehement, & incensed against others: I name none: If any ones conscience doe accuse him, lett him either amend him selfe, or not there deuise a quarrell where none is meant. If either by you, or other Catholickes, I may be iudged to haue geuen some occasion by plaine and trew speaches, to ex­asperate heretickes: 2. Cor. 12. I aunswere with S. PAVL: I am become foolish, you haue compelled me. So long as the sheepe of Christ his fould do obedient­ly & simply harken vnto the voice of the Pastours, and choose to be guided by thē, refusing to heare strangers: so long may the Shepheard be quiett & still. But if once the false shepheardes be entered into the fould, or rather expresse wolues, who doe take away and scatter the sheepe: than is it time for the Shepheard, not onely him selfe, to stirre a­broade; but to send out his dogges, and to vse all possible remedies, against so present dangers. I do not take vpon me to haue saide more, than hath bene saide hertofore, onely I haue sought to presse you with that w ^c most learnedly hath ben brought by others, whose writings being almost worne out of mind, the effect of them seemeth to be as little regarded.

Remēber I pray you, Gal. [...]. that saving of S PAVL, & apply it vnto your selfe If I build y ^e same things [Page 193]againe which I haue destroied: I make my selfe a Preuaricatour. ❧ How odiouse the name of a Preuaricatour is, you know very well. A Preuari­catour, 2. q. 3. c. fi quem. Vlpianus ibi citatus. (saith the Ciuilian) is said, as it were a vari­catour (a stradler, of whose legges you cānot know the right from the leafte) which helpeth the con­trary parte, and betraieth his owne. You will not be offended, I hope, if I tell you that which truely I may: that whilest you go about to build vpp the rebellious walles of Schisme, which once in your selfe and others you destroied: you make your selfe a Preuaricatour. For doe you not perceiue, how you helpe the aduerse parte? Do you not see how you betray your owne cause? I meane that cause, which once you made your owne, although now you haue forsaken it, you haue betraied it, yea you haue not onely now by secrett collusion impugned it, but by open hostility taken vpon you the patro­nage of your aduersaries cause against it. He that gathereth not with me scattereth, saieth our Saui­our. Mat. 1 [...]. You gather vnto Satans congregation: than can you not gather with Christ, but scatter against Christ. Or rather I may say of you, c. 17. that w ^c Hiere­my the Prophett long since foresaw of the Deuill, and whosoeuer is his instrument, in fauouriug of heresies. The Partrich hath cherished (or gathered togither, as S. Augustin readeth) those w ^t she hath not brought forth: She hath made riches, L. de paste c. 12. and not in iudgement: in the middest of her daies she shall leaue them, and at her latter end she shall be vn­wise. ❧ The Deuill whom S. Augustine vnder­standeth by the Partrich, or, as that Doctour also faieth, any Heretike, Brother Coadiutor, or sonne [Page 194]of the Deuill, (for these names doth this gloriouse Sainte attribute vnto these contentiouser Rebells, therfore wel likened vnto Partriches, who with stri­uing are the sooner taken:) These Partriches I say, gather togither those, whō they haue not brought forth: those, whom Almighty God hath created, and the holy Church brought forth vnto grace, & vnto her blessed vnity. These Partriches haue en­creased their congregation with riches, but not in iudgement. For as the Deuill careth not, of what heresy one be of, so he be an hereticke: So hath he without any iudgement or discretion, gathered a­mongst heretickes, such as he careth not whether they be heretickes or no, so that they be in his con­gregation: so that they be without: so that they be in a parte: wheras Christes garment can haue no parte, nor any way be deuided. The Deuell saieth not (that I may vse the speach of S. Augustine) these are Donatistes, and not Arians: whether these, or those: they belong vnto him, which gathereth togither without iudgement. Let him worshipp the Idolls (saieth he) he is mine. Lett him remaine in the superstition of the Iewes: he is mine hauing forsaken vnity, let him go vnto this heresy, or that heresy: he is mine. ❧ Yea as we haue shewed be fore lett him but be gathered togither with Here­tickes at their seruice: It is a signe of heresy, to require Ca­tholickes to come to y ^e Church. Ezech. 34 he is mine. The Deuill then, and whosoeuer gathereth with him, and against Christ; gathereth his riches, but without iudgmēt: farre contrary vnto the Catholicke Church which detesteth all others, and gathereth none but such as desire earnestlye to be her children, and to bee the sheepe of him, who saide I will feed thē in iudge­ment. [Page 195]But in the middest of her daies Shee shall leaue them: (saith the Prophet either, because God will mightely raise vp the lapsed againe. or because according to that saying of S. PAVL, I would to God those were curt off which doe disturbe you: the fauourers of such schisme shall at y ^e length dis­couer thē selues; & by open Apostasy shewe what they secretly harboured within their rebellious bo­somes; and forsaking those whom they pretending to feed did deuoure; verify in them selues, the say­ing of the Apostle: They went out from vs, but they were not of vs. or else, because God will sud­dainly punish, and take out of this life such deui­ded members, and wandering sheepe to their eter­nall confusion. whan at the last such Diabolicall endeuours shall shew the folly of their authors, & all the faire promises, and florishing perswasions of Schismaticall rebellion, shall disclose and disco­uer them selues, as foolish deuises.

And I would to God the diuerse punishments which are daily inflicted vpon the lapsed, were suf­ficiently knowen vnto the worlde. Three kindes of punishmēts of Schisme. Ser de laps. wheras we see now in our age, no lesse miraculous scourges for this shamefull lapse, than we read in S. Cyprian of those, which in his age fell into Idolatry. So many schismaticall mariages, suddainly turned into mourning: so many conformable men, either possessed or distracted, or punished with the death of their neerest allies: So dreadfull torments of conscience, and cominuall terrours, as they worthely are affli­cted withall; whom God with Caine hath cast out of his holy sight, & leste as vacabonds and forlorne of the earth: Such suddaine deathes of Infants, [Page 196]baptized by heretickes: no otherwise than hapned to the sonne of Valens the Emperour, Theod. l. 4. c. 17. for admit­ting the cursed blessing and baptisme of the Ari­ans, after S. Basils sacred presence, and infinite o­ther like wonders. To which effect I remember what Tertullian writeth of a farre inferiour kinde of iniquity, L. de spect. c. 26. than presence at hereticall seruice, that is of presence at the Gentills spectacles: of which we spake before. There happened, saieth he, an example in a woman testifying Gods indignation. This woman going vnto the Theater, returned with a Deuill: wherfore whan in the exorcisme the vncleane spiritt was rebuked because he durst mo­lest a Christian: the Deuill answered very bouldly: I did it moste worthely: for I founde her in my owne. ❧ Take you heed therfore that the Deuill find you no more in his owne.

2 Neither is this the onely punishment of so great a treason, wheras y ^e very infamy of the world doth follow it, as dew vnto forsakers of their tender mo­ther: setters to sale of their owne consciences: in­constant reedes & wauering persons, both towards God and also towardes men. Eus. l. 1. vit con. c. 11. Sozom. l. 1. c. 4. For most worthy was that iudgement of Constantius the Emperour Father vnto the great Constantine, who desirous to make triall of Christian fortitude, gaue out an edicte y ^e whosoeuer refused to sacrifice to his Gods, should be banished the courte Wherupon some, which impiously yeelded, were banished: and the other, which remained constant, with singuler fa­uour were retained. For that wise Emperour, well considered that who would be trecherous to God, could not be trew to him,

3 But the greatest punishment of all, is the being forsaken or God, & downefall into all sinne. For as Sampson after his familiarity with Dalila, Iudic. 16. Dalila lost his former strength: and falling into his enemies handes, was depriued of his sight: and bound in chaines, was made euer after to grind in the mill. So after the entry into the hereticall conuenticle, a most false and deceitfull Dalila, who seeth not, y ^e the mind being blinded, betaketh it selfe to the bō ­dage of all manner of iniquitye, where, euen as it were in a wheele, it runneth an vnlimited race, ne­uer ceasing to go from one wickednes to an other. L. 25. mor. c. 12. For by the deserte of so great a sinne, the pitt of o­ther sinnes is couered (as S. Gregory notably tea­cheth) that he which wittingly cōmitteth one euill, euen in other thinges may iustly vnwitting perish. One sinne is punish­ment of an other. Rom. 1. 1. Thess. 2. Ap. 22. For this is therfore donne, that sinnes may be pu­nished w ^t sinnes, to the end, that the very increase of vices, may be the punishment of the offendours. Hence, doth the Apostle say, that God hath deli­uered certaine vnto the desires of their hart. And againe: that they may fill vp their sinnes alwaies. Hence, by an Angells voice is it said vnto IOHN, who hurteth, let him hurt yet; and who is in filthi­nesse, let him be filthy yet. Hence DAVID saith: Lay iniquity vpon their iniquity, psal. 68. that they may not enter into thy iustice. Hence againe, by the saide Psalmist it is saide of our Lord him selfe: Psal. 77. He hath made the suggestions of malignant spirits, to be the way vnto the path of his wrath. For to make that which was but a path of his wrath, to become a broad way, is by his district iudgement, to enlarge the causes of wrath, that those which being illumi­nated [Page 198]would not doe well, being iustlye blinded, should farther doe, wherby they may deserue the more to be punished. ❧ God graunt that you may open your eies at the length, and find the way of the citty of Cods habitation, least in the day of his reuenge, from this wilfull darkenesse which you haue incurred, Psal. 106 you be against your will throwen into the vtter darkenesse. From which God of his mercy, and by the intercession of his blessed mother deliuer you.