A briefe Confutation, of a Popish Discourse: Lately set forth, and presumptuou­ sly dedicated to the Queenes most excel ­lent Maiestie: by Iohn Howlet, or some other Birde of the night, vn­der that name.

Contayning certaine Reasons, why Papistes refuse to come to Church, which Reasons are here inserted and set downe at large, with their seuerall answeres.

By D. Fulke, Maister of Penbroke Hall, in Cambridge.

Seene and allowed.

At London printed for George Byshop. 1581.

Abriefe con [...]tation of a Popish discourse.

THe Papistes by long experience beeing learned, howe litle is gained to their part, by writing such Treatises, in which they tooke vpon them, either to iustifie their owne errours, or to condemne the truth of Gods Church, haue now of late ta­ken an other course, and begun an other way of writing, which they haue thought more meete, both to couer the infirmitie of their cause, and to reteine such as they haue seduced in obstinacie of errour. For not abiding to proue, either that they are in the right, or wee in the wrong, they content them selues generally to inueigh, against Schisme and He­resie, & to shew foorth the daunger of both, in which argument while they conteine them selues, they yeeld many good and sub­stantiall reasons, as is not hard for them to do, which take a good cause in hande. But when they come to couple this argument of Schisme or Heresie, either by affirmation vnto vs, or by denial vn­to them selues, (without which there can no conclusion be made, of the whole cause in controuersie) they bring nothing but a stale, vnlearned, and miserable beggerie, of the whole matter in questi­on: namely that they are the Catholikes, & we the Schismatikes, they are the Church, and wee the Heresie. Such is the whole drift of Gregorie Martinus vaine Treatise of Schisme, such is the scope of Hides seditious Epistle Consolatorie vnto Papistes, and the same is the policie of this blasphemous and traiterous discourse, cōtei­ning the coulorable reasons made for the Papistes, that refuse to go to Church. The full and large aunswere vnto which infamous Libell, presumed to be dedicated euen to her most excellent Maie­stie, with the confutation of the same Epistle Dedicatorie, because it requireth larger time, and is to be expected from a man of sin­gular learning and diligence, assoone as it may bee done conueni­ently, I haue thought good in the meane time, briefly to set forth vnto the ignorant (for no man of meane knowledge can be decei­ued by such petition of pri [...]ciples) the vanitie & vnsufficiencie of al these [...]ne reasons, that neither any one of them, nor they al to­gether, can be any excuse, much lesse a defense, for these obstinate Recusantes, to withdraw their obedience from God & her Maie­sties most godly lawes, decreed for going to Church.

The answere of a vertuous and learned man to a Gentleman in Englande, touching the late im­ prisonment of Catholikes there.

THE VEW of your late Letters (my deare and woorshipfull friende) brought vnto mee so [...]e sorowe and muche com­forte. The sorowe proceeded of the wo­full and afflicted case of my poore coun­trie so pitifully set downe by your penne vnto mine eye, wherein (as you write) so many great Gentlemen of woorship are imprisoned for their conscience and reli­gion of late, so many good houses broken vp, so many ho [...]sholders dispersed and fled away, so many young Gen­tlemenA pitifull di­scription of Eng­l [...]de at this day. and seruantes vnprouided, so many poore people destitute, so ma­ny wiues disioyned from their husbands, so many children beref [...] of their parentes, such flying, such running, suche shutting vp in prisons, suche pitiful abiding h [...]ger, thirst, and colde in prison, as you describe, doleful for vs to heare heere, but more ruful for you to b [...]old there, and al this for different opinions in religion, a miserie not accustomed to fall in our fathers dayes, vpon that noble realme.

But as these were causes of some sorowe, so was it no meane comfort vnto me, to consider that in these wicked and loose times of ours, where­in there is no feeling or sence of vertue left, but al men enwrapped in the loue of Gods professed enemie the worlde, folowing with al force, and ful [...]yle, the vanities and ambition of the same: that there shoulde bee founde in Englande so many Gentlemen both for their yeares, liuinges,A rare [...] of [...]. and other habilities, as fit to be as vaine as the rest, yet so precise in mat­ters of religion, and so respectiue to their consciences, as that they wil pre­ferre their soule before their bodie, and Gods cause before their owne ease, nay, that they wil rather venture both bodie and goods, life, landes, libertie, and al, then they wil doe any thing contrarie to their conscien­ces, whereby they must bee iudged at the last day. This is suche a thing, [Page 2] as it must needes bring comfort to al men, and can iustly greeue none, ex­cept the common enemy the Deuil him selfe. For as for [...]raungers, they must [...]eedes be edefied therewith: as for Englishmen, they must needes be incouraged thereby. And as for the Princesse her selfe, shee cannot but bee comforted therein, assuring her selfe that if these men, doe sticke so firmely vnto their consciences and fayth sworne vnto God in their o [...] of Baptisme: then wil they as firmely for the same conscience, sticke vn­to her Maiestie, if occasion should serue, in keeping their secondary faith and allegeance, sworne vnto her Highnesse as to the substitute of GOD. Their aduersaries also and persecutors, it can not in any reason mislike, for that the contrarie religion were to haue them as constant and faith­ful in that, if it were possible to win them to the same.

But notwithstanding, seeing you wryte that there is both great dislike, and displeasure also taken of it, as though their constancie were obstinacy, and their conscience meere wil: (which most of al greeueth (as you write) their obedient and wel meaning mindes) albeeit otherwise the pressure it selfe bee so hea [...] as the burthen thereof is sore and greeuous to beare: for these causes, and for the giuing of some more light to the whole mat­ter, I wil (as you seeme to desire) most briefly touch three things in this letter, whereby I doubt not but that you shal account your selfe fully and sufficiently answered.

  • [...] The first point shalbe, what cause or reason the Catholikes haue to
    The [...] of the vvhole Tr [...] ­tise.
    stande, as they doe, in the refusall of thinges offered them, and especial­ly of going to the Church.
  • Secondly, what way or meanes they may vse to remedie or ease them selues of this affliction now layde vpon them for their consciences.
  • Thirdly, if that way or meanes doe not preuayle, then howe they ought to beare and indure the same.

BEfore the nyne reasons, is premised an answere to (a Letter (as is pretended) of a gentleman in England, touching the late imprisōmēt of Catholiks there: the cōtents wherof are these. First a great sorrow cōceiued in this answerer, for that pitifull descriptiō of Englād cōteined in the gentlemans letter, wherin was writtē, that so many great Gentlemen of worship were prisoned, for their consciences & religion of late. What great imprisonment I pray [Page] you hath béene of late, of so great Gentlemen, as hath not béene and continued many yeares before, except some intermission granted, to assay to winne by clemency, y which was not atteined by punishment. But it is not hard to gesse, what marke you shoote at, that would haue conscience and religion, to bee the only cloake to couer whatsoeuer by secrete conspiracie against the state, hath beene of late attempted, by some of the Popish faction, whom you call Catholikes. Your treasonable practises, hauing not that suc­cesse you promised to your selues, and to your friendes in England and Irelande, you woulde nowe mooue connseration by persecu­tion, for conscience, in them that deserue iustly to be suspected for conspiracie, yea and them also that are ma [...]ifestly detected of tre­cherie. And howe I pray you is the state of England made mise­rable, that it deserueth your foolish of pitie, by imprisonmēt of these Gentlemen? You answere, So many good houses broken vp, so many young Gentlemen and seruantes vnprouided, so many poore people desti­tute, as though al housekéeping, maintenance of young Gentlemen and seruants, & prouision of the poore people, depended vpon a fewe obstinate Recusants, who if they were all with God, yet none of these commodities should be wanting in y realme. And while they remaine in the worlde, who forbiddeth them, although they be im­prisoned, to kéepe good houses, mainteine seruants, relieue ye poore? It is wel knowne, how great a gaine they make of their imprison­ment, & how glad some of them are, whē they may haue the colour of restraint, but euen in their own houses, that they may pretende imprisonment, for not keeping of good houses, mainteining of ser­uants, & relieuing of the poore. But let vs heare more of this lamē ­table description. So many wiues disioyned from their husbands. But how many is there, or what one is there? or euer hath there béen in her maiesties raign, that being imprisoned for the only cause of re­ligion, might not be suffred to haue his wife resort vnto him, yea, & to remain with him if it were both their pleasures so to liue, and the wife to beare parte of her husbandes trouble. If not one can bée named, that can bée prooued (for Howlettes slaunder of Maister Dimmockes wyfe, hath béene openly confuted) there is no colour in the nexte complainte, Of so many children be­refte of their parentes, whose Parentes are liuing, and at li­bertie to prouide for them, in all honest and duetifull manner. [Page 3] As for the flying, running, dispersing, shutting vp &c. It is so great as hardly can bée séene in any place worth the noting, and least able to make a pitifull description of the floorishing estate of Englande, which God of his mercy long continue, that enuy of all her aduer­saries, may breake her bowels, with griefe to beholde it. But who can abide that slaunderous complaint of such pitifull abiding hunger, thirst, and colde in prison described by the supposed Gentle­man? repeated by this reason maker to bee a miserie not accusto­med to fall in our fathers dayes vpon that noble Realme, and all for diffe­rent opinions in religion. You haue beene a great and long straunger from this noble realme, that haue not knowne in your own daies if you bee of any yeeres méete to make argumentes for all Catho­likes, or in your Fathers dayes of what yeeres soeuer you be, that you haue not hearde of greater miserie, then hunger, thirste, and colde, in prison susteined, accustomed to be laid vpon Englishmen professours of the trueth, by Papists mainteiners of heresie, and all for difference of opinions in religion. But I woulde I might reason a little with y gentleman describer (because you the repor­ter, haue deuised to colour a most destable s [...]under, by haere say, and another mans description) I pray you Sir, in what prison, & what gentlemen are they, that abide such pitiful hunger, thirste, & cold? how many haue pined for hunger, fainted for thirst, & starued for cold? Are not al these great gentlemē which you say are impri­soned for their consciences, at libertie to féed & cherish themselues with their owne goods. Or if you wil imp [...]dently expounde your saying, of any poore Papists, that are imprisoned for religion, of whom you speake not any worde, are not their friends suffered to minister vnto them al things necessarie? what one person can bée named that abideth such pitiful hunger, thirst, & cold? Are you not ashamed, without al colour to [...]aunder so noble a state, & the godly Magistrates of the same, with such barbarus crueltie? But to say mine opinion, I think verily, that no gentleman in England, hath so vngentlemanlike conception, wtout al shew of truth, to auouch so lowd a lie. But rather y this reason maker, faineth such a let­ter of description, whereof he himself is the authour, imagining by example of his owne faction, that the like tyrannie is practised in the Church of God, as is vsual to the crueltie of the Papists. The causes of his sorowing being thus set foorth, he cōmeth to comfort himselfe, by consideration of so many Gentlemen, so precise in mat­matters [Page] of religion, and so respectiue of their consciences, in these wicke [...] & loose [...]es, where there is no feeling or sense of [...]ertue left, but al men in wrapped in the loue of gods professed enemie the world, folowing with al▪ force & ful sa [...]le, the vanities & ambition of the same. Indéed sir, you haue followed your shameles slaunder, with full saile, & haue had winde at wil. What say you▪ is there no sense or féeling of vertue left, but al m [...]n inwrapped in the loue of gods en [...]ie, except those few gentlemē, [...]he matter of your rare comfort? In your famili [...]r letters we must suppose you write as you thinke, and as to your [...]éere & worshipfull friende, wherfore whatsoeuer you do in cōmon writings, professe of your reuerēt opiniō of her maiesties singuler vertues, & other of high estate that are vnder her, executers of her Christiā lawes, al is but dissimulatiō & hypocrisie, fained glosing, & [...] flatterie. For you acknowledge not only no vertue, but not so much as any féeling or sense ofvertue, to be left in any other, then those gentlemē recusants, al other men not allured, nor intā ­gled, but inwrapped, in the loue euen of gods professed enimie the worlde, not seduced and drawen thereby, but folowing, and that not slowly, but with al force and full saile, the vanities and ambi­tion of the same. If this were true, it would make a more misera­ble estate of England, then you before imagined, by imprisonment of a few good houss kéepers. And I woulde hartily wish, that you [...]alfly say of all, might not be verified of some, But that there is no sense or féeling of vertue, but al men inwrapped in the loue of gods professed enimie, & that in so extréeme a degrée: except a smal num­ber of obstinate & wilfully blinded Papists▪ that is more then euer could [...]e [...]tly saide, almost of any Heathen or Turkish state, in which the sense & féeling of vertue was neuer so wholy extingui­shed, but some remained euen in them that knewe not God, nor serued him aright. The king of Sodoma shewed some sense & fée­lingGen. 14. of gratitude & equitie, when he was content to yéeld to Abra­ham his deliuerer, the whole pray and spoyle of the aduersaries, so that hée might recouer his captiu [...]d people. But let that passe, and consider the grounde of this comfort. So many gen­ [...]lemen en both for their yeeres, lyuings, and habilities, as [...] to be as vaine as the rest (as though all other Gentlemen were vaine, but they) so precise▪ in matters of religion, and respectiue of their consciences &c. To omit that which is [...]e in secrete, the manifest couetousnes, [Page 4] [...]ppression, and wrong dealing, in some of their liues appearing, declareth small precisenes to be in their religion, or respect of their conscience in their refusal. But admit that none of them might he touched in conuersatiō, as that were not sufficient to iustifie their religion, so it shoulde be small matter of comfort vnto a christian man, to sée so many Gentlemen refusing to yéelde to the trueth, and so few poore men (to whom the Gospel properly perteineth)Mat. 11. [...]. that dare withstand the Lawes that are now made of religion. Whereas the true religion hath but fewe noble, in comparison of the multitude of the poore that receiue and imbrace the Gospell: It is therefore but a smal likelihood, that Papistrie shoulde be the true religion, which few or none, but Gentlemen dare professe in Englād. Which argueth y y greatest number of thē, being able by welth to beare out the greatest punishment that is laide vpon them, suffer of wilfulnesse, rather then of conscience: who if they were put to the same tryal, y the poore martyres were in time of popish persecution, it is hard to say, how many of these gentlemen that abide imprisonment, woulde indure to ende their liues (as those did) in firy [...]ormēts. Experience we haue in the daies of king Henry, & king Edward, whē sharper punishmēt then now is pra­ctised, was executed vpon offendours in some cases, how few there were & those y were discouered by others, rather thē by their own open professiō, that indured the seueritie of those lawes. Yet were those times more likely to haue yéelded thousands of martyrs, & confessours, when men were newly drawne from their old inue­terated opinions▪ if certeiutie of truth had béen in papistrie, which might haue b [...]d a constant faith to haue suffered death willingly & faithfully, for the defence & testimonie of gods religion, against heresie: which error builded vpon vncertaine or false grounds, al­beit it may worke wilful per [...] in a fewe, yet neuer is able to giue pa [...]ience & constancie in the [...]ttermost a [...]tions vnto ma nie. The same thing the experience of these times doth cōfirme, in which only they suffer by their wils, to whom the suffering is no great smart. But ye mener sort, although in hart they fauour pope­ry, yet because they haue no faith, but an vncertaine opinion, they dare make no confession, to bring them selues in greater trou­ble, then they are able without greate paine too suffer [Page] And [...] those of weal [...]h, that care not to be imprisoned, rather then to [...] to Church: how many of them dare make confession of that, which is the profession of all Pap [...]sts, that he acknowledgeth the supreme authoritie of the Pope, & is by Bul, or other token of pardon reconciled to the Sea of Rome. And wherefore are they so dangerous in this matter rather then the ōther▪ but because y law [...] shar [...] in y point, for acknowleging y popes authoritie thē for going to church. Whereas if they suffered of conscience grounded vpō a Christiā faith, they would neuer be ashamed to confes him, whō they think▪ in their erronious perswasiō, to be the rock of the Church, y head & singuler shepheard of the same, without acknow legeing of whose autority they hold, y there is no church, no truth, no saluation. I omit that there is apparant & probable suspitions in some of the imprisoned, of hope of greater preferment, & world­ly aduauntement in another state, then they looke to obteine in this, whereto doth tend al their diuelish & traiterous machina­tions, against the Prince & present state, by Gods goodnes hither­to preuented, and I hope (if our sinnes which deserue the contrary doe not [...]) shalbe finally and perpetually disapointed. But this their obst [...] is such a thing (saith this discourser) as it must needes bryng comfort to all men. So that in his iudgement, they are no mē, to whom the wilful contempt of Papists bringeth no cōfort. what more▪ It can iustly greeue none except the cōmon enimy the dyuel hym­selfe▪ Sée [...] not, what [...] he maketh of her Maiestie, & at her [...] [...] of the Nobilitie & Comminaltie? all whom it cannot but gr [...] excéedingly, y any of her born subiects, & there naturall countriemen▪ should so obstinately refuse the hearing of Gods word, & cōmunication with his Churche, without ye which there is no hope of saluation, that they had rather bee imprisoned, [...] displeasure of God & them natural Prince, then be at large with [...] Christ; & [...] li [...] of their soueraigne. Yet further [...] how not only in general, but also in particuler, he presu meth to [...]rine of her Maiestie. And as for the Princes herselfe (saith he) she cannot▪ but becomforted therein. Behold how confidently hée [...]dereth her [...] Mais [...]ie▪ in bearing men in hand, not only that she is [...] by [...]he [...] of her subiects, but also that, it [...] but that [...]hée should be comforted by that, which euen cōmon sense abhorreth, that the ruler shoulde be com­forted by disobedience, and a Christian ruler by disobedience vnto [Page 5] Christes faith wherof she is a [...]olous defendor, What other thing therfore is ment by this supposed impossibilitie▪ but to [...]nuat in most s [...]anderous & infamous suggestion, y her Maiestie fauoureth the contempt of her lawes, liketh well of disobedient subiectes, yea is greatly conforted at the obstinacie of th [...]m, whom, by pub­like lawes, and open profession, she hath declared, these 22. yéeres, to be enimies of Gods truth, maintayners of superstition, and de­fend [...]rs of heresie. But let vs yet more néerely beholde the cause, which maketh it impossible, but that shée must néedes be conforted therein, She cannot but be conforted threin (saieth hée) assuring her selfe, that if these men, doe sticke so firmely vnto their consciences and faith sworne vnto God, in their oth of baptisme. Then will they as firmly for the same consciences, stick vnto her maiestie, if occasion shall serue, in keeping their secundary fayth, and alleageance, sworn vnto her heighnes, as to the substitute of god. No doubt, but her maiesty must take great comfort, y she setteth forth and executeth lawes, to defende such a faith & religion as men cannot obay, but by breaking their faith, sworne vnto God in their oath of baptisme. Or els her highnesse must thinke great dis [...]oyaltie (what speake I of disloyaltie?) yea open and manifest contumely, in such an impudent marchant, as dare be bold to assure her subiects, y commaunding them to ioyne with her in true religion, shée commaundeth them to breake their firste fayth sworn to God in baptisme, and yet notwithstanding cannot but be cōforted at their obstinate contempt, to her most iust and godly commaundement. But let the matter of the first fayth remaine in question. What assurance can her maiestie haue of the kéeping of their second fayth, and alleadgeance sworn to her heigh­nes, as to ye substitut of god? How many of those recusants presen­ded for cōscience and kéeping of their first faith sworn to go [...], ioined with the trayterous Earl [...]s of Northumberland and Westmer­land, in open and actual rebellion against her maiesties person, her crowne a [...]d dignitie: Behold the bond of assurance, that her heigh­nes hath by their obstinate refusing, to yéeld vnto her gracious and godly procéedings. These be the linkes of loyalty, wherby papists are so chained in obedience vnto their god, yt they cānot be traytors against their prince. This is the recognisance of their dutie, y they wil stick vnto her maiestie, if occasiō should serue, y so soone as any occasion is offred, to shew thēselues in their right collors, stick not [Page] to make open war against her maiestie, euen in her owne realme, and their natiue countrey. I hart [...]ly beseech almightie God, if it bée his will, for Christes sake, to illuminate their blind eyes, that their heartes being truely conuerted vnto God, they may bée méete in­strumentes to serue the Prince. Which grace if it be not his maie­sties pleasure to graunt vnto them, sor causes knowne to his di­uine wisdome, I beséech him for his mercie, that her highnesse ne­uer haue néede or vse of their ayde, who are her secréete sworn [...]i­mies, howsoeuer they pretend an outward countenance of duetie and faythful [...]esse: But to returne to this our discourser, if Pa­pistes could bée ashamed of any thing, my thinke he should not for sh [...]me, promise her maiestie assurance of their fidellitie, who hauea receiued principle, y to infidels, and such as they accounte herhigh­nesse to be, no fayth or promise of obedience, it is to bée obserued. And what talketh hée of a secundarie fayth, sworne vnto her high­nesse? as though either shée or any almost in Englande, were ig­norant of the blasphemous bulles of Pius quintus and Gregorius 13. giuen forth against her maiestie, procured by the traitours on that side the sea, by which al her subiects are assured to bée discharged of all oth of obedie [...]ce, and loyaltie vnto their souereigne, and the Prince her selfe (with more vile tearmes, then I in respecte of her honour, and my duetie may expresse, as méete for the basph [...]mous mouth of Antichrist, as vnworthy of her most [...] and noble per­sonage) discharged of y most lawful souer eigntie, which by the or­dinance of G [...]d & her most iust title, by all law, righ & equitie, doth appertaine vnto her. Will they stick to her Maiestie in conscience of anyoth, whose consciences the Pope hath loosed from al dutie of alleadgeance? Haue not all the Papistes [...]ne sense of this matter? or els where is the vnitie they brag of? d [...]th not Bristo in his 40. motiue affyrme, that al the Papistes in England be duelie dischar­ged from subiectiō, and the Prince frō dominion, by the souereigne auto­ritie of the common pastor of relygion? Saith he not in the same mo­tiue, that although they be discharged of their fealtie, yet they obey for common humanitie? He might much more truly haue said, that be­ing in their traiterous perswasion discharged of their fealty, wher­insoeuer they obey, it is for feare of penaltie. How can they that thinke themselues discharged of their fealty, kéepe their secōd faith and aleadgeaunce, [...]worne to her highnesse, as to the substitute of [Page 6] God, whome they wickedly imagine to bée discharged from domi­nion, by the souereigne authoritie of Gods vicar, in their tearme, but the dauilles dearling in very déede. But if the rebellion in the North, the Bulles of their two last Popes, Feltons execution, Bris­ues motiues, and a great many other motiues, inducing her maie­stie to conceiue of them, as of most daungerous persons, to the state were all cleane forgotten, or els had neuer gone before, are the attempts of Saunder in Ireland, so obscure, or y Pope [...] stan­derd throwne downe so lowe, or his garyson of soldiours so wholy discomfited, or his forte so througly rased and made euen with the ground, or Campions proude and foolish chaleng, and the flocking of so many I [...]suits and Seminaristes, as so many trompets and bel­lowes of sedition into England, concurring with the hostile inua­sion of Ireland, so cléerely abolyshed, that no monumentes of po­pish sidelitie and alleadgeance to their souereigne, remaine to bée gathered or considered of them? but that this new discourser, dare assure her Maiestie, that the disobedience of Papistes, is an argu­ment of their loyaltie, their obstinacie, a proofe of their fidelitie, their cont [...]mpte of God and his trueth, a conclusion of their allea­geaunce and sworne seruice to their Prince?

Yet is hée so confident in defending their wilfulnesse, that hée a­ [...]ouceth, that their aduersaries also and persecutors, cannot in any rea­son mislike it, for that the contrary relygion, were to haue them as con­stant and faythfull in that, if it were possible to winne them to the same. In déede constancie, if the cause bée good wherein it is, deserueth great commendation, but obstinacie in an euil cause, as it hath no­thing y in reasō can moue wise men to like it, so hath it not a neces­sarie consequence, that the obstinate being once reclaymed to good religion, will al waies continue constant in the same. For beside experiēce in some of the recusantes, who haue reuoulted from the truth, once professed, that constancie, wherby true religiō is faith­fully maintained, is the gift of God, and diffreth as much from ob­stinacie, whereby an euill matter is borne out, as trueth diffe­reth from falshood, and good relygion, from heresie.

The last part of y answer to this pretēded letter, is spent, in pro­mising to proue their obstin [...]cie to be constancie, and their wi [...]l­nes to be conscience, and in [...] his friendes desire, briefly to touche three thinges. The firste poynte shall bee, what cause [...] reason the Catholikes haue (sayeth hee) to stande as they [Page] do [...], in the refusall of thinges offered them, and especially of going to church. The other two poyntes, which are altogether omitted. I will rehearse in the ende, with a briefe coniecture of the cause why the same were giuen ouer. And now to the first parte, and in déede The onely matter, and whole discourse of this treatise.

The first parte.

THat the Queenes most excellent maiestye, the honourable Lordes of her pryuy Counsell, and other the learned and wise of England, may see that the refusall of going to the Church of so many thousande Catholykes at this day in that Realme, is not vppon disloyaltie or stub­berne obstinacy, as their aduersaryes giue it out, but vppon conscience and great reason, and for the auoyding of manyfest perryll of eternall damnation, which they shoulde incurre in yeeldyng to that, which is demaunded at theyr handes: I haue put downe some causes and rea­sons heere followyng, referring the Reader to more larger dyscourses, made by dyuerse learned men of our tyme, in sundry partes of theyr works (this beyng shuffled vp in haste) and namely to apeculyar Trea­tyse not longe agone publyshed touchyng this matter.

But first of all it is to bee noted, that my reasons (to thend they mayA necessary Supposition. conuynce) are to bee supposed to proceede, from a catholyke mynde, (that is) from a man, which in his conscience is throughlye perswa­ded, that onelye the Catholyke Romayne Relygyon is trueth, and that all other newe doctrynes and relygions, are false relygions, as all newe Gods are false Gods. Nowe, of these Catholykes there are twoTvvo Sortes of C [...]bolikes. sortes, in Englande, thone which in theyr consciences doe iudge, that as all other relygions besides theyr owne are false, so all partycipation with them eyther in deede, or in shewe, by oath, by Sacramentes, by goyng vnto theyr prayers and seruice, or otherwyse, is naught, for­bydden and vnlawefull, and yet eyther for feare, or fauour or some o­ther worldly cause, they are content to communicate wich them in allVVhat a Si [...]e it is to doe agaynst a mans ovvn con­science. or some of the foresayde thinges: and of those men (albeit they bee very many in England) I meane not to entreate, theyr case beyng appa­rauntly both to themselues and to all other men, wicked, and out of all doubte damnable. For as S. Austine sayth: Hee that knoweth the things August. in Psal. 54. to bee ill that he doth, and yet doth thē, he goeth downe quick vnto hell. [Page 7] As though he would say: Albeit he be yet quicke vpon the earth, yet is he, in the prouidēce of God, dead & damned in hel. And S. Paul talking of this sin, neuer laieth lesse punishment vpon it, then iudgement & dānation, al­though it be committed in thinges of themselues indifferent or lawfull: for albeit (as he saith) meates offred to idoles be of themselues lawfull toRom. 14. 1. Cor. 8. vide expo. D. Tho. 1. 2. Q. 19. & a [...]. D D. ibi. Rom. 14. Cap. 4. Rom. 14. be eaten, to him that knoweth an Idole to be nothing: Yet, If a man shoulde discerne or iudge it to be vnlawfull and yet eate of it, he is dam­ned for it, because hee doeth not according to his conscience or know­ledge. And the reason is that which S. Paule hath immediatly following, saying. All that which is done by vs not according to our knowledge or conscience, is sinne. And S. Iames confirmeth the same, saying. He that knoweth good, and doth it not, sinneth. Wherefore S. Paule crieth out a a little before, thus. Blessed is hee that iudgeth not, or condemneth not himselfe, in doing contrary to that he best allowetb. And the cause whyMarke this rea­son. [...] Three kindes of Sinne. this sinne against a mans owne conscience is so damnable, is this. Some doe sinne of humane frailtie, as did Peter, and this is called a sinne against the father, who is called Power. Some doe sinne of ignorance, as did Paule,Math. 26. 1. Tim. 1. Vide D. Tho. in 2. 2. Q. 14. and Creg. lib. 25. Mor. ca. 1 [...]. and this is called a sinne against the sonne, who is called Wisedome. Some doe sinne of meere will and malice, choosing to sinne although they know it to be sinne, and this is the sinne against the holy Ghost to whom is ap­propriated particularly grace and goodnesse, the which a man most wic­kedly contemneth and reiecteth when he sinneth wilfully against his own conscience: and therefore Christ saith, that a man shalbe forgeuen a sinne agaynst the father and against the sonne, as we doe see it was in Peter andSinne agai [...]st it [...] holy Ghost. Paule. But he that sinneth agaynst the holy Ghost shall neuer be forge­uen neither in this world, neyther in the worlde to come. As for exam­pleMat. 12. Mar. 3. Luke. 12. Iohn. 15. Act. 9. the Pharisies were not: which did many thinges against Christ, maliti­ously, and contray to their owne knowledge & consciences. If this be true (as it is, if God be not vntrue) thē in what a miserable case standeth many a man in England, at this day which take othes, receiue sacramentes, goe to Church, and commit many a like acte directly against theyr owne consci­ences,The pitifull [...] of dissen [...]bling [...], and against their owne knowledge: nay, what a case doe they stand in, which know such thinges to be directly agaynst other mens conscien­ces, and yet doe compell them to doe it: As to receiue against their will, to sweare against their will, and the like: Surely, as I am nowe minded, I would not for ten thousand worldes, compel a Iewe, to sweare that there were a blessed Trinitie. For albeit the thing be neuer so true, yet should [...] [...]e be damned for swearing against his conscience, and I, for compelling [Page] him to commit so heynous and greeuous a sinue. But of this sorte of Catholikes, this is ynough, and too much excepte they were better. For they are to be accounted (according to Saint Paule) damned me [...] in this lyfe, and therefore no christians, and much lesse, Catholikes.

There are another sort of Catholikes, that albeit they doe iudge all other religions besides their owne, false and erroneous, and damna­ble: yet doe they not thinke, but that for some worldly respecte, as for sauing their offices, dignities, liberties, credytes, or the like, they may in some of the former thinges, at the leastwise in going to church (for as for swearing, and receiuing, I thinke no Catholike this day in Europe thinketh it lesse then damnable) shewe them selues conforma­ble men to the proceedinges of them of the contrarye religion: and doe also thinke others too scrupulous whiche doe stande in the refusall of the same. But to shewe that these men are in a wrong and perillous perswasion, builded onely on their owne fantasie, and therefore to be reformed: and that the other men are the onely true Catholickes, and bounde to doe so much as they doe, vppon payne of the high dis­pleasure of God, and eternall damage of their owne soules: I haue put downe here these reasons, that followe, which may serue for the iustifying of the one parties conscience, and for the due reforming of the other

HE beginneth with a large Periode, and stately style, as though hée were endyting of a Proclamation, or an A [...]te of Parliament, with a long breath, stretched Lunges and full mouth. That the Queenes moste excellent Maiesty, the Honou­rable Lordes of her Priuie Counsell and other the learned and wyse of E [...]glande maye see- Quid tanto dignum feret hic Promissor hi­atu? Parturiunt montes nascetur ridiculus mus. What will this large promiser, bring foorthe woorthy of so wide a gaping? The Mountaynes are in trauell a ridiculous Mouse shall bee borne anon: For what in Gods name, shall all the Learned and wise in Englande sée? Beside her Maiestie and her hono­rable C [...]unsell. Forsooth. That the refusall of going too the churche of so many thousand Catholikes at this day, in that realme is not vppon d [...]oyaltie or stubborne obstinacie as their aduersaries giue it out. A m [...]tter indeede woorthie of so greate a presence [Page 8] as you summoned before you, to defend so ma [...]y thousand Ca­tholikes, as in that realme make refusall to goe to Church. [...]ut aduise your selfe well, whether your Checke roule doe not de­ceiue you, and by a Cyphar too muche, make you insteede of a se [...]e hundreds, too sette downe so manye thousandes. Or if your friende, more woorshipfull then true of his woorde, in certifiyng you of manye thousandes of Gentlemen imprisoned whose defense you take in hande [...]oo make, hath deceyued you, you séeme to bee a manne altogether vnme [...]te, to speake in the eares of her mo [...]e excellent Maiestie, and the Honourable Lords of her Priuie Connsell (that I cléene omitte, all the wyse, and Learned of Englande) whiche are so lighte of credite, too ima­gine that so manye thousande Gentlemen of this Realme, shoulde professe suche obstinacie, after so manye yéeres tea­ching too refuse obedience too her Maiesties Lawes touching Religion, when so fewe of anye calling, repugned at the firste publishing of the same. Or if you make a wilfull Lye (because I cannot thinke so basely of youre witte, too bée de­ceiued in so playne a matter) not onelye her Maiestie and Ho­nourable Counsell, but all the wise and Learned of England, maye easily gesse, what trueth they shall looke for in the rest of your discourse, when so manifest a fal [...]ood is contayned in your firste sentence: and what purpose you followed in faygning the refusall of so manye thousaundes, whiche if they were all registred, will not muche excéede the le [...]e number of hunde­reds.

Well, too omitte the number, the cause you say of their refusall is not as their Aduersaries geue out: But vppon conscience and greate reason, and for the auoyding of manifest perill of eternall damnation, whiche they shoulde incurre in yeelding too that, whiche is demaunded at theyr handes. And that all the wise and lear­ned of the Lande, with the Prince and her Counsel, maye sée this to be so, I (saith hee) haue put downe some causes and reasons here following.

[...]erily yo [...] haue taken a greate péece of woorke in hande, and [...]hosen no mean [...], Iudges, therefore it standeth you in hande, [Page] to bring substantiall prooues.

Let vs heare therefore how you begin. Your Margent noteth A necessary suppositiō, your text runneth in these woordes. But first o [...] all, it is to be noted, that my reasons (to the end they may conuince) are to be supposed to proceede from a Catholike minde, that is from a man which in his conscience is throughly perswaded, that onely the catholike Romaine religion is trueth, and that all other newe doctrines, and religi­ons are false religions, as al new Gods, are false Gods. Certaynely it is a necessary supposition, without the which, al your reasons are not woorth a [...]igge, and it is such a supposition, as if it might haue byn allowed vnto Arius, Macedonius, or Eutyches &c. Their reasons might haue conuinced all their aduersaries. Suppose an He [...]etike to bee a Catholike, and heresie to bee truth, and Arius was a good Priest, Macedonius was an holy Bishop, E [...]yches was a reuerend Abbot. Truely I was deceiued, whē I Prognosticated in y begin­ning that the trauell of the mountanes would bring foorth a litle mouse. For behold they haue brought [...]oorth a great Monster, a ne­cessary supposition, y this writers reasons (to the end they may cō ­uince, are to bee supposed to procéede from a Catholike minde. No maruell, though you blewe the Trumpet, and made a lowd noise: That the Queenes most excellent Maiestie, the Honourable Lordes of her priuie Counsell, and all other the learned, and wise of England might sée, that all your niene reasons, to the ende they may conuince, must be supposed to procéede from a man that is persuaded, that only the Catholike Romayne religion is trueth, and all other new doctrines and religions are false. But why doe you oppose the Catholike Romayne Religion, to all other new do­ctrines? When by the Catholike Romayne religion, you meane the present Popishe religion, and not the auncient Romayne re­ligion, which was the Catholike religion of all true Christians. I sée wel, as we must first of all suppose you to be a true Catholik, so wee must secondly suppose, the present Popishe Heresie, to be the auncient Romayne and vniuersall religion, of al the Ca­tholike Church of Christ. These suppositions will doe you greate pleasure, to the ende (as you saye) that your reasons maye conuince. But by such suppositions, the théefe that standeth at the barre, with as good reason may bee acquited, and the [Page 9] I [...]dge that [...] on the benche, by the [...] bee cond [...] ­ned. After this necessary supposition, followeth a profitable diuision, of Catholikes, whereof there are twoo sortes in En­glande: One of them whiche although they iudge that all par­ticipation, with all other Religions is noughte, yet for feare, or fauour, or for some worldly cause they are content to com­municate with them, in all, or some thinges, by him named, As in deede, or in shewe, by othe, by Sacramentes, by going to theyr prayers & seruice, or otherwise. These hee pronounceth t [...] bée out of all doubte, in a damnable case, for this hée all [...]adgeth Augustine, Saint Paule, Thomas of Aquine &c. And it is verie true, that whosoeuer doeth contrary to his conscience, [...]ee it iust­ly or falsely perswaded. sinneth damnablye, but when hee pro­ceedeth further, to charge such with sinne agaynst the holye Ghost, whereof our Sauiour Christe sayeth, that it shall ne­ [...]r be forgeuen in this worlde, nor in the worlde to come, hee pronounceth not onelye a fals [...], but also an vnle [...]ed Iudge­mente,Math. 12. Mark. 3. Luk [...]. 12. and euen contrarie too himselfe, and tho [...]e principles whiche hee alloweth: For although hée sinne verie grieuously whiche sinneth wilfully agaynst his owne Conscience, yet hée sinneth not alwayes irremisibly: For hée that knoweth M [...]ther, Adulterie, and suche like [...] offences too [...]ee damnable, and yet wilfully, his conscience reclaiming, béeyng ouercome of yre or lust, or suchother wicked affection, doth com­mitte them, doeth not by and by committe sinne agaynst the ho­lie Ghoste: but by the grace of GOD, may bée renewed by repentance. The same is too bee saide of them, that dissemble their profession, and outwardly communicate with Idolaters and Heretikes, but not woorse then the [...]s, nor halfe so ill, is the case of dissembling Papistes, whiche beside their ignoraunce and false perswasion whiche resteth in supposition, this manne himselfe confesseth, for feare or fauour, or other worldlye cause, too doe that whiche is contrarie too theire corrupte Conscience and erroneous perswasion. Which is the sinne of humane [...]rail­tie, and not of malicious contumelie, and blas [...]mie against the grace and spirite of GOD. Neither doth Augustine who [...] hee cyteth vppon the fiftie foure Psalme, maintayne his cruel and [Page] desperate Censure: who [...] w [...]Wrdes [...]. then hee [...]. [...]: Cum [...] esse! qu [...] [...], [...], nonne vi [...]us discendis [...] inferos? If thou diddest descende, when thou werte deade, thou shouldest not knowe what thou [...]. [...] when th [...] knowest that too bee euill whiche tho [...]doest, [...] not [...] quicke [...] This [...] the [...] in the thirde Person. Hee that know­eth the thinges too bee yll that he doeth, and yer doeth them, he go­eth dow [...] quicke into Hell. Whiche hee woulde haue vs to sup­pose, [...] Augus [...] hadde spoken, of all sinn [...] whiche is a­ [...] [...], of the Princes and [...] of the [...] of the Do [...]atistes, whom there­fore hee sayeth to haue gone quicke into Hell, because they wilfully and mali [...]iously agaynst theyr knowledge, and of [...] a [...] and [...] in the [...] of [...] As [...] in the prouidence of God [...] in Hell.

For this [...] [...] maketh be [...]wéene the follow­ers and the [...] the [...] of that [...] [...] a [...]. &c. [...] [...] ­ded to [...] come vppon them; whiche [...] con­se [...]ted [...]. And what those Capraynes and [...]? Let them goe downe quicke [...] hell; because they handle the Scrip­tures, and knowe w [...]l by reading daylye; howe the Catholicke [...] is [...] all the whole worlde, that all Contiadiction [...] bee founde [...]or their Schisme▪ [...]y [...] it well▪ and therefore they goe downe quicke vnto Hell &c.By this it is euident, that Au­gustine spe [...]keth not of all them▪ that sinne agaynst knowledge, but of [...], [...]: [...] of [...] and not of infirm [...] ­tio [...] although the sinne agaynst the holye Ghost bée [...]death, death, and denyed to be pardoned, yet it followeth not (as [...] discourser concludeth) that all dissem­ [...] Papistes in Englande, [...] hee termeth dissembling [...] [...] [Page 10] [...], [...] in that [...] receaue [...] to [...] like [...] against the [...] and [...] of knowledge, whiche [...] nothing [...] an [...] and [...]. [...] in [...] able [...] (although [...], [...] too make yt a more haynous case:) whiche (as hée sayeth) Knowe [...] to bee directly agaynst other mens consci [...]ces, and yet doe [...] them to doe it. As to [...] [...]aynst they [...] will, to [...] they▪ [...] But [...] [...] ­gaynst their will? Sh [...] wée haue nowe a newe Paradore y wil may▪ bee compelled? Sure I am that no man [...] compelled to receyue or [...], that will not, although mea [...]es are vsed to make them [...], that [...] not▪ And who that [...], of [...] that are not willing [...] ­eth that they are directly agaynst their Consci [...]ce w [...]n they doe them, or rather maye not saf [...]lye thinke theyr C [...]nscience is no [...] that they maye doe them, when [...] and [...] so much [...] But [...] it, that they [...] and that [...] is [...] cause for [...], that they receyue, [...] and [...]weare, all in [...] shall cre­ [...] of Godly lawes cease, because Hypocrites will not obey them, but with dissimulation? yet it wée may beleeue this Patr [...]ne of our Re [...]usantes, hée prot [...]steth, saying.

Surely as I am nowe mynded, I woulde not for tenne thousande wordes, compell a Iewe to sweare that there were a Blessed Trinitie. For albeeyt the thinge bee neuer so true, yet shoulde hee bee dam­ned, for swearing agaynst his conscience▪ and I for compelling [...] too committe s [...] heynous and grieuous a sin. You doe well to [...] of [...], that you maye [...] to [...], when you [...] better [...]. And sure I am, that either you are a [...] from all your fellow Papistes, or if the law were in youre hande, [...] we a p [...]ctise contrary to this protestation, for lesse then [...]. But I pray [...], that haue so [...] other [...] that you [...] not com­pell [Page] [...] [...]oe [...] the same [...] it [...], [...] and godly, haue you not the same scrupulosttie, in forbidding them to doe anie thing which in their conscience, they are perswaded, they ought to doe? I thinke you woulde not for tenne thousande worldes, [...] a [...] to be circumcised, [...]or a [...] to woorship [...], [...] a Moabit [...] to offer his [...] in Sacrifice, nor any [...] from d [...]yng anye th [...]g, whiche in their conscience they thinke they are bounds to doe. If you woulde compell them to omitte that whiche they beléeue to bee good, because you [...] it [...] euill▪ why will you not compell them to doe that whiche you [...] to [...] good, although they thinke [...] to be euill? But if [...] a sinne not o [...]lye of it selfe, deser­ [...]ng da [...]ation, but [...] excluded from all hope of remission, to compell men to doe [...]nye thing against theyr conscience, al­though their consciences bee naughte, and the thing neuer so good, how [...] ca [...]e you exc [...]ise the generall practise of Papistes, whiche compell Prote [...]auntes with more grie [...]s paynes, then anye are compelled of vs▪ [...]oo sweare obedience to the Pope, too heare Masse, too acknowledge transubstantiation, and other [...] whiche you knowe, [...]s [...] too bée direct­ly agaynst their con [...]nce, as [...] knowe, or can knowe that any of such [...] where [...] Papistes are compelled, is against their conscience? But I perceiue, that if you conti­nue as you are nowe mynded, and that all Papistes woulde reforme theire iudgement according to your mynde, we should haue a my [...]der gou [...]rnement of Papistes wher [...]soeuer they rule, then hitherto was euer knowne too bée, since Papistrie hadde her firste beginning. And as you are nowe mynded, you woulde condemne the greate manne, who made the great Supper, Luke. 14: Because hee commaunded his seruauntes to compell [...] come [...] him, and Augustine whiche heereof gathereth, that it was the du [...]tie of Magistrates to com­pell Heretikes too th [...] hearing of Gods woorde in the Churche, and communicating with the faythfull. You woulde con­ [...] Iosiah, who caused all that were [...]ounde in Ierusalem, and Beniam [...] to sta [...]d to the [...], that he made, [...]ith [...] Lord, & compe [...]ed that were [...] in [...], to [...] the [...] [Page 11] their God 2. [...]. 34. Among which multitude, it is not like, [...] many did in their censciences better like of Idolatre, then of Gods worship, and that the word of compulsion plainely declareth: for it appertaineth to them that are vnwilling, and not to them that are prompt and redy to obey.

But let vs weigh the cause, why you would not for so many thousand worldes, compell a Iew to swere to the blessed trinitie, you say, because hee should be damned for swearing agaynst his consci­ence, although the thing be neuer so true. And what if he sweare not, but continue still obstinate in his Iudaisme, shal he escape damna­tion? But if after he haue béene instructed in the faith of the holye trinitie, or haue had instruction offred him, and yet stil contēneth y same, is not y magistrate bound to compell him, eyther to acknow­ledge Christ, or to punish him for his obstinarie? By which punish­ment, if he be compelled to heare the doctrine, which before he dis­pysed, there is hope hée maye bée wonne to beléeue it, or if aster longe teaching he bée further vrged too confesse it, experience (as Augustine testifieth, of manye Donatistes) doeth shewe, that although hée did first professe it by compulsion, hée maye by Gods grace, woorking in him, afterwarde imbrace it wil­lingly.

Wherefore the compulsion pretended to bee vsed, is ney­ther so daungerous to them that are compelled, nor so hurte­full to them that muste vse it, being the last refuge to bring vngodly persons to repentaunce, by threatning and executing­of punishment, which contemne & despyse all gentle and fatherly admonishment. Which, if it will not preuayle, but that of some, it is borne out with obstinacie, of other pretended by hypocricis, the Magistrate hath discharged his dutie, the of­fendor hath not founde damnation, which hée should haue [...] ­raped. Albeit by contumacie, or dissimulation, hée haue [...] ­creased the same. Now followeth the other parte of the diui­sion, for the first, and the persons contayned therin our discour­ser refuseth to deale with all, as of whome, there is no ho [...]e, because they are damned in this lyfe, they are no christians, and much [...]sse catholikes.

But there are another sor [...]e of catholyes, which [...] they iudge as [Page] the former [...], that alother religious beside their own [...], and [...] [...]able, yet doe they not thinke, but that for some world [...] [...] for [...] th [...]ir offices, [...], [...], and other like, they may in some of the former things a [...] lest wise in going to church shewe themselues conformable, to the [...] of them of the [...], [...]. For reformi [...]g of thos [...] mens wrong, and per­rillo [...] [...] a [...]ons, these nine reasons following, vnder the ne­cessary supposition before sayde, are franied.

The first Reason:

THe first reason why I being a Catholyke in minde, maye not goe to the churches or seruice of the cōtrary relygion; is, because I perswa­ding myself theyr doctrine to be false doctrine, & consequētly venomous [...]. P [...]rill of i [...] ­fection. vnto the [...]earer, I may not venture my soule to be infected with the [...]. For us it is damnable for a man to kyll him selfe▪ and consequently dead­ly si [...]ne (without [...] cause) to put his body in probable daunger of death▪ so is it much more offens [...] to God, to put my soule ten thousand tymesNote the Simili­ [...]. of more valewe then my body, in daunger to the deadly stroke of fals [...] do­ctrine and heresie, especially seeing I [...] [...]o warrant of [...] [...] ­ping, but rather I heare God crying to the contrary. Hee that▪ [...]eth daunger shall per [...] in the same. Neyther is it sufficient for me to thinkeEccle. 3. that I am sure inoughe from beeing infected, for that I am grounded inough, I am learned sufficiently. For what yf God take his grace from thee, and let thee fall, because thou hast not folowed his [...] which is, If thou wilt not be bi [...]ten with the [...] not do sleepe [...]gh the hedg [...]. If thou wil [...] not be spo [...]ed, then not to touch the Pitch. Wherefore 8. Paule to as good a man as learned, as strong, as I am, gaue a generall ruleEccle. 3. Eccle. 3. to auoyde and flye an he [...]ticall man. The lyke precepte hee gaue to Timothy beeyng a By sho [...], to auoyde a certayne heretyque by name Alexa [...]der: [...] yet hee [...] as it we [...]e the Thessalon [...] in the name of Iesus Christes, that they should [...] Tit. 3. 2. Tim. 4. 2. Thes. 3. Rom. 16. 1. Tim. 2. Rom. 16. drawe them selues [...] like fellowes. The sa [...]e hee repeateth a­gayne to the [...] beseechyng them to note and to de [...]yne from [...] The reason of this [...]. [...] vttereth [...] Ty [...]thye: Because their speech creepeth like a canker, and they [...]. [...] to the [...] of the same men: [Page 12] By sweete wordes and gay blessinges they s [...]uce the heartes of the In­nocent. And S. Peter saieth of them, that they doe allure vnto them vnconstant soules. Heere nowe I see the scripture carefully counsayling,2. Pet. 2▪ and commannding mee to auoyde the company, and speech of falle tea­chers, it putteth downe also the perrill, if I doe it not, which is as great as the death of my soule. And on the contrary [...]de, I haue no warrant of scripture, or example of good men to aduenture the same. For I doe reade this written of farre my betters. The Apostles and their schol­lers were so warie and circumspect in this case (in a [...]yding heretikes)Nicep. li. 3. Ca. 30 that they would not so much as once reason the matter with any of them who endeuoured by their lyings or new deuices, to corrupt the truth. [...] I am sure, I can neuer take good by hearing them, but I am in great possibilitie to take euill, as many more learned men then I, in olde tyme haue done. As Dionisius Alexandrinus, confesseth of him­selfe: [...]. his. [...]. [...]. cap. 6. and of Origen and Tertulian it is knowne, and manye men in England can be witnesses, which both to thems [...]ues and also to other [...] [...] (the time was) so firme and grounded in religion, as nothing could moue them: and yet nowe they haue proued otherwise. Where­fore it cannot bee but great sinne in mee (notwithstanding all this) if I shall put my soule in such daunger, by aduenturing to their companie, to their serui [...]e, to theyr sermons, to reading their boo [...]es, or the lyke, wher­by in any wise I may be corrupted. The which aduenture, what a [...] it was counted in the primatiue church, it may appeare by the seue [...] lawes made both by the clergie and temporaltie, for the prohibiting, and puni­shing of the same in that time, as is to be seene in the councels, and fa­thers, and in the decrees of the good christian Emperours Martian andVide Gre. li. 5. ep. 64. Sozo. li. 2. ca. 31. & li. 1. cap. 20. [...], and especially of the noble and zelous first christian Emperour Constantine, which made it death, after the condemnation of Arius by the generall councell of Nyce, for anye man more to reade his bookes and thereby to aduenture to be poysoned with his heresies: And reason, For if Da [...] had not ventured to behold Be [...]abe, he had not beene entrapped wi [...]h her lone, and so had not committed those horrible sins that ensew­ed.2. Reg. 11 Gene. 3. And if Dame Eua had not presumed to heare the serpent talke, she had not beene beguiled, and if when Luther first began to teach new doctrine, the catholiks, at that time had not vouchsa [...]ed to giue him the hering, but had auoided his prechings & preuy cōuenticles, the [...] had not bin now in [Page] worlde, either Lutheran, Swinglian, Caluenist, Puritan, Anabaptist, Tri­netarie, Family of loue, Adamite, or the lyke: whereof now there are so many thousands abroad, al springing of that first secte, and troubling at this day the whole worlde, with the eternall damnation of infinite soules, the which soules at the day of iudgement shall be scuselesse, and receaue that heauie sentence of euerlasting fire, for that they had not a­ [...]oyded the daunger of infection.

The first reason.

THe first reasō why a Papist may not go to church, is y perril of infectiō: which is as good a reasō, as y a fowle toad may not come into a cléere spring, to wash her, & spewe out her venome, for feare of infection, not of the well (of which there is greater daun­ger) but of her owne body, vnto whose poysoned complexion, no­thing almost may be added. Or that a man infected with the pesti­lence, pockes, or other contagious disease, may not come néere the place where phisicke and surgerie is ministred, least hee shoulde bée further infected. So that if a foole or a madde man, bée per­swaded that the Phisition will kil him, by this mayne reason, hée must auoyde him. For what other force is in this argument, except trueth bée confessed to bée falshoode, and true phisicke daun­gerous infection? but marke the argument. Al daunger of in­fection is to bée auoyded: in going to Church and seruice, there is daunger of infection: therefore it is to bée auoyded. The first parte of this reason, our discourser prooueth by similitude, by au­thoritie of scripture, of Doctors, by examples, and by experience. Which was altogether néedelesse, excepte it were for young chil­dren, that learne to speake, for all men of meane capacitie, and smal discretion, will confesse, that all peryll of infection is to bée auoyded, of them that desire to lyue in health: but the proofe of the seconde parte of the argumente, which is, that in going to Churche and seruice, there is anye daunger of in­section, hee bryngeth not one worde, beside his bare affyrma­tion. A worthye reason, to the hearing whereof the Prince, with her counsell, the learned, with the wise, of all England are called.

[Page 13]Hée that coulde obteine a priuiledge thus to reason, that al which hée affirmeth must be taken for trueth, and that his aduersarie shal not bée admitted to denie any thing that hee saith, may easely proue to bée an [...]rrefragable Doctor. If this kinde of resoning had béen vsed among Papists only, which are professed to beléeue what soeuer you will teache them, it might haue gained you some cre­dite, when it should haue had no controlling, but when you pub­lish your arguments, that the Queene and her Counsell (which al denie your principles) and the wise and learned of this lande (of which the most part refuse your doctrine as heretical) may sée that your Clients refusall is vpon great reason, you declare that as in pride you lacke measure, so in iudgement you want discretion, in reasoning, you want learning, in defending, you want trueth in taking the cause in hande of obstinate contemners to iustifie it. you haue shewed neither wisdome, discretion, trueth nor honesty. But this seemeth strange that you cite out of Nicephorus lib. 3 cap. 30. That the Apostles and their schollers, were so wary and circumspect in this case (of auoidyng Heretikes) that they would not so much as once reason the matter with any of them, who indeuoured by their lying, or newe deuises to corrupt the trueth. Haue you set out your cham­pion, to challendge the combate, and will you nowe giue ouer the battell? must you follow the example of the Apostles and their schollers, not so much as once to reason the matter with vs, whom you account for here [...]kes? very well. The Diuell ought the Papistes a shame to make so proude an offer of disputation, which they neuer ment shoulde holde, as appeareth not onely by the present flight of the challenger, notwithstanding hée prose­steth that hée was prepared to suffer any torment, that shoulde bée laide on his body, for his constant confession, but also by the plaine attestation of this his associate, wherby it is euidently bewrayed, that suche bolde prouocation was nothing els but a traiterous and seditious deuice, to erect the peoples mindes in eexpctation, of some change in religion, while other diuilishe practises were in working in Irelande and the like attempted in England. But howesoeuer you bee affected towarde disputation, you slaunder the Apostles and their schollers, and Nicephorus the reporter of this sentence, and Irenaeus the authour of it, in saying they would [Page] not so muche as once reason the matter with any heretike. For Saint. Paul whose doctrine and example, the other Apostles, and their schollers vsed and followed, alloweth vnto euery heretike two solemn admonitions at the least, before he be auoided, before which might be many reasonings, & after also though not with a­ny certaine hope to winne them, yet with certaine profite vntoTit 3. the hearers, when they see their heresies borne downe with the strength of trueth, and falshood mainteined by obstinate will, and not by might of reasons, when they see the sutle [...]eightes of Here­tikes laide open to their shame, and the plaine trueth of the Go­spell haue the victorie, to the glory of God, So did the Apostles di­spute against the obstinate Iewes, so did their schollers with He­retikes, as is manifest by the concertation of Augustine with the Donatistes, Manichees, and Arrians, and that often in hearing of the people, the recordes whereof are extant, as the disputation of Germanus and Lupus with the Pelagians testified by Beda in the first of his English historie. Neither doth Ireneus say, that the A­postles and their schollers, woulde not once reason the matter with any Heretikes, but shewing how Polycarpus the scholler of Saint Iohn, beeing saluted by Marcion the Heretike, who de­sired to bee acquainted with him, answered, that hee knewe him alreadie to bee the eldest childe of the Diuell: hee decla­reth, that ye Apostles and their schollers, were so circumspect, that they woulde not communicate in any worde or familiar spéech with any, that had corrupted the sinceritie of the Gospell, with lying and false deuises. And this circumspection Polycarpus Irene. lib. 3. Cap. 3. learned indeede of Saint Iohn, who saith in his second Epistle, That if any man come vnto you and bring not this doctrine, re­ceiue him not into your house, nor salute you him, for hee that saluteth him is partaker of his wicked workes.

Finally, where you say, that out of the first sect of Luther dyd spring Lutherans and Zwinglians, Caluinistes, Puritanes, Ana­baptistes Trinitaries, Familie of loue, Adamites and suche like, you bewray not onely your malice, but also your ignorance. For besides that out of the doctrine of Luther so farre as it was consonant too the worde of GOD, no heresie coulde spring, more then out of the worde of God it selfe: the Ana­baptistes [Page 14] and Familie of loue, are olde sectes springing out of the Enthusiastes, Pelagians, Donatistes, Valentinians, and other aunci­ent heresies, The Trinitaries are a broode of the Arrians, Nesto­rians, Macedonians, and suche like Monsters. The Adamites, were both sprong vp and suppressed by the refourmed Churches of the Bohemians and Morauians, manye yeeres before Luther was borne. The rest whom you name, when you can conuince them of heresie, by the authoritie of the holy Scriptures, you may referre their beginning to what head you please. In the meane time, you must learne to reason better, against your ad­uersaries, then by challenging the whole cause, without tryall or proofe, otherwise your victorie shalbe as glorious, as your argu­mentes bee forcible, méete to bée answered with hoopes and his­ses of Sophisters, not worthie the hearing of suche as bee wise, and learned in Englande, muche lesse too bée regarded of her moste excellente Maiestie, and the honourable Lordes of her pri­ [...]ie Counsell, to all whom you doe not blush, not by begging, but by extorting as you call it a necessary supposition, to offer a clere demonstration.

The second Reason

2. [...].

THe second reason why a Catholike cannot yeeld to goe to Church, is, because hee cannot goe without scandale, which is a sinne moreLeu. 4. Nu. 31 2. Reg. 12. 1. Esd. 8. Pro. 18. 2. Mach. 6. Math. 17. & 18 Mar. 9. Luk. 17. Rom. 14. 15. 1. Cor. 8. & 10. 2. Cor. 6. 1. Thess. 5. Math. 18. Ibid. mentioned, more forewarned, more forbidden, more detested, more threatned in the Scripture, then any sinne els mentioned in the same, ex­cept it bee Idolatrie. But in the new Testament nothing so much exaggera­ted, or with such vehement speeches prohibited: Christe signifiyng, that the most part of the worlde were to be damned for this sin, when he cry­eth out with that cōpassionable voice of his, saying. Wo be to the world by reason of scandales. Wherefore pronoucing as pitifull a sentence, vpon the authour of these scandales he saith. Woe bee to that man by whome come these scandales. And deuising with himselfe (as it were) how to expresse vnto our capacities, the intollerablegreatnes of this mans torment in Hell, for scandalizing of other men: he vttereth it in this sort. [Page] It were better for that man that a milstone were hanged about his Mark. 9. necke, and that hee were so cast into the Sea. Which saying so terrified Saint Paule that rather then hee woulde scandalize any man in eating a2. Cor. 8. peece of meate (a thing of it selfe lawfull as he saith) he protested that hee woulde neuer eate flesh in his life.

Now this hainous sin of scādale consisteth properly in these three points. First to induce another mā by any meanes to sin: whether it be by life orThree pointes vvherein scandale is committed. doctrine: and this was the scādale of the Priestes in the old law, by their naughtie life, alluring the people to cōmit the same sins. This was the scandale of the daughters of Moabe, who by their speeches & examples brought the Israelits to sacrifice with thē to Idols. Wherof also (as of theLeu. 4. Nu. 25. &. 31 Apoc. 2 like to them) Christ spoke against with great disdaine in the Apocalipse, saying, Thou hast their certaine which hold the doctrine of Balaā, who taught Balaac how to giue a scandale, (that is an occasion) for the chil­drē of Israel to sinne. I will fight against those men with the sword of my mouth. And in this point is the proper signification of (Scandalum)The proper signi­fication of scan­ [...]lum. seene, which importeth as much, as a stumbling block, wherby a man ma­keth another to fall, especially the fall of deadly sin: whereby a man brea­keth the necke of his soule. As if a man shoulde induce another by his ex­ample, or otherwise, to commit adulterie, to take an oth against his con­science, or the like: and as Ieroboam did by his example, make the tenne tribes forsake the vnitie of the Church of Ierusalem, which sinne of his, is so much noted in the scripture, with this title of scandale, (For that he 3. Reg. 12. Amos 7. 3. Reg. 25. made Israel to sinne) as nothing more. And in reuenge of the same God foretolde him by Amos the Prophe [...], that hee woulde destroy his whole house, and so afterwardes perfourmed the same, as it appeareth in the third booke of the kinges. And this first point of scandale, whiche is to induce other men to sinne, is so large and reacheth so far, (because it may be doone, by life, example, wordes, workes, omission, permission, & the like) as men had need to looke better about thē then they do. It were too long to giue examples in al: one out of the ancient D. and martyr of christ S. Cyprian shal serue for all: for by that, the rest may be gessed. Hee talketh of parents, which either by their euil examples had drawen their children to heresie or schisme, or at the leastwise had not sufficiently in structed thē, of the true church, and of the sacraments and true seruice of [...] example for [...] in [...] to note. GOD in the same. Wherevppon these children, beeing damned, shall moste pitifully bewaile their miserie (sayeth Sainte Cyprian) and the crueltie of their parentes at the day of iudgement saying thus. [Page 15] Wee haue done nothing of our selues, neither for saking the meate and the cuppe of our Lord (the blessed Sacrament) haue wee of our owne Ciprian, de lapsis. accord hastened to prophane coutagions (of schisme or heresie.) The perfidiousnesse or infidelitie of other men [...]ath vndone vs, we haue felte our owne parents to be murtherers vnto vs. They haue denied vnto vs. the Church, which is our mother, and God which is our father, and wee being young & not foreseeing the danger of so heynousan offence, were content to ioyne our selues with others in the soc [...]etie or participation of the crime, and so by other mens fraude we were deceiued. This that S. Cyprian affirmeth of children, in respect of their parents, we may apply to wyues, brethren, sisters, kinsfolkes, acquaintance, schollers, seruants, sub­iectes, tenantes, or the like: in respect of any whose wordes, life, or exam­ple, hath, or shal do them hurt, by giuing them a scandale, that is, by indu­cing them to sinne.

The second point of scandale is, not only if I do induce an other manThe second poi [...] of Scandale. to sinne by doing or saying nought my self, but further, if I doe offend an other mans conscience, in a thing of it selfe lawful: that is, if I do make an other man thinke that I do an vnlawful thing, albeit either I doe it not, or that the thing be lawful in it selfe, yet I commit scandale. As for example, if a Priest should haunt dishonest or suspected houses, albeit hee ment neuer so honestly. And this is, that great scandale wherabout saint Paule makethRom. 14. 15. 1. Cor. [...]. 10. so muche adoe, as concerning the eating of meates offered to Idols: the which, albeit it be lawful in it selfe (as saint Paule discourseth) to him that hath knowledge, and thereby can iudge that no meate, of his own nature is vncleane before God: and that an Idole is nothing: and consequently, that suche meates offered to Idols are nothing spotted or made vnlawfull thereby. Yet to eate it in such place or presence as the lookers on, beeing weake and simple, may thinke that thou art an idolater, because thou eatest the flesh offered vp to the idoles: [...]r that they by thine example be edefied or induced to eate the same meates with an e [...]il conscience: this is dar [...] ­nable saieth S. Paule, and a most horrible sinne against Christ himselfe, and1. Cor. 8. such a sin as S. Paul himselfe saieth, That hee would neuer [...] flesh while he liued, rather then by eating, so to scandalise any man. Vppon the which discourse of S. Paule, the learned father S. [...]sten, saieth thus. By this, Aug. ep. 154. it is euident, that wee are not only forbidden, to vse any thing in the ho­nour of straunge Gods (as the eating of meates offered to them might seeme to be) but also to doe any thing wherby we may be thought to ho­nour them, doing it in such sort, as that although in heart wee despise [Page] them yet wee edefie or induce those that know not our heartes, in deed, to honour the same. This was also the scandale that the worthie old Elea­zarus in the booke of Machabies so much detested and resisted, that hee [...]. Mach. 6. chose rather to dye most cruelly, then to commit it. For whereas the Ty­rant did commaund him to [...]ate of the sacrifized meats, and he refused the same, the vnder officers of the Tyrant being mooued with vniust com­passion (as the scripture tearmeth it) offered him secretly other fleshe notA notable exam­ple of a plaine and vndissembling conscience. offered to Idoles, and of the which hee was not forbidden by his lawe to eate: meaning thereby to deliuer him, and to giue out that hee had now satisfied the Prince his commaundement. But the good old man conside­ring2. Mach. 6. what other men might thinke of it, and what Scandale there might ensue of it, answered thus, as the Scripture saieth: That hee would first b [...] sent downe vnto hell, before hee would doe it: for (saieth he) it is not conuenient for our age to fayne, whereby perchaunce many young men, thinking that El [...]azarus, now of ninetie yeares old hath past ouer to the life of the Gentiles, may through my dissimulation be deceiued. This therefore is the second point of scandale which S. Paule forbiddeth when hee saieth. Keepe your selfe from all shewe of euill.

The third point of seandale is, in respect of the enemy, that is, whenThe third point of Scandale. although I doe not induce any man to sin, or offend any mans conscience, yet I do disedefie the enemy, and do that thing wherby the enemy is scan­dalized, and taketh an occasion to blaspheme God his trueth, his cause, his lawe, or the like. Whereof S. Paule speaketh to the Corinthians. Be 1. Cor. 10. you without offence or scandale to the Iewes, and also to the Gentiles. And in an other place. Giuing offence or scandale to no man, to the end 2. Cor. 6. that our function or ministerie be not blamed thereby. And this is that great scandale that Dauid being a King and a Prophet, gaue to Gods ene­mies2. Reg. 12. by his fall, and for the which he was sore punished, as it appeareth by the words of the scripture, which are these. And Dauid saide to Nathan the Prophet: I haue sinned against my Lord: and Nathan said to Da­uid, God hath taken away thy sinne: but yet because thou hast made the enemies of God to blaspheme: for this cause, the sonne which is borne to thee, shal dye the death. This also is the scandale that Esdras comming out of Persia, towards Ierusalem with his countrimen the Iewes, was a­fraid [...]. Esd. [...]. to giue to the king of Persia, by causing him to think basely of God, as not able to helpe and defend his seruants, if hee should haue asked him aide to conduct himselfe and his companie to Ierusalem: for so hee saith. I was ashamed to aske of the King aide and horsemen to defend vs from [Page 16] our enemies in the way: because we had saide to the king before, that the hande or defence of our God is ouer all them that seeke him in ho­nestie, & that his Empire, and strength, and [...], is vpon all them that forsake him. Finally, of this scandalement S. Paule and S. Peter also whenRom. 2. 1. Tim. 6. 2. Pet. 2. they said, that the worde of God was blasphemed or spoken euil of by the aduersarie parte, for the euil life of certaine noughtie Christians. Nowe, that a Catholike going to the Churches, seruice, or prayers of them of theA Catholike by going to Church fallen into all [...] three poi [...]tes of Scand [...]. contrarie religion, cannot but commit this great sinne of scandale in the highest degree, that is, in all these three pointes before rehearsed, it is eui­dent to all the worlde. For touching the first point: if hee bee a man of a­ny calling, his example shal induce some other, as wife, children, friendes, seruauntes, or the like, to doe the same. And howsoeuer [...]ee scape him­selfe, they may bee infected and so damned, and their blood layde vppon his soule: but much more if hee exhort or constraine any man to doe the same: as commonly many Schismatiques doe vse. And touching the second point, hee cannot b [...]t offend many mens consciences: for they that doe know him inwardly to bee a Catholike, wil thinke him to sinne against his owne conscience, and perhaps be induced to doe the like. And they who knowe him not, must needes presume him to goe of conscience, and as a fauourer of that religion, and so bee brought to like the better of that religion, and the worse of the Catholike, by his example. And as con­cerningMarke this po [...] the third and last point, their is no enemy of the Catholike religi­on in the world, whether he be Gentile, Turke, Iewe, or Heretike, but that he must both thinke, and speake the worst of the saide religion, seeing the professors of the same, are content for worldly pollicy to dissemble it, and leauing their owne Churches, to present them selues to the Churches of their open and professed enemies.

To conclude, in this matter of scandale: men must not flatter andAn impor [...] admonition. deceiue them selues, thinking that they walke in a net and are not seene, when they giue scandale to all the worlde, which fixeth his eyes vppon them, if not for their owne cause, yet for the religions sake. God is not Gala. 6. Ambros. epist. 30. to be mocked. The godly and learned Father Saint Ambrose did accuse Va­lentinian the Emperour for giuing a publike scandale to the worde, be­cause hee did but permit certaine a [...]lters to the Gentiles: saying, that men would thinke that hee priuely fauoured them. And his scholler Saint Au­gustine thinketh it a scandale, if a man shoulde heare a Donatist butAug. Li. de pasto▪ ca. 7. speake, and he to holde his peace: for that the hearer might thinke that if [Page] this were euill which the Donatist saieth, the other woulde reproue him. But if saint Ambrose had seene the Emperour to haue gone to the Panims Temples, or S. Augustine the other to frequent the Donatistes Churches, what then would they haue saide? What excuse then would they haue re­ceiued? and this is our verie case.

The second reason.

THe second reason (saith hée) why a Catholike can not yeeld to go to church, is because he cānot go without scandale, which is a sin more mentioned, more forwarned, more forbidden, more detested, more threa­tened in the scripture, then any sinne els mentioned in the same, except it be Idolatrie. I will not stande to examine the comparison, but certaine it is, that the wilfull giuing of offence, or as hée calleth it newly, scandale, is in scripture often and greatly detested, and ve­rie damnable and abhominable, a thing well knowne to them, that are wise and learned in the scriptures, and therefore néeded not the one quarter of quotations and textes, that are cited for it. There are also diuers kindes therof, and neuer a good of them all. Whether it be by inducing other men to sinne, by false doctrine, or wicked example, by offending the weake conscience of our brethrē in a thing of it selfe lawful, which our reasoner setteth downe ab­solutely, without regarde of such circumstances. If I doe offende an other mans conscience in a thing of it selfe lawfull. As though our saui­ourMat. 15. 5. 12. Christ might be accused for neglecting the offence of the obsti­nate Pharisees. Or whether it be by giuing occasion to the enemy to blaspheme, when a man doeth wickedly, which also our Aduo­cate of the Recusantes doeth set downe so nakedly, that he woulde make a Christian man afraid to glorifie Christ before a Iew, whō both hée is sure to offend, and that hée will take occasion, either in heart or mouth, to blaspheme our Sauiour. The third point (saith hée) is in respect of the enemie, that is, when although I doe not induce any man to sinne or offende any mans conscience, yet I doe disedisie the enemy, and doe that thing whereby the enemy is scandalised, and taketh an occasion to blaspheme God, his trueth, his lawe, or the like. For ex­cept the thing, which I doe is wicked, as the adultery of Dauid, which hée bringeth for an example, though the enemy is scandali­zed, as the Pharisées were at Christ, and taketh an occasion to [Page 17] [...]aspheme God, his trueth, or his worde, [...]. It is no [...] and [...], by mée lewdly giuen, but by him wickedly taken. But cleare it is, that offence by no meanes may bée giuen either to the Iewes or to the Gentiles, or to the Church of God. But howe is the second part of the argument proued, which [...] al y proofe. A Catholike (saith he) by going to Church, seruice, or prayers of them of the contrarie religion, can not but commit this great Scandale in the highest degree, that is in all those three pointes, before rehearsed. This is boldly saide, but what is the reason to shewe, that it is truely saide. Touching the first pointe (saieth hee) If he bee a man of any calling, his example shal induce some other as wife, &c. This is as good Logike, as the necessarie supposition, to pr [...]us an vniuer­sall proposition, by a particular. Euerie Catholike giueth of­fence, because some that is of any calling, induceth by his exam­ple. So that hée which is a méere priuate man, whose example can not induce, or authoritie constraine, is exempt from this point of giuing offence. But why shoulde any man, of what estate so euer hée is, bée charged with offence giuing: when the thing which hée doeth is not disprooued, but by a vayne supposition, to be godly and honest.

And touching the seconde pointe, when it is not a thing indif­ferent, but either a necessarie duetie, as wée iudge, or a thing altogether vnlawfull, as hée holdeth, to come to the Churche, howe can any man bée saide touching that pointe, to commit of­fence, which is contrary to his owne determination, of that point. But by a marginall note, hée commaundeth vs to marke the third pointe, and that is this. There is no enemy of the Catho­like religion in the worlde, whether hee bee Gentile, Iewe, Turke, or heretike, but that hee must both thinke and speake, the woorse of the saide religion, seeing the professours of the same, are content for world­ly pollicy to dissemble it: and leauing their owne Churches, to present them selues to the Churches of their open and professed enemies.

This man reasoneth altogether of necessities, and impossibili­ties, the strongest Cheynes that are to holde any reasons, if they were surely linked & riueted, into the causes, that hée would binde with them. But howe prooueth hée, that it is necessarie for euerie enemie of the Catholike religion in the worlde to thinke woorse of it, for the dissembling of some of the professours of the [Page] same? The worlde is wyde, and the true Catholike religion, hath many enemies, that are wise, which when they knowe, that euery religion, and their owne, what euer it bée, hath many dis­semblers, when it is persecuted, will not for the onely pointe of dissembling, thinke woorse of the Catholike religion, then they thinke of their owne, for the same cause. But not withstanding the Cheyne is no better locked to the cause of all the enemies, yet the off [...]nce of dissi [...]ulation is carefully to bée a [...]yded, in respecte of some parte of them. But vntill going to the Church, where the woorde of God is reade and taught, the Sacrament ministred, and prayers conceaued, according to the [...] of the holy scrip­tures, can bee condemned of wickednesse, there is no offence to bée feared in frequenting the same. But that the go [...]rs to Churche offende not God by hypo [...]sie and dissimulation, let them take héede of all sortes, at their vttermost perrill, for asGalat. 6. you cyte it, albéeit (you wrongly apply it) they shall finde one day, that God is not mocked.

The third Reason

THe thirde reason why a Catholike may not come to churche, is, [...]. A [...] be [...]vvixt religion and reli­gion. for that going or not going to the church, is made a signe nowe in Englande distinctiue, betwixt religion, and religion, that is, betwixt a Catholike, and a Schismatike. So that a catholike by going thether, doeth directly denye his religion. For the better vnderstanding where­of, wee must note that the Professour of any religion may bee knowne by three wayes: first, by woordes: professing him selfe to be of that [...]. [...] of pro­sessing a mans [...]eligion. religion: secondly, by woorkes, or deedes proper to that religion: third­ly, by some signe or marke appointed to signifie that religion. As for example, In Italy a Iewe may bee knowne, First, by his woordes, if hee woulde professe him selfe to bee of that religion. Secondly, by woorkes proper to Iudaysme, as by keeping the Saterday, holy day, by circum­cysing his children, and the like. Thirdly, by a notorious signe ap­pointed to distinguishe that religion from all others, which is, to weare on his head a yeallow [...]ppe. [Page 18] Nowe, as these three, are wayes to professe this religion, so if a man of an other religion, (for example) a Christian, should yeeld to vse any of these thinges, hee should sinne greeuously, and in effect deny his fayth. And as for the first, if hee shoulde professe him selfe to bee a Iewe, it is euident that he denieth thereby his Christianitie. And as for the other two waies, it cannot be denied: for the circum [...]ysing of thy children, and the wea­ring of a yeallowe cappe, doeth as plainely in that countrie tel men that thou art a Iewe, as if thou diddest proclaime it at the market: euen as [...] this ex­ample. the bush at the Tauerne doore, doeth tel the goers by, that there is wyne to be solde within.

But nowe, that the going to Church is in the realme of Englande a plaine and an apparant signe of a Schismatike, that is to say, of a conforma­ble man (as they cal him) to the Protestants proceedinges: it is manifestlyVVhy going [...] the Church is a denying of the Catholike religi­on. to be proued. First, by the commaundement to go to Church euery Holi­day, to heare seruice, and by the exaction of the same commaundement. For (that it is the commaunders meaning, by that act, as by a proper signe, to haue men shewe them selues conformable to that religion) it can­not bee denied. For otherwise, to what ende are they commaunded vp­pon suche dayes, and at such a certaine time, and for suche a purpose to goe thither. Againe, it is proued by the exaction of this lawe: For whe [...] a catholike doeth come before the Commissioners, there is nothing as­ked of him, but when hee was at church, and if hee wil promis [...] to goe to church, commonly they account him a sufficient conformable man, (that is to haue yelded sufficiently vnto them.) Furthermore, the multitude of them, which haue of long time abidden imprisonment, and nowe in greater number do for this only thing, in the sight & knowledge, not only of Englande, but also of al Christendome, and of the enemies of the same in the worlde besides, doeth make this abstaining from churche to bee a proper and peculiar signe of a true catholike, nowe, if it were not be­fore: and the yeelding in the same, (especially if a man be called to pub­like trial about it) to be a flat and [...]uident denying of God, and of his [...] this rea­son. fayth. For what doeth make a thing to be a proper and peculiar signe, but the iudgement and opinion of men? The bush of the Tauerne, is a signe of wine, because m [...]n commonly take it so. In like maner the yea [...]ow bo­net of a Iew: the yealow torbant, of a Turke: and the like. Euen so, seeing the whole world, at this day, doeth take the absteming from Protestantes Churches, to bee the only external signe of a true catholike: and seeing the Protestantes them selues do [...] make it so: also, seeing that the going to [Page] Church is the contrarie signe, it followeth, that if going to church were of it selfe before lawful, it were now made by this, a peculier signe distin­ctiue betwixt religion and religion, and so, vtterly vnlawful.

I wil put an example of the Primatiue church, wherein the wearing of a garland was lawful for al souldiers, vntil the Emperours, and the com­mon opinion of men, had abridged it onely to infidel sould [...]ers, to distin­guish them thereby, in honour, from christian souldiers. And then, after that (as Tertullian proo [...]eth) it was no longer lawful for christian soul­diersTert. lib. de Cor. mili. to weare them, for that the wearing therof, was a denial of the chri­stianAn example to [...]he Purpose. fayth. Wherevppon, wee reade that a certaine christian souldie [...] offered him selfe rather to suffer death, then to weare one of them: as ap­peareth in the same booke of Tertullian. But now, much more is the thing vnlawfull in our case. For that the going to the Protestantes churches (which is a catholike must presume to be heretical) was neuer a thing of it selfe lawful, (as I wil hereafter proue) which the wearing of a garland was: and therfore much lesse now to be tollerated, seeing besides this, it is also made a signe distinctiue, as I haue alreadie prooued.

The third reason.

THe third reason is not vnlike his brethren, that went before, which all holde of a necessarie supposition, or els they inforce no necessarie conclusion. This third reason is for that going or not going to the Church is made a signe, nowe in Englande, and a distinctiue note betwixt religion and religion, betwixt a Catholicke and a schisma­tike, as the wearing of a yellow Cappe, is the marke of a Iewe in Italy. I yéeld it is so, and therfore going to Church, is the externall note of a Catholike, & not going to Church, is the marke of a Schis­matike & Heretike. But what go I about to breake, the adaman­tine necessitie of the former supposition? Then let it stand, and sée howe it is fastened to the cause, in controuersie.

That the going to Church is the playne and apparant signe of a Schismatike, that is to say, of a conformable man (as they call him) to the Protestantes proceedinges, it is manifestly to bee prooued. In déede it is necessarie to bée prooued, if you will haue the argu­ment, of auoiding the distinct marke of Schismatikes, to agrée with Protestantes. Howe then doe you proue it? First by the commandement and exaction of the same, for going to Church. [Page 19] In déed this proueth the meaning of the cōmanders to be, y they woulde haue all true Christians, whō you call the Protestants to bée discerned from heretikes and schismatikes by this marke. But that all Protestants are heereby proued to bée schismatikes, it is as farre of as euer it was, and as néere as euer it shalbe. But the reason of exaction, mightily doeth prooue it. For when a Catholike doeth come before the Commissioners, there is no­thing asked of him, but when hee was at Churche, and if hee will pro­mise to goe to Churche, commonly they account him a sufficient confor­mable man, (that is to haue yeelded sufficiently vnto them) It were (I gesse) hard to proue, that euery Papist which commeth before the Commissioners, is examined of that one Article of comming to Churche. And if it were graunted, that to bée one question which is asked of him when hee was at Churche? yet that nothing els is asked of any that commeth before them, I thinke there is no man will beléeue you, though you woulde swere it. And if some of whose conformitie there is hope, by promising to goe to the Churche. where they may bée instructed, are for a season vrged no further: yet that they are commonly accounted to bée confor­mable men, and thought to haue yéelded sufficiently vntoo the Commissioners: I dare say, neither the Commissioners who best know their owne thoughts wil acknowledge so much: and their contrary practise, is often séene in many, and you your selfe com­plaine of it, that they exact of many to communicate, & to take the oth, whiche is more then onely going to Churche. But the long imprisonment of many, doeth make this absteining from the Church to bée a proper and peculiar signe of a true Catholike. No verily: but of an obstinate herctike. For not y imprisonment, but the cause for which they suffer, must argue them to bée true Catholikes, whiche cause séeing it is lefte without defence or proofe, sau [...] only a poore, naked and beggerly supposition to stande vpon, it followeth not that going to Churche is the note of a Schismatike, but not going to Churche rather argueth a Schis­tike or an Heretike.

The fourth Reason.

THE fourth cause, why a Catholike may not goe to the Churche, is4. [...]. [...] because it is Schisme, and breaking of the vnitie of the Catholicke [Page] Churche, the which howe perrillous and dreadsul a thing it is, all catho­likes doe sufficiently knowe. For as they firmely beleeue, that to op­pugneVide Aug. tom. de Fi. & simb. ca. 10. the visible knowne Churche of Christe (as all Heretikes tontinual­ly doe) is a verie wicked and damnable sinne: Euen so in like manner they beleeue that to breake the vnitie of the same Churche, and to make any rent or disuion in the same (whiche is the proper faulte of schisma­tikes,) is also damnable. For the whiche cause Saint Paule doeth so diligently request the Corinthians too auoide Schismes, saying. ( be­seeche 1. Cor. 1. you brethren by the name of our Lorde Iesus Christe, that you al say one thing and that there bee no schismes amongest you, And to the Ephesians, Bee you careful to ke [...]pe vnit [...]e of spirite in the Ephes. 4. bonde of peace. The which vnitie, Christe himselfe expresseth more particularly, and more distinctly, when hee requesteth of his Father, That his Christians might bee one, as he and his father were one: that is toIoan. 17. say, that as hee, and his father, did agree in al their actions: and whatso­euer the one did, the other also did: So in his church there shoulde bee one only forme of beliefe, one fourme of seruice, one fourme of Sacra­mentes,Ephes. 2. 4. 1. Cor. 10. 12. 1. Timo. 2. and the like: euen as there is (according to Paule) one Baptisme one bread, one faith, one churche, one Christe, one Lorde, one body, one heauen, one hope of rewarde, the breaking of which vnitie of the church of God, hath beene alwayes accounted a most greeuous, and damnable offence. For as Irenaeus a most auncient & godly father saith, They which cut and disseuer the vnitie of the Church, shal haue the same punishment Irene. li. 4. ca. 43. that [...] had. This punishment, wee knowe to haue beene the vtter destruction and ex [...]yrpation of him and all his name. But other Fathers doe exaggerate this sinne farther: For Sainte Augustine in his3. Reg 4. booke whiche hee made of the vnitie of the Churche, sayth thus. Who­soeuer doe agree, to all the holy Scriptures touching the head of the August. de Vnit. Eccle. cap 4. Churche ( [...]hiche is Christe) and yet doe not communicate with the v­nitie of the Churche, they are not in the Churche. And a little after, hee expoundeth what hee meaneth by communicating with theHovv grieuous the sin of [...] is vnitie of the churche, whiche is. That theyr communion bee with the whole bodie of Christe his Churche, dispearsed ouer the whole world, and not with any one part separate, or els it is manifest, that they are not (sai [...]h he) in the catholike churche.

Nowe S. Cyprian in his booke of the simplicitie of Prelates, or vnitieCyp. de. simpli. Prel. of the churche, goeth further, for he proueth that if a man did liue neuer so vertuously otherwise, nay, if hee shoulde giue his life, and shedde his [Page] blood, for Christe: yet if he were out of the vnitie of the church, he coulde not bee saued: for that as he saith. This spot or sinne (the breaking of the vnitie of the churche) cannot be washed away with any blood. The which saying of S. Cyprian, the learned father Chrisostome after Cypri­ansChris. ho. II. in epist ad. Ephes. death, doth repeate and confirme. Adding these words.

There is nothing doeth so prouoke GOD as the diuision of the Churche. And albeit we shoulde doe innumerable good deedes, yet not­withstanding we shall be punished as greeuously as they were which dyd rende Chri [...]te his owne flesh and body, if wee disseuer in peeces the full [...] and vnitie of the Churche. And finally he concludeth thus. I doe heere, say, and protest, that it is no lesse sinne to cut and breake the See more of [...] greatne [...] of [...] sinne. vnitie of the Churche, then it is to fall into heresie. And thus muche I thought good too say, (leauing infinite other thinges that might beeAug. ep. 50. 152. Ser. 181. de Tem. in Psal. 88. Fulg. li. de, F [...]. ca. 3 [...] 38. 39. Greg. lib. 14. Mor. saide) touching the greenousnesse of this sinne of schisme, whereby ma­ny of our bad catholikes in Englande, may see in some part, the miserable dangerous case wherein they stand, by sleeping so carelesse as they doe, in this sinne,

But now that this act of going to the Protestants churches and prayers, is a schismaticall act, and suche a one, as diuideth from the vnitie of the churche: it is easie too bee prooued for that schisme is accor­dingThat going to church is [...]. too Sainte Augustine, A separation of them that thinke the same thing. That is, a different kinde of seruice of God in thoseLib. 2. cont. Cresco. ca. 3. men that do not differ in opinion in religion. The which thing, he expres­seth more plainely in an other place, putting the difference betwixt here­tikesThe definition of Scisme. & sehismatikes, saying. Schismatikes are made, not by difference in Aug. q. 11. in Mat. faith, or beliefe, but by the breaking of the societie, or vnitie of Commu­nion. Nowe the Communion or vnitie of the churche, consisteth in theseThe difference betvvixt an her [...] ­tike and a s [...]s­matike. Vnitie of the Church stander [...] in thre things especially. three thinges: to wit, that al Christians haue one sacrifice: one and the selfe same Sacraments: also one and the selfe same seruice of God. But they which goe to the Protestantes churches, haue no sacrifice at al: nei­ther haue they any more then two of seuen sacraments: and those two also so mang [...]d, that of the two, scarse one is a sacrament, as they vse them. And as for their seruice, it hath no part of the catholike seruice, as I will shewe heereafter. He therfore that goeth to this seruice, and willingly separateth himselfe from the catholike seruice and Communion breaketh the vnitie of Communion of the churche, and consequently, committeth schisme,

[Page]But some man perhaps will say, I doe it not willingly, but I goe toAn obiection of cold Catholikes, vvith the ansvvere Churche by constrainte of the publiquela wes of my Realme? I an­swere, that heere is some kinde of constraint external, but not so mucheAristo. lib. 3. Ethico. as may take away the libertie of thy will, whiche is internal, as the Phi­losopher wisely discourseth. For, this constraint, is but conditinall, That is, either to doe that which is commaunded: (for example, to goe to the Churche) or els to abide this or that punishmente that the Lawe appointeth. The which penaltie. if thou wilt suffer, thy wil is free, to doe what thou wilt. Neither can any [...]ortall power constraine it further. So that suche an action as I haue talked of (for example, go­ingActions extor ted by feare are simplie free acti­ons, & only vio­lent in part. to the churche for the auoiding of temporall losse) is called both the Philosophers and Diuines. Inuoluntaria secundum quid, simpliciter autem voluntaria. That is: in part or in some respect, vnuoluntarie. But absolutely, and simplie it is to bee accounted voluntarie. And therefore, they are to bee esteemed good or bad, punishable or reward­able, euen as other free actions are: for otherwise, no sinne shoulde bee punishable. Seeing euery naughtie action commonly hath some kindMarke "these ab­surdities. of compulsion in it, but yet it may not bee excused thereby. As for example, the murtherer may say that hee did it not willingly, for that hee was compelled thereunto by rage of anger. And the Lecherer may say, his fleshe compelled him to sinne: and to take fitter example for our purpose: all those that denied Christe in time of persecution for feare of tormentes, mighte by your obiection, say that they did it not willingly but by compulsion of torments, and therefore were not to bee damned for it. But yet Christe saide, that hee woulde take it as doone voluntarily, and therefore damne them for it, by deniyng them openly before his Father, and his Angelles, at the day of iudgement.Mat. 10. Luc. 12. lo. 12. And yet to giue an other example neerer to oure matter: Sainte Iohn saieth of the noble men and Gentlemen of Iurie in his time. Many of the principall men did beleeue in Christe, but they did not confesse him outwardly for feare of the Pharisees least they shoulde bee caste out of the Sinagogue, for they did loue more the glory of men then the glory of God.

Heere wee see the act of these noble men and Gentlemen: also the compulsion to the act, the cause of their compulsion, & lastly Saint Iohns iudgement vpon the act. The act wherof they are accused is only holding their peace, & not confessing Christ openly, according as they did inward ly beleeue of him: The cause or excuse that they had to lay for themselues, [Page 12] was the feare of the Pharises or Magistrates which cōpelled them agaynst their will so to doe. Now, what punishement they feared at the PharisesVVhat a great matter it is a­mongst the [...] to be cast out of the [...]. handes S. Iohn expresseth, saying, that it was. Least they should bee cast out of their Synagogue. The which punishment was then, and is nowe at this day, amongst the Iewes, the greatest punyshment, besides death, that can be deuised. For he looseth therby al offices, dignities, and credit whatsoeuer: no man maye buye or sell with him: noe man may vi­sit him, or talke with him, or salute him in the streates. Fynallye, it is a death vppon earth (a great and suffycient excuse a man would thinke) to answere for a mans silence onely. For I see many a one in England, not onelye to conceale theyr owne consciences, but also to speake againste the same for a lesse cause. But what is Saynt Iohns iudgement vpon the mat­ter? for sooth hee excepteth not the excuse, but condemneth them in a damnable mortal sinne, agaynst the first commaundement, for doing the same, saying: That by this silence of theirs they did put the glory of God behynde the glory of men, and thereby shewed, that they loued men bet­ter then God, Noe doubt but to their euerlasting damnation, except theyA [...] giuen by S. Iohn a­gainst dissembles [...] for the time. hartely repented them. The which I would haue those vnwise and fonde noble men and gentle men in Englande to consider, which perswade both themselues and other men that in these troublesome tymes, a man maye without offence keepe his conscience to him selfe: but especial­ly those that doe not onely holde their peace, but also doe against theyr conscience, what soeuer is commaunded them, sayinge, that all which isA bad shift of dissemblers. done amisse shall not belayde vpon them, at the day of iudgement, but vpon the Prince and the Magistrates, which compell the [...] to doe the same against their owne willes. But what compulsion this is, and how furre it shall excuse their doinges, I haue now declared. Wherefore hereafter let no man say, that he goeth to church against his wil, thinking therby to ex­cuse him selfe from schisme.

Besides this, to proue it schisme, yea and that obstinate and rebellyous schisme, it were sufficiente to knowe that the meaning, wil, and com­maundement, of the generall and vniuersall Catholyke Churche at this daye, is, that catholyke men shoulde not presente them selues to Prote­stantes churches, or conuenticles, seeing they are denounced open ene­mies to the aforsayd church, and their relygion hath beene as orderly con­dēned in the lastgeneral counsell of Trent, As the doctrine of Arrius was, in the first generall counsell of Nyce. And albeit the councell of Trent [Page] made no perticuler decree of this matter, yet is there no cause, why anyCan. Apost. 63. 44 45. apud Eus li. 7. cap. 9. man shoulde take any holde thereat: seeing the reason thereof was be­cause suche a decree was needelesse: for the church hauing alreadie con­demned from the beginning all praying with Heretikes, or repayring to their conuenticles: it was sufficient for the counsell onely to condemne the Protestantes for such men, without any further particular prohibi­ting of others to come to their churches, and seru [...]ce, seeing their con­uenticles being once pronounced to bee hereticall, the other was to bee presupposed. And this is the true meaning of the counsell, whatsoeuerVVhat the coun­cell of Tr [...]t de­termined against going to Church. other saye, to shadowe their imperfections.

Howbeit, some doubt being at that time, moued by certaine of the Nobilitie of England: whether they might not lawfully without offence goe to church to doe some meere temporall acte (as, to beare the sworde before her Maiestie or the like) it was debated by xij. learned men there, at the counselles appoyntement▪ and determination then giuen, that on­lye for such a cause, they might goe to church. As for example, if her Maiestie should appoynt certaine catholiks, to meete at Poules, to intrea [...] of matters of the state, and that at such time as seruice were sayd there:4. Reg. 5. and this was Naaman Syrus his case flatte: who was permitted (as mostThe case of Noa­man Sirus. men take it) for a time, to goe with his Kinge and holde him vppon his shoulder, when hee went to the temples of the Idolles. Now, that thereCan. Apost. 63. hath beene a generall custome, rule, and canon of the church, prohibi­ting to goe to the churches and conuenticles of heretikes, it is plaine, by the testimonie of all antiquitie. The Apostles themselues in their three­score and thirde canon, say thus. If any man eyther of the clergie, or lai [...]e, doe goe into the Synagoge of the Iewes or into conuenticles of he­retiques The old Canon for bidding to goe to heretical churches to pray, let him be deposed, and excomunicated. This canon of the church, was exactly afterwardes kept, and is mentioned very of­ten, by the Fathers and counselles, by occasion of the like matter. As forThe example of Origen. example, when Origen was by a certaine necessitie, compelled to dwell in house together with one Paule, an heretique, to whome there resor­ted often, not onely heretiques, but some simple Catholiques also for the fame of his excellent eloquence: yet they write of O [...]igen. That h [...] Euseb. li. 6. hist. cap. 3. Niceph. li. 5. cap. 4. coulde neuer be induced, by any meanes to bee present at prayers where Paule was. And the reason is put downe by them to be this. For that O­rygen euen from his youth had kept and obserued most diligently the Ca­non of the Church.

[Page 22]Heere wee see what account was made in those dayes, of this Canon of the church.

Furthermore S. Dionysius Alexandrinus a learned Father, talkingeThe [...] H [...]. of one Heraclas Byshoppe of Alexandria, and scholer of the aforesayde Origen, and shewing howe the saide Heraclas, had excommunicated and cast out of the church certaine christians, for that they were accusedEuseb. [...]. 6. cap. 12. & [...] cap. 9. to haue vsed much company of a certaine heretique: he addeth this say­inge, This Canon, and this example haue I re [...]aued of our holy Fa­ther Heraclas. The lyke obseruation of this Canon is noted in Athana­sius: who comming to Antioche, fledde the common and publique Churches which were vsurped then, by one Leontius, an Arian By­shoppe, and his clergye: and seeking out the Catholyques that were in the citie, which then by contempte were called Eusta [...]hians, because they helde of the communion of their catholike deposed Bishoppe, na­med Eustathius (as catholyques now in Englande are contemptiouslyeSozo. li. 3▪ cap. 9. Theol. li. 1. cap. 14. called Papistes, for holding of the communion of the Byshop of Rome) and finding them out, did secreetelye communicate with them, as saieth the historie. Conuen [...]uin aedibus priuatis peracto. That is. Making their assembly or Chnrche, in their priuate houses. Howelyke is this case, to our state now adayes in England? The lyke respecte to this ca­nonThe example of [...]. of the churche, had Alexander by shoppe of Constantinople, who wished rather to die, then to remayne in the churche, when Arius the heretique, should come to the same. To this canon had also respecte, the people of Alexandria, so much commended by Athanasius him selfe, whoThe example of the [...]ople of A­lexandria. would rather praye together by them selues in the churche yarde with­out co [...]r, th [...] enter into the church to praye, where George the A­ryanTheo. li. 2. cap. 14. byshoppe was. The lyke consideration had also the people of Sa­mosatum, who after the depriuation of theyr vertuous and catho [...]keThe p [...]ople of [...] ­mosatum. byshop Eusebius, and the thrusting into his place, by the Aryans of an he­retical byshop called Ennomius: they would no more come at the church of whome [...] writeth thus. None of the inhabitants there poore Theo. li. [...]. cap. 14. or rich, seruant or artificer, husbandman or grafter man or woman, younge or olde, woulde come to the Church, but the Byshoppe was there alone, for no man woulde eyther come to his sight, or talke with him, al­beit he was reported to haue vsed him self very modestlye, amongst The example of the people of Rome. them. Nay yet further then this, the people of Rome hauing their true ca­tholike byshop deposed by the Aryans, and an other called Felix, thruste [Page] vppon them, not an heretique, but a schismatique, (for the historie saith, that he was sounde in fayth and held soundlye the relygion set downe inTheo. li. 2. capit. 17. the counsel of Nyce,) yet because he was a schismatique, and was content to take holy orders of the Arian Byshoppes, and to communicate with them: the whole people (as I sayde) did flye him, and as the historie saieth. None of the inhabytants of Rome, would enter into the church, so longe, as hee was within. Thus wee see, the scrupulositie of chrystian Catholykes in those dayes, and that, (as they thought) vp­pon good cause, for the auoyding of schysme. If anye man can shewe mee a warrant since that tyme, for the enlarging of our consciences now a dayes, I woulde gladly see it.

Yow haue heard in the beginning of this reason, the opinions of our forefathers, in the primatiue church, what a great and haynous sinne it is, to breake the vnitie of the church, or to disobey the same. Againe, it is certayne, that the church telleth vs, (if the voyces of all the Byshops and learned men in christendome and of the supreame Pastour too, bee the voyce of the church) that goeing to Protestantes churches, is forbid­denThe conclusion of this reason. vs, what excuse then, shall those men haue from obstinate schisme, that notwithstanding all this, will yet thinke it lawefull: especially, theMat. 18. Aug. li. 1. con tra aduers. leg, & prophe. ca. 17. Math. 16. thing being nowe in practise, and so manye men suffering for the same? Assuredlye [...]hey can looke for no other account to be made of them, but as Christ willeth vs. If hee heare not the Churche, let him bee to thee as an heathen, and as a Publican. The which wordes S. Austen saieth. Are more grieous and terrible, then if he had sayde: let him be strooken with a sworde, let him be consumed with the flames of fire, let The dreadfull [...] of [...]. him bee deuoured of wylde beastes.

And a little while after, talking of the bande wherewith the church may [...] binde a mans sinnes by authoritie giuen vnto her of Christe, hee saieth. A man is bounde more bitterlye, and more infortunately, by the keyes of the Churche, then by any other most gr [...]uous and barde bandes, albeit they were of yron, or of adamant stone. Le [...] colde catholykes in Englandemarke this, and not thinke they are free, when they are in these bandes: nor thinke they are christians, when in deede they are Heathens, and Publycans. It is a naturall infirmitie of ours, to thinke willingly to wel of our owne case: and passion permitteth vs not to iudge indifferently in these matters. [Page 23] Let vs therefore consider of other mens cases, and by them conie [...]ure ofAn [...] for [...] our owne. If in Saint Iohn Chrisostome his time, when there was an Arrian churche, and a catholike Churche, knowen in Constantinople, and both of these churches, calling people vnto them, and the Emperour fauouring more the Arrians then the catholikes: if (I say) in that case, some catholikes leauing Saint Chrisostomes church, should haue gone toNote this [...] the Arrians churches to seruice, vpon obedience to the Emperour: what woulde we thinke of them now? would we esteeme them damned schis­matikes or not, If they had dyed so, considering their disobedience to the Bishoppe, and their perfideous betraying of Gods catholike cause in that time of tryall? I thinke yes. Then let vs not deceaue our selues, for this is our ease nowe. And if in all mens iudgementes, that acte woulde haue seemed Schisme (for disobeying one particular & priuate Bishop, and breaking from his commnnion) what shall wee say for disobeying the Generall Pastour of all? and breaking from his communion? Of whom, the noble Martyr of Christ Saint Cyprian, aboue thirteen hundred yeeres agone, saide thus. Heresies and Schismes haue sprong of none other [...]. ep. 55. ad Cornel. cause, then for that men doe not obey Gods Priest, and for that they do not thinke or consider that there is one onely Prieste who is iudge in A notable dis­course of S. Ci­pryan for obeying one generall Pa­stour. Christes steede for the time. Vnto whom if all the vniuersall brother­hood woulde obey in diuine functions, no man woulde moue any thinge against the Colledge of Priestes, neyther after the iudgement of God, the suffrage of the people, the Bishops consent once put downe, in anye matter, woulde any man dare to make himselfe a iudge of the By­shoppe, and consequently of GOD: nor by breaking Vnitie, teare and rent the Churche of Christ.

The fourth Reason.

THE fourth cause why a catholicke may not goe to the church (saith he) is because it is sinne, and breaking of the vnitie of the catholick churche. And then discourseth at large, how perilous it is to break the Unitie of the Churche, and how néedfull to kéepe it, in whiche Argument hée hath all true Christians to take his parte, sauing that hée séemeth to vrge this vnitie so farre, that in the Churche of Christ, there should bée not alone one only forme of beliefe, but also One forme of seruice, one forme of Sacramentes. For which hée quoteth. Ephes. 2. 4. If hée meane of one essentiall and substantial forme of Sacramentes and Seruice, I doe willingly admitt that hée sayeth, but if he speake of one external [...]orme in woordes and ce­remonies, [Page] as for example, that which the Popishe Church doeth vse. Sainte Paule neyther in the place by him noted, nor any [...] where els, teacheth that it is necessary to bée in the whole Church of Christ, neyther was it in auncient times, but euery Church [...] vsed suche forme of prayers and administration of the Sacra­mentes, as they thought most conuenient, whereof not onelie so many differing formes of Ly [...]urgies, yet extant, but almost al the Auncient Writers are witnesses. Neyther at this day is there in all Churches of Christ, one forme of seruice and Sa­cramentes, no not in the Popishe Churche, wherein howe ma­ny diuersities of seruices, there are in other places, it is to be ga­thered by so many differing formes, as were héere in Englande, according to the vse of Sarum, of Yorke, of Rome, or of Hereforde. Neyther did Gregorie, when hée sent Augustine into Englande, to plant the fayth and religion that was at Rome, thinke it expedi­entBede. lib. 1. cap. 27. to bynde the Saxons to the forme of Ceremonies and seruice, vsed in the Church Romayne, but willed him to choose out of eue­ry Churche what hée thought conuenient, for the newe Church of the English Saxons.

But procéeding to shewe how grieuous the sinne of Schisme isDe vnit. eccl. cap. 4. out of Augustine, our reasoner putteth vs in minde, what Augustine meaneth by cōmunicating with the vnitie of the Churche, in these woords,‘That their Communion bée with the whole body of Chri­stes Church dispersed ouer the whole world, and not with any one parte separate, or els it is manifest, that they are not (saith he) in the Catholike Churche.’Uerely, these wordes of Saint Augustine, with many other that he hath to the same effect against the Dona­tistes, doe cleere vs of Schisme, who willingly communicate with all the whole bodie of Christes Church dispersed ouer the worlde, and charge the Popishe faction bothe of Schisme and heresie: Of Schisme, because they mainteine the Church to be onely in a part of Europa. As the Donatists did in Asia, which heresie▪ because they differ not onely in the bodie of Christ, which is his Church, as theEphe. 5. &c. Donatistes did, but also in the head thereof, which is none but Christ borne, suffered, risen agayne, and ascended in heauen, that he might be the onely head Sauiour, Redéemer, of his spouse and Aduocate of his Church with GOD his Father. But now that this acte of goyng to the Protestantes Churches and prayers is a Schismatical [Page 24] act and such a one as deuideth from the vnitie of the churche, it is easie (saith hee) to bee prooued. If you haue suche facilitie in prouing, I trust you will no more charge vs with your necessary suppositi­ons. Then let vs see what you say. Schisme according to Sainte Augustine, is a separation of them that thinke the same thing. That is aLib. 2. cont. Creson. ca. 3.different kynde of seruice of GOD in those menne that doe not dif­fer in opinion of religion. Once agayne a little more Logicke woulde doe you good, too teache you too expounde thinges vttered generally by spéeche as generall, and not as you dee heare by particular: For Augustines generall terme of separa­tion, you restreine to a different kinde of seruice of GOD, as though there mighte not bee scisme, where there is one, and the same kinde of seruice of GOD acknowledged. But let vs see the difference also that Augustine maketh betwixt an here [...]ike and a scismatike, ‘Scismatikes are made, not by differing in fayth or beliefe, but by the breaking of the societie or vnitie of the com­munion.’Hitherto we dissent not in the matter for wee allowe both the discription and the difference, being vnderstoode according to Augustines meaning, which euery wise and good man, will think to be such, that the crime of scisme and name of Scismatiks,Aug. quest. 11. in Mat. must be appropried not to euery one that departeth from any sect but to them onely, which departe from the Church of the liuing GOD. Howe then doeth our discourser prooue, that we are not in the Communion of the Churche of God? The communion or vnity of the churche (sayth hée) consisteth in these three things, To wit that all Christians haue one Sacrifice, one & the selfe same Sacramēts also one & the selfe same seruice of God. Let vs search the ground of this foun­dation. First, if hée meane that all Christians haue one SacrificeHeb 10. [...] Propitiatory, it is true. For by one Sacrifice once offered, hée hath made perfect for euer them that are sanctified. With whiche onely Sacrifice and once oblation therof, séeyng the Pa­pistes are not content by this rule, they are [...]ounde too bée with­out the compasse of true Christians, and the Communion of Gods Church. But if by one Sacrifice, hée meaneth but one sacri­fice in al, the principle is false, for Christians beside ye only propiti­atory sacrifice of Christs death, haue y sacrifice of prayse & thanks­giuing of wt there are many kinds. That al Christiās must haue [...] sel [...]ame▪ sacraments, it is cléerer, then that it néede any probation.

[Page]But concerning the third thing which is one and the selfe same seruice of God, if it be vnderstood of the substance, either of the in­ternall and proper woorship of God, which is in spirit and veritie, or of the externall manner of seruing of God, which must be dire­ctedIohn. 4. according to the holy Scriptures, it is very true, and there­by our Church may be discerned, to be the companie of true Chri­stians, which detest the intollerable multitude of bodily ceremo­nies and shadowes, wh [...]with the popish seruice is ful fraught & in a manner onlie consisteth of them, and admitteth in the whole or­der of ministration and prayers nothing as necessary to the seruice of GOD, but that whiche it findeth warrant [...]d by the holie Scriptures.

Wheras ye popish seruice is pa [...]ched of prophane Legēds, & Fabu­lus reports of prayers to creatures, not méete for the seruice of the Creator, and if it be deuided into ten partes, bestoweth seuen at the least in the seruice of creatures▪ rather then the Creator which is to be woorshipped for euer, directly contrary to the Law of God, and commandement of Christ: Thou shalt worship the Lord thyDeut. [...]. Math. 4. 10. God, and him only shalt thou serue. Otherwise if by one and the selfesame seruice of God he meane the externall forme of prai­ers and administration of the sacramentes necessarye for al chri­stians I haue shewed the vanitie of his assertion before. The prin­ciples thus vewed, let vs behold the application. But they which go to the protestants churches, haue no sacrifice at all: neither haue they any more then two of seuen sacraments, & those two also so mangled, that of the two scarce one is a sacramēt, as they vse thē. And as for their seruice it hath no part of the catholik seruice as I wil shew herafter. If this assūptiō be true, they ye go to ye Protestants seruice, breake ye vnitie of ye cō ­munion of the Church, and commit schisme. But if this be shewed to be vtterly false, what harme is it to goe to the Protestantes ser­uice? First concerning the Sacrifice which he affirmeth they haue none at all, It is a manifest vntrueth, for they haue the daylye sacrifice of prayse and thankesgeuing, which Malachie prophecieth, shoulde bée offered among the Gentiles, from the rysing of the sunne, vnto the going downe of the same, whiche Sacrifice ofI [...]stinus De­ut. cum Try­phon. cont. Indeos. prayse and thankesgeuing, as Iustinus Martyr testifieth, are the onely sacrifices which Christians haue receyued to offer. Where­fore the Papists which pretend to offer another sacrifice▪ and of an [Page 25] other kinde, namely, Propitiatorie, by Iustinus his iudgement, agréeyng with the holie Scriptures, are no true Christians. That wée haue but twoo Sacramentes, it is sufficient, seeyng twoo onelie are left into the Churche by Christe, as is necessarily collected out of Saynt Paule. 1. Cor. 10. Where intending to proue that the Israelites were equall vnto Christians in the externall tokens of Gods fauour, hee nameth onely baptisme, and the Lordes supper wherein he had reasoned very vnskilfully, if of sea­uen he should haue left out but fiue. The fewest number of Sa­cramentes, is allowed also by S. Augustine, and the church in hisAug. Ep [...]. 118. I [...]. time, which he nameth to be baptisme and the Lordes Supper, which onely are found in the scriptures. And where he chargeth vs with mangling of the sacramentes, which we haue, so that of twoo, we haue scarce one, it procéedeth of meruellous impudency, séeing we say and doe whatsoeuer Christ and his Apostles sayde and did, and commaunded to be sayde, and done, in the administra­tion of them. Whereas the Papistes with most horrible sacri­ledge, by confession of Gelasius bishoppe of Rome, cited in their Cannon lawe, doe mangle one and the same mysterie, as hee spea­keth, depriuing the lay people, cleane of the cup of Christes blood,Mat. 26. whiche hee in expresse woordes, commaundeth to hée drunke of all men. And Saynt Paule by his authoritie chargeth eue­rye man after due examination, as well to drinke of that cuppe1. Cor. 11. [...]. as to eate of that breade of the Lorde woorthily. As for our seruice when he bringeth any argumentes (as hee promiseth) to prooue that it hath no part of the Catholike seruice, hee shall receiue his answere and our defence accordingly. Hitherto therfore, although with many whot woordes, he hath concluded nothing against vs, at length he commeth to answere an obiection of colde Catholikes, as hee calleth them, whiche are, that they goe not too the Churche willingly, but by constraynt of the Publike Lawes of the Realme.

And héere out of Aristotles Ethickes Lib. 3. The Acte of goyng to Churche, is prooued voluntarye because the constraynt is conditionall, eyther to doe that is commaunded, or too beare that punishment that the Lawe appoynteth. Where is then the sore charge agaynst them, that compell men against theyr [Page] willes, to sweare to goe to Churche &c: contayned in his Pream­ble before the first reason? It is a greate force of cunning, of one and the same matter to geue a contrary iudgement, as it serueth best for your aduantage? Nowe therefore you woulde haue these vnwise and fonde noble men and Gentlemen too consider I vse your owne termes, that it is a badde shifte of dissemblers To say that hee goeth to churche agaynst his will, thinking thereby to excuse himselfe of Schisme.

But beside this to proue it schisme, yea and that obstinate and rebellious Schisme it were sufficient to knowe that the mea­ning, will and commaundement of the generall and vniuersall catholike churche at this day, is, that catholike men shoulde not present themselues at Protestants churches. UUhy Sir, is not the Pope by your reede the best Interpreter of the Catholike Chur­ches meaning? And hath not hee graunted diuers dispensations, for Papistes to presente themselues in Protestantes Churches? But they haue beene denounced open enimies (say you) by the Councell of Trent, as the doctrine of Arius was condemned in in the firste generall Councel of Nice. Nay rather as the Homou­sians were in ye Councel of Ariminium, & in many other Councels of the East. And as the doctrine of the Catholikes, was in the se­conde of Ephesus, Nice the seconde, and many other blasphemous and heretical coūcels: I passe ouer your slaunder of the Nobility of Englande, by certaine of which, you affirme, that the heretical and schismaticall cōuenticle of Trent, was moued, whether they might not lawfully without offence go to Church, to do some meere tem­poral Acte, as to beare ye swoord before her Maiesty, &c. Except you meane of such of the Nobility, as haue openly declared their disloy­alty, by entring into rebellion or otherwise.

But as touching ye forbidding to goe to heretical churches, which you labour so vehemently to proue, yt you father it vpon a Cannon of the Apostles themselues, which must needs be obserued. Can. 63 You should haue done more wisely, to haue confirmed it, by theyr Canonicall writinges, rather then by those Apocriphall Canons, which if we should receiue thē as authentical, wil prooue euē your popish churches to be hereticall, & your selues to bee Heretikes, be­cause you goe against many thinges decreed in those Canons. As ye [Page 26] you admit no married persons to the office of a priest, or bishop, a­gaynst the 6. Canō. That you forbidd any that is maymed or im­perfect in body to be a bishop against the canon, 77. y your bishops, priests, deacons, and cleargie are often present at the celebratiō, & yet doe not cōmunicate, al which, by the 8. Canon are excōmunica­ted. But that it is not lawful to pray in the Conuenticles of here­tikes,Tit. [...]. it is more cleer by the Scriptures, then y it needed to be pro­ued by the example of Origen, of Heraclas, of Athanasius or anye other. The example also of the people of Rome, whiche refu­sed to communicate with Felix might haue heene spared, but that vnder colour of certaine wordes of Theodoret, you would haue it seem▪ as though not one of the Inhabitants of Rome, was infected with Aurianisme. UUheras ye matter is other wise, seeing that Fe­lix, although himselfe of the Catholike religion, was chosen bishop by the more part of the Clergie, and people of Rome, which were of the faction of the Arrians. And therfore where Theodoret saith, that none of the Inhabitants of Rome would enter into the church so long as Felix was within, it must of necessitie be vnderstood, of the Catholike Inhabitantes. For that there was neuer an Arrian dwelling at Rome, at such time as Constantius came thither, I thinke no man but lightely acquaynted with the hystory of that time, that can bee perswaded. But after that Liberius himself hadIn Catal. subscribed to the Arrians, as Saint Hierom writeth, and returned after hee hadde consented too Constantius the Heretike, as PopeIn lib. yonti [...] cus. Damasus himselfe writeth, by whome Pope Felix whiche was a Catholike was deposed, and great persecution followed: This I say declareth, that neyther the head nor the body of the Churche of Rome, was in that time frée from the here [...]e of the Arrians. Insomuche that Constantius helde there a counsell with Heretiks, together with Vrsutius and Valens, as the same Damasus writeth, and cast o [...]t Felix o [...]t of his Bishopricke, which was a Catholike and called backe Liberius. Nowe come we to the conclusion of this reason, where hée gathereth by the opinions of the Forefa­thers, how greate a sinne it is, to breake the vnity of the Church, or to disobey the same. But not cōtent with this conclusion, which is true, hée addeth a false position, without proofe, saying It is certayne that the Church telleth vs, (if the voyces of all the By­shops and Learned menne in Christendome and of the supreame [Page] pa [...]our to, be the voyce of the church,) that the goyng to Protestantes churches, is forbidden vs. The certeyntie of this Assertion, depen­deth vpon the necessitie of trueth, in his first supposition. But hée addeth an exception, if the voyces of all the Bi [...]ops and learned men in Christendome, &c, be the voyce of the Churche. But I sup­pose that all the bishops in Christendome haue not giuen their voyces y way. For none of the Bishoppes, of the Protestantes, would giue their voyces, to condemne their owne Church. And many hundreth Bishops of the Orientall Churches in Europe, Africa and Asia, neuer heard of the controuersie betweene the Pa­pistes an [...] Protestantes, wherefore they coulde neuer giue their voyces to condemne them, whose cause they neuer vnderstood of. But let it be another supposition that there are noe bishops, but such as are members of the Antichristian Church of Rome: ex­cept you will adde the third necessary supposition, that al learned men bee Papistes, or that no Protestantes are learned men, you haue not prooued, that the going to the Protestantes Church is forbidden by the Church. And because you speake of the voyce of the Supreame Pastour of the Churche, except you bring the voyce of Christe, your argument is to weake, to condemne the Protestantes Churche. For Saint Peter teacheth vs, that Christ is [...] the Supreame Pastour of his Churche which hath no fellowes in office: but that the Pope shoulde bee the generall Pastour of all, whose Communion it is not lawfull to breake Hée cyteth a place out of Cyprian. epi. 55. ad Cornel. ‘Heresies and Schismes haue sprong of none other cause, thē for that men do not obey Gods Prieste. And for that they doe not thinke or con [...]der, y there is one only priest, who is iudge in Christes stéede for ye time: Unto whom if all the vniuersal brotherhood would obey, in diuine functions no man would moue any thing against the Colle [...]ge, of priests, neyther after ye iudgemēt of God, the suffrage of the people, y bishops consent once put downe in any matter, would any man dare to make himselfe a Iudge of the Bishop, and consequently of God: nor by breaking vnit [...]e, teare or rēt the Church of Christ.’ To this authoritie I answere, that except you wil adde a fourth suppo­sition: that Cyprian speaketh of one bishoppe in all the worlde, whiche hée sayeth of one bishoppe in euery Dioces, it maketh [Page 27] as much for the Byshop of Rochester, as for the Byshop of Rome. For the whole argument of the Epistle declareth, that hée spea­keth of herelickes and scismatikes, that in scisme were made by­shops in his owne Church, & in other me [...]s Churches, and when they were of them reiected, or for their crymes deposed, sought approbation of the Byshop of Rome, and other Prelates beyond the sea. As his wordes are manifest. Post ista adhuc insuper, After these thinges, hauing made them a false Byshop by heretikes, they dare bée bolde to sayle, beyond the Sea, and to cary prophane letters fr [...]m Schismatiks, vnto the Chayre of Peter, and that principall Churche, from whence the vnitie of priestood arose, and not to consider that they are Romaines, whose fayth is pray­sed by the commendation of the Apostle, to whome false dealyng can haue none accesse. Agayne, hée saith: Neque rescindere, &c. Neyther canne it vndoe the ordination rightly made, that Ba­silides after his crymes detected, and his conscience made bare by his owne confession, trauailing to Rome, deceaued our fellowe Byshoppe Stephanus, dwelling farre off, and being ignoraunt of the matter, as it was done, and of the trueth that hée shoulde am­bytiously séeke to bee restored into his Bishopprick, from which hée was iustly deposed, &c.’ Fynally, it is worth nothing, for hee falsifieth the wordes of S. Cyprian in translation, Post Coepisco­porum consensum, which is after the consent of the fellow Byshops, which he tearmeth The Byshops consenrors once put down, as though Cyprian spake stil of that one Byshoppe, which is to bée obeyed in euery Church, as this man s [...]rmiseth in the whole Church.

The fift Reason.

THe fyfte reason, wherefore a Catholyke maye not goe to the5. [...]. churche of those of the contrary relygion, is, for feare leaste his presence maye bee interpreted by GOD to bee consente vnto their doing: and so hee bee made partaker of theyr punishement. Con­cerning whiche wee must vnderstande, that of all the enemyes that GOD hath in this worlde, there is none in so heyghe displeasur [...] with him, as hee who once knoweing the trueth, and beeinge re­ceau [...] [Page] into his house (the catholike churche) runneth out againe, and1. Tim. 3. 2. Cro. 11▪ Eph. 5. 1. Cor. 12. Colos. 1. by newe deuised doctrines, vexeth and molesteth the same, beeing not onely the house (as I haue sayde) of Christ, but also his spowse, nay, his owne bodye. Which sorte of men, the scripture calleth, Heretickes: whose curse and reprobation in this life is more grieuous then any other sinne whatsoeuer and the damnation for the time to come more intolle­rable.How grieuous a [...] is. For that as S. Peter saieth, It had beene better for them neuer to haue knowne the waye of righteousnesse, then after they knewe it, 2▪ Pet. 2. to turne backe againe. And these are those men, of whome Christ said, that one diuell going forth in their first comming to the fayth by Bap­tisme,Luck. 11. hee afterwardes entred againe with seuen other diuelles worse then hym selfe, and so made the ende of that man, woorse thenTit. 3. his beginning. And Saint Paule geueth a maroeilous seuere iudg­ment vpon them, when he saith, That Heretickes, are subuerted, and S. Paules discrip­ [...]ion of an Here­ [...]ke expounded. doe sinne, and are damned by their owne iudgementes. First he saieth, that they are subuerted, or ouerthrowne, because they are blotted out of the booke of lyfe: Secondlye, that their whole lyfe, is sin vppon sin: be­cause they are vtterly depriued of God his grace, without the which wee can do nothing but sinne. Thirdly he saith, they are damned by their own iudgementes, either for that they chose wittingly to leaue the catholicke church: (out of the which they knewe there was no saluation) or els be­cause the most of them doe knowe that they doe amisse, and yet for pride they will not come backe. So that euery waye, their case is very pi­tifullUide Aug. inpsal. 54. Cyp. ep. 76. Amb. li. de incar. ca. 2. Rom. 16. Mat. 7. 2. Tim. 2. Aug. in psal. 39. Aug. li. 2. [...]ont. aduer, cap. 12. and lamentable.

This poynte the holy Fathers of the Churche doe oftentymes han­dle very seriously and grauelye, prouing, that Heretickes more offende God, and are infarre worse state, then any offendour els in the world: and namely, more then either Iew or Gentyle. For the which cause, they note that the new Testamente byddeth vs not to beware of Iewes and Gentiles, but of Heretickes in manye places. The reason is, for that they are those wolues, which Christ foretolde vs should come in sheepe skins: which as S. Augustine saieth, shall pretende to be very good sheepe, and friendes to Christ and to his sheepefolde: and yet with Christ his owne wordes, they shall teache you to denie Christ, to teare the sheepefold in peeces, and to disperse the sheepe. Nay, they shall sleye more soules with the word, then euer Tyrants did with the sword. Againe, S. Austine pro­ueth at large in a [...] other place, that Heretickes are those Antichristes, of whome S. Iohn spake, when he saide. That many Antichristes are [...]. Iohn. 2. [Page 28] now gone out: Meaning of Simon Magus, Cerinthus, and other Here­tikes of his [...]yme. Of which Antichristes hee saieth, that S. Paule did pronounce that terrible saying, that they were. The men of sinne, the 2. Thes. 2. Children of destruction. As who would say, that albeit all other nough­tie men were in wrapped with the guilte of sinne, and of their owne de­struction: yet those men aboue all others, for their eminente wicked [...]es, were properly to be called the men of sin: & in respecte of their heynous sinne of slayeing of soules, and the heauy sentence abyding them for the same, they were peculiarlye to bee called, the children of perdition and damnation.

This therefore being so, that the deepe displeasure of God, and his heauye hande hangeth moreouer the heades of Heretickes and Schis­matickes, then ouer any other people in the worlde: it is no small daun­ger, for a man to ioyne him selfe with them, especially in the acte, wher­inHeretik [...]s off [...] God most in [...] seruice. principally they offend God: which is, in their assemblyes, seruices, false teachinges and preachinges: at which times GOD his curse is lykeRom. 1. most abundantly to discende vpon them, & vpon thosealso that doe assisteA vaine excuse of [...] confuted. them. For as S. Paule saieth, They are worthy of death, not onely that doe euill, but they also which do consent vnto them. And that thou maist not excuse they selfe, and say: I am there in body, but I consent not to Iohn. 2. them in hart: S. Iohn expresseth farther, what it is to consent vnto them, or to communicate with them in their workes, saying. Hee that saieth as much as God speede them, doeth communicate (or participate) with them in their noughtie workes. Which thing the Prophet Dauid knewPsal. 25. well, and therefore sayde, that hee would not so much as sit downe with [...]uch men, and obiecteth the contrary fault to a wicked man saying: When Psal. 49. thou sawest a theefe, thou wast content to runne with him: Hee doeth not accuse him, you see for stealing with him, but for going or runninge with him, and for keeping him companye, albe it he consented not to his robberie. And S. Paule commaunded Timothy, not to consent to Alex­ander2. Tim. 4. Rom. 6. the Hereticke, but to auoyd him. Likewise he commanded the Ro­maines, not to consent to other such like fellowes, but to decline or turne away from them. Finally, saint Paules wordes are generall and playne ofTit. 3. al such men, when he saith. Hereticum hominem deuita. Auoid an Here­ticall man: He saith not (goe to church with him) but beleeue him not, o [...] consent not to him in thy heart. This is our interpretatiō foisted in, ther­by to boulster vp our owne dissimulation, wherein wee presume farther, then wee shall bee able one day to iustifie: As that foolishe Prophet did3. Reg. [...] [Page] which being sent to preach in Schismatical Samaria (but not to eate with them) ventred farther then his commission, and by perswasion did eate with one, whoe sayde him selfe to bee as good a Prophete of GOD, as the other (as the Protestantes doe saye them selues to bee good Catholykes) but this venturous Prophet was slaine by God for his labour.

It is verye perillous to bee amongest the enemyes of GOD. If Lot hee had stayed but two houres longer in Sodome, hee had dyed with the rest. The terrible death of al them which were in cōpany with those three rebellyous Schismatiques, Chore, Dathan, and Abyron, ought to moue vs muche: of which number, it is to bee thought▪ manye were sim­ple and ignoraunt men and had little parte of m [...]lyce and noughtie mea­ning,Gen. 19. of their ringeleaders: but yet for companyes sake, all peryshedThe company of Heretiques [...] it is. together. The which example, S. Cyprian applyeth to our purpose, as­king of vs, if these men so peryshed for beinge onelye in company withCyp. ep. 76. those Schismatiques? Are not wee affrayde to bee much more puni­shed A notable saying against our Sc [...]is­matiques. S. [...] afrayde of the▪ company of [...] heretyque. (saieth hee) assisting and furthering (by our presence) hereticall oblations, prayers, sermons, and errours. S. Iohn the deerely beloued of our Sauiour, had as much cause to presume of his masters fauour, as wee haue, and yet hee durst not, soe muche as staye in the bath, to washe together with Cerinthus the heretique. For so hee sayeth.Euseb. lib. 3. cap. 22. Let vs flee from hence, least the bath fall vppon vs, in the which Cerinthus the enemie of trueth is. M [...]rke, how he was not only affrayd least the bath woulde fal but also least that it should fal vpon him for kee­ping the other companie. What if anye Prince shoulde haue willed S. Iohn to haue come to Cerinthus his seruice, prayers, and sermons? If the histories reporte that the Apostles and their Disciples woulde not, so much as talke or reason the matter with anye of the heretiques of their time, but fledde their companie for feare, least some parte of their pu­nishment, shoulde lyght vppon them: what wise man nowe, will dare to [...] this [...]. goe to their prayers and assemblies? To conclude, I would wishe e­uerye man to consider the admonition of the Angell of God to chri­stians,Niceph. li. 3. cap. 30. Ap [...]. 18. talking of all wicked congregations vnder the name of Baby­lon. And I heard an other voyce from heauen, saying, goe out my people from her, to the ende that you bee not partakers of her sinnes: and to the ende you doe not receaue of her scourges: because her sins are come vp to heauen, and God hath nowe remembred her wickednes. Marke how he saith. To the end that you do not receiue of her scourges. [Page 29] And yet, it is certaine, that the people of God did not consent in heart, to the wickednesse of this place, which they are bidden h [...]reto flee, but on ly were present there, and yet wee see, how dangerous it was to them to bee partakers [...] the punishment, [...] God of his goodnesse had not remo­ [...]ed them out.

The fifth Reason.

THe fift reason hée calleth in the Margent, participation, but in the text, hee setteth it downe in these wordes The fif [...] reason wherefore a catholike may not goe to the churche of those of the contrary religion, is for feare least his presence may bee interpreted of God, to be consent vnto their doing: and so he be made partaker of their punishmente, If the doings of the Protestantes in their Church were naught, the Papists comming to it, might bée partakers of their deserued punishment, not by interpretation of their presence to bée consent, whiche it is not, but by pretending and dissembling to giue consent in outwarde presence, whiche they giue not in their inwarde conceit. For it is a prophane and vngodly ima­gination, [...] ascribe vnto God, the interpretation of a fact, to bée other, then the minde of the doer meaneth it: seeing the Lord knoweth the thoughtes of all mens heartes, and n [...]de not like men to interprete their minds, by their outward appearāce. The reste of this reason, is spent, altogether in shewing howe GOD detesteth Heretikes, and punisheth them that haue any societie with them, whiche is all true, but that the Prote­stantes are those Heretikes, Antichristes, or Babylon, out of whiche the faythfull are commaunded to flée, it is not by one woorde attempted too bee prooued, but standeth wholy vpon the first necessarie supposition, that trueth is falshoode, and false­hoode is trueth, For they cannot bee those Hereticall Anti­christes of whiche Saint Iohn speaketh, because they acknow­ledge1. Iohn. 2. whole Christe, both in person and office▪ but the Papistes which denie his office, of only Redéemer, high Priest, lawegiuer, head of his Churche, Mediatour, and Aduocate for the same, are they of whom Saint Iohn speaketh. But I doe not a litle muse,2. Thes. 2. why our discourser, [...] the text of Saint Paule in the plurall number, The men of sinne, the children of destruction. Where­as [Page] the Apostle saith, The man of sinne, the childe of destruction, and the rest of the Papists, vrge the singuler number so farre, as that they will not admit the Apostle to speake of a whole successi­on, or order of many, but of one only singuler man. But hereof, let him make account to his fellowes, why hée discenteth from them. Last of al, concerning the charge, which is giuen to Gods people, To goe out of Babylon, &c. Least they bée partakers of her punish­ments, which he citeth, Apoc. 18. is diligently to be considered. For if we may finde in the Scripture, what is Babylon, we know from whence to flée. The holy ghost therfore, before he gaue this charge, did first plamely describe the whoore of Babylon, the mother of all abhominations of the earth, to be yt City which hauing seuē kingsIren [...]. lib. 5 Tertul. aduer Mar. lib. 3. Hier. in pre­fac. Didym de spiritu. sancto. August de ciuit. Dei. li. 16. cap. 11. li. 18. ca. 2. &c. or states of gouernment in succession, is situated vpon seuē hilles: to be that great Citie, which in that time of the Reuelation, had the kingdome ouer the kings of the earth, which by all reason and consent of the most auncient writers, Irenaeus, Tertullian, Hierome, Augustine, &c. Can be none other, but the Citie of Rome, wherfore the spirite of God commaunding his Saints to goe out of Baby­lon. doeth not bid the Romanistes to goe from Protestants, but contrariwise the Protestants, to goe from the Romanistes

The sixth Reason.

THE sixth cause, why a Catholike may not come to churche, is, be­cause [...]. Dissimulation. he cannot come without dissimulation. The which, in mat­ters of conscience and religion, is treacherie to God Almightie, and a ve­ry dangerous matter. For as the worthie father S. Ambrose saith. It may be lawfull sometimes in a monie matter, to holde thy peace, but in gods Ambro. lib. 2. [...]ffi. cap. 24. cause, where there is danger in communicating with his enimies, to dis semble only, is no small sinne. The reason whereof, is that sore saying of Christes owne mouth. He that is not with me is against me As thoughMat. 22. hee had saide, Hee that dissembleth, and knowing me and my cause to be oppressed, holdeth his peace, and defendeth mee not, I will holde him in the number of my enimies, that are against me. According to the which rule of Christ S. Iohn (which well knew the inward and secrete meaningIohn. 12. of Christ) speaking of certaine noble men and gentlemen of Iury. The which did beleeue in Christ, but durst not confesse him openly for feare [Page 30] of the Iewes. Condemneth them of a great and damnable mortall sinne against the first commandement for the same saying, that by this act, they shewed that they loued the glory of men, more then the glory of God. By the which example, we see, that we do wilfully dishonor God, and con sequently, commit damnable treason against him, when wee doe for any feare or temporall respect, dissemble our faith, & hold our peace againstDissemblinge in Religion is [...] against God. our consciences. The which thing Saint Paul considering, he layeth down vnto vs a generall rule. Ore fit confessio ad salutem, To be saued we mustRom. 10. Aug. de. Fi. & sim. [...]ap. 1. needes confesse our faith by mouth, or open speeche: vppon the which wordes S. Austen saith. We cannot be saued out of this wicked and ma­lignant worlde, except we indeuouring to saue our neighbours (besides beleeuing) doe also professe our faith by mouth, which we beare in our hearts, the which faith of ours, wee must prouide by godly and wary watchfulnesse, that it be not in any respect hurt or violated, by the craf tie subtiltie of Heretikes. Note his admonition, let it not be in any re­spectThe subtiltie of Heretikes. violated with craftie subtiltie. As for example, by causing a man to yeelde a little against his conscience to goe once to churche, to stay but a little there, to haue seruice in his owne house, or the like: In the which, if a man might say (as commonly they doe say in euil meates) that a litle, wil do but a litle hurt, it were more tollerable. But seeing the matter standeth as it doth, in poysons, wherof euery litle dram wil be thy bane: No maruel though men shew thēselues more scrupulous. Heare the iudgement of a whole cleargie in the Primatiue church, and alleadged by S. Cyprian the Martyr of Christ, Whereas the whole misterie of faith, is vnderstood to Cler. Rom. apud Cyp. epist. 31. consist in the confessing of the name of Christ, he that hath sought false sleights for excuse thereof, hath nowe denied it: and he that wil seeme to haue fulfilled such statutes and lawes, as are set foorth against the Gospel, in so doing he hath obeied them in very deed: For asmuch, as he woulde haue it seeme that he hath obeied them. Heere you see nowe, allVVho dissem­bleth his faith, [...] it. dissembling of our faith taken, for denying our faith: and al seeming to be condemned for doing. The which that old valiant champion of God, Elia­zarus, ful wel knewe, when he rather chose to die, then to seeme to eate a peace of flesh (albeit he did it not in deede) cōtrary to the law of god. And2. Mach▪ 6. the reason hee giueth for it, is this, It is not fitte for our age to faine. O good Eliazarus, if it were not fit for thy age, to faine or dissemble in matters of religion, what shall wee say of our age, wherein, for manye respectes, wee are more bounde too confesse our Lorde, and Maister, and his catholike Religion, then thou wert? [Page] For that wee haue receiued more benefites at his handes, and ha [...]e seeneLuc. 11. howe hee confessed vs before his enimies and ours, and could not beBl [...]sbing at Chri­stes ca [...]se is dam­nable. brought by any feare or torment to denie vs. Bu [...] well, their wil bee wic­ked men, and dissembling christians stil: Yet notwithstanding, Gods law must stande, set downe by Christe his owne mouth. Hee that shal blush or be ashamed of me and my sayings, of him shall the sonne of man be asha­med, when he shall come in his maiestie, and in the maiestie of his Fa­ther, and o [...] his holy angels. Hee doeth not onely say, if we do denie him, but if wee doe blushe, or be ashamed to confesse him: whiche considera­tion made the Apostles, and other seruantes of Christe, so peremptorilie to proceede in confessing openly their faith, with what danger soeuer it were. And S. Paul giueth a reason of it, when he saith, [...] be vnto me ex­cept▪ I do preach the gospel. That is, except I cōfesse it, except I set it forth1. Cor. 9. what danger bodily soeuer come thereof. And in the Actes of the Apo­stles, the high Priestes and Magistrates commaunded not the Apostles toAct. 4. bee of their religion, nor yet to come to their seruice, in their sinagogues, but onely to holde their peace. And that they shoulde not speake or teache any more in the name of Iesus. But the apostles vtterly denied to obey that cōandement, and in the chapter folowing, being taken again for not obeying, were asked in open iudgement by the Magistrates thus. We commaunded you straightly to teach no more in this name, and how Act. 5. chanseth it, that you haue filled all Ierusalem with this doctrine. And Peter answered with the rest of the Apostles, Wee must rather obey God, then men. As who should s [...]y, that if they shoulde haue graun­ted to dissemble and not to speake openly, they shoulde haue denied God in obeiyng men more then him.

What if the high Priestes and Magistrates shoulde haue saide vnto [...]arke this suppo sition and apply it [...] our time. them: wel, wee are content that you liue with your conscience, so you keepe it to your selues, and trouble not the state, and so that you wil (for obedience sake) sometime come to our s [...]agogues shewing your selues conformable men to our proceedings. Nay, what if they shoulde haue saide: Some of you also, for outward shewe, (keeping alwaies your con­sciences to your selues) must flee this odious name of Christians, and seeme to communicate now and then with vs, in our sacrifices and cere­monies:The manner of dissembling schis­mat [...]es liuely expressed. wee are content also, that some of you shalbe our officers and Iustices of peace, counsellours and the like, so that you will sometimes, (for orders sake) punishe some of those vndiscreete felowes of your reli­gion, which cannot be content to keepe their consciences to themselues: [Page 31] so you wil also giue some pretie sharpe charge in your circuites, sessions,O [...] [...]s­sembling. this is done by many in England. Lining to a mans ovvne conscience, by leauing hi [...] [...]eife no consci­ence. and assemblies, (alwayes keeping your consciences to your selues) and if some of you also wil some times step vp into the Pulpet, and speake three or foure earnest woordes against this religion, it shal be verie grateful vn­to vs, especially if you wil affirme i [...] with an othe which wee haue deuised for the same purpose: and this doing, wee assure you, that you shal liue quietly to your owne consciences, and we shal account you for good sub­iectes. If, I say, the Magistrates of Iurie at that time should haue giuen to the Apostles and other Christians this sweete charme: doe you thinke that they could haue abidden to heare it al out, whose hearts did rise and swel at two woordes only that they spoke, for the intreating of them to holde their peace? And yet many a thousand now in Englande, beeing as throughly perswaded in heart of the truth of the catholike religion as the Apostles and other Christians at that time were of theirs, are content not­withstanding, to heare, digest, admit, and execute, al, or most part of these thinges recited, contrarie to the saide religion. And yet besides al this (which is more to be wondred at) they are not ashamed to persuade them selues that they shal one day come to that glorie wherein the Apostles nowe are. But this is desperate presumption. And therefore we see whatDesperate pre­sumption▪ a iust cause this is, for a catholike to refuse to come to the churches of the contrarie religion.

The sixth reason.

THe sixt cause (hée saieth) why a catholike may not come to church, is because he cannot come without dissimulation. Therefore, let the Popishe Catholike leaue his dissimulation, and become a good Christian, rather then to leaue the Church, and become an obsti­nate Schismatike. In this reason, as in the rest, certeine leaues are spent in shewing, that God abhorreth dissembling and will not hold them guiltlesse, which holde their peace when he is [...]isho­noured, and are ashamed clearely to confesse Christ and his trueth before men, &c. But that the going to Protestantes Churches, is a deniall of Christ, a dissimulation of his truth, or any such matter, there is nothing at all brought to proue it. But sée I pray you, his [...]ditious insinuation, which hée maketh in his fonde supposition, which hée woulde haue to be applied to our time: what if the high Priestes and Magistrates, shoulde haue saide to Peter and the A­stles: [Page] Well wee are content that you liue with your consciences, so you keepe it to your selues and trouble not the state, and so that you will for obedience sake sometime come to our Synagogues, shewing your selues conformable men to our proceedinges. Nay, what if they shoulde haue saide, Some of you also, for outward shewe (keeping alwayes your con­sciences to your selues) must bee this odious name of Christians, and seeme to communicate nowe and then with vs, in our sacrifices, and ce­remonies: Wee are content also that some of you shalbe our Officers and Iustices of peace, Councellers and the like, so that you wil sometimes (for order sake) punishe some of those indiscreete fellowes of your religion, which cannot be content to keepe their consciences to them selues: so you wil also giue some pretie sharpe charge, in your Circuites, Sessions, and assemblies (alwayes keeping your consciences to your selues) and if some of you also wilsometimes steppe vp into the Pulpet, and speake three or foure earnest woordes against this religion, It shalbee verie gratefull vnto vs, especially, if you wil affirme it with an oth, which we haue deuised for the same purpose: and this doing wee assure you, that you shal liue qui­etly to your owne consciences, and wee shal account you for good sub­iectes. This trayterous supposition, which you will vs to apply to our time, and note in the Margent, to be the maner of dissem­bling Schismatikes, liuely expressed, to be done, by many in Eng­lande: declareth howe reuerently you thinke & speake, and would haue ignorant persons to conceiue of her Maiestie, and the princi­pall Officers and Magistrates of the realme, that shée with them, not onely exhorteth men to dissimulation, false meaning and per­iurie, but also that her Maiestie is content, to haue such hypocrites, and false forsworne persons, to be her Officers, and Iustices, yea her Councellers and Prelates of the Church. No meruaile, if you protest of your duetifulnesse, and obedience, which thus vil­lainously conceiue and write of her excellent Maiestie, and call her to the reading of it, which were too intollerable to be iudged, of any person of wisedome and honestie, of howe lowe degrée and calling soeuer hée were. It is hard therefore to susteine a coun­terfeit person long. For euen while you declayme against dissi­mulation, you haue discouered your selfe to bee an horrible dis­sembler.

The seuenth reason.

THE seuenth reason, why a Catholike may not yeeld to come to theNaughtie [...]. Protestants churches is, because the seruice which they vse, is nought and dishonourable to God, and therfore, no man can come to it, or heare it, or seeme to alow of it by his presence, without great offence to God. Neither is it sufficient to say (as cōmonly they vse to say to beguile simple people withall) that it is the Scripture, taken out of the Gospels, Epistles, Psalmes, and the like. For by that argument, the Iewes seruice were good at this day, which is taken out of the olde Testament: and al Here­tikes seruice that euer was, seemed to be nothing but Scriptures. For, asAug. to. 6. cont. Max. li. 1. initio. & iter. vers. fi. S. Austen in diuers places noteth, it was alwayes the fashion of heretikes to haue Scripture in their mouth, and to cleaue only to scriptures, and to refuse traditions as inuentions of men. And we reade of the Arrian Here­tikes,All b [...]tikes vaunt scripture. howe they were wont to sing Psalmes in the streetes of Constanti­nople, thereby to allure the people to them. And yet we may not say, thatMat. 4. their seruice was good: like as wee cannot say that the deuils talke was good with Christ albeit it were decked with allegation of scripture, and o­ther sweete words. Although therfore their seruice be ful of scripture, it isHier. in ca. 4 & 8. Osee. no good argument that it is therefore infallible good. For as S. Ierom saith of al heretikes. Whatsoeuer they speake, or think that they do speak in the praise of God, it is the howling of Woolues, & the bellowing noise of mad bullockes: The reason whereof is that, which the scholler of the Apostles S▪ Ignatius saieth, No man can cal him good, or say he doth wel, that doth Ignat. ep. 2. mingle euil with good. Wherefore S. Augustine saieth of the Donatistes, Schismatikes, and Heretikes, of his time, that albeit they did sounde out Alleluia with as lustie a voice as the Catholikes did, & in many thingesAug. in ps. 54 A litle euil, mar­reth a great deale of good. els did agree in seruice with them (more then nowe the Protestantes doe with vs) yet their seruice was impious, and auailed them nothing▪ And a litle af [...]er, vpon the woordes of God, vttered by the Prophet, saying. In many things they were with me, &c. S. Austen saith thus. God graun­teth In psal. 54. that Heretikes in many things are with him, as in Sacraments, ce­remonies, and the like: But yet for all that they are not with me (saieth God in all thinges. For in that they are in schisme, they are not with mee: in that they are in heresie, they are not with mee: and there­fore, for these fewe thinges in the whiche they are not with mee, [Page] those other many thinges in the which they are with me, shal profit them nothing. To come neerer to our purpose, their owne Apostle, and secondI [...]thers opinion of our [...] s [...]ruice. Elias (as they cal him) Luther, condemneth al their whole seruice, for the denying only of the real presence, saying. The Sacramentaries do in vaine beleeue in God the Father, in God the Sonne, and in the holy Ghost, and Cop. d [...]l. 6. ca. 15. in Christ our Sauiour: all this doth auayle them nothing, seeing they do deny this one Article, as false, of the real presence. Where as Christ doth say, This is my bodie. Loe here this Prophet with the same spirite where­with he condemneth the Popes, hee condemneth the Protestantes, why should we bel [...]ue him more in the one, then in the other.

But now to shew wherein the Protestantes seruice is euil, it were suf­ficientVVherein the [...]rotestantes ser­uice is euil, in particular. 1. Deuised by them selues [...] from the rest. to say, that it is deuised of them selues, and altogether different frō al the seruice of christendome besides: and therfore not to be receiued by catholikes, with whom they deale too childishly, when they say, their ser­uice differeth in nothing from the old catholikes seruice, but only because it is in English: thereby thinking to make the simple people, to haue the lesse scruple to come to it. The which how false it is, it shal appeare by2 Condemned by the Puritaines. that which I wil say hereafter. I might also bring the opinion of al the hot­ter sort of Protestants, called the Puritaines, who in writing, sermons, and priuate speech, doe vtterly condemne, the seruice which now Protestants haue, and therevpon doe refraine from it, as much as catholikes. But I wil giue more particular reasons, as foloweth.

First the scripture is read there in false & shamelesse translations, con­teining3. Fal [...]e translati­ons of scripture. manifest and wilful corruptions, to drawe it to their owne purpo­ses, as hath bin shewed in particular, by many learned men in their works: and is like to be (shortly) more plainly by the grace of God. As for exam­ple, throughout the scripture, where Idoles are forbidden, they translate1 Ioh. 5. it Images, as in Saint Iohn they reade. Children keepe your selues from Images.

Whereas the Scripture sayeth Idoles: and this is, to make simple men beleeue, that Idoles & Images are al one, which is absurd. For then, where Moses sayeth: That God made man according to his owne Image. WeeGen. 1. 3. should consequently say: God made man according to his owne Idole. Againe, where in contrarie maner S. Paule sayeth. That a couetous man E [...]he. 5. maketh his money his Idole. We should say, that he maketh it, his image. The which howe foolish it is, euery man seeth, and it can not stande with any sence of the Scripture. The like absurde translations they haue, in in­finite other thinges, which I cannot stand to rehearse. Let some man reade [Page 33] the latter ende of the xii. Chapter of the second booke of the Machabies, where he shal see what labour their English translator taketh to shift ouer the words of the scripture, which talk of oblatiōs & prayers for the dead:2. Macha 12. and by that one place, let euerie man iudge of his fidelitie in the rest. ForSee the English Bible dedicated to King [...]. I am sure, that if a Boye shoulde so corrupt Tullies Epistles, in translating them in a Grammer Schoole, he should be breeched for his labour. The scripture therefore, being read there, in false translations, it must needes seeme to be false, which is blasphemie against the holy Ghost the inditer of them. So that by this, it appeareth, that, that part of their seruice which they pretend to be scripture, is no scripture, because it is by the malice of the interpretor false, the which scripture can not be.4. Saide by la [...] ▪ men.

Secondly, the seruice that Christians ought only to goe to, shoulde beIg. ad Hier. Chri. li. 3. & 6. de. Sacer. & hom. 60. Hier. ep. ad Helio. & ep. 85. ad Eua. Ambro. in Ephes. 4. Hebr. 5. 1. Tim. 5. Con. 4. Cai. can. 6. & Con cil. Laod. can. 24. Igna. ep. ad Anti. Areo. ca. 3. Can. Ap. 1. & 2. & 68. saide, as also the Sacraments administred, by Priestes and such as haue re­ceiued the Sacrament of holy orders, as al the general Councels & fathers of the Church, shew vnto vs. And S. Paul when he saith. That no man may take vnto him this honour, but he that is called as Aaron was. Where­fore the same Paul aduiseth the Bishop Timothie, not to giue this dignitie vnto any man but vpon great consideration, saying. Do not lay thy hands rashly vpon any man. But now that either al, or the most part of Ministers of England, be meere laye men, & no Priestes, and consequently haue no authoritie in these thinges, it is euident for many causes: as wel for that they haue not receiued the vnder Orders, which they should haue done before Priesthood, (as appeareth by the auncient Councel of Carthage, wherin S. Augusten was himself,) & by al the Fathers both before & since: as also because they are not ordained by such a Bishop & Priest, as the ca­tholike church hath put in that authoritie: which admitteth no man for Bishop, which is not ordeined by imposition of three or twoo catholike Bishops handes at the least. Of al which thinges none are to be founde a­mongest the Protestantes.

Thirdly, their seruice is nought, because they haue diuers false, and blasphemous thinges therein: and that which is yet worse, they so place those thinges, as they may seeme to the simple, to be verie scripture. As for5. Fals [...]d and [...] in their seruice. In the ende of their Geneua Psalter. example, In the end of a certeine Geneua Psalme. They pray to GOD to keepe them, from Pope, Turke, and Papistrie, whiche is blasphe­mous. First, for ioyning the supreme Minister and substitute of Christ, with the knowne and professed enemy of Christe, and speaking so contumeliouslye of him, of whome all antiquitie in Christ his church, hath thought, and spoken so reuerently, calling him. The high Priest [Page] of the Church, The Bishop of the Vniuersal Church. The Pastor of the Cyp. de [...] pre. & Chry. li. 2. de Sa. Cyp. ep. 46. Chr. li. 2. de sa. Inno. ep. 93. ap Au. & Leo. ep. 84. Sy. Alex. 4. apud [...]ba. Theod. li. 2. hist. cap. 4. Cy. ep. ep. 55. Lacke of necessary thinges vvh [...]ch it should haue in it. Church. The Iudge of matters of faith The repurger of heresies. The examiner of all Bishops causes And finally the great Priest, in obeying whom al unitie consisteth, and b [...] disobeying of whom, all Heresies and Schismes arise.

Secondly, it is blasphemous, for that they pray to bee deliuered from Papistrie: meaning thereby, the catholike and onely true religion, by the which all men are to be saued,

Thirdly, beca [...]se they sing it, and make other simple men to sing it, in the beginning of Sermons, and otherwise: as though it were scripture it selfe, and one of Dauids Psalmes.Dion▪ Ari­op. hier. ca. 3. Ign. ep. ad Smyrn. Iu­stin. dial. tri­pho. Ter. li. de orat. Au. li. 20. c [...]ntr. Faust. ca. 23. Chr. hom. 17 ad Heb. Gre. li. 4. di. ca. 57. Hiero. ep. 1. ad Helio. Chry. li. 2. de Sacerd. Cyp. ep. 54. & li. 1. ep. 2. Au. ser. 25. 2. de tempo. Optat. li. 6. cont. Dona.

Fourthly, albeit the Protestantes seruice had not all this euil in it, as it hath: yet were it nought, because it hath not in it, those good things which Christian seruice should haue. For seruice may bee euil, as well for ha­uing too litle, as for hauing too much. As the seruice of the Arrians was, for singing, Glorie to the Father, and not singing the same to the Sonne: And as if a man should recyte his Creede, and leaue out one article (as in effect the Protestants doe the article of discention into hell) all the whole Creede were nought thereby. Nowe, howe many thinges doe want in the Protestantes seruice, which should be in Christian seruice, it were too long in euerie point to rehearse: yet will I (for examples sake) name two or three thinges. First therefore, they haue left out the chiefest, and highest thinges of all: which is the blessed Sacrifice of Christ his Bodie and Blood appointed by Christ, to bee offered vp euerie day for thankes giuing to God, for obteyning of grace, and auoyding of all euil, and for the remission of sinnes both o [...] quicke and dead: as with one consent the Fathers of the Primatiue Church doe affirme. The which sacrifice bee­ing away, no Christian seruice can bee saide to be there: For so much as, for this cause were ordeined Priests, neither can there any be called Priest but in respect of this sacrifice: also in respect of this sacrifice were chri­stian churches called Temples, for this sacrifice were made Aulters: for an Aulter is the place of sacrifice, euen as an armorie is the place where armour is. For this sacrifice was Priestes apparell made. Vest­ments, Sensors, Frankensence, and the lyke, in the Primatiue Church.Au in Psa. 113. conci. 2. & Posid. in vita Au. ca. 24 Concil. flor. & constant. sessio 15 Six Sacraments. [...]. 19. con [...]. faust. cap. 11. & 16. Au [...]. su [...]euit. que. 84. Whereof all the Fathers, Councelles, and histories doe speake so much.

The seconde thing, which the Protestantes seruice leaueth out, is, no lesse then sixe, of the seuen sacramentes, which the catholike seruice of God doeth vse: (for as for their communion it can bee no sacrament [Page 34] as they doe vse it.) The commoditie of which Sacraments, in the church saint Augustine saieth. That it is greater, then can bee expressed, and therefore the contempt of them is no lesse then sacriledge, because (saith hee) that, can not be contemned without impietie, without the helpe of Ceremonies. which, no man c [...]n haue pietie. And for this cause in an other place heeTer [...] de coro [...]a. Bas. li. do sp. 5. cap. 27. [...]phipha. h [...] ­resi. 71. Concil t [...]id. ca. 7. & 13. Cip. ep. 66. Chry. ho. 41. vide Aug. li. 2. doct. christ. Cyp. ser. de. ora. dom. Isodo. li. de. diu. off. Concil. Tol. 4. cap. 2. Bed. li. hist. capit. 1. saieth. That the contemners of visible Sacraments, can by no meanes, inuisibly be sanctified. The third thing that the Protestants seruice lea­ueth out, is, all the ceremonies of the catholike church, of the which the olde auncient Fathers and Councels doe say these three thinges. First, that that they are to bee had in great reuerence, and to bee contemned of no man. Secondly, that they are to bee learned by tradition, and that ma­ny of them are receiued by the tradition of the Apostles. Lastly, that they which doe either condemne, despise, or wilfully omyt these ceremo­nies, are excommunicated. I might heere adde many other thinges, as leauing out prayers for the dead, beeing (as the Fathers holde) one of the chiefest functions of a Priest. Also for hauing their seruice in an other or­der and language then the vniuersall church vseth: But this is sufficient. For if they leaue out of their seruice, both Sacrifice, Sacraments, and all Ecclesiasticall ceremonies: I knowe not what good thing they haue left, besides a fewe bare wordes of scripture, euil translated, and woorse apply­ed, which they read there. Seeing therefore their seruice is such, it is a sufficient cause to make all catholikes to auoide it.

The seuenth reason.

In vvhich Au­ [...]hors you shal sec in vvhat tonge seruice vvas in their dayes in [...] countries.

HE telleth vs, that the seuenth reason, why a catholike may not yeelde to come to the Protestantes churches is, because the seruice which they vse is nought, and dishonourable to God: and therfore no man can come to it, or heare it, or seeme to allowe of it, by his presence, without great offence to God. Wee heare that it is nought and dishonourable to God. But let vs heare the cause, why it is so tearmed. First, it is not sufficient (he saith) to defend it, y it is takē out of the scripture, the Gospels, Epistles, Psalmes, and such like: [...]or by that argument, the seruice of the Iewes and Heretikes, which is taken out of the Scriptures, might like wise bée made good. I aunsweare, if the [...] and Heretykes, haue [Page] nothing in their seruice but taken out of the Scripture, their ser­uice is not euil in the matter thereof, and no more can ours be, but by that only argument, I confesse, that our seruice cannot be pro­ued to bée simply good, although it were taken [...]uerie worde out of the Scriptures, except it be good also in forme and ende, that it be referred to the woorship of the onely true God, & in the name of Christ, and vnitie of this Church, as in déede it is, and there­fore not like the seruice of Iews and Heretikes, or Schismatikes, but least the Protestantes seruice, should not be déemed nought throughly: Luthers opinion thereof is cited out of Copes Dialo­gesDia. 6. ca. 15. (a sufficient witnesse of so weightie a matter) saying, That the Sacramentaries doe in vaine beleeue in God the Father, in God the Sonne, in the holie Ghost, and in Christ our Sauiour: al this doth auaile them nothing, seeing they doe denie this one article, as false, of the real presence, whereas Christ doeth say this is my bodie. Suppose that Cope citeth this saying truely, out of Luther, and that those whom hée calleth Sacramentaries, did deny this one article of the reall presence, according to the meaning of Christes wordes. This is my bodie, as false, as though Christe were a lyar: It were true, that all other articles of fayth, could not profite them vnto saluation: But what woorde is héere to shewe Luthers opi­nion of the Protestantes seruice, whiche might bee good, although they were nought which vsed it.

But wheras he hath gone hetherto, vpon méere suppositions, nowe wée shall haue his assumption confirmed by weight of ar­gumentes, and authorities. First therefore, to shew that the Pro­testants seruice is euil, he saieth, it were sufficient to say. That it is deuised of themselues & altogether different from al the seruice of Chri­stendom. Cōcerning the matter it was confessed before, that it is ta­ken out of the scriptures, the Gospels, Epistles & Psalmes, & ther­fore not deuised by vs. Touching ye forme and ceremony thereof, it hath alwaies bin frée, & lawful for euery particular Church, to de­uise whatsoeuer is most méete for edification, order, & cumlinesse, as I haue shewed before, euen out of the authoritie of Gregory Bishop of Rome, & therefore may be different from the forme and ceremonies of all other churches in Christendom, so the substance of doctrine & Sacraments be the same. I wil set down his wordes: [Page 35] The interogation of Augustine. Cum vna sit fides, &c. when thereBed. lib. 1▪ cap 27.is but one faith, why are there diuers customs of the Churches, & one custom of Masses (so they called the celebration of the Lords Supper) in the holy Roman Church, & an other in the Church of Fraunce? Gregorie the Pope answereth, (euery Bishop was called Pope in his time). Your brotherhood knoweth the custom of the Church of Rome, in which you remember that you haue beene brought vp. But it pleaseth me, that whether in the Churche of Rome, or of Fraunce, or of any other churche, you haue found a­ny other thing, which may more please Almightie GOD, you choose it forth carefully, and in the church of Englishmen, which yet is new, vnto the faith, you plant by principal institution, those thinges whiche you coulde gather out of many churches. For thinges are not to bee loued for the places sake, but the places for good thinges sake, Wherefore choose you out of euery churche, such thinges as are godly, as are religious, as are right: and these things being gathered as it were into a bundell, lay them downe for a custome, in the mindes of the English men.

As for the childish saying of them, which tel you that our seruice differeth but in language from yours, we mislike asmuche as you The second reason is, that you affirme the hotter sort of Protestants called the Puritanes, in writing, sermons, and priuate speeche, vtterly to condemne the seruice which now protestants haue, and thereupon do re­fraine from it as much as Catholikes. That any of the hottest pro­testants, although they woulde wishe some things therein, to bée other wise, doe vtterly condemne the seruice, and refraine from it, as much as Papistes, it is altogether vntrue, in them that are wise and learned. If a fewe, froward, schismaticall fooles, doe re­frain from it, there is smal reason why it should be iudged naught, except you would preferre their iudgement before al y bée wise & learned of the protestantes in England. Which as with no equi­tie you can doe, so the cause which they pretende of their condem­ning being for comming ouer neere to your seruice, there is no reason why you shoulde flée to their opinion, that it is naught, except you will acknowledge that your owne is farre worse. But you promise to giue more particuler reasons in that whiche foloweth. The first reason particuler, & the third generall, is false interpretation of Scripture, whiche you say is read there in [Page] false and shamel [...]sse translations, containing manifest and wilful corrupti­ons, to drawe it to their owne purposes. That some errour may be in trandation (although by you it cannot be shewed) I wil not deny: but that any shamelesse translations, or willfull corruptions, can b [...]e found of purpose to drawe the Scriptures to any herelicall o­pinion, all the Papistes in the world shal n [...]uer bee able to make demonstration. Neuerthelesse you note suche false translati­ons and wilfull corruptions in two places. First in the latter [...]. Iohn. [...]. ende of Saint John [...] Epistle. Children keepe your selues from Images. It had béene good for you, before you had entred into suche hay [...]ous accusations, to haue examined your groundes that they had [...]ene true, For this text of Scripture in those Bibles that are commaunded and appointed to bée read in the Churche seruice rendreth the worde in otherwise. Namely thus: Babes keepe your selues from Idols, But admit that in [...]ome translation it bée as you say, Children keepe your selues from Idols, what great crime of cor­ruption is héere committed? You saythat it is to make simple men beleeue that Idols and Images are all one, which is absurde. This is no more absurditie, than in steede of a Gréeke worde, to vse a Latin of the same signification. But you replie, that then where Moses saith, That God made man according to his owne Image wée shoulde consequently say, GOD made man according to his own Idol. I answere, howsoeuer the name of Idols, in the Eng­lishe tongue, for the great dishonour that is doone to God in wor­shipping of Images, is become so odious, that no Christian man woulde say, that God made man according to his Idoll. No more then a good subiect, woulde call his lawfull prince a Tirant, yet ac­cording to the prop [...]rtie of the Gréeke woorde [...] may bée as truely translated an Image, as [...] a King wit­nesse héereof Suidas Phauorinus in their dictionaries, beside all the new Dictionaries, citing auncient Gretians that [...] may be taken for the same, that [...] As where Homer in [...]. vseth the woorde [...]. His auncient interpreter expoun­d [...]th the same by [...], an image, that serueth only to bee seene. Hesychius ioyneth together. [...]. An Idol, a [...], an Image, a fi­gure, a signe, a shadowed shape. An other exāple you haue, where [Page 36] Paule in contrarie manner saieth: That a couetous man makethEphes. 5▪his money his Idol, wee shoulde say that hee maketh it his Image. If you lacke corruptions of translations of ours, you will make cor­ruptions of the text of your owne. Where reade you in Saint Paule, that a co [...]etous man maketh his money his Idoll? Wée reade Saint [...]aule saying, For a couetous person which is an Idola­ter, and so wee translate. And if any man shoulde translate it a worshipper of Images, hée shoulde not much erre, either from the sig [...]ification of the word, or from the meaning of the Apostle. For the cou [...]tous man trusteth in his riches, which of themselues can­not helpe him, euen as the Idolater doth in his Images, which al­though he worship them neuer so deuoutly, yet haue no power to doe him any good. Finally your owne Latin translation, readeth, Filioli custodite vos a simulachris: which is, Litle sonnes kéepe your selues from Images.

The seconde corruption whiche you note, is in the ende of the twelfth Chapter of the seconde Booke of Machabees, whiche if it were as greate as you faine it to bee, yet our ser­uice is nothing defiled with it, because those hookes are neuer read publik [...]ly in our Church seruice. But howe greate I pray you is this corruption? I am sure (saith hée) that if a boy shoulde so corrupt Tullies Epistles in translating them in a Gramer schoole, hee shoulde bee bréeched for his labour. A sore matter, you bidd some man reade the latter ende of the Chapter, concer­ning Oblations and prayers for the dead. The Abridger of Iasons Cronicle in the Chapter by you quoted, thus wry­teth.

[...],’ [Page] The [...]e wordes although it is manifest, that the place is so corrup­ted, y according to perfect rules of Gramer, no sense can be giuen, yet as neere as may bée, I would thus translate. And after hee had made preparations, by a collection of euery man vnto two thousand drachmes of siluer, hee sent vnto Ierusalem, to bring a sacrifice for sinne, doing very well and ciuilly, in thinking of the resurrection. For if hee had not weighed, that they which before were falne shoulde rise againe, it had been a superfluous and tri­fling matter, to pray for the dead. Then considering that to them that are falne a sleepe, with godlinesse, there is laide vp a most goodly free rewarde, holy and godly is the consideration, when hee made expiation for the dead to be loosed from that sinne Now let vs sée, what the Englishe Bible dedi­cated to king Henry differeth from this. So hee gathered of e­uery one a certaine, insomuch that hee brought together 2000. drachmes of siluer, whiche hee sent vnto Ierusalem that there might a sacrifice bee offered for the misdeede, In the which place hee did wel and right, for he had consideration and pondering of the life that is after this time, for if hee had not thought that they which were slaine, did yet liue, it had beene superfluous and vaine to make any vowe or sacrifice for them that were dead. But forsomuche as hee sawe, that they whiche die in the fauour and beleefe of God, are in good rest and ioy he thought it to be good and honorable for a reconciling to doe the same for those, which were slaine that the offence might bee forgiuen The diffe­rence as euery indifferent man may sée is in woordes, and not in matter, but it séemeth, that our proude Censor hath not viewed any, but the vulgar Latine translation, whiche diffe­reth muche more from the Gréeke, then the later of the Eng­lishe Bible. The Englishe of whiche vulgar Latine, as well as I can translat it is thus. And a collection being made, he sent twelue thousande drachmes of siluer to Ierusalem that a sacri­fice might bee offered for the sinnes of the dead, thinking wel and religiously of the resurrection. For except hee had hoped that they which were fallen, shoulde rise againe, it might seeme superfluous and vaine to pray for the dead. And because hee considered that they which with godlines had receiued sleeping▪ [Page 37] haue the best grace layde vp. Holye therefore and wholesome is the cogitation, to entreate for the departed, that they may be loo­sed from sinnes.

Although this translation séeme more pregnante and full, for prayers and sacrifices to the dead, yet is the same also contayned in the former translations: wherfore here is no wilful corruption, or false translation proued, but the translation is more agréeabl [...] to the originall, then that which our Censurer would haue to bée the onely Authenticall.

The seconde particular cause, and the fourth reason is, for that the seruice and sacramentes, which shoulde bée sayde and admini­stred onelye by Priestes, are sayde and ministred onelye by laye men. For nowe all, or the most parte of the Ministers in Englande, are meere lay men. That the Sacramentes and publicke pray­ers should be said and ministred by Ministers lawefully ordayned, it is a thing out of question with vs, sauing that the Papists doe allowe baptisme in case of necessitie by a laye man. But howe is it proued, that our Ministers are all, or the most parte méere laye men? By two argumentes brought forsoothe, though he speake of many causes. First because they haue not receiued the vnde [...] orders, which they shoulde haue done before priesthoode. That such vnder orders are not néedefull, it is playne by the scriptures. For Stephen, and his felowes were not first made L [...]ctors, dorekéepers, Erorcist [...]s, Acolyt [...]S, and Subdeacons: but out of the whole number of the people, chosen immediately to bée Deacons. PauleAct. 6. and Barnabas in like manner ordayned by election, Elders in euery Church of Lystra, Iconium, and Antiochia. Neyther are those vnder orders, prescribed in anye t [...]xte of the scripture. But the Coun­cellesAct. 14. of Carthage the 4. Canon. 6. and of Laodecea Canon 24. appoynte that these orders should bée receaued, before pri [...]sthood, as our reasoner affyrmeth, in his quotation. But howe truely, you shall perceaue by reading the Canons. ‘That of Carthage is in these wordes. Acolythusquum ordinatur &c. When an Acolyte is ordayned, let him be [...]avght of the Byshoppe, how hee ought t [...] doe in his office: but of the Archedacon, let him receaue a can­dlestick, with a waxe candle, that hee may know, that he is bound [Page] to kindle the lightes of the church. Also let him receaue a little cruse emptye, to giue wine for the Euchariste of the blood of Christe’ Although this Canon, with a many of the rest, bee not of such antiquitie as the councell of Carthage the fourth, where S. Augustine was present, séeing in diuers olde copies, they haue not the title of the Carthage councell, but generally: Statua Ecclesiae antiqua, Auncient statutes of the Church: yet you sée playnelye, that héere is neuer a word to shewe, that those vnder orders, ey­ther were or ought to bée necesiarily receaued, of euerye one, that shalbe preferred to the order of Priesthoode. Nowe let vs sée the other Canon of Laodicea Quid non oporteat sacro ministerio de­ditos, &c. That they which are dedicated to the holy ministerie, from the Priestes vnto the Deacons, and the rest of the Ecclesia­sticall order, that is vnto the Subdeacons, Readers, Singers, Ex­orcistes, and dorekeepers, nor any of the number of Contay­ners, and Monkes, ought not to come in anye tauerns, or com­mon tipling houses Doeth not this Canon proue inuinc [...]blye trowe you, that no man ought to bée made Priest, excepte hée haue receaued these vnder orders? It followeth, I thinke by any lo­gique, that wheresoeuer these Officers are named, there it is meant that they were all receaued, by euerye one that was ad­uaunced to the order of Priesthoode. Naye, the contrary is easie to bée gathered, out of the hystories, that manye were ordaynedChrisost. de sacerd. lib. 1. Priestes, which neuer had those vnder orders, and that manye hauinge those vnder orders continued in them, al their lyfe tyme, whereas no man taketh them all at this daye, in the Po­pishe Churche, but with intente to bée promoted by them, as by steppes vnto Priesthoode. For in the most auncient Church, where they were first vsed, they were names of offices, to read in the Church, to kéepe Church dores, from the entring of Gentiles or excommunicate persons, to attende vppon the Byshop as wit­nesses of his conuersation, and exorcists, were such as had a [...] to cast out diuels, of them that were possessed, the Subdeacons, to serue vnder the Deacons, in prouiding for the poore, &c. But in the Popish Church, they haue none but [...] offices about i­die ceremonies, and vain pageants of their Masses, consecrations, ordinations, and such like theatricall pompes, and showes.

[Page 38]The seconde cause why our Ministers are said to bée laye men, is, for that they are not ordayned by such a Byshop and Priest, as the ca­tholyke church hath put in that authoritie. This cause dependeth altogether vppon our olde supposition, that the Popishe Church is the catholyke Church, which is not like to bée admitted by any, but by the Papistes themselues. Otherwise the true Catho­like Church hath allowed the ordination of our Ministers as law­full, vntill by authoritie of the holy scriptures, it can bée conuinced to bée vnlawfull.

The third particular cause, and fifth generall reason, why our seruice is sayde to bée naught, is: Because they haue diuers false and blasphemous thinges therein. God forbid that this saying shoulde [...] proued true. And that which is worse, they so place those thinges, as they may seeme to the simple, to bee very scripture. A wonderfull hard accusation: but let vs heare the probation. As for exam­ple, in the ende of a certayne Geneua Psalme. They praye to GOD to keepe them from Pope, Turke, and Papistrie, which is blasphemous. If it be blasphemous, it is against y Popes triple crown, or the Turkes torbāt, for against God it is no blasphemie, nor against his truth, or any of his children. But what an impudent slaunder is this, that the dittie, which playnely caryeth before it, the name of the endigh­ter. Robert Wisdome, is so placed, as it may séeme to bée very scrip­ture? And is called a Geneua Psalme, as though the Church of Ge­neua had any thing to doe with hymmes, and spirituall songes, v­sed in the Church of England? Or that the Church of England had receiued all such ditties from Geneua. But the matter is ta­ken greatly in snuffe, that the Pope is ioyned with the Turke, of whome al antiquitie in Christes church, hath thought and spoken so re­uerently, calling him the high Priest of the church, With many other titles, which, if they might all bée iustified, of the auncient Prelats of Rome, while they were Catholike Byshops, yet they would lit­tle helpe, to defend that Antichrist, which now occupyeth the same place, but holdeth not the same foundation of fayth, and do­ctrine.

But let vs sée howe manye of these tytles were appropryed to the Byshoppe of Rome in anye time. For the fyrst and chiefest is quoted Cyprian de simplicitate Praelatorum, and also [Page] Chrisostome lib. 2. de sacerdotio. Concerning the former treatise, there is in it, no worde of the Byshoppe of Rome, more then of all other Byshoppes, nor any such title of high Prieste, giuen vnto him, but contrariwise the vnitie of the Church is shewed to con­sist, in the obedience of euery perticular Church to their own By­shop, which are all made of equall authoritie and dignitie There Cyprian setteth forth the subtyltie of the diuell, which vnder the name of Christe, commendeth Antichriste, a [...]d shewing the cause of the deceite, hee sayeth, Hoc eo fit fratres dilectissimi. &c. This commeth hereof my most welbeloued brethren, while men returne not to the beginning of trueth, neyther is the head sought, nor the doctrine of the heauenly maister obserued. Which thinges, if a man consider and examine, there is no neede of large treatie or argumentes. The tryall vnto trueth, is easie by the compendiousnesse of trueth: Our Lorde speaketh to Pe­ter: I say to thee (quoth hee) that thou art Peter, and vppon this stone, I will buylde my church, and the gates of hell shall not ouercome it. To thee I will giue the keyes of the king­dome of heauen, and what thinges soeuer thou shalt loose vppon earth, they shall bee loosed also in heauen. And to the same man, after his resurrection hee saieth: feede my sheepe. And although after his resurrection hee giueth equall power to all his Apostles, and saieth: As my Father sente mee, so I also sende you: receaue the holye Ghoste: whose sinnes you shall forgiue, they shall bee forgiuen: whose sinnes you shall retayne, they shall bee retayned: yet that hee myght make the vnitie manifest, hee disposed the original of that same vnitie by his authoritie, be­ginning of one man. Verilye the rest of the Apostles were the [...]ame thing that Peter was, endued with equall felowship, both of honour, and of power, but the beginning proceedeth from vnitie, that the church might bee shewed to bee one’ And after a fewe lynes, entreating of the vnitie of the Church, hee saieth: Quam vnit atem, &c. whiche vnitie most of all, wee that rule as Byshoppes in the Churche, ought to holde faste, and mayntaine, that wee myght proue the Byshoppes office it selfe, to bee one, and vndeuided. Let no man deceaue the bro­therhoodde with a lye, Lette no man corrupte the trueth of [Page 39] fayth, by such preuarication, There is but one byshopricke or bi­shops office, whereof a parte is helde of euery one, in solidum, throughly, or perfectly, or in the whole. You sée that Cyprian saith nothing for his title, but against the Antichristian authority, pretended therby, very much & very effectuously.’ But what saieth Chrisostome in his 2. booke de sacerdotio, sounding to that purpose? I finde nothing, but that he admonisheth Basill, that he had no in­iury in being taken by sorce, and made a priest, séeing he was ther­by made equall with Peter, euen as Peter excelled all the Apo­stles. Etiam ne nunc nobiscum, &c. ‘Wilte thou then still contende with vs, that this fraud hath not happened wel & luckely to thee? Which by it, art to be made ouerseer of all the goodes of God al­mightie, especially when thou doest those thinges, whiche when Peter did, Christ woulde haue him to be indued with authoritie, and also farre to excell the other apostles. These woordes shewe, that euery Priest when he doeth the same thinges which Peter did, is indued with the same authoritie that Peter was, and farr passeth all other men.’ And that Peter was not simplie preferred in authority, but only when he did execute his charge & therfore so preferred that euerie minister in teaching and administring the sa­craments, hath the same authoritie and excellencie.

The next title pretended to be giuen to the Pope, by all anti­quitie, is the Bishop of the vniuersal church, For which is quoted Cyprian Epist. 46. that of Cyprian is no more, but that certaine Confessors, which had ioyned with the Nouatian Scismatikes, that made an other Bishop at Rome beside Cornelius, returning to the Church, acknowledged that Cornelius was the right bishop of the Catholike Church, and Nouatus, or Nouatianus a false by­shop of a scismaticall Church, The wordes of their confession are these, Nos inquiunt. &c. We say they, doe know that Cornelius is set vp by God Almightie, and by our Lorde Iesus Christ, a bishop of the most holy Catholike church. We confesse our errour. We haue been circumuented, being carried out of our right minde by factious loquacitie of falshood, Wee seemed to haue as it were a certayne communicating with a schismaticall person: but our mynde was alwaye sincere in the churche, neyther are wee ig­noraunte, that there is one GOD, and one Christe, our Lorde, whom we haue confessed, one holye Ghoste, that there [Page] ought to be but one bishop in a catholike church. Meaning that in euery Catholike Churche, there ought to bée but one Byshoppe at once, not that there shoulde bee but one bishop of all the Catho­like Church, which were a monstrous absurdity.

The thirde title, is The Pastour of the Churche, for whiche is quoted Chrisostome lib. 2. de Sacer. Where I finde nothing that hath any shewe of suche a matter, more then I haue alreadye de­clared.

The fourth, the Iudge of matters of faith, for which is quoted, Innocentius Epist. 93. apud August. and Leo Epist. 84, These are both bishops of Rome, and partiall witnesses, to depose of theyr owne Prerogatiue, shewing what they claymed, and not what al antiquitie gaue vnto them. The Romane Prelacie, as Socrates testi [...]e in that time, although it were a thousande partes more modest then it is at this daye, yet was it then passed beyonde theLib. 7. ca. 14. Con. Mile. can. 22. A­phrican. c. 92. bondes of Priesthood into forayne Lordship: And oftentimes, the bishops of Rome challenged more authoritie, then of other bishops would be graunted, as appeareth by many decrées of the Councels in Africa agaynst appealing to the bishop of Rome, and against his ambitious titles of high Prtest. &c. Which this reasoner sayth was giuen him by all antiquitie.

The fifth title is the repurger of heresies, for which is quoted: Sy Alex. 4. apud Athanasium. But Athanasius allowed no sucheConc. Carth. 3. ca. 26. Epist. ad solit. vit agentes. title to the Romane bishoppe, whom he confesseth to haue subscri­bed to the Arrian heresie. Liberius deinde. &c. After Liberius had passed twoo yeeres in exile, he was turned, and through threates of death induced to subscription.

The sixth title is, The examiner of al bishops causes, for which is quoted. Theodor. lib. 2. hist. cap. 4. UUhere there is no such mat­ter, but that Athanasius desired to haue his cause examined and tried by Iulius Bishop of Rome, which when it procéeded not because his aduersaries would not appeare, his cause was referred by the Empérour Constantius his commaundement, to the coun­cell of Sardica, when finding no helpe in Iulius the Byshoppe he had first appealed to the Emperour Constance.

The last title is, The great Priest in obeying whom all vni­tie consisteth, and by disobeying of whome, all heresies and [Page 40] Schismes arise. Cyp. Epist. 55. This place is alreadie answered, to pertaine no more to the bishoppe of Rome, then to any other Bishop.

A second cause he rendreth, why our seruice is blasphemous, because wee pray to be deliuered from papistrie, which hee sayth, is onely true religion, but that hath neede of many suppositions to prooue it.

A third cause he yeeldeth, Because they sing it and make other sim­ple men to sing it, in the beginning of sermons and otherwise, as though it were scripture it selfe, and one of Dauids Psalmes. If men were as ignorant in the scriptures and Psaimes of Dauid, as the Papists would haue them to be, this pretensed cause coulde haue but smale coller, seeing the title of this hymme, in euery booke plainly shew­eth, that it is none of Dauids Psalmes, and the prayer conceiued therein for the Queene and her Councell, with diuers other re­questes, pec [...]ier to our time and state, declare manifestly, that it cannot of any man that hath his fiue wittes, be taken for the ex­presse woordes of the auncient Canonical Scripture. Much lesse can it with any apparance of reason be gathered that there is any purpose in them, that cause it to be song to induce any man neuer so simple, into such a grosse error, that he shoulde thinke the same song to be scripture it selfe, or one of Dauids Psalmes.

The fourth reason in particuler, why the Protestantes must be déemed naught, is, Albeit it had not all this euill in it, yet because it hath not in it, those good thinges, which christian seruice should haue: for seruice (sayth he) may be euill as well for hauing too little, as for ha­uing too much, as the Arrians seruice, for singing glory to the father, and not singing the same to the sonne. As if a man should recite his Creed, and leaue out one article, as in effect the Protestants doe the article of discen­tion into hell, all the whole Creede were naught thereby. In deede whatsoeuer is defectiue in any necessarye parte, cannot bee per­fectly good, in the whole, but that for wante of some good partes, all other good partes shoulde bee naught, that is a great vntrueth: as also it is a senselesse [...]launder, that wee leaue out in effect, the Article of Christes descention intoo he [...], for whiche hee giueth noe reason but his bare woorde. [Page] He might as well say we leaue out the whole Créede, because wee vnderstand it otherwise then they doe. But what our seruice wan­teth, whiche is necessary to bee hadd, hée will shewe in twoo or thrée thinges. First therefore (saieth hée) they haue lefte out the chiefest and highest thinges of all: whiche is the Blessed Sacrifice of Christe his bodye and blood, appoynted by Christe too bee offered vp euery daye for thankesgeuing to GOD, for obteyning of grace, and auoyding of all euill, and for remission of sinnes bothe of quicke and dead, as with one consente the F [...]hers of the Primitiue Churche doe affirme. ▪That any sacrifice of Christes body, & blood, by Christe is appoynted, not onely the Apostles, and Euangelists, which set foorth the institutiō of the Lords supper make no mentiō: but also ye Apostle to the Hebrewes, plentifully sheweth, that the sacrifice of Christ was but once offered, & found eternal redēption, & y he offe­red himself but once for if he had, he must haue suffered more thenHeb. 9. 12. 22. &. 25. once, séeing y without shedding of blood, there is no remissiō of sins. Neither doe the fathers of the Primitiue church, w [...]ō he quoteth, affirme the cōtrary. He beginneth wt Dionisius the counterfeite A­reopagi [...]e, Hier. 3. Where beside y the Author beareth a wrōg name being not so old as the Apostles times, by 600. yéeres & more, yet is not this imagined sacrifice, by him in such order aduouched. The next of the olde writers names, with whom the Margent is payn­ted, as Ignatius Epi. ad Smirnenses, which if wee should receiue for Authenticall, and not counterfeited, yet hath it nothing to the pur­pose, but the name of sacrifice. Proptereanon licet, &c. Therefore y [...] is not lawfull without the Byshop, neither to offer nor to make sa­crifice, nor to celebrate Masses, as the Latine translation is of cele­bration of the communion. If this were bothe a true antiquity, & to be obserued, the Popishe seruice were not lawfull, but where it is ministred by a bishopp for that also is affirmed in the same Epi­stle.’ Thirdly, he commeth to Iustinus dial cum Triphone. A Reue­rend Father indéed, whose woords if hée had set downe, they would not onely haue cléered our seruice of the supposed crime, but also haue béen sufficient to expounde whatsoeuer in any other auncient writer is vnproperly and figuratiuely vttered, in the name of sa­crifice, priest, and Aultar, &c. The woordes of Iustinus are these. [...] &c. Euen so wee, whiche by the name of Iesus (as all shall bee one man in GOD the maker of all things,) hauing [Page 41] put of our filthie garmentes, that is our sinnes; by the name of his first begotten sonne, and being set on fire by the woorde of his calling are a right kinde of high priestes of GOD, as God him­selfe doeth witnes, that in all places among the Gentiles, accepta­ble and pure sacrifices are offered to him. But God receiueth no sacrifices, but of his priestes. Wherefore God before hand doeth teslifie, that he doeth accept all them that offer by this name, the sacrifices which Iesus Christ hath deliuered to be made, that is in the Euchariste or thankesgeuing of the breade and the cuppe, which are done in euery place of the Christians. By which words it appeareth, that thankesgeuing was offered in the Sacrament not that Christes natural bodye and blood was offered therein: and this not by the Prieste alone, but by all Christians. And this more plainelie may be séene, by other words of his, that are in the same Dialogue. [...] &c. ‘As co [...]cerning those sacrifices whiche are offered to him of vs Gentiles in euery place, that is, of the bread of thankesgeuing, and the cuppe likewise of thankesgeuing, hee foresheweth saying, that wee doe glorifie his name, and that you (meaning the Iewes) doe prophane it.’

In which woordes what other Sacrifice can wée sée, but the sa­crifice of thanksgeuing in the bread and in the cuppe. And to proue most inuincibly, that the Church in his [...]me, had none other sacri­fice, but Eucharistical, of prayers & thankesgeuing: This saying of his in the same Dialogue, against the Iewes, may serue abundant­ly. [...] &c. For I my selfe (saie [...]h I [...]inus) doe aff [...]e, that prayers and thanksgeuing made by worthy per­sons, are the onelie perfect and acceptable Sacrifices to God. For these are the onely sacrifices that christians haue receiued to make, to be put in minde by their drie and moyst nourishment, of the passion which God the sonne of God, is recorded to haue suffred for them. This place doth not onely shew, what the only sacrifice of Christians was in his time, but also teacheth, that in the Sacra­ment is drie and moyst nourishment, that is bread and drink, and not bare accidents, as the Transubstantiators affirme. Therefore howe little Iustinus maketh for the Sacrifice of the Masse, these places doe sufficiently declare. And howe vntrue it is that all the Fathers of the Primitiue Churche, with one consent doe affirme it. Declaring rather▪ how al the Fathers of the Primitiue church, [Page] that speake of the Sacrifice of the Church, are to be vnderstood, of a Sacrifice Eucharysticall, and not Propitiatorie.

The next quotation is Tertullian de oratione. Where I find no such matter spoken of, or once named. But in his booke ad Scapu­lam, he sheweth, what was the Sacrifice of Christians in his tinte. Itaque sacrificamus pro salute imperatoris. &c. Therefore we offer sa­crifice, for the Emperours safetie, but to our God, and his, but as God hath commaunded, with pure prayer, Likewise in his booke aduersus Iudeos, the Prophecie of Malachie, which the Papistes wrest to their masking propitiatorie sacrifice, hee expoundeth it.’ de spiritualibus vero sacrifi [...]s. &c. Of spiritual sacrifices he addeth saying; and in euery place cleane sacrifices shalbe offered vnto my name, sayth the Lord. Likewise against Martion. In omni loco sa­crificium nomini meo. &c. In euery place a sacrifyce is offered to my name, and a cleane sacrifyce, namely, glory, renowne, and blessing and prayse and hymnes. Other sacrifices then these Tertullian doeth not mention in all his woorkes.’

The next authour is quoted Augustine Lib. 20. contra Faust. Manich. cap. 23. In which chapter, there is neuer a woorde of the sacrament or sacrifice, or any thing that tendeth thereunto: But in the. 21. chapter of the same booke S. Augustine she weth his iudgement, not to dissent from Iustinus and Tertullian, concer­ning the S [...]ifice of the Churche howesoeuer hee often vseth else where th [...] terme vnproperly. Sed quid agam & tantae. &c. ‘But what shal I doe, and when shal I shew to the blindenes of these he­retikes, what force that hath which is song in the Psalmes: The sacrifyce of Prayse shall glorify me, and there is the way where I will shewe my sauing helth. The fleshe and blood of this sacrisyce before the comming of Christ, was promised by oblations of si­militudes: In the passion of Christe it was geuen vp by the very truth. After the Ascention of Christ, it is celebrated by a sacra ment of remembraunce’ Goe your wayes now, and charge Au­gustine, to affirme a sacrifice in proper speech, to be offered of the bodie and bloode of Christ, which he himselfe affirmeth, to be a me morie of the only sacrifice of Christe, once offered, as the legale ob­lations, were promises of the same sacrifice before it was per­fourmed.

Unto Augustine is [...]oyned Chrisostome Hom. 17. ad Heb. Wil [Page 42] you heare his iudgement, after he hath made the obi [...]ction, howe we offer that sacrifice euery day, which the Apostle and he before had directly and often affirmed to haue béene but once offered, and might not be repeated, Hoc autem quod fa [...]mus. &c. But this that we doe (saieth Christe) is done truely, in remembraunce of that which was done. For doe yee this (saith hée) in remembraunce of me. We doe not make an other sacrifice, as the high priest, but we make the self same alwayes, but rather we make the remembrance of a sacrifice. Sée you not by this correction, that the name of sa­crifice, was vnproperly applied to the celebration of the Lordes Supper, which properly is no sacrifice of Christes bodye and blood, but a remembraunce of his Sacrifice once offered for all, and ne­uer to bée repeated:’ [...]éeing as Augustine calleth it, [...]he onely true, and vnsacrificable sacrifice, and the Lordes Supper a similitude of that Sacrifice.

As for Gregorie who liued almost two hundred yéeres after Au­gustine, as hée she weth manye vncertaine miracles in those Dia­logues, which are next quoted, so he was too déeply plunged in the superstitiō of his time, that wée should looke for the right and aun­cient vse of the celebration of the Lordes S [...]pper, béeyng the next Bishoppe of Rome saue one, before Boniface, that openly tooke2. Thes. ▪. vppon him the Antichristian authority, whiche long before, was in breaking out the mystery of iniquity, that wrought euen in the Apostles times.

The rest of quotations, that serue to prooue that Priestes were orvayned in respect of this Sacrifice, I shall not néed to stand vpon them, séeyng I haue she wed by the consent of the most aunciente and best approoued fathers, that the sacrifice where of they speake, was of another kinde, then this where unto he would draw their authorities Ierom. vnto Heliodorus. [...]hom this author quoteth speaketh not a woord to shew, that Priestes were ordeined, for this sacrifyce, but sayth God for bid that I should speake any thing amisse of them which succeeding to the degree Apostolike, doe make the body of Christ, with their holy mouth, by whom we al­so are Christians: Where calling the sacrament of y Lords supper, y body of Christ, he saith no more, then Christ saith of it, nor in any other sense. Whatsoeuer Chrisostome saith in his 2, booke de sacer. [Page] whiche is nexte quoted, muste bée expounded by his saying euen nowe rehearsed. Hom. 17. in Epist. ad Heb. That which Cy­prian the thirde man sayeth, Lib. 1. Epist. 2, maketh nothing in the worlde for the Popishe Sacrifice. Episcopatus nostri honor &c. The honour of our Bishopricke and glory is very greate, that wee haue graunted peace to Martyrs, that wee which are priestes whiche doe celebrate the sacrifices of GOD daylie, should pre­pare oblations and sacrifices to GOD. In the firste place hee speaketh of the spirituall Sacrifices of prayse and thankesgeuing, and therefore vseth the Plurall number Sacrifices, in the latter, hee meaneth those whiche since their fall, béeyng restored too the Churche, did afterwarde, geue ouer theire bodies too Martyr­dome.’ De verb. do. in Ioh. Ser. 46. Epest. 50. In the 252. Sermon de tempore excepte the name of Aultar whiche in Saynt Augustines time, was a table made of Boordes, and stoode in the middest of the Churche, there is nothing but an exhortation for men, not to receyue the Communion vnwoorthily. Optatus lib. 6. contra donat: whiche is the next quotation, sharply inuayeth against the donatists, for breaking in péeces and scraping the Aultars, which are manifestly affirmed of him to haue béen of wood, for hée saith, they warmed their Wine with the broken pée­ces of the Aultars. Wherefore what Aultars and Sacrifices hee speaketh of it is manifest by Augustine, who was his Countrie­man & maketh ye same cōplaint of the Donatists, Epis. 50. But the same Augustin is quoted in Psal. 113. concione 2. toproue that for this popi [...] sacrifice was priests apparrel made, vestiments, censors, sran­kincence, and the like in the Primitiue church. So hee saieth, but Augu­stine inueighing greatly against the vse of images set vp in solemn places, & to bee woorshipped which are but golde and siluer, as the Prophet saith, maketh this obiection. Sed enim & nos pleraque in­strument a & vasa &c. But we also haue many instruments and ves­els made of such matter or mettall, for the vse of the celebration of the sacraments, whiche beeing consecrated in the very mysterye it selfe, are called holie, in honour of him who is serued thereof, for our saluation. And what other thing truely, are these instrumentes and vessels, but the workes of mens handes? But yet haue they a mouth and shall not speake? Haue they eyes and shall not see? Whether doe wee praye vnto them, because wee praye to God by thē [...] &c. We sée here instruments & vessels made of siluer or gold, [Page 43] for the vse of the ministration of the Sacramentes: but for the vse of Sacrifice there is no worde.’ Beside this wée may easily ga­ther, that the Curch in Augustines time, had no Images, for then hée would haue taken away the obiection of them, which haue a mouth, and speake not, eyes, and sée not, then of the vesselles and instrumentes, as cuppes, and dishes, fontes and such like thinges, vsed in the celebration of the Sacramente. ‘The last quotation is Possidonius de vita Augustini. Cap. 24. Whose wordes are these. Nam & de vasis domi [...]is, &c. For hee co [...]maunded some of the Lordes vesselles to bee broken, and [...]lted, and di­stributed to the poore, by reason of captiues, and verye manye needy persons. You sée the boldenesse of this man, in his quo­tations, and yet hée is not a [...]hamed to affyrme that all the Fathers, counselles, and historyes doe speake so much of Priestes apparell, and ve­stimentes, sensors, frankinsence, and such lyke; made in the primatiue church for this sacrifice.

The seconde thing, which hée complayneth to bée left out of the Protestantes seruice, is no lesse then sixe of the seauen Sacra­mentes. That wée haue the two Sacramentes, which onelye were instituted by Christ, I haue shewed before sufficiently, And séeing hée will néedes take one of them from vs perforce, I will shewe that in accounte of Papistes them selues, wée haue one more then those two. For except they did acknowledge vs to haue the Sacrament of Matrimonie (albeit wée account it none) they woulde make it as frée, for persons maryed in our Church to departe one from the other, that is willing to departe, as the Apo­stle maketh it for them, that béeing maryed in paganisme, were forsaken of the vnfaythfull partie, and no more bound vnto them. The places that hee quoteth out of Augustine, to shewe that the Sacramentes are not to bee contemned, myght well haue beene spared, excepte hee coulde haue brought somewhat to proue those siue, wherein they excéede vs, to bee Sacramentes of Christes institution. But the supposition first protested of, is the best proofe hee hath for that poynte. The thirde thing that hee accuseth the Protestantes seruice, to leaue out, is all the ce­remonies of the catholyke church, of which, the olde auncient Fathers and councelles doe saye these three thinges. [Page] first, that they are to be had in great reuerence, and not to be contemned of no man. Secondly, that they are to bee learned by tradition, and that manye of them are receiued by the tradition of the Apostles. Lastly, that they which doe eyther conte [...]e, despyse, or wilfullye omit these cere­monies, are excommunicated. And héere againe the margent is daw [...]ed with quotations, for the proofe, which when they bée [...]ra­mined, will make as little in a manner, as they did before for the Pope, and the sacrifice. First Tertullian de corona militis na­meth in déede many ceremonies to haue béene vsed in the Church by tradition, whereof many are neyther vsed of vs, nor of the Pa­pistes themselues. As in Baptisme beside thrise dipping, to taste of milke and hony. To abstaine from washing by a whole wéeke after. To receiue the communion in the méetinges that were be­fore day. To make oblations for the death of men, and for the byrth on the yearely day. At euery steppe and going forward, at e­uery comming in, and going out, at putting on of garmentes, at putting on of showes, at washing, at tables, at lightes, at beddes, at seates, or any thing that they occupied, to make a crosse on their foreheades, which they did to testifie that they were Christians, against the Paganes.

Howe many of these thinges, doe the Papistes obserue more then wée? If they maye bée discharged for omitting some of these aunciente Ceremonies, why is not the same equitie graunted to vs, against which nothing can bée brought, but the stale suppositi­on, that they maye doe what they lyst, because they are the onely Catholykes.

The next Doctour quoted, is Basill de spiritu sancto. Who re­ferreth vnto tradition, these Ceremonies following. To marke them with the signe of the Crosse, which beléeue in Christ, and are baptized. To praye towardes the East. The wordes of inuocati­on whyle the Bread of thankesgiuing, and the Cuppe of blessing is shewed. The blessing of the water of Baptisme, and the oyle where with the baptized is annoynted. The dypping thrise in baptisme, the renouncing of Satan and his Angelles. What great Ceremonies are héere, that are omitted in our seruice. [Page 44] Epiphanius is quoted. Her, 71. Which is against the Plotiniones, in which chapter there is no worde of Ceremonies or traditions: it may bée an error in the number: for Hier. 61. contra Apostolicos, hee speaketh of some thinges receiued by tradition, as that it is sinne to mary after virginitie professed: but of ceremonies hée saieth nothing at all. As for the Tridentine councell, which is next quoted, I will not vou [...]afe to answere it, béeing of none anti­quitie, but holden within these fewe yé [...]res by the Papistes.

Then followeth Cyprian epist▪ 66. Which I know not wherfore it is alleadged: for there is nothing in it, for Ceremo [...]es or the contempte of them, but against the Nouasianes, and anerroneous opinion of his, that none can baptize, but hée that hath the holy Ghost.

After Cyprian wée are bidden to looke in Augustine de doctrina christiana, without quoting the Chapter, but for what, I knowe not: for there are not in him rehearsed any Ceremonies, which wée omit, for any thing that I can finde. The like I say for Cy­prian sermone de oratione dominica. As for Isidorus, who lyued more then 600. yéeres after Christe, in ceremoniall age, is no méete Authour to controle our want of Ceremonies, by such as were vsed in the Spanishe Church, in his tyme, which yet are not all the same that the Papistes vse.

Then solloweth the fourth Toletane councell cap. 2. Which appoynteth that there shoulde bée an vniforme order of ministra­tion of the Sacram [...]ntes, and publike prayers in the Churches of Spayne and Gallicia: because they were contayned in one fayth and kingdome.

What pertayneth this vnto the church of England, which hath as great authority to appoynt her own Ceremonies, as the church of Spayne then had for theirs

The laste quotation is Bede. lib. Hist. cap. 1. omytting the num­ber of the Booke: but hauing perused all the fyrste Chapters of euerye booke, I finde nothing for any Ceremonies. And what­soeuer their shoulde bée founde in Beda so late a writer, shoulde bee no preiudice vnto the authoritie of our Churche in this tyme. For as I shewed before, that Augustine out of euery [Page] Church, wa [...] willed to choose what ceremonies hee thought most conueniente, so his posteritie was not bound to his choyce, but as they thought good, some they added, some they abrogated. But where hée noteth in the margent, that in these Authors wée may sée [...] what tongue seruice was in they: dayes, in all countryes. I mar­ [...]ayle at his im [...]udencie, séeing neyther in anye place by him quo­ted (except the last Trid [...]tine counsell perhappes) there is anye worde spoken touching the tongue, wherein seruice was in their countries, nor in all their works, is there anye thing to proue the contrarye, but that euerye nation had their seruice in such tongue as they vnderstoode.

As for the leauing out of the prayer for the dead, which is in déede an errour of great antiquitie, séeing hée quoteth none autho­ritie for the iustifying of it. I will referre the Reader to other trea­tises that I haue written against it: namelye to my confutation of Allens booke of Purgatorie, and to my reioynder lately [...]rit­ten to Bristoes reply. So that for any thing which is brought or quoted, in this reason the seruice of the Protestantes is proued to bée good inough.

The eyght Reason.

THe eight reason of refusall which maye nowe bee yeleded, why a [...]. Loosing the [...]enefit of catho­licke religion. Catholicke maye not come to the Protestantes churches, is, because by going thither, hee shall loose all the benefit of his owne relygion, nei­ther shal he take any more commoditie therby, then if he were not of that relygion at al. This is a verye great, waightie, and most sufficiente reason to bee yeelded by catholyckes in Englande to their Princes for their re­fusall of comming to churche, and such a one as being sufficiently con­ceyued by her Maiestie, cannot but satisfie her highnesse, and greatlye [...] pitifull [...]. drawe her to compassion of the pitifull case of so many thousandes of her louing subiects, who being, as I haue sayd catholickes in hearts by go­ing to Protestāts churches, must needs be brought either to flat athisme, that is, to leaue of al conscience, and to care for no religion at al (as manye thousan [...] seeme to b [...] resolued to do [...]) or els to liue in continual torment of minde, and almoste desperation, considering that by their going to these Churches, they loose vtterlye all vse and practise of theyr owne re­lygion, beeing helde as Schismatickes, and excommunicate persons of the [Page 45] same: and their case [...], that if they should die in the same state, they were sure to receiue no [...]rt of benefite of that religion no more then if they had been Protestants. The which, what a danger it is, all true Chri­stian men doe both know, and feare.

But yet that the simpler sort, may better vnderstande it, and the wiser, better consider of it: I will in particuler repeate some of the abouesaide dommages.

First therefore a Catholike, by going to the Protestantes Churches, looseth all participation of that blessed sacrifice, of the body and blood ofThe losse of [...] cipation of the sa­crifice hovv great a losse. our Sauiour, appointed by the saide Sauiour (as I haue shewed before) to bee offered vp dayly in the oblation of the Masse, for the commoditie of the whole worlde, quicke and dead, and for that cause (as the godly and learned, Saint Iohn Chrisostome saith.) Called the comon sacrifice of Chryso. hom. 47. in ep. 1. ad cor. the whole worlde. The which action of offering of this sacred Hoste, (the sonne of God to his father) is of such dignitie, excellencie and merite, not only to the Priest, but also to the standers by assisting him: as al the other good works which a man can do in his life, are not to be cōpared with it, seeing that the very angels of heauē do come down at that time, to adore (after the consecration) that sacred body, and to offer the same vp withThe Angels pr [...] ­sent at the [...]leua­tion. vs to God the Father of the whole worlde. As all the holy Fathers of the Primatiue churche did both beleeue and teach. Of the whiche, it shall be enough at this time, to alleadge one or two. S. Gregorie there­fore the first, saieth thus What faithfull man can doubt but that in the Gre. li. 4. dial cap. 58. verie houre of immolation or sacrifice, the heauens doe open at the Priestes voice, and that the quires of Angels, bee present there, in that mysterie of [...]esus Christ? And Saint Chrisostome, handeling the same,Chryso. lib. 6. de sacerdo. saith. At that time, (the time of consecration in the Masse) the An­gels stand by the Priest, and the vniuersall orders of the celestiall po­wers doe crie out, and the place [...]igh to the Aulter, is full of quires of Angels in the honour of him who is there sacrificed. And immediatelieTvvo visions at the presence of [...] gels at the Masse. after, hee telleth two visions of holy men, whose eyes were by the po­wer of God (as hee saith) opened, and they in those visions sawe the Angelles present at the time of consecration. And in an other place, hee yet more at large explicateth the same, sayinge. At that time deare Chrys. hom. 3. cont Ano. brot [...]er (at the time of consecration and eleuation) not onely men doe giue out that dreadfull crie,) saying wee adore thee O Lorde &c.) but also the Angels do bow their knees to our Lord, & the Archangels [Page] do beseech him: for they account that a fit time, hauing that sacred ob­latiō in their fauor. And therfore as men are wont to moue princes the A fit similitude of S▪ Chrysostom. more, if they beare oliue bowes in their hands: (because by [...]earing that kinde of wood they bring into the Princes mindes, mercy & gentlenes:) so, the angels at that time, (holding out in their hands, the very selfe same body of our Lord) they do intreate for al mankind, as though they VVhat plainer testimonie can ther [...] be then this. saide: We do intreate O Lord, for the men of the world, whom thou hast so loued, that for their saluation thou wast content to die, and in the Crosse, to breath out thine owne soule. For these men we make sup plication, for the which thou hast giuen thy owne blood: for these men we pray, for the which thou hast sacrificed this body of thine. If this bee so, then the hearing of Masse, is not only worth the venturing of an hun­dredThe bearing of a Masse hovv vvel [...]orth a hundred markes. marks, or six monethes imprisonment, but also of an hundred thou­sand liues, if a man could loose euerie one for that cause sixe times. And an hundred times miserable is that man, whiche for any worldly respecte doeth depriue him selfe of so great a benefite, as the participation of this sacrifice is.

Secondly, they loose by going to church, the fruite and grace of sixe saThe losse of the grace of 6. sacra­ments vvhat a losse. craments: as the grace of confirmation by the Bishop, whereby the holy Ghost was giuen in the primatiue church, (as S. Luke saith) and nowe [...] our time, as S. Cyprian proueth) are bestowed vpon vs by the same, the se­uenAct. 8. &. 19. Cypr. lib. de vnct. Chry. Esay. 11. 2. Tim. 1. gifts of the holy Ghost, set out by Esay the Prophet in his xi. chap­ter. They loose also the grace of Priesthood, so greatly commended by saint Paul to Timothie, when he chargeth him so earnestly, not to neglect the saide grace. Also the grace of Matrimonie, which S. Paul so much extolleth when hee calleth this sacrament, a great sacrament. Also the grace of ex­treeme vnction, which is so great, as S. Iames saith, besides the healing maEphes. 5. Iacob. 5. ny times of the body, it also remitteth the sicke mans sinnes: And so in like manner the grace of the other two sacramentes, of Penance, and the Aulter whereof I will say a worde or two immediately. All these graces they loose, being cut of (by their going to the Protestants churches) from these sacraments, which are nothing els, but conduits of grace. The which losse, of what value it is, a man may gesse by that, which all diuines withThe value of grace on accorde doe proue, that one drop of grace is more worth, then all the worlde esteemed in it selfe besides.

Thirdly, they loose by going to church al the benefi [...]e of the keies ofVVhat the bene­fite of the keies of the Church is. the church, or of the authoritie of binding and loosing of sinnes, graunted by Christe to the gouernours of the same churche. For the explication of [Page 46] the which, we must vnderstand, that Christ hauing newly made the mar­riag [...] betwixt his deare spouse & himself,) I meane the church): & hauing now sealed the same, with his own blood: & being inforced to depart frō the said new married spouse of his, touching his visible presence for a time: hee deuised how to shew vnto her, how greatly he loued her, & to leaue some notable pledge and testimonie of his singuler great affectiō towards her. The which he finally resolued, could be by no other meanes better ex pressed, then if he should leaue al his authoritie with her, the whiche heeIoan. 20. had receiued of his father, which making publike proclamation to all theA proclamatio [...] of the tribunal fo [...] [...]inne in eart [...]. worlde, that What soeuer she should forgiue in earth, touching sinne, the same should be forgiuen in heauen: and what soeuer sinne, the Church Ioan. 6. Mat. 18. Aug. ho. 49. &. 50. &. ho. 41. ibid. Cip. li. 1. ep. 2. Amb. li. 1. ca. 2. de P [...]. & in Psal. 38. Atha. serm. cont. her. Chry. lib. 3. d [...] sacer. Hil. in ca. 18. Mat. H [...]e. in cap. 18 Mat. Actor. 19. Aug. hom. 41 49. 50. cap. 10. 11. 16. ex. 50. hom. Ioan. 20. Aug. li. 2. de Uisita. infir. cap. 4. Leui. 13. 14▪ shoulde retaine or not forgiue in earthe, the same shoulde neuer bee forgiuen in heauen. And againe: that with what autho­ritie GOD his father sent him, with the same he sent her gouer­nours, the Apostles, and their successours. And againe, he that shoulde not heare and obey the Church should be accounted as a Heathen and Publicane. By the which speeches of Christ, our forefathers haue alwaies vnderst [...]ode, that Christe gaue vnto the church a visible tribunal seate in earth, for the forgiuing or retaining of sinnes, vnto the which al christians must reso [...]t by submission and humble confession of their sinnes, if they thinke euer to receiue forgiuenes of the same at Christ his handes in hea­uen. For so wee reade, that in the primatiue church they confessed their fins vnto the Apostles: of whom S. Luke writeth thus. Many of the faith full came (to the Apostles) confessing and reuealing their owne acts. And foure hundred yeeres after that, S. Austen testifieth of his time, say­ing, Doe you such penance as is wont to be doone in the Church, that the Churche may pray for you. Let no man say, I doe it secretly, I doe it with God alone, God which hath to pardon me, knoweth wel how that I doe repent in my heart. What therfore, without cause was it said (to the Priests) that which you loose in earth, shalbe loosed in heauen? therefore in vaine were the keies giuen to the Church? And in an other place a­gain more neerely touching the humour of our men now a daies, he saith, There are some which thinke it sufficient foe their saluation, if they do confesse their sinnes only to God, to whom nothing is hidden, and to whō no mans conscience is vnknowne. For they will not, or els they are ashamed, or els they disdaine, to shewe them selues vnto the Priestes, whome notwithstanding GOD (by Moses his Lawe giuer) dyd appointe to discerne or iudge betweene Leprie and Leprie. But I [Page] woulde not that thou shouldest be deceiued, with that opinion, in suche The necessitie of confession. sort, that thou shouldest either by naughtie shame, or ob [...]inate [...], refraine to confesse, before the substitute, or Vicegerent of our Lord. For whom our Lorde did not disdaine to make his [...], his iudgement muste thou be content also to stand to. This benefite therefore of the keyes of the churche, and of receiuing remission of [...] sinnes by the same, (which catholikes doe thinke to bee the greatest benefite of their religion) doe they loose, that goe to the Protestants churches, besides all the good instructions, wholesome counsels, and vertuous admonitions, which catholikes doe receiue in confession, at their ghost [...]y Fathers hands then the which things, they finde nothi [...]g more forcible to bring them to good life: especially, if they frequent it often, as al zelous catholikes in the worlde now doe.

Fourthly, they loose the infinit benefite of receiuing the blessed sacra­mentThe losse of not receiuing the blessed Sacramet. of the Aulter (the precious body and blood of Christ) beeing the foode of our soules, and as Christ saith. The bread that came downe from Ioan. 6. Ibidem. heauen to giue life vnto the worlde: To the worthie eating of which hea­uenly bread, Christe promiseth infinite reward, saying. He that eateth my flesh and drinketh my blood, hath life euer lasting, and I will raise him a­gaine at the last day. And againe: He that eatetb me, shall liue through Vide Cyril. li. 3. in Ioan. ca. 37. Basil. ad Ce sar. patric. Amb. li. 5. de Sacra. ca. 4. Chrys. ho. 61. ad pop. Antio. me. Vpon which promises of Christe, our forefathers of the Primatiue church, haue alwaies most earnestly exhorted al men, to the often recei­uing of this blessed sacrament, alledging innumerable commodities of the same, aud prouing by experience, that the frequenting of this sacrament, is the chiefest meanes to come to all grace zeale, feeling, and life in spirituall matters. And on the contrary part, that the abstayning from the same, is the right way to al spiritual miserie, and for the soule of man to wither a­way, dry vp, and starue: euen as the plant doth, that lacketh moysture. The which we see now by experience, in many a thousand, who for lacke of the foode, of this blessed Fountaine of grace, are as dead, in al spiritual co­gitations, and deedes, as a starued stake in the hedge, from beating ofThe [...]tate of a car­ [...]all man. flowers: and their mindes so ouergrowen, with the [...]anke weedes of carna [...]lite, that there is no differenc betwixt them, and a bruite bul­locke: for, as muche the one foloweth his passions, as the other. Wher­by wee see what a losse it is, to dep [...]iue themselues from the vse of this sa­crament.The losse of al me­rit [...] for good vvorkes.

Fiftly, they loose al the merite of their good deedes whatsoeuer. [Page 47] For as S. Grego [...]ie saieth, Euen as, none receiued their peny in the Go­spel, Mat. 20. Greg. li. 35. Mor. ca. 5. but they onely which had laboured within the compasse of the Vin­yarde: so no man shal receiue any reward, for any good deede of his, ex­cept he haue done it, within the vnitie of the Church. So that, if a man should doe neuer so many good deedes, giue neuer so many almes, nay,Cip. de sim­prel. Chri. ho. 11. ad. Ephes. Vi. D. Tho. 1. 2. & omnes D D. 15. qu. 119. as saint Cyprian prooueth, if a man should suffer neuer so many things for Christ, yea death it selfe, yet if he were out of the vnitie of the catholike church, hee shal haue no reward therefore. And not onely this, but if a man be in any mortal sinne whatsoeuer, as long as he abideth in the same without repentance, and confession, al deuines holde, that he looseth the reward of al his good deedes. And the reason is, because no worke can be meritorious of it selfe, but onely by reason of the grace from whence it proceedeth: but by euery mortal sinne which a man committeth, hee loo­ [...]eth grace, and much more by going out of the vnitie of the church. And therefore, in such men vntil they repent, there can bee no hope of any re­ward, for any good worke which they shal doe.

Sixthly, they lose the benefit of Communion of Saintes, which weeThe losse of the [...] of Saintes. protest to beleeue in our [...]eede. That is, they haue no part of the sacrifi­ces, oblations, prayers, fastings, almes, and other good workes, done with­in the [...] church, which al other catholikes haue. Finally, they bee­ingNote this simi­litude. cut off, and deuided from the vnitie of the other members, they take part of no influence, which commeth from the head to the bodie, that is, from Christ to the church: no more, then a mans hand once cut off, doth take blood, nourishment, spirite, or life, from the arme, from which it is now separated, as most learnedly saint Austen doeth discourse. WherforeAug. Epist. 50. ad Boni­facium. they must needes wither away, and make drie wood for hell fire: and as good for them it were, in effect, to bee of any other religion, as of that, whereof they take not one iote of commoditie. And to al these mise­ries they are driuen, onely by going to the Protestantes churches.

The eight Reason

THe eight reason of refusal, why a catholik may net come to y [...] churches, is because by going t [...]ither, he shal lose al the benefite of his own religion. This is called a verie great, waightie, & most sufficient reason ye [...]lded by catholikes in Englād to their Princes, for their refusal of comming to church, and such a one, as beeing conceiued of her Maiestie, cannot but satisfie her Highnesse, and greatly drawe her to com­passion [Page] of the pi [...]iful case of so many thousandes of her louing subiectes. Here be words of great importance, but all the reason hangeth vp­pon our lothsome supposition, which if it be denyed, as it cannot be proued, the P [...]pists [...]se nothing by comming to our churches, but receiue inestimable benefite, if as they be present in bodies, so they be truely cōuerted in mind. But sée I pray you, how honorably he thinketh of her Maiesties both wisdom & cōscience, y he presumeth to affirme, she cannot but be satissied by this reason, which is no­thing but a beare s [...]ppositiō, & wheras she knoweth most assured­ly, y religiō which she by law mainteineth to be y only true religiō, that she would think any benefit to be lost [...]her louing subiects, by departing frō the cōtrary errour And once againe, he ratleth in his many thousāds of her louing subiects, by whō hée meaneth ye obsti­nate Papists. God forbid her Maiestie should haue many hūdreds of such louinge subiects, as in their heart haue receiued this traite­rous & Antichristian persuasiō, that they are by y Popes bull, duly discharged of all obediēce & oth of allegiance, if any they haue made to her. But that the simpler [...]ort may better vnderstand this reason, & the wiser better consider of it, hee will in particular, repeat some of the aboue­said damages. The first losse is, of the participation of the sac [...]fice of the bo­die & blood of our Sauiour, appointed by him to bee offered vp dayly in the oblation of the Masse, &c. Nay he that is truely conuerted from Papistry, then first receiueth ye benefit of that only sacrifice, which Christ offered for y redemption of al his el [...]ct, & is discharged of the sacrilegious blasphemy, wherby ye same is pretended to be often re­peted, in the Popish Masse. But Chrysostome is affirmed for that cause, to call it the common sacrifice of the whole worlde. I haue shewed be­fore howe Chrysostome calleth the celebration of the Communion,Hom. 17. ad Heb. a sacrifice, which is rather a remembrance of the singular sacrifice once offered by Christ him selfe neuer to be rei [...]erated. But the acti­on of offering of this sacred Host (saith hée) the Sonne of God to his Fa­ther, is of such dignitie, excellency, and merite, not only to the Priest, but also to the standers by assisting him: as all the other good works which a man can do, in his life, are not to be compared with it. Nay of all other blasphemies it is the most horrible, that a wretched caitife, should presume to offer the Sanne of God, to his Father, which no crea­ture in heauen or earth, could doe, but hée him selfe by his eternal spirite. But of the sacrifices which the Church doeth offer. Ire­naeus [Page 48] saieth: Non sanctificant hominem, &c. They doe not sanctifieHeb. 9. L [...]. 4. ca. 34.a man, for God hath no neede of sacrifice, but the conscience of him that offereth, doeth sanctifie the sacrifice, if it bee pure, and causeth God to accept it as of a friend This hée speaketh euen of the sacrifice offered in the Lordes Supper, which if it were a­ny other, then of prayse and thankesgiuing it were extreame blas­phemie, that Irenaeus saith of it. Yet let vs sée what reason hée brin­geth, that not only saying, but also hearing of Masse, should bée a woorke so mere [...]orious. The verie Angels of heauen (saieth hée) doe come down at that time, to adore that sacred bodie, and to offer the same vp with vs to God the Father, for the whole worlde: as all the holy Fa­thers of the primatiue church did both beleeue and teach. Then the An­gels also are Priestes, if they offer this sacrifice. But which of all the holy Fathers so doeth teach, that wée may knowe they did be­ [...]ue. First hée cyteth Gregorie, Lib. 4. dia. cap. 58. Whose words are these. What faythfull man can doubt, but in the verie houre of immolation or sacrifice, the heauens doe open at the Priestes voice, and that the quyers of Angels bee present there, in that mysterie of Iesus Christ? What is there in these woordes to proue, that the An­gels doe ador [...] that sacred bodie, or offer vp the same to GOD the Father with vs▪ Otherwise wée doubt not, but the Angels of GOD which are present with the faythfull, to defende them and kéepe them in all their wayes, are present also in all holy acti­ons▪ and especially in the administration of the holie Sacraments. ‘The same thing, and in the same woordes almost, saieth Chryso­stome de sac [...]rd. Lib. 6. At that time the Angelles stande by the Priest, and the vniuersall orders of the celestiall powers, doe crye out, and the place nigh to the A [...]lter is full of quyres of Angels in the honour of him who is sacrificed. For the presence of the Angels, I answere as vnto Gregorie, for the sacrifice and him that is sacrificed, I sayde Chrysostome is the best expounder of himself.’ Hom. 17. in Epist. ad Hebr. In the same woorke, de sacerdo [...]o. Lib. 3. Hée saieth the lyke hyperbolicall spéech. Nam dum conspicis do­minum immolatum, &c.

For while thou seest the Lord sacrificed, the Priest leaning ouer the Sacrifice, and powring foorth Prayers, the people also that stand about to be dyed & made redde, with that precious blood, [Page] doest thou thinke that thou art still conuersant among men, and that thou standest on the earth? Art thou not rather immedi­ately tr [...]ted into heauen? Doest thou not cast off all cogitati­on of flesh, and with naked minde and pure vnderstanding looke round about on those things that are in heauen▪ &c. These words of his do shew that hée speaketh of a spirituall presence of Christes bodie and blood by fayth, which ascendeth into heauen, and be­holdeth those thinges, which the outward eye of the bodie cannot atteine to see.’ As for the visions of Angels that Chrysostome spea­keth of in the place by him quoted, proue nothing, but the presence of them. But Hom. 3. contra Anomaeos, Hée explicateth the same more at large, saith our Reasoner. At that time my deare brother, not onely men doe giue out that dreadfull crye. Héere our Reasoner ad­deth a parenthesis of his owne, which is not in Chrysostome, (say­ing wée adore thée O Lorde) &c. But also the Angels doe bowe their knees to our Lorde, and-the Archangels doe beseech him. For they ac­count that a fit time, hauing that sacred oblation in their fauour. And therfore as men are wont to mooue Princes the more if they beare Oliue bowes in their handes (because by bearing that kinde of wood, they bring into the Princes minde, mercy and gentlenesse) so the Angels at that time (proramis oleagenis in stéede of Oliue braunches hée leaueth out) [...]octom saith not in [...]heir hands Co [...]s domini ipsum portenden­ [...]. holding out in their handes the verie selfe same bodie of our Lorde they doe intreate for all mankinde, although they saide we doe intreat O Lord for the men of the world, whom thou hast so loued, that for their saluati­on thou wast content to dye, and on the crosse to breath out thine owne soule. For these men we make supplication, for the which thou hast giuen thine owne blood: for these men wee pray, for the which thou hast sa­crificed this bodie of thine. What playner testimony can there bée then this (saith our discourser.) In déed it is plain enough, to shew that Chrysostome calleth that thing the verie bodie of Christ, which in proper spéech, was a Sacrament and pledge of the same. And that the similitude of Oliue braunches which are a signe of peace, doe shewe. Againe, their holding out of the bodie of Christ, and in­treating God for mankind by y memoriall, sheweth, that they did not hold out Christ, for then they would haue prayed to that which they [...] in their handes: and not to Christ by contemplation of that. The sense is therefore, in this hyper [...]olicall supposition, that the Angels by shewing the [...] sacrament of his body once truely [Page 49] off [...]ed, which Sacrament was instituted for a remembraunce, of that Sacrifice, to entreat our Sauiour Christ by that token of re­membrance, as men that carrie Oliue braunches in their handes to [...] Princes. But that the Angels do [...] adore that bodie in the Hoste, and offered to God, for vs, and with vs, for which pur­poses this place is cyted, héere is nothing saide neither of consecra­tion and [...]uation, at which time this supplication of the Angels is affirmed to bée.

The second losse is pretended to be, of the grace of six Sacra­mentes, for which hée bringeth small reasons, but repeating them saieth, That by the grace of confirmation, the holy Ghost was gi­uen. Act. 8. 19. In which Chapters is nothing but of the miraculous gifts of the holie Ghost, wherwith the Pri [...]e church was gar­nished, but are long since ceased. But Cyprian in lib. de [...]ct. Chri­sti, aduoucheth the same. It is true that the Authour of that woorke, de cardinalibus Christi operibus, Whosoeuer it was, ma­keth mention of that Ceremonie of annointing vsed in his tyme, as also the Ceremonie of washing of féete after the example of Christ, which hée maketh of as great importaunce, as the other. The grace that Timothie had by imposition of handes. 2. Timothie, which the Apostle willeth him not to neglect, was extraordinarie, and miraculous, and therefore maketh nothing for the Ceremo­nie of vnction, neither is there any worde of vnction there vttered. That Saint Paule▪ calleth Matrimonie a Sacrament in the Po­pisheEphe. [...]. translation, it can not make it a Sacrament of the newe Testament, which is, and was euer before Christ▪ A great my­sterie of the spirituall coniun [...]ion of Christ and his Church: al­though the Apostle doe not say expresly that Matrimonie is a My­sterie thereof, but saieth the coniunction of Christ and his Church is a great Mysterie.

The vnction whereof Saint Iames speaketh▪ cannot be vnder­stoode of extreame [...]tion of the Papistes, seeing hée promiseth health and recouerie vnto the diseased, whereas the Papistes ne­uer ministred it but vnto them, of whose bodely health it is dispai­red, although our Reasoner say, that many times it healeth the bodie. Therefore it is manifest that Saint Iames speaketh of an extraordinarie gift of healing, which was in the Church by an­nointingM [...]rke▪ [...]. with [...]yle, as the Euangelist also doeth witnesse.

[Page]The third benefite that is saide to be lost by going to Church, is all the benefite of the keyes of the church, or of the authoritie of bin­ding or losing. But this is nothing so, for by going to Church, where they may heare the Gospell truely preached, they may be made partakers of the keyes, wherewith heauen is opened, and of remission of sinnes at the handes of God by the ministrie of his woord. As for consession of their sinnes, such as the Scriptures requireth, and the Primitiue Church practised, they shal make dayly: But Popishe [...]hrift no Scripture requireth, neither did the auncient Church practise it. They that confessed their doo­inges. Actes the 19. m [...]de open, and not auricular confession. But for proofe of Popishe auricular confession (as I thi [...]ke) Augu­stine is quoted in many Homelies, not [...] whereof, say­ing, Doe you suche penaunce, as is wont to bee done in the Churche, that the Churche may pray for you. Let no man say, I doe it secretly, I doe it with God alone, &c. These woordes are manifest that hee speaketh of open confession of suche as had openly offended the Church, and were to make open satisfaction for the same. But more néerely touching the humour of our men, hée saieth, &c. And so citeth a long saying out of the booke de visitatione infirmorum, lib. 2. Cap. 4. Which was neuer written by Augustine, nor by a­ny other man of wit or learning. S [...]che counterfeite stuffe is méete to defende suche false doctrine, as that: Wherefore al­though wée vrge not auricular confession, neither make we a Sa­crament of repentance, because it hath no visible signe proper vn­to it, yet the benefite of the keyes of the Church is not lost, but of such as be truely conuerted from Papistrie, with an inestima­ble comfort to be found in our Church.

The fourth losse is layd to bee of receiuing the blessed Sacrament of the Aulter, the precious bodie and blood of Christ) beeing the foode of our soules. There is no reason brought for this losse, but the onely tedious supposition that the bodie and blood of Christ is re­ceiued onely in the Popish Church. And whereas hée commen­deth the often receiuing of the Sacrament, it is well that the Pa­pistes who within time of mens remembraunce made small ac­count of often receiuing, as appeareth by their infinite priuate Masses, now at length haue founde out, that the Sacrament is [...]ot ordeined to be looked on, but to be often receiued.

[Page 50]Fifthly, they loose (saieth hée) all the merit of their good deedesLib. 35. Mor. Cap. [...]whatsoeuer, for which he [...] citeth Gregorie, euen as none receiueth their penny in the Gospel, but they onely which had laboured within the com­passe of the Vineyarde, so no man shal receiue any rewarde, for any good deede of his, except hee haue done it, within the vnitie of the Church. To this saying I agrée, which speaketh of the reward and not of the merite: but that they which come to our Church, may not bee members of the true Church of Christ, there is not a [...] or let­ter brought for proofe.

Sixthly, they loose the benefite of the Communion of Saintes saieth hée, and finally, beeing cut off and [...]ut from the other members, they take no part of influence, which commeth from the head to the bodie, &c. Héere except wee graunt that vile supposi­tion, that the Popishe Sinag [...]gue is the onely Catholike Church of Christ, there can be no consequence, but to proue that pointe which is the whole matter in debate, we heare neuer a word.

The ninthe Reason.

The ninthe reason which catholikes may yeeld, for their refusall ofExamp [...]e of I [...] ­fidels and [...]ikes. going to the church, may bee, the example of all men, from the begin­ning, which haue had any care or conscience towarde their own religion: not only good men, (of whom I haue giuen diuers examples before) but also al others, howe false and erronious soeuer their religion were, yet did they alwayes procure to separate them selues, from them of the contrarie religion, in the act of prayer: and from the Temples, Sinagogues, chur­ches,Lact. li. 4. & 5. [...]. [...]. Cur. Sec. de. hist. Maho. Chro. Wol­fan. Dris [...]. Eus. lib. 3. & 4. Aug. lib. de Vnit. Eccle. & lib. 2. con. P [...]til. Oratories, and conuenticies of the same. So wee reade of the Gen­tiles which thought it to bee a great sinne and pollution, to enter into the Iewes Synagogues, or Christians churches. The like wee read also, of the Turkes at this day. So all heretiques from the beginning, assoone as they had framed any newe religion: eftsoones they e [...]ected newe Ora­tories to them selues, and refused to come to those of other religions, as the Arians, Donatistes, and the rest, had their churches and places of prayer distinct from the catholikes, whose churches they [...] and auoyded, together with their doctrine. And so the Anabaptists at this day, refuse to goe to the Lutherans church, and the Lutherans to the Trinitaries. In like wise the Puritans of our [...]ime in Englande refuse to come to the Protestantes churches. And the Protestantes in o­therThe [...] are R [...]cusants al­so in other coun­tries. countri [...]s, doe vtterly denye to present themselues to catholike [Page] Churches: alledging their conscience for the same, and affirming it to bee damnable hypocrisie, in them that for feare, or for any other temporal re­ [...]pect, do yeld to doe the same against their faith and conscience. Wherby it appeareth, that they goe quite against their owne doctrine and example in England, which obiect the same to Catholikes as disobedience, obsti­nacie, and rebellious dealing, which in other countries they them selues both teach and practise. I will for more manifestation of this matter, put downe here the verie words of one of them, translated out of French, andAn. Dom. 1578. Art. 86. printed in England, and dedicated to the Lord Treasurer, by Iohn Brooke, The Authors name is Iohn Gardiner, a Protestant, who in his Cathechis­me, or, as he calleth it, Confession of his faith, maketh it a great he [...]ous sinne, for Protestantes to present them selues to our catholike churches, w [...]ich hee (according to their blasphemous spirite,) calleth, idolatrous. His wordes are these.

I beleeue and confesse, that it is not lawful, for any Christian, to be assistant, neither in spirit nor body, at the Sacrifices of idolators, nor al­so to enter in [...]o their Temples whilest they are doing their idolatries, & Sacrifices, except it be to rebuke them, in shewing them their abuses, & to teach them the truth, as the holy Apostles & Prophets haue done, and not for to dissemble as hypocrites. For if the body bre a creature of God, (as it is) as the soule is the temple of the holy Ghost, & member of the mystical body of Christ: and if it must one day r [...]se againe, & possesse the eternal life with the soule: It must also necessarily be, that it be al­together giuen vnto the seruice of God, in this world with the soule and spirite [...] otherwise they can not be ioyned together after the general re­surrection: but being separated, the one should bee in heauen with God, whom he loued, and the other in hel, with the deuil whom he serued, the which is an impossible thing. Therfore I say, al those dissimulations to be a very renouncing of Christ, and of his Gospel. And in like maner: I beleeue and confesse, that all those fayned and false shewes, by which, the veritie of the Gospel is hidden, & the word of God despised, or by which, the ignorant and infidel is confirmed in his error, or by which the weake is offended, are not of Cod, but of Sathan, altogether contrary vnto the trueth of the word. Therefore, we must not halt of both sides, but go vp­rightly before that great God, which seeth, beholdeth, and knoweth, all thinges, euen before they are begunne.

Loe heere, We see the sentence of their Doctours to the contrary, who presse vs so muche to goe to their Churches, against our consciences. [Page 51] Iferrour finde such zeale, what zeale ought trueth to haue: If these fel­lowes, each of them, for the defence of their priuate fond fancies, be con­tent most willi [...]gly, to aduenture any danger or extremitie whatsoeuer, rather then to come to the true catholike churche, wherein they were borne, and to the which in Baptisme they swore obedience: why should suche blame be laide vpon vs, for standing in defence of our consciences,VVe, not born nor bred vp in the pro testants church. and for refusing to go to their churches, wherin, we were neither borne, nor bread vp, nor euer perswaded that they had any trueth, or holinesse in them? This reason only, may suffice any reasonableman especially the Protestant, except hee will mislike with his owne doctrine, whiche con­demneth mee of hypocrisie, dissimulation, and renouncing of Christe, and his Gospel. If I present but my only body to the churches of them, whose Religion I am not persuaded to be true: The which saying of his in a sense, hath good reason: albeit the workes and meaning [...] wicked. For ifOne onl [...] religio [...] true, & [...] false. there bee no man either so foolish, or impious in the worlde, but muste needes thinke that one only religion amongst christians, is true, and al o­ther false: And if euery man which hath any religion, and is resolued therein, must needes presuppose this only trueth, to bee in his owne religi­on then [...]t followeth necessarily, that hee must likewise persuade himselfe that all other religions besides his owne, are false and erronious, and con­sequently a [...]l assemblies, conuenticles, and publike actes of the same, to bee wicked, damnable, dishonourable to God, contumelious to Christe, and therfore to his conscience (which thinketh so) detestable. Now then sup­pose the case thus.

I know in E [...]gland certaine places, where at certaine times & dayesNo [...] this [...]. assemblies are made, by certaine men, in shew, to honour and commend, but in my conceit, to dishonor, dispraise, and impugne, the maiestie of my moste dread Soueraigne Ladie the Queene: And I am inuited thither to heare the fame by my parents, kinsmen, and acquaintance: nay I am in­forced thither by the greatest authoritie, that vnder her Maiestie may cō ­maunde mee: Tell mee nowe: If I should goe thither vnder any pretence whatsoeuer, of gratifying my friends, or by cōmandemēt of any her infe­riour powers: can her Maiestie take it well, or account of mee, better then of a tratierous catiue, for yeelding my selfe to stay there, to heare them: to countenance their doings with my presence: to holde my peace when they speake euill of her: to hold my hands whiles they slaunder her: andA very certai [...] [...] finally, to say nothing whiles they induce other men to forsake her, and her cause? And if her Maiestie, or any other prince in the worlde, could [Page] not beare at their subiectes handes, any such dissimulation, trecherie, or treason: howe much lesse shal the omnipotent Maiestie of God, (who re­quireth, and deserueth muche more exact seruice at our handes,) beare this dissimulation, and traiterous dealing of ours, if we be content, for temporall respectes, and for satisfaction of any mortall power, lesse then himself to present our selues to such places and assemblies, where we shalThe things that a man must heare at C [...]urch. heare his Maiestie dishonoured, his sonne slaundered, his worde falsified, his churche impugned, his Saints and Martyrs discredited, his Bishoppes and Pastours reuiled: and al the whole Ecclesiastical Ierarchie rent, bro­ken, disseuered, and turned vpside downe: and his people (purchased with his blood, and dearer vnto him then his owne life) excited and stirred vpp against him and his Ministers: and by sweete wordes, and gay benedicti­ons,Rom 16. flocked away to the slaughter house of heresie?

What noble man is there in the worlde, whiche coulde take it well, if hee shoulde see his friende, and muche more his sonne, in the companie of his professed enimie, at such time principally as he knoweth that his e­nimieAverie fit com­parison. abuseth him in speeche, and seeketh most his discredite and disho­nour: but especially, if hee shoulde see him come in open assemblie of the worlde, to the barre, against him, in companie with his aduersarie, when his saide aduersarie commeth of set purpose to deface him, (as Heretikes doe to their Churches and Pulpettes to dishonour GOD,) I thinke (I say (hee coulde hardly beare it. And shal suche disdaine be taken by a mortal man, for a little iniurie and discurtesie shewed: and shal not the iustice of God, be reuenged vpon our treacherie and dissimulati­on in his cause?

If I giue my seruant but fortie shillinges a yeere, yet I thinke him [...] example to confound vs. bounde to defende mee in al points & causes, to bee friend to my friends, enimie to my aduersaries, to vpholde my credite, mainteine my honour, to resist my detractours, and to reuenge himselfe vpon my euil willers: and if hee can bee content to holde his peace hearing mee spoken of, and to put vp my slaunder without opening his mouth: I wil account him vn­worthie to weare my cloth: howe muche more inexcusable shall we be, at the dreadful day of iudgement, if wee, receiuing at our Lorde and mai­sters handes, such extraordinarie pay for our seruice in this life, and expe­ctingThe great pay in God his seruice. further and aboue this, al that himselfe is worth, for the eternitie of the life to come: his kingdome, his glory, and his euerlasting ioy, with his riches and treasures vnspeakeable, which neither eare euer heard, nor eye1. Cor. 2. [Page 52] saw, nor heart of man cōceiued, how great they are: how [...] (I say) shal wee bee, at that terrible rekoning day, and howe confounded, by the examples of seruantes in this life, (so zealous for their maisters, vppon so smal wages) if wee, notwithstanding al our rewardes both present and to come, shalbe yet key cold in our maister his seruice, present at his iniuries and silent at his slaunders?An [...] to an obiection.

Neither sufficeth it to say, that these suppositions are false, and that there are not such things committed against God, at the Protestants chur ches and seruices: for howesoeuer that bee (whereof I dispute not now) yet I being in my hearte of an other religion, must needes thinke not one­ly them, but also all other religions whatsoeuer to commit the same, as I knowe, they doe also thinke of mine. Wherefore, howe good and ho­ly soeuer they were, yea if they were Angels, yet shoulde I bee condem­ned for going amongst them: for that in my sight, iudgement, and consci­ence, (by which only I must bee iudged) they must needes seeme enimies to God, being of the contrarie religion. By this it may appeare, howe gre­uouslyHeynous [...] inforce an other man to do against his conscience. they sinne dayly in Englande, and cause other to sinne with them, which compelmen by terror, to doe acts of religion against their consci­ences: as to take othes, receiue sacraments, goe to Churches, and the like, which being doone (as I haue saide) with repugnant consciences, is hor­rible mortal sinne, (as hath beene already proued) and consequently, dam nable both to the doers, and to the enforcers therof. The which, I beseech God to giue his grace, both to the one and the other part, duetifully to consider: that either these may leaue of to inforce, or those learne to su­stain, as they ought, their inforcement.

And thus nowe wee may see what great and waightie reasons theConclu [...]ons dravvne out of [...] premisses. Catholikes haue, to lay for their refusall of comming to the Churches of Protestants The which if they were wel conceiued by the Prince, & ma­gistrates, it is not likely, that they woulde presse them to the yeelding too suche inconueniences against the health of their owne soules: but if they shoulde, yet ought the other, to beare any pressure whatsoeuer, rather thē to sal into far [...]e worse dangers. And of this that I haue said heere before there may be gathered these conclusions folowing, not vnnecessarie to be noted, for better perspicuities sake, to the vnlearned.

First it foloweth of the premises, that this going to the ProtestantesThe first co [...] ­sion. churches, is forbidden not onely by the possitiue lawes of the church, dis­pensable by the Churche againe: but also by Gods lawe, and the lawe of [Page] nature, as the cōsideration of most of the reasons doth declare. For albeit, it be prohibited by the churche, yet not onely by the church: seeing that a thing may be prohibited by the canons of the churche (for more plaine explicatiōs sake) which was forbiddē before by the law both of nature & of God also: as Adulterie, Violence, Simonie, and the like. Euen so, albeit going to hereticall assemblies be prohibited by the church: yet because it hath in it, or necessarily annexed to it, diuers thinges which are prohibi­ted by the lawe of God and nature, (as perill of infection, Scandale, deni­yng of our faith when it is made a signe distinctiue, or commaundement dissēbling in gods cause, honoring gods enimies dishonoring the catholik church, and the like) therefore, the whole acte of going to church, is saide to be prohibited also. [...]ure diuino, & naturali. That is, by the law of God & nature. And heereof it foloweth, that no power vpō earth can dispenceA notable deuise. with the same. Wherefore, that which hath been giuen out (as is saide by some great men) that the Pope by his letters to her Maiestie, did offer to confirme the seruice of England, vppon condition that the title of Supre­macie might be restored him again, is impossible to be so: so that, if any suche letters came to her Maiesties handes, they must needes be fained & false.

Secondly, it followeth of premisses, that this going to churche is notThe 2. conclusion only vnlawfull▪ Ratione Scandali, by reason of Scandal, (as som wil haue it.) For albeit Scandal bee one reason, why it is vnlawful, and that in such sort, as is almost impossible to be auoyded: yet you see, that I haue giuen diuers other causes besides Scandal, which make it vnlawful. Whereof it followeth, that a man cannot goe to their churches, albeit hee might goe in such secrete maner, or otherwise haue their seruice in his house so pri­uily, as no Scandale shoulde followe thereof, or any man knowe thereof, (whiche is notwithstanding impossible to doe, but if it coulde bee, yet were the thing vnlawefull, especially for the 1, 4. 5. 6. 7. reasons before alleadged.

Thirdly i [...] followeth, that a man may not goe to churche vnder anyThe 3. conclusion. vaine pretence, as pretending that hee goeth only for obedieuce, and not for any liking hee hath to their seruice: yea although hee shoulde protest the same openly for that protestation shoulde rather agrauate then di­minishe the sinne. Seeing by this protestation, hee shoulde testifie vnto the whole worlde, that he did a thing against his conscience. As if a man shoulde proteste, that hee did thinke that to rayle against the Pope, atA [...] not serue. Paules crosse, were naught, and yet for obedience sake, (being so [Page 53] commaunded) woulde doe it. The which was Pilates case, who pro­testedMat. 17. first, that hee thought Christ innocent, and therefore sought toPilates [...]. deliuer him: but in the ende (fearing the displeasure of the Iewes, and theyr complaint to the Emperour) washed his handes, and so condem­ned him: thinking by that protestation to haue washed of the sinne, and to haue layde it on the Iewes neckes, which compelled him thereto. But (I thinke) by this time hee hath felt, that hee was deceaued. For when aMarke this obie­ction, of going to the materiall Church. thing it selfe is naught, no protestation can make it lawefull, but rather maketh the doing of it a greater offence, by adding the vnlawefulnesse of the thing the repugnaunce of the doers conscience. But you will perhaps say: to goe to the material church, is not a thing euill of it selfe. I answere and graunt that it is true. But you must not single out the matter so. For in this one action of going to church, there be many things contained, wher­of the whole action is compounded. As for example, there is the material church: the possession of the same by the enemie of the catholike religi­on: the seruice and sermons in reproofe of the same religion: the dayes and houres appoynted for the same: the bel ringing and publikly calling al men thither: the Princes commaundemente for the Catholikes to goe to the same: the end of the commaundement in general, that they, by go­ing,Hovv many things [...] in going to church should pray with them, allowe of their seruice, and by their presence, honour it. Then is there the peril of infection: the scandal wherby I offend other mens consciences: and perhaps bring diuers other to bee corrupted by my meanes: the dishonouring of God his case: the honouring of his e­nemies cause: hearing God blasphemed, and holding my peace: Semblably there is the conscience of the catholike, that thinketh he doth nought: the explication of the church, that is not lawfull: the matter nowe in tryall: and the vnlawfulnesse of it, defended both by word and writings of lear­ned men, ann by imprisonment of many other: the controuersie now kno­wne to all the world and many thousand mens eies fixed vpon them, that are called in question for it: the Protestant, wheras he esteemed nothing of goeing to Church before, yet now so desirous to obtayne it, that hee thin­keth the yeelding in that one poynt, to bee a sufficient yeelding to all his desires: the which thing on the other side, is so detested of the true catho­likes, that, whosoeuer yeeldeth to this, they thinke him a flat Schismatike, and so abhor him. And by this meanes the matter is made a signe distin­ctiue betwixt religion and religion: whereof againe it foloweth, that if the thing were much lesse then it is (as for example, the holding vp of a finger) yet because it is made, Tessera, a marke, token, or signe of yeeling to [Page] their proceedings in religion, it were viterly vnlawful. As if a man shoulde but lyft vp a straw to the deuill, in token of obedience, it were as much, asNote this simi­ [...]. if he did, word by word, denie his Creede. These poyntes, and many moe that myght be thought of, being put together, and one entyre action made of them, the question is, whether this enty [...]e action of going to churche, with these annexes, be of it self vnlawfull or no? And euery wise man will thinke it is. Neyther, if you could by some deuice, pluck from this action one or two of these things, must we think that by and by the action were lawful. As for example, if by a protestation you could signifie that your minde were not in going thither, to consent to their seruice: as also, that the princesse minde to you in particular, were onely that you should goe for temporal obedience sake, yet were not by this all the matter amended. For if a peece of meate were venomous for ten causes concurring toge­ther, ifyou should take away two of them, and so eate it, you might for al that be poysoned therwith.

One only thing there is, which as the Diuines iudge, might make going [...] [...]hat sort a man may goe to Church vvith 4▪ qualifications. to church lawful: which is, if a man did goe thither for some meere, perti­culer, known, [...]emporal busines: as to beare the sword before the Prince to the chappel: to consult of matters of war at Poules by the Princes appoint­ment: albeit it were in time of seruice, & thelike. But here is to be noted, that I say first, for meere temporal busines, For if a man shold go, partly for seruice, and partly for temporall busines, as to talke with the church war­dēs in the church after seruice, it wil not serue. Secōdly I say, for particularThe 1. qualificatiō tēporal busines. For it is not enough for the Prince to saye in general, IThe 2. qualificatiō wil haue you go only for obedience, which is a tēporal respect, without as­signing any perticular busines to be don. For that was the saying of alprin­ces to the martyrs in the primitiue church, that they wold haue thē confoō them selues in exteriour actions, to other men: & that for obedience sake, howsoeuer they ment inwardly. Thirdly I say, for some knowen busines: [...] 3. qualificatiō For if the busines were not knowen, men might think that they went of conscience to seruice: and therfore to take away this scandale, they ought [...] 4. qualificatiō to protest for what busines they go. To these three qualificatiōs, adde this forth, which is, that a man that should thus go, might not giue any signe of reuerence or honour to their seruice: as by kneeling, putting of his hat, o [...] the like more then he would doe, if the seruice were not there. And that it is lawful to goe to any church of theirs obseruing these foure poyntes, it is euident. For this is as much to say, as not to goe to church at all: seeing he goeth in this case, to their meere material church, that is, to that matte­rial [Page 54] house or building, which is their church: neither goeth he to it as to a church, but as to a house to doe his busines in. And this was the case of Naaman the Syriā, who being vpō [...] sodain conuerted from Idolatrie, pro­mised,4. Reg. 5. The case of [...] that he would neuer sacrifice or offer more to Idols: howbeit, be­cause his office was to stay vp the king of Syria with his hands, when hee wente to adore the Idolles in the temple of Remnon, and because he could not do that, except he bowed himself down, when the king bow­ed downe, who vsed to leane vpon him: for this cause he desired the Pro­phet Elizeus to pray to God for him, that it might be pardoned him: & the Prophet answered him, departe in peace. Which words can importe no more, but a graunting to his request: which was, to pray to God that hee woulde pardon him, if he went so to chuch, or at the vttermost (as some will enforce it) a tolleration with him, being yet a Proselite or a new got­ten man, to do this temporal seruice vnto his king: (for he went not vpon commandement to shew his religion as our men doe) especially, it beeingAct. 19. Gal. 5. such a country, as no scandale could folow therof. And that many thinges are tollerated with nouices, which afterwards are takē away, it appeareth by S. Paule, who circumcised Timothy for satisfying the weak Iewes, and yet afterward he condemned in al menal circumcision. Neyther maketh it any matter although he say. Si ador auero in templo Remnon, adorāte re­ge in eodemloco, vt ignoscat mihi Dominus pro hacre. That is, If I shall adore in the temple Remnon, when the king doth adore in the same place, that God will pardon me for this thing. As though he should aske pardon for to adore the Idols with the king. This kinde of speach (I say) importethAdoring i [...] [...] in the scripture foe [...] nothing. For neither doth he aske pardon to commit Idolatry therby, see­ing immediately before he sayd, that he would neuer omit it more:) nor if he had asked such leaue, could the Prophet haue licenced him, or would Cod haue pardoned him: But his meaning was only, to haue pardon for his seruing theking in that place, & bowing down with him for the better staying of him vp, when he did adore. For the same word which we tran­slate here adore, doeth in Hebrew, Greeke, and Latine, signifie often tymes onely bowing downe, without any diuine adoration. As when Ia­oobGen. 32. adored his brother Esaw seuen tymes, that is, bowed downe to him seuen times. And Dauid adored Ionathas king Saule his sonne three times. Abigaile also adored Dauid twise. And the like in other places of scripture,1. Reg. [...]. 1. Reg. 15. where adoring, is taken for bowing downe only, without any diuine ado­ration at al, as here it is in this place.

[Page]Fourthlye and lastlye, it followeth of that which is spoken before,The 4. conclusion. that seeing this going to church is so forbidden by Gods law, as it is, and hath so many great inconueniences in it as hath bene shewed: that a man may not yeeld in any one little poynt in the same: as for example, to come to church once a yeere, to haue seruice in his house, to shewe him selfe present at a peece of seruice, or the like. For most certaine it is, that if all bee not lawefull, then no parte of it is lawefull. And Christ saith, thatMat. 5. hee will not haue one iot of his lawe to bee past ouer vnkeept: and who soeuer shall breake one of the least of his commaundementes, shall haue least part in the kingdome of heauen. The which wordes of Christ,Iacob. 2. Saint Iames explicating, saieth. Hee that keepeth all the whole lawe, and doeth offende but one thing onely, yet is he guiltie in all the rest. AndApoc. 2. Christ himselfe in the Apocalipes commendeth much the Angell of Ephe­sus, for his good works, labour, patience, and for many things besides, ther recited: but yet, for being imperfect in some thinges, (contrary to the wilMat. 5. of Christ which would haue vs perfect) he is commanded to repent quick­ly, vnder the paine of leesing his candlesticke, that is, of leesing his vocati­on, and his place in the booke of lyfe: so vnspotted will God haue our ser­uiceGod vvill [...] [...]s perfect. to be. In prefiguration whereof, all Sacrifices of the old Testament, were commanded to be of vnspotted creatures, of one colour, of one age, without mayme or deformitie, wherby is signified, that God accepteth noLeui. 3. Num. 28. Ezech. 43. partition, no maime in our seruice, but either all or none must be his. For a little leuen so wreth a great deale of do we, and a small spot disfygureth a fayre garment. Which S Paule vrgeth farre, by the example of Christe, when he saieth. That Christ died for vs, to the ende we shoulde exhibite 1. Cor. 5. Colos. 1. our selues holy & unspotted, and irreprechensible in his sight. As though he should say: Christ spared nothing, no not his owne life for vs, that by his example we might be prouoked to giue our selues wholy to him, and his seruice, without limitation or reseruation at all, and thereby shewe our selues vnspotted se [...]auntes and irreprehensible. Which thing the Noble champion of Christ S. Basile well considered, when being requi­redThe noblecourage of Saint Basil by the Emperours leefetenaunte, to conforme him selfe in some smallTho. [...]. 4. cap. 17. thinges to the Emperours request, and therby purchase quietnesse to the whole church, rather then by obstinacie (as he tearmed it) to exasperate thinges worse: hee answered, that perswasion to be fit for children and not for him: who was ready to suffer any kinde of death or torment ra­ther then to betray any one sillable of Gods diuine trueth: adding further, that hee esteemed much, and desired the Emperours friendshippe if it [Page 55] might be ioyned with godlinesse, but if not, he must needes contemne it, as pernitious. So resolute seruantes had God in those dayes, and the like de­sireth to haue nowe.

Here of also followeth an other thing which I had almost passed ouerVVe may not procure others [...] say falsly for vs. vntouched, that a Catholike, may not procure any other to affirme or sweare for him falsly, that he hath been at Church, receiued the Commu­nion, or the like: nor accept the same, if any woulde offer such seruice: but if others did it, without his procurement, he may holde his peace, and vse their sinne to his owne quietnesse, except Scandale shoulde in­sue thereof, and then were he bounde to disclose the trueth. For as I haue noted before, out of Saint Cyprian, he which seeketh sleightes in excuse of his faith denieth the same, and the seeming to obey lawes, made & pub­lishedIn Epist. cler. rom. apud Cyp. Epist. 31 against true religiō, is takē by god for obeying indeed, & so punished for the fact it selfe. The which most worthy and excellent saying of Christ his holy Martyr God graunt we may al wel beare in minde, and execute, as Gods cause and glory shal require: especially those, which are by peculi­ar prerogatiue, called to the Publike trial of the same. Whom God of his mercie so strengthen with his grace, as his holy name may be glorified in them, and their Persecutors molified, by their constant, milde, & sober be­hauiour.

And thus (my deere good friende) I make an ende of the first poynte,The conclusion o [...] this first parte. which I promised too handle, concerning the reasons which Catholikes haue, to stand in the refusal, of going to the church against their conscien­ces: hauing said much lesse, then might be saide in this matter, and yet more then I purposed at the beginning. But I am to craue most earnestly at your handes, and of al them that shal chaunce to see this Treatise, to haue charitable consideration of my greate haste in writing of the same, whiche was such, as I had not time to suruew, or read any parte of it, ouer agayne. Wherfore, if any thing be in it, wherby you may be edified, or any wayin­ructed: I am glad, and to Gods glorie only be it. If not, yet surely my mea­ning was good, & to no mans offence: only coueting hereby to geue someThe first parte of the Authors meaning. satisfaction to them in England, especially to her maiestie & the Right ho­nourable her counsayle, touching the principles which catholikes haue, to refuse that conformity, which is demanded at their handes, the which as I haue proued they cannot admit, (remayning in conscience of the contra­ry Religion) without euident daunger of their owne soules. Wherof if her Maiestie, & their honours may in time bee made capable: then howesoeuer thinges passe otherwise, yet shal catholikes retayne s [...]l, their deserued opi­nion, [Page] of honest and true subiects, which they most desire, & the displeasure takē against thē, for this refusal, be diminished, whē it shalbe manifest, that the same proceedeth not of will, but of consciēce, & iudgement in Religiō, which is not in an honest mans handes to frame at his owne pleasure.

Moreouer, my meaning was to giue some information, touching the quality of this sinne of going to the church of a contrary Religiō, and hisThe second parte of the Authors [...]. circumstances, for them, that eyther remayned doubtfull in the same, or not rightly perswaded. Of the which two effects, if any one follow, I shal­be most glad: if not, yet I serue (as I trust) such a maister, as rewardeth the affect, as wel as the effect, & the will, no lesse then the work it selfe. Wher­fore, to his holy hands I commit the whole: assuring my selfe, that, as this cause of his catholike Church, importeth him more, then it doth vs: so his peculiar care of the same [...]urre surmounteth any care of man, and therfore whatsoeuer shal become of this, or any other labour taken for the same: yet he will neuer cease to rayse vp men, for the defence of it, against all e­nemies to the worldes ende.

The nienth Reason.

THe last reasō is the example of Infidels & heretikes, al which procure to seperat thēselues frō thē of the cōtrary religiō, in ye act of prayer &c. Which exāple of it self mée think is a simple reasō to teach true Christiās what they ought to doe. And especially whē it is brought to proue, y mē ought not to ioyne thēselues wt the cō ­gregatiō of the faithful, which by none other reason is disproued to be ye true church, but by a lewd & vnlearned suppositiō. But the Proce­stāts thēselues (saith he) are recusants also in other countries. Yea & very good cause why they should, seing they ought to absteyne frō idola­try & superstitiō which is committed dayly in the popish churches. But therby (saith he) It appeareth: that they goe quite against their own doctrine & example in Englād, which obiect the same to catholikes, as dis­obedience, obstinacy, and rebellious dealing within other countries, they themselues both teach and practise.▪ Alas poore Sophister, this is sorie stuffe. The true Christians teach and practise that they maye not be defiled with idolatry, therfore heretiks be not disobedient, obsti­nate and rebellious, when they refuse to communicate wt the true church & submit thēselnes to ye godly lawes of a christiā magistrat. Yet the madde man pleaseth himselfe so much in this absurd cōsci­ence, y after he hath alleadged a large cofession of one Iohn Gardi­ner [Page 56] to proue y Protestants refuse to communicate with papists, he saith. This Reason onely may suffice any reasonable man, especially, the Protestant, except he wil mislike with his owne doctrine, which condem­neth me of hypocrisie, dissimulation, and renouncing of Christ and his go­spel, If I present but my only body, to the churches of thē, whose religion, I am not perswaded to bee true. As though the Prince & Magistrats, y execute the lawes for cōming to church, would haue the papists to come like hypocrits, dissēblers, & counterfeiters, & not rather y they may heare the word of God preached, be instructed, beléeue, and be saued. But why may not this argument of exāple be retorted vpō his own neck [...]. The Protestants recusants in other countries are not allowed by the papists (but against their wil) to alleadge their conscience for their refusall, but are eyther compelled to conforme themselues to Popery, or else are cruelly put to death. No more shoulde the pretence of conscience excuse the papistes, but that theyApoc. 18▪ should [...] receiue the same measure which they meate to others, and of ye cup which they haue mingled to other, be made to drink a dou­ble portion them selues. After this he putteth a case and question whether he might resort to such assemblies, as should be pretended to be kept in her maiesties honour, but indéede wee greately to her dishonour, vpon any in [...]itation of friendes, or commaunde­ment of authoritie, and how her maiestie might iustly conceiue of him, in such resorting▪ in the ende, He concludeth, that in the as­semblies of the Protestantes, in their church: he shall heare the maiestie of God dishonored, his sonne slaundered, his holy woord falsefied. O mon­struous inuention, Is Gods maiestie dishonoured, where he a­lone is taught to be honored serued, obeyed, glorified in all things? Is his sōne stādered, which is taught to be our only spiritual king, prophet, & high priest, sauiour, redéemer, mediator, aduocat, & head of his church? Is his holy word falsified, which is set forth to be the only sufficiēt rule, directiō & doctrine to instruct vs in all trueth. As for y impugning of Gods church, d [...]screditing of his saintes & mar­tyrs▪ reuiling of his bishops, & pastours, and seduction of his people into heresy, are méere flaunders, as voyde of trueth, as they are of proofe. And therfore the comparison & example which followeth as they may serue where truth is defended against heresy: so are they altogether preposterous, where heresy is mainteined against true religiō. But now he maketh an answere to an obiectiō, and saith▪ [Page] Neither sufficeth it to say, that those suppositions are false, and that there are not such things committed against God at the Protestants churches & seruices: for howsoeuer that be (wherof I disput not, nor yet, I being in hart of another Religion, must needs thinke, not only them, but also al other Re­ligions whatsoeuer to commit the same, as I know they doe also thinke of mine. The conclusion is, that they must not doe anything against their conscience, vpon dissimulation &c. Wherto I yéelde, but it is the Magistrates duety to prouide, by doctrine & penaltie, that their conscience may be better instructed, especially séeing this their Pa­trone, groundeth all his reasons vpon false suppositions, whereof hée will not dispute, because hee knoweth hee is not able to defende them. And therfore the Prince and Magistrats can no more be mo ued with these niene Reasons, not to procéede in ex [...]cution of the godly lawes, then the Iudge on the benche can bee mooued by as many reasons, that shew no more, but how haynous a thing it is to condemne an innocent, to forbeare pronouncing of sentence a­gainst one that is conuicted at the barre of felony. The reasons thus vnreasonably discoursed, hee gathereth out of the same, cer­tayne shorte conclusions, which because they are all aunsweared before, I will not now stand to repeate the answeres, only where any new matter occurreth, I wil briefely note it vpon the first con­clusion: hée aunsweareth another conclusion, that no power vppon earth canne dispense with goyng too Churche, whiche is prohibited by the law of GOD and nature. Here hee biddeth open warre to the Canonists, which defend that the Pope may dis­pense almost with al matters. And sée wée not in his dispensations for marriage, that a man may marry his brother or sisters daugh­ter,Leuit. 18. which is contrary both to the law of God and nature, that the Pope doeth dispense with suche marriage, what the Pope did offer by his letters to her Maiesty, I neuer heard it reported whiche he saith is geuen out by some greate men. But I haue heard of them, whiche a [...]firmed that they haue séene, the Popish Dispensation, y for time of Schisme, a Priest might go to Church & more thē that.

In the 3. conclusion is contayned a case with 4. qualifications, in which a papist might lawfully goe to Church, namely, for some méere, particular, knowne, tēporall businesse, without geuing any signe of reuerence and honor to their seruice. Which is nothing to y purpose or matter in questiō, whiche is, whether Papists y are so [Page 57] obstinate ye they wil not bee taught, are to bee compelled eyther to yéelde too instruction, or too suffer punishment vntill they shalbée willing.

In the later end he shameth not to repeat, that his meaning was to geue some satisfaction to her Maiestie, and the Right Honorable of her councell, touching the Principles (he should rather haue said the petition of principles) which catholikes haue, to refuse that conformity, which is demaunded at their handes. Nay rather her Maiesty and Councell, when they sée that Papistes haue no reasons to yéelde for their ob­stinacie, but such as stand vppon so vnreasonable suppositions, as no man liuing, would graunt against his cause and religion, they may bee better encouraged to proceede in punishing that contu­macie, which is not grounded vpō any approoued reason or autho­rity of Gods worde, but vpon the méere wilfulnesse and suppositi­ons of wicked and vngodly men, whiche howsoeuer béeyng nowe disappointed of the intended massacres and treasonable purposes, they woulde be taken for honest and true subiects, yet can they not perswade any wise man, that they depending vppon the oracle of Antichrist, who hath taken vpon him, like a proude Instrument of Satan, to depose her Maiesty from her royal throne, and to discharg a [...] her subiects of theyr duetie and obedience to her highnes, may be true or faithful subiect to their Prince, except they doe vtterly re­nounce and defie the Pope.

The first part of this treatise beeing ended, I knowe not what friende of his, maketh his excuse for omission of the second & thirde part promised in the beginning, whereof the one was, what way or meanes Papistes may vse too remedie or ease themselues, of this afflictiō now layde vpon them, for their conscience. The other if that way or meanes doe not preuayle, then howe they ought too beare and indure the same, These parts the writer (saith he) part ly by euill disposition of body, and partly by other sodayne busines falling vpon him, hée was inforced to leaue out.

But the contents of the second parte which is missing should be to shew (as hée sayth) How the only way which catholiks haue of reme­die or easement in these their afflictions, is prayer & humble recoursevnto the good nature, mercy, & wisedome of the Queenes Maiesty: confuting the custome of al heretikes, which in euery countrie where they are con­traried, seeke to molest and disturbe by rebellion, their Lords and heades. [Page] What neede the confutation in writing, when wee haue séene it in practise of déedes. Let the rebellion in the north serue for a good example, to confute all heretikes that rebell against their Princes. Let the procurement of inuasion of the Queenes dominions by the Italians and Spaniards vnder the Popes ban­ner displaied in field and vpon fort, declare, what humble recourse they make by petition, yea let a whole hundreth (I thinke) of pra­ctises, within these. 22. yeeres, (whereof her maiestie and her ho­nourable councell are priuie, and by Gods grace haue preuented them) declare that the onely remedie which Papistes séeke, is by prayer to God. As for treasons, poysons, wilchcraftes, coniurati­ons, and other deuilish d [...]uises, haue they not procéeded, from them y seek none other meanes of remedie, but by instāt prayer to God. And humble supplications to her highnesse? But the Heretikes (saith hee) teache the same to be Lawfull, the one of them saying: for which he quoteth Luther in assertione Artic. damn. in Bull. Leon, 10. and Wickeliffe Counsaile of Cons [...]antia Sess. 8. & lib. 4. Trial. cap. 36. That Christians are bound to no Princes lawes, and therefore it is lawfull for the subiects to rise against their Princes, and punish them at their plea­sures if they rule amisse.

This detestable slander indéed, is most vniustly laid vpō Wick­liffe in y wicked councel of Constantia, 40. yeres after he was dead, which is manifestly disproued▪ by his owne woorkes yet extant to be séenè, in which he teacheth the contrary, but it is a slander, with­out all colour, y Luther should so teach, except it were whē he was a Papist. The other for which he quoteth▪ Caluin. lib. 4. institut. 10. part. 5.) is charged to say, That howsoeuer the prince ruleth wel or euill, yet his lawes binde not the subiectes to obey in conscience, but onely for feare of temporall punishment, so that if the subiect were of abilitie, to re­sist the prince, he might without sinne doe the same. Let any man that will turne the booke, and if he finde in Caluine these words, or in the doctrine of them, let him boldely condemne Caluine, not onely for an heretike, but also for a common enemy of mankinde. That whiche Caluine speaketh, of the spirituall libertye of a Christian mans conscience, whiche must bee kept wholly in subiection vnto God, how maliciously this lewd writer draweth to such seditious heresies, fiue hundreth places in Caluins woorks directly condem­ning all rebellion, sedition, and murmuring against Magistrates, [Page 58] and exacting obedience vnto them, not onely for feare, but also for conscience sake, doe most abundantly demonstrate. But what the doctrine of the Papistes is concerning obedience, to lawfull Magi­strates, let the Bull of Pius Quintus and the same repeated by Gre­gorius 13. against her Maiestie, sufficiently beare witnesse. Except you wil say these Popes, for geuing such Bulles, and al Popes for clayming and practising such authority, are Heretikes. If your po­pish doctrine, and practise had béene agaynst rebellion, why did not your Pope excōmunicate the procurers and stirrers vp of y rebel­lion in the North? or, if he lacked time because it was suppressed before knowledge coulde come vnto him. Tel vs I pray you, how many of the knowne rebelles that fledde ouer the Sea, haue byn excōmunicated for raysing war against the Prince, in her owne dominions? Doeth not your open acceptation of them, without a­ny penance or satisfa [...]ion, declare that your church well liked of their traiterous fact? Yea, from whence proceeded the whole trai­terous attempt, but from the Popes approbation and promises. You deceiue your selues to much, when you thinke to take the charge and crime of rebellion and treason from your owne con­sciences, and to lay it vppon Luther and Caluines backes, and ima­gine you shoulde finde credite among wise men. There were other secrete causes why this second part was omitted, as there be other meanes of easement, whiche you daily séeke, and therefore doe al­low, whatsoeuer you pretende to the contrary.

As for the third parte of considerations and comforte were to small purpose, except you did first prooue the cause of your suf­fering to be good and godly: for not the paine, but the cause maketh a Martyr. Which séeing you are not able to defend, you suffer not as Christians, but as euill doers, not as humble Martyrs, but as obstinate and rebellious Heretikes.

God be praysed.

Imprinted at London by Thomas Daw ­son at the three Cranes in the Vinetree for George Byshop.

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