§. 1.

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

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

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

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

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

§. 2

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

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

§. 3

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

§. 4.

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

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

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

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

§. 5.

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

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

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

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

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

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

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

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

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

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

§. 6.

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

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

§. 7.4. Reg. 5. The 6 obiection of Naaman ſyrus.

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

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

§. 8.

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

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

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

§. 9.

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

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

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

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

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

§. 10.

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

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

§. 11.

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

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

§. 12.The 11. obiection of yt nature of Churches.

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

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

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

§. 13.THE SECOND PARTE.

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

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

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

§. 15.Some manner of going not reprehended

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

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

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

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

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

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

§. 16.Vnlawfull going

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

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

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

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

§. 17.Whether this doctrine be ſcrupulous.

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

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

§. 18.

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

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

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

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

And here can I not conceale a thing as neceſſary for the good of my countrey, as any other thing without which we cannot be ſaued. It happeneth not ſeldome that in childbirth the litle Infant is in manifeſt danger of death. The midwife and others aſſiſting either for ignorance, malice or for feare of the inſtrumentesCommōly againſt the 9. Iniunctions ſuch are now troubled by the ſpiritualty. of the Diuell, which ſeeketh to take away that onely remedy of ſaluation which our poore & moſt miſerable countrey hath retained: doth not care to Chriſten the ſame. Now whatſoeuer other man or woeman there preſent yea the30. q. 1. c. Ad limina. father or mother in ſuch neceſſity, is bound although manifeſt death woulde enſew: vnder paine of mortall ſinne, that is of eternall damnation if they repent not, to Chriſten or cauſe to be chriſtened the aforeſaide Infant. wher by it happeneth that in ſuch fact they conſeſſe this moſt certaine point of Catholicke verety, that no Infant can be ſaued without Baptiſme. And in this bond are included ſchiſmatikes & heretickes themſelues: who hauing this beliefe, are alſo bound to ſhew the ſame in like neceſſities.

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

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

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

§. 20.

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

§. 21.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 22.Thoſe we go to hereticks ſeruice are many waies excō municate.

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

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

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

§. 23.

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

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

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

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

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

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

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

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

§. 24.

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

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

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

Than are you one of Caluins congregation. Yet, that I may doe you no wrong, I will heere put you in minde of a certaine diſtinction which Catholick Doctours vſe: that is, that ſome be of the ſoule of the Church: and ſome of the body. For the Church of Chriſt is not a deade bodye, but a body quickned with a liuely ſpirite. The ſoule of the Church, are the inward vertues therof: the body is the outward ſhew. Euen ſo doe I ſay that in Caluins Church, there is a body and a ſoule: the ſoule is Caluins beliefe, and whatſoeuer other dowry of hell it hath: for this ſoule hath no other place than hell fier. The body of Caluins church,The body therof moſt fitt for ſuch a ſoule, is the outward profeſſion or ſhew, or vnion, or practiſe, and ſociety of Caluins broode. Now I confeſſe that one of theſe may be without the other: And as there may be in the Catholicke Church variety of her members: So may there alſo be in Caluins Sinagogues. In the Catholicke Church ſome are both of the body and ſoule of the ſame: ſuch as haue both Faith, and the outward profeſſion of Catholike religion: Others, onely of the ſoule: ſuch as haue not the outward vnion and peace wt the Church, but before God are of ſuch perfection that they be immediately vnited therunto by his heauenly grace. Such are thoſe cathecumens, wc abound with loue of God, and trew faith: or alſo excommunicate perſons, not yet reſtored in humane Iudgement, but reſtored before God from whom they haue receiued trew contrition and purpoſe of amendment For God is not tied vnto his Sacraments, but can, and doth oftentimes immediately iuſtify, thoſe which are throughly conuerted vnto him. Finally others there are which hauing no inward diſpoſition at all, yet either for feare or ſome other affection of worldly intereſt, in outward ſhew doe nothing differ from the reſt. And theſe are worthely compared vnto the heares of a mans body, or nailes, or euill humours, which although they be within the body, yet are they not animated by the ſoule, as other partes of the body are, being depriued of all ſenſe, and loſt without paine, and by nature not fitte to be quickned, bvt rather certaine excrementes of the body, onely made to adorne and gard the body, and to be vſed by the ſame for the operations of the wholle. So than haue we found out your office in Caluins congregation. You are not of the ſoule therof, in deed: For I hope of the former faith, which I know to haue bene perfect in you. But as S. Hierome ſaith, although at the beginning no ſchiſme hath falſe doctrine,in Tit. 3. Schiſme is the way to hereſy. yet at the length it forgeth to it ſelfe ſome erroneous propoſition, that it may ſeeme to haue gonne from the Church with pretenſe of ſome cauſe: much like vnto your ſelfe, who firſt going to the Church for feare: now that you may purge your ſelfe of cowardiſe & baſenes, maintaine your errour, contrary to the generall ſenſe, not onely of the Church, but euen of morall reaſon. Therfore looke well vnto your ſelfe, leaſt at the length, as the loſſe of charity1 Tim. 1. is the way to the loſſe of faith: ſo your entrance into ſchiſme, make you an entrance vnto hereſy and ſo to a generall ſhipwracke in faith according to the ſaying of the Pſalmiſt. Deſtroy it,Pſal. 136. See S. Greg. l. 25. mor. c. 5. deſtroy it, euen vnto the very foundation. But yet (as I ſaied) you are not of the ſoule of Caluins religion. Neither are you of the body of Caluin, as a principall member. But you ſhall heare what you are, and I pray you heare it patiently:Prou. 27. For better are the ſtrokes of a frend then the kiſſes of an enemy. You are the excrements of Caluins congregation,The excrements of Caluins religion. receiuing life neither from Catholicke religion, nor from Caluins hereſy (although how could Caluins hereſy, or any hereſie at all geue life vnto the ſoule?) and in that body you ſerue for no neceſſary vſe (in which you are the happier, and ſo I hope you will keepe your ſelfe, from any butcherly and tyrannicall exerciſe:) but you ſerue them yet,Caluins religion in England hath bene compacted of excrements. for an ornament and creditt, as though they had a ſhew of a common wealth. And how fitlye is Caluins religion adorned with excrements? For if you take way theſe excrements, or at the leaſt, if ſuch excrements had bene taken away from the begining: in Caluins wholle body, there woulde be now neuer a ſound mēber. But remember (I pray you) that whileſt your body is with Caluin, your ſoule cannot be with the Catholicke Church.None can be of the ſoule of the Catholicke Church wc are of ye body of another. 1. Cor. 6. For although the catholike Church haue vndoubtedly ſome wc are of the ſoule therof, & not of the body: yet thoſe are ſuch as being in ſoule in the Church, deſire alſo to be in body: and no waies make the members of Chriſt, the members of an harlotte. You whileſt you are with your body belonging to heretickes, cannot haue your ſoule in Gods hands, or his Churches. Therfore conſider your ſelfe wher it is with Caluin it is not (and God forbid it ſhold: keepe at the leaſt your ſoule from him if you cannot your body:) with God it is not, nor with his Church: For they both of very good right require both ſoule and body, neither can either haue the ſoule without the body. It is in his hands (yet not as of a louer and fauourer) into whoſe handes, as a Iudge, it is moſt horrible to fall.Heb. 10. Who for his great mercy whold a while his iuſtice, and geue you ſpace of trew and perfect repentance.

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

§. 25.

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

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

§. 26

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

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

§. 27

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

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

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

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

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

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

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

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

§. 28

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

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

§. 29

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

§. 30

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

§. 31

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

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

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

§. 32.

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

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

§. 33

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

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

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

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

§. 35

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 36.

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

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

OS, ORARE, VALE, CŌMVNIO, MENSA NEGATVR.

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

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

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

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

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

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

§. 37.

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

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

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

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

§. 38.

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

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

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

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

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

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

§ 39.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 40

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He which deſireth nothing more, than that our frendſhip may through Catholicke vnity be perpetuall.

S. Cypr. lib. de vnit. Eccl.

What peace doe the enemies of the brethren promiſe vnto thē ſelues? do they thinke that Chriſt is with them, whan they are gathered togither, which are gathered togither out of the Church? Such although they be killed for the confeſſion of Chriſts name: yet this blotte cannot be waſhed away euen with blood.

S. Ambroſe vpon the 9. chapter of the Apocalipſe, comparing the heares of the caterpillers vnto the hereticall Churches: ſaith.

The Locuſts had heares of womē. for as ye Saincts of the Church of God had theire flockes which at certaine times did come togither to celebrate ye diuine ſeruices: So alſo heretickes had theire madde and furiouſe people, which in diuerſe places came togither, to the celebration not of diuine miſteries, but of deueliſh ſeruices.

The ſame Father, vpon thoſe wordes of the Goſpell of S. Luke the 9. chapter: whan ye vncleane ſpirit ſhall depart out of a man.

This, it cannot be doubted, but that it is ſpoken of the people of the Iewes: which our Lord before did ſeuer from his kingdome. Wherfore vnderſtand thou alſo, that all hereticks and ſchiſmaticks are ſeparated from the kingdome of God, & from ye Church. And therfore it is moſt manifeſt, that the meetings of heretickes and Schiſmatickes, belong not to God, but to the vncleane ſpirit.

S. Cyprian in his 40. epiſtle, euen of Schiſmaticall Churches, ſpeaketh thus.

There is but one God, and one Chriſt, and one Church, and one chaire by our Lords voice ſounded vpon Peter. There cannot be erected an other aultar, nor made another Prieſthood, beſides one aultar, & one Prieſthood. whoſoeuer otherwhere gathereth, ſcattereth. it is aduouterouſe, it is impiouſe, it is ſacrilegiouſe, whatſoeuer by humane fury is decreed, that Gods diſpoſition may be violated. Departe you farre from the contagion of ſuch men, and euen as if you would auoide a canker or peſtilence, ſhunne their ſpeaches.

In the ſame epiſtle hee geueth warning to auoid deceitfull teachers. ſuch as are now a daies thoſe wc teach to go to heretiks churches.

Flee the wolues, which ſeparate the ſheepe from the Paſtour: flee the venemous tongue of the Deuell who from ye begining of the world alwaies deceitfull and falſe, lyeth, that he may deceaue: ••• attereth, that he may hurt: promiſeth good, that he may cauſe euell: offereth life, ye he may kill. Now alſo do his wordes cleerely ſhew them ſelues; and his poiſons are manifeſt: he promiſeth peace, that none may come to peace: he promiſeth ſaluation, that he which hath offended may nor come to ſaluation: he promiſeth the Church, wheras he endeuoureth, that who beleeueth him, may vtterly periſh from the Church.

The ſame in his 77. epiſtle.

Our Lord inſinuating vnto vs vnity defineth and ſaieth: I and my Father am one. vnto which vnity he bringing his Church, ſaieth againe: And there ſhalbe one flocke, and one ſhepheard. if than the flocke be one, how can he be of the flocke, which is not amongſt the number of the flocke?

Againe libro de lapſis in fine.

Such maner of men (he ſpeaketh of Schiſmaticks) do you auoid as much as you may. theire ſpeach ſpreadeth as a canker, their take paſſeth abroad as a contagion, their hurtfull & venemous perſuaſiō, killeth worſe than the perſecution it ſelfe.Gen 4. Apoc. 2.

S. Hierome ep. 11. de Monogamia.

Let one Eue be the mother of āll the liuing: & one Church the mother of all Chriſtians. as curſed Lamech deuided ye firſt into two citties: ſo heretickes teare this into many Churches Wc according to ye Apocalipſe of S. IHON, are rather to be called Sinagogues of ye Deuell, than congregations of Chriſt.

Laus Deo, ac Beatiſſimae ſemper Virgini Matri Deiparae MARLAE atꝙ omnibus Sanctis. FINIS.