A Brief Confutation of a Popish Discourse

HE beginneth with a large Periode, and stately style, as though he were inditing of a Proclamation, or an A •… te of Parliament, with a long breath, stretched Lunges and full mouth. That the Queens moste excellent Majesty, the Honorable Lord's of her Privy Counsel and other the learned and wise of E •… glande may see- Quid tanto dignum feret hic Promissor hiatu? Parturiunt montes nascetur ridiculus mus. What will this large promiser, bring forth worthy of so wide a gaping? The Mountaynes are in travel a ridiculous Mouse shall be borne anon: For what in God's name, shall all the Learned and wise in England see? Beside her Majesty and her honorable C •… unsell. Forsooth. That the refusal of going too the church of so many thousand Catholics at this day, in that realm is not upon d •… oyaltie or stubborn obstinacy as their adversaries give it out. A m •… tter indeed worthy of so great a presence as you summoned before you, to defend so ma •… y thousand Catholics, as in that realm make refusal to go to Church. •… ut advise yourself well, whether your Checke roll do not deceive you, and by a Cyphar too much, make you instead of a se •… e hundreds, too set down so many thousands. Or if your friend, more worshipful then true of his word, in certifiyng you of many thousands of Gentlemen imprisoned whose defense you take in hand •… oo make, hath deceived you, you seem to be a man altogether vnme •… te, to speak in the ears of her mo •… e excellent Majesty, and the Honorable Lord's of her Privy Connsell (that I cleene omit, all the wise, and Learned of England) which are so light of credit, too imagine that so many thousand Gentlemen of this Realm, should profess such obstinacy, after so many years teaching too refuse obedience too her Majesty's Laws touching Religion, when so few of any calling, repugned at the first publishing of the same. Or if you make a willful Lye (because I cannot think so basely of youre wit, too be deceived in so plain a matter) not only her Majesty and Honorable Counsel, but all the wise and Learned of England, may easily guess, what truth they shall look for in the rest of your discourse, when so manifest a fall •… ood is contained in your first sentence: and what purpose you followed in faygning the refusal of so many thousaundes, which if they were all registered, will not much exceed the le •… e number of hundereds.

Well, too omit the number, the cause you say of their refusal is not as their Adversaries give out: But upon conscience and great reason, and for the avoiding of manifest peril of eternal damnation, which they should incur in yielding too that, which is demanded at their hands. And that all the wise and learned of the Lande, with the Prince and her Counsel, may see this to be so, I (saith he) have put down some causes and reasons here following.

•… erily yo •… have taken a great piece of work in hand, and •… hosen no mean •… , Judges, therefore it standeth you in hand, to bring substantial proves.

Let us hear therefore how you begin. Your Margent noteth A necessary suppositiō, your text runneth in these words. But first o •… all, it is to be noted, that my reasons (to the end they may convince) are to be supposed to proceed from a Catholic mind, that is from a man which in his conscience is thoroughly persuaded, that only the catholic Romaine religion is truth, and that all other new doctrines, and religions are false religions, as all new God's, are false God's. Certaynely it is a necessary supposition, without the which, all your reasons are not worth a •… igge, and it is such a supposition, as if it might have been allowed unto Arius, Macedonius, or Eutyches &c. Their reasons might have convinced all their adversaries. Suppose an He •… etike to be a Catholic, and heresy to be truth, and Arius was a good Priest, Macedonius was an holy Bishop, E •… yches was a reverend Abbot. Truly I was deceived, whē I Prognosticated in y ^• beginning that the travel of the mountanes would bring forth a little mouse. For behold they have brought •… oorth a great Monster, a necessary supposition, y ^• this writers reasons (to the end they may convince, are to be supposed to proceed from a Catholic mind. No marvel, though you blue the Trumpet, and made a loud noise: That the Queens most excellent Majesty, the Honorable Lord's of her privy Counsel, and all other the learned, and wise of England might see, that all your niene reasons, to the ende they may convince, must be supposed to proceed from a man that is persuaded, that only the Catholic Roman religion is truth, and all other new doctrines and religions are false. But why do you oppose the Catholic Roman Religion, to all other new doctrines? When by the Catholic Roman religion, you mean the present Popish religion, and not the ancient Roman religion, which was the Catholic religion of all true Christians. I see well, as we must first of all suppose you to be a true Catholik, so we must secondly suppose, the present Popish Heresy, to be the ancient Roman and universal religion, of all the Catholic Church of Christ. These suppositions will do you great pleasure, to the ende (as you say) that your reasons may convince. But by such suppositions, the thief that standeth at the bar, with as good reason may be aquitted, and the I •… dge that 〈◊〉 on the benche, by the 〈◊◊〉 be cond •… ned. After this necessary supposition, followeth a profitable division, of Catholics, whereof there are two sortes in England: One of them which although they judge that all participation, with all other Religions is nought, yet for fear, or favor, or for some worldly cause they are content to communicate with them, in all, or some things, by him named, As in deed, or in show, by oath, by Sacraments, by going to their prayers & service, or otherwise. These he pronounceth t •… be out of all doubt, in a damnable case, for this he all •… adgeth Augustine, Saint Paul, Thomas of Aquine &c. And it is very true, that whosoever doeth contrary to his conscience, •… ee it justly or falsely persuaded. sinneth damnablye, but when he proceedeth further, to charge such with sin against the holy Ghost, whereof our Savior Christ saith, that it shall ne •… r be forgiven in this world, nor in the world to come, he pronounceth not only a falls •… , but also an vnle •… ed Iudgemente, and even contrary too himself, and though •… e principles which he alloweth: For although he sin very grievously which sinneth willfully against his own Conscience, yet he sinneth not always irremisibly: For he that knoweth M •… there, Adultery, and such like 〈◊〉 offenses too •… ee damnable, and yet willfully, his conscience reclaiming, being overcome of ire or lust, or suchother wicked affection, doth committee them, doeth not by and by committee sin against the holy Ghoste: but by the grace of GOD, may be renewed by repentance. The same is too be said of them, that dissemble their profession, and outwardly communicate with Idolaters and Heretics, but not worse then the •… s, nor half so ill, is the case of dissembling Papists, which beside their ignorance and false persuasion which resteth in supposition, this man himself confesseth, for fear or favor, or other worldly cause, too do that which is contrary too their corrupt Conscience and erroneous persuasion. Which is the sin of human •… railtie, and not of malicious contumely, and blas •… mie against the grace and spirit of GOD. Neither doth Augustine who •… he citeth upon the fifty four Psalm, maintain his cruel and desperate Censure: who •… w •… Wrdes 〈◊◊◊〉 . then he 〈◊◊〉 . 〈◊◊◊◊〉 : Cum 〈◊◊〉 esse! qu •… 〈◊〉 , 〈◊◊◊〉 , nonne vi •… us discendis 〈◊〉 inferos? If thou diddest descend, when thou werte dead, thou shouldest not know what thou 〈◊〉 . 〈◊〉 when th •… knowest that too be evil which though •… doest, 〈◊◊◊◊◊〉 not 〈◊〉 quick 〈◊◊〉 This 〈◊◊〉 the 〈◊〉 in the third Person. He that knoweth the things too be ill that he doeth, and yer doeth them, he goeth dow •… quick into Hell. Which he would have us to suppose, 〈◊〉 Augus •… had spoken, of all sin •… which is a •… 〈◊◊◊◊◊〉 , of the Princes and 〈◊〉 of the 〈◊〉 of the Do •… atistes, whom therefore he saith to have gone quick into Hell, because they willfully and mali •… iously against their knowledge, and of 〈◊◊◊〉 a 〈◊〉 and 〈◊〉 in the 〈◊〉 of 〈7 words〉 As 〈7 words〉 in the providence of God 〈◊◊〉 in Hell.

For this 〈◊〉 〈◊〉 maketh be •… ween the followers and the 〈◊〉 the 〈◊〉 of that 〈◊〉

By this it is evident, that Augustine spe •… keth not of all them▪ that sin against knowledge, but of 〈◊◊〉 , 〈◊〉 : 〈◊〉 of 〈◊〉 and not of infirm •… tio 〈◊◊◊◊〉 although the sin against the holy Ghost be •… death, death, and denied to be pardoned, yet it followeth not (as 〈◊〉 discourser concludeth) that all dissem •… Papists in England, 〈◊〉 he termeth dissembling 〈1 line〉 〈◊〉 〈◊〉 , 〈◊〉 in that 〈◊◊◊◊◊〉 receive 〈◊◊〉 to 〈◊◊◊◊〉 like 〈◊◊〉 against the 〈◊◊〉 and 〈◊〉 of knowledge, which 〈◊〉 nothing 〈◊〉 an 〈◊〉 and 〈◊◊〉 . 〈◊◊◊〉 in 〈◊◊〉 able 〈◊〉 (although 〈◊◊◊〉 , 〈◊◊〉 too make yt a more heinous case:) which (as he saith) Knowe 〈◊◊〉 to be directly against other men's consci •… ces, and yet do 〈◊〉 them to do it. As to 〈◊〉 •… aynst they •… will, to 〈◊◊〉 they▪ 〈◊◊◊〉 But 〈10 words〉 •… gaynst their will? Sh •… we have now a new Paradore y ^• will may▪ be compelled? Sure I am that no man 〈◊〉 compelled to receive or 〈◊〉 , that will not, although mea •… es are used to make them 〈◊〉 , that 〈◊◊〉 not▪ And who that 〈◊◊〉 , of 〈◊〉 that are not willing •… eth that they are directly against their Consci •… ce w •… n they do them, or rather may not saf •… lie think their C •… nscience is no 〈◊◊〉 that they may do them, when 〈◊◊〉 and 〈◊◊◊〉 so much 〈◊〉 But 〈◊〉 it, that they 〈◊〉 and that 〈◊〉 is 〈◊〉 cause for 〈◊◊〉 , that they receive, 〈◊〉 and •… wear, all in 〈◊◊〉 shall cre •… of Godly laws cease, because Hypocrites will not obey them, but with dissimulation? yet it we may believe this Patr •… ne of our Re •… usantes, he prot •… steth, saying.

Surely as I am now minded, I would not for ten thousand words, compel a Jew to swear that there were a Blessed Trinity. For albeeyt the thing be never so true, yet should he be damned, for swearing against his conscience▪ and I for compelling 〈◊〉 too committee s •… heinous and grievous a sin. You do well to 〈◊◊◊〉 of 〈◊◊◊〉 , that you may 〈◊◊〉 to 〈◊◊◊〉 , when you 〈◊〉 better 〈◊〉 . And sure I am, that either you are a 〈◊〉 from all your fellow Papists, or if the law were in youre hand, 〈◊◊◊〉 we a p •… ctise contrary to this protestation, for less then 〈◊◊〉 . But I pray 〈◊〉 , that have so 〈◊◊〉 other 〈◊◊〉 that you 〈◊〉 not compel 〈◊◊〉 •… oe 〈◊◊〉 the same 〈◊〉 it 〈◊◊◊〉 , 〈◊〉 and godly, have you not the same scrupulosttie, in forbidding them to do anything which in their conscience, they are persuaded, they ought to do? I think you would not for ten thousand worlds, 〈◊〉 a 〈◊〉 to be circumcised, •… or a 〈◊〉 to worship 〈◊〉 , 〈◊〉 a Moabit •… to offer his 〈◊〉 in Sacrifice, nor any 〈◊〉 from d •… yng any th •… g, which in their conscience they think they are bounds to do. If you would compel them to omit that which they believe to be good, because you 〈◊〉 it 〈◊◊〉 evil▪ why will you not compel them to do that which you 〈◊〉 to 〈◊〉 good, although they think 〈◊〉 to be evil? But if 〈◊◊〉 a sin not o •… lie of it self, deser •… ng da •… ation, but 〈◊〉 excluded from all hope of remission, to compel men to do •… nye thing against their conscience, although their consciences be naughte, and the thing never so good, how •… ca •… e you exc •… ise the general practice of Papists, which compel Prote •… auntes with more grie •… s pains, then any are compelled of us▪ •… oo swear obedience to the Pope, too hear Mass, too acknowledge transubstantiation, and other 〈◊◊〉 which you know, •… s 〈◊〉 too be directly against their con •… nce, as 〈◊〉 know, or can know that any of such 〈◊〉 where •… Papists are compelled, is against their conscience? But I perceive, that if you continue as you are now minded, and that all Papists would reform their judgment according to your mind, we should have a my •… der gou •… rnement of Papists where •… soever they rule, then hitherto was ever known too be, since Papistry had her first beginning. And as you are now minded, you would condemn the great man, who made the great Supper, Luke. 14: Because he commanded his servants to compel 〈◊◊〉 come 〈◊〉 him, and Augustine which hereof gathereth, that it was the du •… tie of Magistrates to compel Heretics too th •… hearing of God's word in the Church, and communicating with the faithful. You would con •… Josiah, who caused all that were •… ounde in Jerusalem, and Beniam •… to sta •… d to the 〈◊〉 , that he made, •… ith 〈◊〉 Lord, & compe •… ed that were 〈◊〉 in 〈◊〉 , to 〈◊〉 the 〈◊〉 their God 2. 〈◊〉 . 34. Among which multitude, it is not like, 〈◊〉 many did in their censciences better like of Idolatre, then of God's worship, and that the word of compulsion plainly declareth: for it appertaineth to them that are unwilling, and not to them that are prompt and ready to obey.

But let us weigh the cause, why you would not for so many thousand worlds, compel a Jew to swear to the blessed trinity, you say, because he should be damned for swearing against his conscience, although the thing be never so true. And what if he swear not, but continue still obstinate in his Judaism, shall he escape damnation? But if after he have been instructed in the faith of the holy trinity, or have had instruction offered him, and yet still contēneth y ^• same, is not y ^• magistrate bound to compel him, either to acknowledge Christ, or to punish him for his obstinarie? By which punishment, if he be compelled to hear the doctrine, which before he dispysed, there is hope he may be won to believe it, or if aster longe teaching he be further urged too confess it, experience (as Augustine testifieth, of many Donatists) doeth show, that although he did first profess it by compulsion, he may by God's grace, working in him, afterward embrace it willingly.

Wherefore the compulsion pretended to be used, is neither so dangerous to them that are compelled, nor so hurtefull to them that must use it, being the last refuge to bring ungodly persons to repentance, by threatening and executingof punishment, which contemn & despise all gentle and fatherly admonishment. Which, if it will not prevail, but that of some, it is borne out with obstinacy, of other pretended by hypocricis, the Magistrate hath discharged his duty, the offender hath not found damnation, which he should have •… raped. Albeit by contumacy, or dissimulation, he have •… creased the same. Now followeth the other parte of the division, for the first, and the persons contained therein our discourser refuseth to deal with all, as of whom, there is no ho •… e, because they are damned in this life, they are no Christians, and much •… sse catholics.

But there are another sor •… e of catholyes, which 〈◊〉 they judge as the former 〈◊〉 , that alother religious beside their own 〈◊◊◊〉 , and 〈◊〉 •… able, yet do they not think, but that for some world •… 〈◊〉 for 〈◊〉 th •… ir offices, 〈◊◊〉 , 〈◊〉 , and other like, they may in some of the former things a •… lest wise in going to church show themselves conformable, to the 〈◊〉 of them of the 〈◊◊〉 , 〈◊〉 . For reformi •… g of thos •… men's wrong, and perrillo •… 〈◊〉 a •… ons, these nine reasons following, under the necessary supposition before said, are franied.

The first Reason:

THe first reason why I being a Catholyke in mind, may not go to the churches or service of the contrary religion; is, because I persuading myself their doctrine to be false doctrine, & consequently venomous unto the •… earer, I may not venture my soul to be infected with the 〈◊〉 . For us it is damnable for a man to kill him self▪ and consequently deadly si •… ne (without 〈◊〉 cause) to put his body in probable danger of death▪ so is it much more offens •… to God, to put my soul ten thousand times of more valewe then my body, in danger to the deadly stroke of falls •… doctrine and heresy, especially seeing I 〈◊〉 •… o warrant of 〈◊〉 •… ping, but rather I hear God crying to the contrary. He that▪ •… eth danger shall per •… in the same. Neither is it sufficient for me to think that I am sure enough from being infected, for that I am grounded enough, I am learned sufficiently. For what if God take his grace from thee, and let thee fall, because thou hast not followed his 〈◊〉 which is, If thou wilt not be bi •… ten with the 〈◊〉 not do sleep •… gh the hedge •… . If thou will •… not be spo •… ed, then not to touch the Pitch. Wherefore 8. Paul to as good a man as learned, as strong, as I am, gave a general rule to avoid and fly an he •… ticall man. The like precept he gave to Timothy being a By sho •… , to avoid a certain heretic by name Alexa •… der: 〈◊◊◊〉 yet he 〈◊〉 as it we •… e the Thessalon 〈◊〉 in the name of Jesus Christ's, that they should 〈◊〉 draw them selves 〈◊〉 like fellows. The sa •… e he repeateth again to the 〈◊〉 beseeching them to note and to de •… yne from 〈◊◊〉 The reason of this •… . 〈◊〉 uttereth 〈◊〉 Ty •… thye: Because their speech creepeth like a canker, and they 〈◊◊◊◊◊〉 . 〈◊◊◊〉 to the 〈◊〉 of the same men: By sweet words and gay blessings they s •… uce the hearts of the Innocent. And S. Peter saith of them, that they do allure unto them unconstant souls. Here now I see the scripture carefully counsayling, and commannding me to avoid the company, and speech of fall teachers, it putteth down also the peril, if I do it not, which is as great as the death of my soul. And on the contrary •… de, I have no warrant of scripture, or example of good men to adventure the same. For I do read this written of far my betters. The Apostles and their scholars were so wary and circumspect in this case (in a •… yding heretics) that they would not so much as once reason the matter with any of them who endeavored by their lyings or new devices, to corrupt the truth. 〈◊〉 I am sure, I can never take good by hearing them, but I am in great possibility to take evil, as many more learned men then I, in old time have done. As Dionisius Alexandrinus, confesseth of himself: and of Origen and Tertullian it is known, and many men in England can be witnesses, which both to thems •… ues and also to other 〈◊〉 ▪ 〈◊〉 (the time was) so firm and grounded in religion, as nothing could move them: and yet now they have proved otherwise. Wherefore it cannot be but great sin in me (notwithstanding all this) if I shall put my soul in such danger, by adventuring to their company, to their serui •… e, to their sermons, to reading their boo •… es, or the like, whereby in any wise I may be corrupted. The which adventure, what a 〈◊〉 it was counted in the primative church, it may appear by the seue •… laws made both by the clergy and temporality, for the prohibiting, and punishing of the same in that time, as is to be seen in the councils, and fathers, and in the decrees of the good Christian Emperors Martian and 〈◊〉 , and especially of the noble and zealous first Christian Emperor Constantine, which made it death, after the condemnation of Arius by the general council of Nyce, for any man more to read his books and thereby to adventure to be poisoned with his heresies: And reason, For if Da •… had not ventured to behold Be •… abe, he had not been entrapped wi •… h her lone, and so had not committed those horrible sins that ensewed. And if Dame Eve had not presumed to hear the serpent talk, she had not been beguiled, and if when Luther first began to teach new doctrine, the catholiks, at that time had not vouchsa •… ed to give him the hering, but had avoided his prechings & preuy cōuenticles, the •… had not been now in world, either Lutheran, Swinglian, Caluenist, Puritan, Anabaptist, Trinetarie, Family of love, Adamite, or the like: whereof now there are so many thousands abroad, all springing of that first sect, and troubling at this day the whole world, with the eternal damnation of infinite souls, the which souls at the day of judgment shall be scuselesse, and receive that heavy sentence of everlasting fire, for that they had not a •… oyded the danger of infection.

The first reason.

THe first reasō why a Papist may not go to church, is y ^• perril of infectiō: which is as good a reasō, as y ^• a fowl toad may not come into a clear spring, to wash her, & spewe out her venom, for fear of infection, not of the well (of which there is greater danger) but of her own body, unto whose poisoned complexion, nothing almost may be added. Or that a man infected with the pestilence, pockes, or other contagious disease, may not come near the place where physic and surgerie is ministered, least he should be further infected. So that if a fool or a mad man, be persuaded that the Physician will kill him, by this main reason, he must avoid him. For what other force is in this argument, except truth be confessed to be falsehood, and true physic dangerous infection? but mark the argument. Al danger of infection is to be avoided: in going to Church and service, there is danger of infection: therefore it is to be avoided. The first parte of this reason, our discourser proveth by similitude, by authority of scripture, of Doctors, by examples, and by experience. Which was altogether needless, except it were for young children, that learn to speak, for all men of mean capacity, and small discretion, will confess, that all peril of infection is to be avoided, of them that desire to live in health: but the proof of the seconde parte of the argument, which is, that in going to Church and service, there is any danger of insection, he bringeth not one word, beside his bare affyrmation. A worthy reason, to the hearing whereof the Prince, with her counsel, the learned, with the wise, of all England are called.

He that could obtain a privilege thus to reason, that all which he affirmeth must be taken for truth, and that his adversary shall not be admitted to deny anything that he saith, may easily prove to be an •… rrefragable Doctor. If this kind of resoning had been used among Papists only, which are professed to believe whatsoever you will teache them, it might have gained you some credit, when it should have had no controlling, but when you publish your arguments, that the Queen and her Counsel (which all deny your principles) and the wise and learned of this lande (of which the most part refuse your doctrine as heretical) may see that your Clients refusal is upon great reason, you declare that as in pride you lack measure, so in judgment you want discretion, in reasoning, you want learning, in defending, you want truth in taking the cause in hand of obstinate contemners to justify it. you have shown neither wisdom, discretion, truth nor honesty. But this seemeth strange that you cite out of Nicephorus lib. 3 cap. 30. That the Apostles and their scholars, were so wary and circumspect in this case (of auoidyng Heretics) that they would not so much as once reason the matter with any of them, who endeavored by their lying, or new devises to corrupt the truth. Have you set out your champion, to challendge the combat, and will you now give over the battle? must you follow the example of the Apostles and their scholars, not so much as once to reason the matter with us, whom you account for here •… kes? very well. The Devil ought the Papists a shame to make so proud an offer of disputation, which they never meant should hold, as appeareth not only by the present flight of the challenger, notwithstanding he prosesteth that he was prepared to suffer any torment, that should be laid on his body, for his constant confession, but also by the plain attestation of this his associate, whereby it is evidently bewrayed, that such bold provocation was nothing else but a traitorous and seditious device, to erect the people's minds in eexpctation, of some change in religion, while other diuilishe practices were in working in Ireland and the like attempted in England. But howsoever you be affected toward disputation, you slander the Apostles and their scholars, and Nicephorus the reporter of this sentence, and Irenaeus the author of it, in saying they would not so much as once reason the matter with any heretic. For Saint. Paul whose doctrine and example, the other Apostles, and their scholars used and followed, alloweth unto every heretic two solemn admonitions at the least, before he be avoided, before which might be many reasonings, & after also though not with any certain hope to win them, yet with certain profit unto the hearers, when they see their heresies borne down with the strength of truth, and falsehood maintained by obstinate will, and not by might of reasons, when they see the sutle •… eightes of Heretics laid open to their shame, and the plain truth of the Gospel have the victory, to the glory of God, So did the Apostles dispute against the obstinate Jews, so did their scholars with Heretics, as is manifest by the concertation of Augustine with the Donatists, Manichees, and Arians, and that often in hearing of the people, the records whereof are extant, as the disputation of Germanus and Lupus with the Pelagians testified by Beda in the first of his English history. Neither doth Irenaeus say, that the Apostles and their scholars, would not once reason the matter with any Heretics, but showing how Polycarpus the scholar of Saint John, being saluted by Marcion the Heretike, who desired to be acquainted with him, answered, that he knew him already to be the eldest child of the Devil: he declareth, that y ^e Apostles and their scholars, were so circumspect, that they would not communicate in any word or familiar speech with any, that had corrupted the sincerity of the Gospel, with lying and false devises. And this circumspection Polycarpus learned indeed of Saint John, who saith in his second Epistle, That if any man come unto you and bring not this doctrine, receive him not into your house, nor salute you him, for he that saluteth him is partaker of his wicked works.

Finally, where you say, that out of the first sect of Luther did spring Lutherans and Zwinglians, Calvinists, Puritans, Anabaptists Trinitaries, Family of love, Adamites and such like, you bewray not only your malice, but also your ignorance. For besides that out of the doctrine of Luther so far as it was consonant too the word of GOD, no heresy could spring, more then out of the word of God it self: the Anabaptists and Family of love, are old sects springing out of the Enthusiastes, Pelagians, Donatists, Valentinians, and other ancient heresies, The Trinitaries are a brood of the Arians, Nestorians, Macedonians, and such like Monsters. The Adamites, were both sprong up and suppressed by the refourmed Churches of the Bohemians and Morauians, many years before Luther was borne. The rest whom you name, when you can convince them of heresy, by the authority of the holy Scriptures, you may refer their beginning to what head you please. In the mean time, you must learn to reason better, against your adversaries, then by challenging the whole cause, without trial or proof, otherwise your victory shall be as glorious, as your arguments be forcible, meet to be answered with hoopes and hisses of Sophisters, not worthy the hearing of such as be wise, and learned in England, much less too be regarded of her moste excellent Majesty, and the honorable Lord's of her pri •… ie Counsel, to all whom you do not blush, not by begging, but by extorting as you call it a necessary supposition, to offer a clear demonstration.

The second Reason

THe second reason why a Catholic cannot yield to go to Church, is, because he cannot go without scandal, which is a sin more mentioned, more forewarned, more forbidden, more detested, more threatened in the Scripture, then any sin else mentioned in the same, except it be Idolatry. But in the New Testament nothing so much exaggerated, or with such vehement speeches prohibited: Christ signifying, that the most part of the world were to be damned for this sin, when he crieth out with that cōpassionable voice of his, saying. Woe be to the world by reason of scandals. Wherefore pronoucing as pitiful a sentence, upon the author of these scandals he saith. Woe be to that man by whom come these scandals. And devising with himself (as it were) how to express unto our capacities, the intollerablegreatnes of this man's torment in Hell, for scandalizing of other men: he uttereth it in this sort. It were better for that man that a millstone were hanged about his neck, and that he were so cast into the Sea. Which saying so terrified Saint Paul that rather then he would scandalize any man in eating a piece of meat (a thing of it self lawful as he saith) he protested that he would never eat flesh in his life.

Now this heinous sin of scādale consisteth properly in these three points. First to induce another mā by any means to sin: whether it be by life or doctrine: and this was the scādale of the Priests in the old law, by their naughty life, alluring the people to commit the same sins. This was the scandal of the daughters of Moabe, who by their speeches & examples brought the Israelites to sacrifice with thē to Idols. Wherof also (as of the like to them) Christ spoke against with great disdain in the Apocalypse, saying, Thou hast their certain which hold the doctrine of Balaā, who taught Balak how to give a scandal, (that is an occasion) for the childrē of Israel to sin. I will fight against those men with the sword of my mouth. And in this point is the proper signification of ( Scandalum ) seen, which importeth as much, as a stumbling block, whereby a man maketh another to fall, especially the fall of deadly sin: whereby a man breaketh the neck of his soul. As if a man should induce another by his example, or otherwise, to commit adultery, to take an oth against his conscience, or the like: and as Jeroboam did by his example, make the ten tribes forsake the unity of the Church of Jerusalem, which sin of his, is so much noted in the scripture, with this title of scandal, ( For that he made Israel to sin ) as nothing more. And in revenge of the same God foretold him by Amos the Prophe •… , that he would destroy his whole house, and so afterwards performed the same, as it appeareth in the third book of the kings. And this first point of scandal, which is to induce other men to sin, is so large and reacheth so far, (because it may be done, by life, example, words, works, omission, permission, & the like) as men had need to look better about thē then they do. It were too long to give examples in all: one out of the ancient D. and martyr of christ S. Cyprian shall serve for all: for by that, the rest may be gessed. He talketh of parents, which either by their evil examples had drawn their children to heresy or schism, or at the leastwise had not sufficiently in structed thē, of the true church, and of the sacraments and true service of GOD in the same. Wherevppon these children, being damned, shall moste pitifully bewail their misery (saith Sainte Cyprian) and the cruelty of their parents at the day of judgment saying thus. We have done nothing of our selves, neither for saking the meat and the cup of our Lord (the blessed Sacrament) have we of our own accord hastened to profane coutagions (of schism or heresy.) The perfidiousness or infidelity of other men •… ath undone us, we have felt our own parents to be murderers unto us. They have denied unto us. the Church, which is our mother, and God which is our father, and we being young & not foreseeing the danger of so heynousan offense, were content to join our selves with others in the soc •… etie or participation of the crime, and so by other men's fraud we were deceived. This that S. Cyprian affirmeth of children, in respect of their parents, we may apply to wives, brethren, sisters, kinsfolks, acquaintance, scholars, servants, subjects, tenantes, or the like: in respect of any whose words, life, or example, hath, or shall do them hurt, by giving them a scandal, that is, by inducing them to sin.

The second point of scandal is, not only if I do induce another man to sin by doing or saying naught myself, but further, if I do offend another man's conscience, in a thing of it self lawful: that is, if I do make another man think that I do an unlawful thing, albeit either I do it not, or that the thing be lawful in it self, yet I commit scandal. As for example, if a Priest should haunt dishonest or suspected houses, albeit he meant never so honestly. And this is, that great scandal whereabout saint Paul maketh so much ado, as concerning the eating of meats offered to Idols: the which, albeit it be lawful in it self (as saint Paul discourseth) to him that hath knowledge, and thereby can judge that no meat, of his own nature is unclean before God: and that an Idole is nothing: and consequently, that such meats offered to Idols are nothing spotted or made unlawful thereby. Yet to eat it in such place or presence as the lookers on, being weak and simple, may think that thou art an idolater, because thou eatest the flesh offered up to the idols: •… r that they by thine example be edefied or induced to eat the same meats with an e •… il conscience: this is dar •… nable saith S. Paul, and a most horrible sin against Christ himself, and such a sin as S. Paul himself saith, That he would never 〈◊〉 flesh while he lived, rather then by eating, so to scandalise any man. Vppon the which discourse of S. Paul, the learned father S. •… sten, saith thus. By this, it is evident, that we are not only forbidden, to use anything in the honor of strange God's (as the eating of meats offered to them might seem to be) but also to do anything whereby we may be thought to honor them, doing it in such sort, as that although in heart we despise them yet we edefie or induce those that know not our hearts, in deed, to honor the same. This was also the scandal that the worthy old Eleazarus in the book of Machabies so much detested and resisted, that he chose rather to die most cruelly, then to commit it. For whereas the Tyrant did command him to •… ate of the sacrifized meats, and he refused the same, the under officers of the Tyrant being moved with unjust compassion (as the scripture termeth it) offered him secretly other flesh not offered to Idols, and of the which he was not forbidden by his law to eat: meaning thereby to deliver him, and to give out that he had now satisfied the Prince his commandment. But the good old man considering what other men might think of it, and what Scandale there might ensue of it, answered thus, as the Scripture saith: That he would first b •… sent down unto hell, before he would do it: for (saith he) it is not convenient for our age to fain, whereby perchance many young men, thinking that El •… azarus, now of ninety years old hath past over to the life of the Gentiles, may through my dissimulation be deceived. This therefore is the second point of scandal which S. Paul forbiddeth when he saith. Keep yourself from all show of evil.

The third point of seandale is, in respect of the enemy, that is, when although I do not induce any man to sin, or offend any man's conscience, yet I do disedefie the enemy, and do that thing whereby the enemy is scandalized, and taketh an occasion to blaspheme God his truth, his cause, his law, or the like. Whereof S. Paul speaketh to the Corinthians. Be you without offense or scandal to the Jews, and also to the Gentiles. And in another place. Giving offense or scandal to no man, to the end that our function or ministry be not blamed thereby. And this is that great scandal that David being a King and a Prophet, gave to God's enemies by his fall, and for the which he was sore punished, as it appeareth by the words of the scripture, which are these. And David said to Nathan the Prophet: I have sinned against my Lord: and Nathan said to David, God hath taken away thy sin: but yet because thou hast made the enemies of God to blaspheme: for this cause, the son which is borne to thee, shall die the death. This also is the scandal that Esdras coming out of Persia, towards Jerusalem with his countrymen the Jews, was afraid to give to the king of Persia, by causing him to think basely of God, as not able to help and defend his servants, if he should have asked him aide to conduct himself and his company to Jerusalem: for so he saith. I was ashamed to ask of the King aide and horsemen to defend us from our enemies in the way: because we had said to the king before, that the hand or defense of our God is over all them that seek him in honesty, & that his Empire, and strength, and 〈◊〉 , is upon all them that forsake him. Finally, of this scandalement S. Paul and S. Peter also when they said, that the word of God was blasphemed or spoken evil of by the adversary parte, for the evil life of certain noughtie Christians. Now, that a Catholic going to the Churches, service, or prayers of them of the contrary religion, cannot but commit this great sin of scandal in the highest degree, that is, in all these three pointes before rehearsed, it is evident to all the world. For touching the first point: if he be a man of any calling, his example shall induce some other, as wife, children, friends, servants, or the like, to do the same. And howsoever •… ee scape himself, they may be infected and so damned, and their blood laid upon his soul: but much more if he exhort or contstrain any man to do the same: as commonly many Schismatics do use. And touching the second point, he cannot b •… t offend many men's consciences: for they that do know him inwardly to be a Catholic, will think him to sin against his own conscience, and perhaps be induced to do the like. And they who know him not, must needs presume him to go of conscience, and as a favorer of that religion, and so be brought to like the better of that religion, and the worse of the Catholic, by his example. And as concerning the third and last point, their is no enemy of the Catholic religion in the world, whether he be Gentile, Turk, Jew, or Heretike, but that he must both think, and speak the worst of the said religion, seeing the professors of the same, are content for worldly policy to dissemble it, and leaving their own Churches, to present them selves to the Churches of their open and professed enemies.

To conclude, in this matter of scandal: men must not flatter and deceive them selves, thinking that they walk in a net and are not seen, when they give scandal to all the world, which fixeth his eyes upon them, if not for their own cause, yet for the religions sake. God is not to be mocked. The godly and learned Father Saint Ambrose did accuse Valentinian the Emperor for giving a public scandal to the word, because he did but permit certain a •… lters to the Gentiles: saying, that men would think that he privily favored them. And his scholar Saint Augustine thinketh it a scandal, if a man should hear a Donatist but speak, and he to hold his peace: for that the hearer might think that if this were evil which the Donatist saith, the other would reprove him. But if saint Ambrose had seen the Emperor to have gone to the Panims Temples, or S. Augustine the other to frequent the Donatists Churches, what then would they have said? What excuse then would they have received? and this is our very case.

The second reason.

THe second reason (saith he) why a Catholic cannot yield to go to church, is because he cannot go without scandal, which is a sin more mentioned, more forwarned, more forbidden, more detested, more threatened in the scripture, then any sin else mentioned in the same, except it be Idolatry. I will not stand to examine the comparison, but certain it is, that the willful giving of offense, or as he calleth it newly, scandal, is in scripture often and greatly detested, and very damnable and abhominable, a thing well known to them, that are wise and learned in the scriptures, and therefore needed not the one quarter of quotations and texts, that are cited for it. There are also diverse kinds thereof, and never a good of them all. Whether it be by inducing other men to sin, by false doctrine, or wicked example, by offending the weak conscience of our brethrē in a thing of it self lawful, which our reasoner setteth down absolutely, without regard of such circumstances. If I do offend another man's conscience in a thing of it self lawful. As though our savior Christ might be accused for neglecting the offense of the obstinate Pharisees. Or whether it be by giving occasion to the enemy to blaspheme, when a man doeth wickedly, which also our Advocate of the Recusantes doeth set down so nakedly, that he would make a Christian man afraid to glorify Christ before a Jew, whō both he is sure to offend, and that he will take occasion, either in heart or mouth, to blaspheme our Savior. The third point (saith he) is in respect of the enemy, that is, when although I do not induce any man to sin or offend any man's conscience, yet I do disedisie the enemy, and do that thing whereby the enemy is scandalised, and taketh an occasion to blaspheme God, his truth, his law, or the like. For except the thing, which I do is wicked, as the adultery of David, which he bringeth for an example, though the enemy is scandalized, as the Pharisees were at Christ, and taketh an occasion to •… aspheme God, his truth, or his word, 〈◊〉 . It is no 〈◊〉 and 〈◊〉 , by me lewdly given, but by him wickedly taken. But clear it is, that offense by no means may be given either to the Jews or to the Gentiles, or to the Church of God. But howe is the second part of the argument proved, which 〈◊〉 all y ^• proof. A Catholic (saith he) by going to Church, service, or prayers of them of the contrary religion, cannot but commit this great Scandale in the highest degree, that is in all those three pointes, before rehearsed. This is boldly said, but what is the reason to show, that it is truly said. Touching the first pointe (saith he) If he be a man of any calling, his example shall induce some other as wife, &c. This is as good Logike, as the necessary supposition, to pr •… us an universal proposition, by a particular. Every Catholic giveth offense, because some that is of any calling, induceth by his example. So that he which is a mere private man, whose example cannot induce, or authority contstrain, is exempt from this point of giving offense. But why should any man, of what estate so ever he is, be charged with offense giving: when the thing which he doeth is not disproved, but by a vain supposition, to be godly and honest.

And touching the seconde pointe, when it is not a thing indifferent, but either a necessary duty, as we judge, or a thing altogether unlawful, as he holdeth, to come to the Church, howe can any man be said touching that pointe, to commit offense, which is contrary to his own determination, of that point. But by a marginal note, he commandeth us to mark the third pointe, and that is this. There is no enemy of the Catholic religion in the world, whether he be Gentile, Jew, Turk, or heretic, but that he must both think and speak, the worse of the said religion, seeing the professors of the same, are content for worldly policy to dissemble it: and leaving their own Churches, to present them selves to the Churches of their open and professed enemies.

This man reasoneth altogether of necessities, and impossibilities, the strongest Cheynes that are to hold any reasons, if they were surely linked & riueted, into the causes, that he would bind with them. But howe proveth he, that it is necessary for every enemy of the Catholic religion in the world to think worse of it, for the dissembling of some of the professors of the same? The world is wyde, and the true Catholic religion, hath many enemies, that are wise, which when they know, that every religion, and their own, what ever it be, hath many dissemblers, when it is persecuted, will not for the only pointe of dissembling, think worse of the Catholic religion, then they think of their own, for the same cause. But not withstanding the Cheyne is no better locked to the cause of all the enemies, yet the off •… nce of dissi •… ulation is carefully to be a •… yded, in respect of some parte of them. But until going to the Church, where the word of God is read and taught, the Sacrament ministered, and prayers conceived, according to the 〈◊〉 of the holy scriptures, can be condemned of wickedness, there is no offense to be feared in frequenting the same. But that the go •… rs to Church offend not God by hypo •… sie and dissimulation, let them take heed of all sortes, at their uttermost peril, for as you city it, albeeit (you wrongly apply it) they shall find one day, that God is not mocked.

The third Reason

THe third reason why a Catholic may not come to church, is, for that going or not going to the church, is made a sign now in England distinctive, betwixt religion, and religion, that is, betwixt a Catholic, and a Schismatike. So that a catholic by going thither, doeth directly deny his religion. For the better understanding whereof, we must note that the Professor of any religion may be known by three ways: first, by words: professing him self to be of that religion: secondly, by works, or deeds proper to that religion: thirdly, by some sign or mark appointed to signify that religion. As for example, In Italy a Jew may be known, First, by his words, if he would profess him self to be of that religion. Secondly, by works proper to Iudaysme, as by keeping the Saturday, holy day, by circumcysing his children, and the like. Thirdly, by a notorious sign appointed to distinguish that religion from all others, which is, to wear on his head a yeallow •… ppe. Now, as these three, are ways to profess this religion, so if a man of another religion, (for example) a Christian, should yield to use any of these things, he should sin grievously, and in effect deny his faith. And as for the first, if he should profess him self to be a Jew, it is evident that he denieth thereby his Christianity. And as for the other two ways, it cannot be denied: for the circum •… ysing of thy children, and the wearing of a yeallowe cap, doeth as plainly in that country tell men that thou art a Jew, as if thou diddest proclaim it at the market: even as the bush at the Tavern door, doeth tell the goers by, that there is wyne to be sold within.

But now, that the going to Church is in the realm of England a plain and an apparent sign of a Schismatike, that is to say, of a conformable man (as they cal him) to the Protestants proceedings: it is manifestly to be proved. First, by the commandment to go to Church every Holiday, to hear service, and by the exaction of the same commandment. For (that it is the commaunders meaning, by that act, as by a proper sign, to have men show them selves conformable to that religion) it cannot be denied. For otherwise, to what ende are they commanded upon such days, and at such a certain time, and for such a purpose to go thither. Again, it is proved by the exaction of this law: For whe •… a catholic doeth come before the Commissioners, there is nothing asked of him, but when he was at church, and if he will promise •… to go to church, commonly they account him a sufficient conformable man, (that is to have yielded sufficiently unto them.) Furthermore, the multitude of them, which have of long time abidden imprisonment, and now in greater number do for this only thing, in the sight & knowledge, not only of England, but also of all Christendom, and of the enemies of the same in the world besides, doeth make this abstaining from church to be a proper and peculiar sign of a true catholic, now, if it were not before: and the yielding in the same, (especially if a man be called to public trial about it) to be a flat and •… uident denying of God, and of his faith. For what doeth make a thing to be a proper and peculiar sign, but the judgment and opinion of men? The bush of the Tavern, is a sign of wine, because m •… n commonly take it so. In like manner the yea •… ow bonet of a Jew: the yealow torbant, of a Turk: and the like. Even so, seeing the whole world, at this day, doeth take the absteming from Protestants Churches, to be the only external sign of a true catholic: and seeing the Protestants them selves do •… make it so: also, seeing that the going to Church is the contrary sign, it followeth, that if going to church were of it self before lawful, it were now made by this, a peculiar sign distinctive betwixt religion and religion, and so, utterly unlawful.

I will put an example of the Primatiue church, wherein the wearing of a garland was lawful for all soldiers, until the Emperors, and the common opinion of men, had abridged it only to infidel sold •… ers, to distinguish them thereby, in honor, from Christian soldiers. And then, after that (as Tertullian proo •… eth) it was no longer lawful for Christian soldiers to wear them, for that the wearing thereof, was a denial of the Christian faith. Wherevppon, we read that a certain Christian souldie •… offered him self rather to suffer death, then to wear one of them: as appeareth in the same book of Tertullian. But now, much more is the thing unlawful in our case. For that the going to the Protestants churches (which is a catholic must presume to be heretical) was never a thing of it self lawful, (as I will hereafter prove) which the wearing of a garland was: and therefore much less now to be tolerated, seeing besides this, it is also made a sign distinctive, as I have already proved.

The third reason.

THe third reason is not unlike his brethren, that went before, which all hold of a necessary supposition, or else they enforce no necessary conclusion. This third reason is for that going or not going to the Church is made a sign, now in England, and a distinctive note betwixt religion and religion, betwixt a Catholic and a schismatic, as the wearing of a yellow Cap, is the mark of a Jew in Italy. I yield it is so, and therefore going to Church, is the external note of a Catholic, & not going to Church, is the mark of a Schismatike & Heretike. But what go I about to break, the adamantine necessity of the former supposition? Then let it stand, and see howe it is fastened to the cause, in controversy.

That the going to Church is the plain and apparent sign of a Schismatike, that is to say, of a conformable man (as they call him) to the Protestants proceedings, it is manifestly to be proved. In deed it is necessary to be proved, if you will have the argument, of avoiding the distinct mark of Schismatikes, to agree with Protestants. Howe then do you prove it? First by the commandment and exaction of the same, for going to Church. In deed this proveth the meaning of the cōmanders to be, y ^• they would have all true Christians, whō you call the Protestants to be discerned from heretics and schismatics by this mark. But that all Protestants are hereby proved to be schismatics, it is as far of as ever it was, and as near as ever it shall be. But the reason of exaction, mightily doeth prove it. For when a Catholic doeth come before the Commissioners, there is nothing asked of him, but when he was at Church, and if he will promise to go to Church, commonly they account him a sufficient conformable man, (that is to have yielded sufficiently unto them) It were (I guess) hard to prove, that every Papist which cometh before the Commissioners, is examined of that one Article of coming to Church. And if it were granted, that to be one question which is asked of him when he was at Church? yet that nothing else is asked of any that cometh before them, I think there is no man will believe you, though you would swear it. And if some of whose conformity there is hope, by promising to go to the Church. where they may be instructed, are for a season urged no further: yet that they are commonly accounted to be conformable men, and thought to have yielded sufficiently unto the Commissioners: I dare say, neither the Commissioners who best know their own thoughts will acknowledge so much: and their contrary practice, is often seen in many, and you yourself complain of it, that they exact of many to communicate, & to take the oth, which is more then only going to Church. But the long imprisonment of many, doeth make this abstaining from the Church to be a proper and peculiar sign of a true Catholic. No verily: but of an obstinate herctike. For not y ^• imprisonment, but the cause for which they suffer, must argue them to be true Catholics, which cause seeing it is left without defense or proof, sau •… only a poor, naked and beggarly supposition to stand upon, it followeth not that going to Church is the note of a Schismatike, but not going to Church rather argueth a Schistike or an Heretike.

The fourth Reason.

THE fourth cause, why a Catholic may not go to the Church, is because it is Schism, and breaking of the unity of the Catholic Church, the which howe perrillous and dreadsul a thing it is, all catholics do sufficiently know. For as they firmly believe, that to oppugn the visible known Church of Christ (as all Heretics tontinually do) is a very wicked and damnable sin: Even so in like manner they believe that to break the unity of the same Church, and to make any rent or disuion in the same (which is the proper fault of schismatics,) is also damnable. For the which cause Saint Paul doeth so diligently request the Corinthians too avoid Schisms, saying. ( beseech you brethren by the name of our Lord Jesus Christ, that you all say one thing and that there be no schisms amongst you, And to the Ephesians, Be you careful to ke •… pe vnit •… e of spirit in the bond of peace. The which unity, Christ himself expresseth more particularly, and more distinctly, when he requesteth of his Father, That his Christians might be one, as he and his father were one: that is to say, that as he, and his father, did agree in all their actions: and whatsoever the one did, the other also did: So in his church there should be one only form of belief, one form of service, one form of Sacraments, and the like: even as there is (according to Paul) one Baptism one bread, one faith, one church, one Christ, one Lord, one body, one heaven, one hope of reward, the breaking of which unity of the church of God, hath been always accounted a most grievous, and damnable offense. For as Irenaeus a most ancient & godly father saith, They which cut and disseuer the unity of the Church, shall have the same punishment that 〈◊〉 had. This punishment, we know to have been the utter destruction and ex •… yrpation of him and all his name. But other Fathers do exaggerate this sin farther: For Sainte Augustine in his book which he made of the unity of the Church, saith thus. Whosoever do agree, to all the holy Scriptures touching the head of the Church ( •… hiche is Christ ) and yet do not communicate with the unity of the Church, they are not in the Church. And a little after, he expoundeth what he meaneth by communicating with the unity of the church, which is. That their communion be with the whole body of Christ his Church, dispearsed over the whole world, and not with any one part separate, or else it is manifest, that they are not ( sai •… h he ) in the catholic church.

Now S. Cyprian in his book of the simplicity of Prelates, or unity of the church, goeth further, for he proveth that if a man did live never so virtuously otherwise, nay, if he should give his life, and shed his blood, for Christ: yet if he were out of the unity of the church, he could not be saved: for that as he saith. This spot or sin ( the breaking of the unity of the church ) cannot be washed away with any blood. The which saying of S. Cyprian, the learned father Chrysostom after Cyprians death, doth repeat and confirm. Adding these words.

There is nothing doeth so provoke GOD as the division of the Church. And albeit we should do innumerable good deeds, yet notwithstanding we shall be punished as grievously as they were which did rend Chri •… te his own flesh and body, if we disseuer in pieces the full 〈◊〉 and unity of the Church. And finally he concludeth thus. I do here, say, and protest, that it is no less sin to cut and break the unity of the Church, then it is to fall into heresy. And thus much I thought good too say, (leaving infinite other things that might be said) touching the greenousnesse of this sin of schism, whereby many of our bad catholics in England, may see in some part, the miserable dangerous case wherein they stand, by sleeping so careless as they do, in this sin,

But now that this act of going to the Protestants churches and prayers, is a schismatical act, and such a one, as divideth from the unity of the church: it is easy too be proved for that schism is according too Sainte Augustine, A separation of them that think the same thing. That is, a different kind of service of God in those men that do not differ in opinion in religion. The which thing, he expresseth more plainly in another place, putting the difference betwixt heretics & sehismatikes, saying. Schismatikes are made, not by difference in faith, or belief, but by the breaking of the society, or unity of Communion. Now the Communion or unity of the church, consisteth in these three things: to wit, that all Christians have one sacrifice: one and the self same Sacraments: also one and the self same service of God. But they which go to the Protestants churches, have no sacrifice at all: neither have they anymore then two of seven sacraments: and those two also so mang •… d, that of the two, scarce one is a sacrament, as they use them. And as for their service, it hath no part of the catholic service, as I will show hereafter. He therefore that goeth to this service, and willingly separateth himself from the catholic service and Communion breaketh the unity of Communion of the church, and consequently, committeth schism,

But some man perhaps will say, I do it not willingly, but I go to Church by constrainte of the publiquela wes of my Realm? I answer, that here is some kind of constraint external, but not so much as may take away the liberty of thy will, which is internal, as the Philosopher wisely discourseth. For, this constraint, is but conditinall, That is, either to do that which is commanded: (for example, to go to the Church) or else to abide this or that punishment that the Law appointeth. The which penalty. if thou wilt suffer, thy will is free, to do what thou wilt. Neither can any •… ortall power contstrain it further. So that such an action as I have talked of (for example, going to the church for the avoiding of temporal loss) is called both the Philosophers and Divines. Inuoluntaria secundum quid, simpliciter autem voluntaria. That is: in part or in some respect, vnuoluntarie. But absolutely, and simply it is to be accounted voluntary. And therefore, they are to be esteemed good or bad, punishable or rewardable, even as other free actions are: for otherwise, no sin should be punishable. Seeing every naughty action commonly hath some kind of compulsion in it, but yet it may not be excused thereby. As for example, the murderer may say that he did it not willingly, for that he was compelled thereunto by rage of anger. And the Lecherer may say, his flesh compelled him to sin: and to take fitter example for our purpose: all those that denied Christ in time of persecution for fear of torments, might by your objection, say that they did it not willingly but by compulsion of torments, and therefore were not to be damned for it. But yet Christ said, that he would take it as done voluntarily, and therefore damn them for it, by denying them openly before his Father, and his Angels, at the day of judgment. And yet to give another example nearer to our matter: Sainte John saith of the noble men and Gentlemen of Jury in his time. Many of the principal men did believe in Christ, but they did not confess him outwardly for fear of the Pharisees least they should be caste out of the Synagogue, for they did love more the glory of men then the glory of God.

Here we see the act of these noble men and Gentlemen: also the compulsion to the act, the cause of their compulsion, & lastly Saint John's judgment upon the act. The act whereof they are accused is only holding their peace, & not confessing Christ openly, according as they did inward lie believe of him: The cause or excuse that they had to lay for themselves, was the fear of the Pharisees or Magistrates which compelled them against their will so to do. Now, what punishment they feared at the Pharisees hands S. John expresseth, saying, that it was. Least they should be cast out of their Synagogue. The which punishment was then, and is now at this day, amongst the Jews, the greatest punyshment, besides death, that can be devised. For he looseth thereby all offices, dignities, and credit whatsoever: no man may buy or sell with him: no man may visit him, or talk with him, or salute him in the streets. Fynallye, it is a death upon earth (a great and sufficient excuse a man would think) to answer for a man's silence only. For I see many a one in England, not only to conceal their own consciences, but also to speak against the same for a less cause. But what is Saint John's judgment upon the matter? for sooth he excepteth not the excuse, but condemneth them in a damnable mortal sin, against the first commandment, for doing the same, saying: That by this silence of theirs they did put the glory of God behind the glory of men, and thereby shown, that they loved men better then God, Noah doubt but to their everlasting damnation, except they heartily repented them. The which I would have those unwise and fond noble men and gentle men in England to consider, which persuade both themselves and other men that in these troublesome times, a man may without offense keep his conscience to him self: but especially those that do not only hold their peace, but also do against their conscience, whatsoever is commanded them, saying, that all which is done amiss shall not belayde upon them, at the day of judgment, but upon the Prince and the Magistrates, which compel the •… to do the same against their own willes. But what compulsion this is, and how furre it shall excuse their doings, I have now declared. Wherefore hereafter let no man say, that he goeth to church against his will, thinking thereby to excuse him self from schism.

Besides this, to prove it schism, yea and that obstinate and rebellyous schism, it were sufficient to know that the meaning, will, and commandment, of the general and universal Catholyke Church at this day, is, that catholic men should not present them selves to Protestants churches, or conventicles, seeing they are denounced open enemies to the aforsayd church, and their religion hath been as orderly condemned in the lastgeneral counsel of Trent, As the doctrine of Arius was, in the first general counsel of Nyce. And albeit the council of Trent made no particular decree of this matter, yet is there no cause, why any man should take any hold thereat: seeing the reason thereof was because such a decree was needless: for the church having already condemned from the beginning all praying with Heretics, or repairing to their conventicles: it was sufficient for the counsel only to condemn the Protestants for such men, without any further particular prohibiting of others to come to their churches, and seru •… ce, seeing their conventicles being once pronounced to be heretical, the other was to be presupposed. And this is the true meaning of the counsel, whatsoever other say, to shadow their imperfections.

Howbeit, some doubt being at that time, moved by certain of the Nobility of England: whether they might not lawfully without offense go to church to do some mere temporal act (as, to bear the sword before her Majesty or the like) it was debated by xii. learned men there, at the counsels appoyntement▪ and determination then given, that only for such a cause, they might go to church. As for example, if her Majesty should appoint certain catholiks, to meet at Poules, to intrea •… of matters of the state, and that at such time as service were said there: and this was Naaman Syrus his case flat: who was permitted (as most men take it) for a time, to go with his Kinge and hold him upon his shoulder, when he went to the temples of the Idolles. Now, that there hath been a general custom, rule, and canon of the church, prohibiting to go to the churches and conventicles of heretics, it is plain, by the testimony of all antiquity. The Apostles themselves in their threescore and third canon, say thus. If any man either of the clergy, or lai •… e, do go into the Synagogue of the Jews or into conventicles of heretics to pray, let him be deposed, and excomunicated. This canon of the church, was exactly afterwards kept, and is mentioned very often, by the Fathers and counsels, by occasion of the like matter. As for example, when Origen was by a certain necessity, compelled to dwell in house together with one Paul, an heretic, to whom there resorted often, not only heretics, but some simple Catholics also for the fame of his excellent eloquence: yet they write of O •… igen. That h •… could never be induced, by any means to be present at prayers where Paul was. And the reason is put down by them to be this. For that Orygen even from his youth had kept and observed most diligently the Canon of the Church.

Here we see what account was made in those days, of this Canon of the church.

Furthermore S. Dionysius Alexandrinus a learned Father, talkinge of one Heraclas Byshoppe of Alexandria, and scholar of the aforesaid Origen, and showing howe the said Heraclas, had excommunicated and cast out of the church certain Christians, for that they were accused to have used much company of a certain heretic: he addeth this saying, This Canon, and this example have I re •… aued of our holy Father Heraclas. The like observation of this Canon is noted in Athanasius: who coming to Antioch, fled the common and public Churches which were usurped then, by one Leontius, an Arian Byshoppe, and his clergy: and seeking out the Catholyques that were in the city, which then by contempt were called Eusta •… hians, because they held of the communion of their catholic deposed Bishoppe, named Eustathius (as catholyques now in England are contemptiouslye called Papists, for holding of the communion of the Bishop of Rome) and finding them out, did secreetelye communicate with them, as saith the history. Conuen •… uin aedibus priuatis peracto. That is. Making their assembly or Chnrche, in their private houses. Howelyke is this case, to our state nowadays in England? The like respect to this canon of the church, had Alexander by shoppe of Constantinople, who wished rather to die, then to remain in the church, when Arius the heretic, should come to the same. To this canon had also respect, the people of Alexandria, so much commended by Athanasius him self, who would rather pray together by them selves in the church yarde without co •… r, th •… enter into the church to pray, where George the Aryan bishop was. The like consideration had also the people of Samosatum, who after the deprivation of their virtuous and catho •… ke bishop Eusebius, and the thrusting into his place, by the Aryans of an heretical bishop called Ennomius: they would no more come at the church of whom 〈◊〉 writeth thus. None of the inhabitants there poor or rich, servant or artificer, husbandman or grafter man or woman, young or old, would come to the Church, but the Byshoppe was there alone, for no man would either come to his sight, or talk with him, albeit he was reported to have used himself very modestlye, amongst them. Nay yet further then this, the people of Rome having their true catholic bishop deposed by the Aryans, and another called Felix, thrust upon them, not an heretic, but a schismatic, (for the history saith, that he was sound in faith and held soundlye the religion set down in the counsel of Nyce,) yet because he was a schismatic, and was content to take holy orders of the Arian Bishops, and to communicate with them: the whole people (as I said) did fly him, and as the history saith. None of the inhabytants of Rome, would enter into the church, so longe, as he was within. Thus we see, the scrupulousity of chrystian Catholykes in those days, and that, (as they thought) upon good cause, for the avoiding of schysme. If any man can show me a warrant since that time, for the enlarging of our consciences now a days, I would gladly see it.

Yow have heard in the beginning of this reason, the opinions of our forefathers, in the primative church, what a great and heinous sin it is, to break the unity of the church, or to disobey the same. Again, it is certain, that the church telleth us, (if the voices of all the Bishops and learned men in Christendom and of the supreme Pastor too, be the voice of the church) that going to Protestants churches, is forbidden us, what excuse then, shall those men have from obstinate schism, that notwithstanding all this, will yet think it lawful: especially, the thing being now in practice, and so many men suffering for the same? Assuredlye •… hey can look for no other account to be made of them, but as Christ willeth us. If he hear not the Church, let him be to thee as an heathen, and as a Publican. The which words S. Agustine saith. Are more grieous and terrible, then if he had said: let him be stricken with a sword, let him be consumed with the flames of fire, let him be devoured of wild beasts.

And a little while after, talking of the bande wherewith the church may •… bind a man's sins by authority given unto her of Christ, he saith. A man is bound more bitterlye, and more infortunately, by the keys of the Church, then by any other most gr •… uous and barde bands, albeit they were of iron, or of adamant stone. Le •… cold catholykes in Englandemarke this, and not think they are free, when they are in these bands: nor think they are Christians, when in deed they are Heathens, and Publycans. It is a natural infirmity of ours, to think willingly to well of our own case: and passion permitteth us not to judge indifferently in these matters. Let us therefore consider of other men's cases, and by them conie •… ure of our own. If in Saint John Chrysostom his time, when there was an Arian church, and a catholic Church, known in Constantinople, and both of these churches, calling people unto them, and the Emperor favoring more the Arians then the catholics: if (I say) in that case, some catholics leaving Saint Chrisostomes church, should have gone to the Arians churches to service, upon obedience to the Emperor: what would we think of them now? would we esteem them damned schismatics or not, If they had died so, considering their disobedience to the Bishoppe, and their perfideous betraying of God's catholic cause in that time of trial? I think yes. Then let us not deceive our selves, for this is our ease now. And if in all men's judgments, that act would have seemed Schism (for disobeying one particular & private Bishop, and breaking from his commnnion) what shall we say for disobeying the General Pastor of all? and breaking from his communion? Of whom, the noble Martyr of Christ Saint Cyprian, above thirteen hundred years agone, said thus. Heresies and Schisms have sprong of none other cause, then for that men do not obey God's Priest, and for that they do not think or consider that there is one only Prieste who is judge in Christ's steed for the time. Unto whom if all the universal brotherhood would obey in divine functions, no man would move any thing against the College of Priests, neither after the judgment of God, the suffrage of the people, the Bishops consent once put down, in any matter, would any man dare to make himself a judge of the Byshoppe, and consequently of GOD: nor by breaking Unity, tear and rent the Church of Christ.

The fourth Reason.

THE fourth cause why a catholic may not go to the church (saith he) is because it is sin, and breaking of the unity of the catholic church. And then discourseth at large, how perilous it is to break the Unity of the Church, and how needful to keep it, in which Argument he hath all true Christians to take his parte, saving that he seemeth to urge this unity so far, that in the Church of Christ, there should be not alone one only form of belief, but also One form of service, one form of Sacraments. For which he quoteth. Ephes. 2. 4. If he mean of one essential and substantial form of Sacraments and Service, I do willingly admit that he saith, but if he speak of one external •… orme in words and ceremonies, as for example, that which the Popish Church doeth use. Sainte Paul neither in the place by him noted, nor any •… where else, teacheth that it is necessary to be in the whole Church of Christ, neither was it in ancient times, but every Church •… used such form of prayers and administration of the Sacraments, as they thought most convenient, whereof not only so many differing forms of Ly •… urgies, yet extant, but almost all the Auncient Writers are witnesses. Neither at this day is there in all Churches of Christ, one form of service and Sacraments, no not in the Popish Church, wherein howe many diversities of services, there are in other places, it is to be gathered by so many differing forms, as were here in England, according to the use of Sarum, of York, of Rome, or of Hereforde. Neither did Gregory, when he sent Augustine into England, to plant the faith and religion that was at Rome, think it expedient to bind the Saxons to the form of Ceremonies and service, used in the Church Roman, but willed him to choose out of every Church what he thought convenient, for the new Church of the English Saxons.

But proceeding to show how grievous the sin of Schism is out of Augustine, our reasoner putteth us in mind, what Augustine meaneth by communicating with the unity of the Church, in these words,

Verily, these words of Saint Augustine, with many other that he hath to the same effect against the Donatists, do clear us of Schism, who willingly communicate with all the whole body of Christ's Church dispersed over the world, and charge the Popish faction both of Schism and heresy: Of Schism, because they maintain the Church to be only in a part of Europa. As the Donatists did in Asia, which heresy▪ because they differ not only in the body of Christ, which is his Church, as the Donatists did, but also in the head thereof, which is none but Christ borne, suffered, risen again, and ascended in heaven, that he might be the only head Savior, Redeemer, of his spouse and Advocate of his Church with GOD his Father. But now that this act of going to the Protestants Churches and prayers is a Schismatical act and such a one as divideth from the unity of the church, it is easy (saith he) to be proved. If you have such facility in proving, I trust you will no more charge us with your necessary suppositions. Then let us see what you say. Schism according to Sainte Augustine, is a separation of them that think the same thing. That is a different kind of service of GOD in those men that do not differ in opinion of religion. Once again a little more Logic would do you good, too teache you too expound things uttered generally by speech as general, and not as you dee hear by particular: For Augustine's general term of separation, you restrain to a different kind of service of GOD, as though there might not be schism, where there is one, and the same kind of service of GOD acknowledged. But let us see the difference also that Augustine maketh betwixt an here •… ike and a scismatike, Hitherto we dissent not in the matter for we allow both the description and the difference, being understood according to Augustine's meaning, which every wise and good man, will think to be such, that the crime of schism and name of Scismatiks, must be appropried not to everyone that departeth from any sect but to them only, which depart from the Church of the living GOD. Howe then doeth our discourser prove, that we are not in the Communion of the Church of God? The communion or unity of the church (saith he) consisteth in these three things, To wit that all Christians have one Sacrifice, one & the self same Sacraments also one & the self same service of God. Let us search the ground of this foundation. First, if he mean that all Christians have one Sacrifice Propitiatory, it is true. For by one Sacrifice once offered, he hath made perfect forever them that are sanctified. With which only Sacrifice and once oblation thereof, seeing the Papists are not content by this rule, they are •… ounde too be without the compass of true Christians, and the Communion of God's Church. But if by one Sacrifice, he meaneth but one sacrifice in all, the principle is false, for Christians beside y ^e only propitiatory sacrifice of Christ's death, have y ^• sacrifice of praise & thanksgiving of w ^t there are many kinds. That all Christians must have 〈◊〉 sel •… ame▪ sacraments, it is clearer, then that it need any probation.

But concerning the third thing which is one and the self same service of God, if it be understood of the substance, either of the internal and proper worship of God, which is in spirit and verity, or of the external manner of serving of God, which must be directed according to the holy Scriptures, it is very true, and thereby our Church may be discerned, to be the company of true Christians, which detest the intolerable multitude of bodily ceremonies and shadows, wh •… with the popish service is full fraught & in a manner only consisteth of them, and admitteth in the whole order of ministration and prayers nothing as necessary to the service of GOD, but that which it findeth warrant •… d by the holy Scriptures.

Whereas y ^e popish service is pa •… ched of profane Legēds, & Fabulus reports of prayers to creatures, not meet for the service of the Creator, and if it be divided into ten partes, bestoweth seven at the least in the service of creatures▪ rather then the Creator which is to be worshipped forever, directly contrary to the Law of God, and commandment of Christ: Thou shalt worship the Lord thy God, and him only shalt thou serve. Otherwise if by one and the selfsame service of God he mean the external form of prayers and administration of the sacraments necessary for all Christians I have shown the vanity of his assertion before. The principles thus vewed, let us behold the application. But they which go to the protestants churches, have no sacrifice at all: neither have they anymore then two of seven sacraments, & those two also so mangled, that of the two scarce one is a sacrament, as they use thē. And as for their service it hath no part of the catholic service as I will show hereafter. If this assūptiō be true, they y ^e go to y ^e Protestants service, break y ^e unity of y ^e communion of the Church, and commit schism. But if this be shown to be utterly false, what harm is it to go to the Protestants service? First concerning the Sacrifice which he affirmeth they have none at all, It is a manifest untruth, for they have the daily sacrifice of praise and thanksgiving, which Malachi prophecieth, should be offered among the Gentiles, from the rising of the sun, unto the going down of the same, which Sacrifice of praise and thanksgiving, as Justinus Martyr testifieth, are the only sacrifices which Christians have received to offer. Wherefore the Papists which pretend to offer another sacrifice▪ and of an other kind, namely, Propitiatorie, by Justinus his judgment, agreeing with the holy Scriptures, are no true Christians. That we have but two Sacraments, it is sufficient, seeing two only are left into the Church by Christ, as is necessarily collected out of Saint Paul. 1. Cor. 10. Where intending to prove that the Israelites were equal unto Christians in the external tokens of God's favor, he nameth only baptism, and the Lord's supper wherein he had reasoned very unskillfully, if of seven he should have left out but five. The fewest number of Sacraments, is allowed also by S. Augustine, and the church in his time, which he nameth to be baptism and the Lord's Supper, which only are found in the scriptures. And where he chargeth us with mangling of the sacraments, which we have, so that of two, we have scarce one, it proceedeth of meruellous impudency, seeing we say and do whatsoever Christ and his Apostles said and did, and commanded to be said, and done, in the administration of them. Whereas the Papists with most horrible sacrilege, by confession of Gelasius bishop of Rome, cited in their Cannon law, do mangle one and the same mystery, as he speaketh, depriving the lay people, clean of the cup of Christ's blood, which he in express words, commandeth to he drunk of all men. And Saint Paul by his authority chargeth every man after due examination, as well to drink of that cup as to eat of that bread of the Lord worthily. As for our service when he bringeth any arguments (as he promiseth) to prove that it hath no part of the Catholic service, he shall receive his answer and our defense accordingly. Hitherto therefore, although with many hot words, he hath concluded nothing against us, at length he cometh to answer an objection of cold Catholics, as he calleth them, which are, that they go not too the Church willingly, but by constraynt of the Public Laws of the Realm.

And here out of Aristotle's Ethickes Lib. 3. The Acte of going to Church, is proved voluntarye because the constraynt is conditional, either to do that is commanded, or too bear that punishment that the Law appointeth. Where is then the sore charge against them, that compel men against their willes, to swear to go to Church &c: contained in his Preamble before the first reason? It is a great force of cunning, of one and the same matter to give a contrary judgment, as it serveth best for your advantage? Now therefore you would have these unwise and fond noble men and Gentlemen too consider I use your own terms, that it is a bad shift of dissemblers To say that he goeth to church against his will, thinking thereby to excuse himself of Schism.

But beside this to prove it schism, yea and that obstinate and rebellious Schism it were sufficient to know that the meaning, will and commandment of the general and universal catholic church at this day, is, that catholic men should not present themselves at Protestants churches. Why Sir, is not the Pope by your reed the best Interpreter of the Catholic Churches meaning? And hath not he granted diverse dispensations, for Papists to present themselves in Protestants Churches? But they have been denounced open enemies (say you) by the Council of Trent, as the doctrine of Arius was condemned in in the first general Council of Nice. Nay rather as the Homousians were in y ^e Council of Ariminium, & in many other Councils of the East. And as the doctrine of the Catholics, was in the seconde of Ephesus, Nice the seconde, and many other blasphemous and heretical councils: I pass over your slander of the Nobility of England, by certain of which, you affirm, that the heretical and schismatical cōuenticle of Trent, was moved, whether they might not lawfully without offense go to Church, to do some mere temporal Acte, as to bear y ^e sword before her Majesty, &c. Except you mean of such of the Nobility, as have openly declared their disloyalty, by entering into rebellion or otherwise.

But as touching y ^e forbidding to go to heretical churches, which you labor so vehemently to prove, y ^t you father it upon a Cannon of the Apostles themselves, which must needs be observed. Can. 63 You should have done more wisely, to have confirmed it, by their Canonical writings, rather then by those Apocriphall Canons, which if we should receive thē as authentical, will prove evē your popish churches to be heretical, & yourselves to be Heretics, because you go against many things decreed in those Canons. As y ^e you admit no married persons to the office of a priest, or bishop, against the 6. Canō. That you forbid any that is maimed or imperfect in body to be a bishop against the canon, 77. y ^• your bishops, priests, deacons, and clergy are often present at the celebratiō, & yet do not communicate, all which, by the 8. Canon are excommunicated. But that it is not lawful to pray in the Conuenticles of heretics, it is more clear by the Scriptures, then y ^• it needed to be proved by the example of Origen, of Heraclas, of Athanasius or any other. The example also of the people of Rome, which refused to communicate with Felix might have heene spared, but that under color of certain words of Theodoret, you would have it seem▪ as though not one of the Inhabitants of Rome, was infected with Aurianisme. Whereas y ^e matter is other wise, seeing that Felix, although himself of the Catholic religion, was chosen bishop by the more part of the Clergy, and people of Rome, which were of the faction of the Arians. And therefore where Theodoret saith, that none of the Inhabitants of Rome would enter into the church so long as Felix was within, it must of necessity be understood, of the Catholic Inhabitantes. For that there was never an Arian dwelling at Rome, at such time as Constantius came thither, I think no man but lightely acquainted with the history of that time, that can be persuaded. But after that Liberius himself had subscribed to the Arians, as Saint Jerome writeth, and returned after he had consented too Constantius the Heretike, as Pope Damasus himself writeth, by whom Pope Felix which was a Catholic was deposed, and great persecution followed: This I say declareth, that neither the head nor the body of the Church of Rome, was in that time free from the here •… e of the Arians. Insomuche that Constantius held there a counsel with Heretiks, together with Vrsutius and Valens, as the same Damasus writeth, and cast o •… t Felix o •… t of his Bishopric, which was a Catholic and called back Liberius. Now come we to the conclusion of this reason, where he gathereth by the opinions of the Forefathers, how great a sin it is, to break the unity of the Church, or to disobey the same. But not content with this conclusion, which is true, he addeth a false position, without proof, saying It is certain that the Church telleth us, (if the voices of all the Bishops and Learned men in Christendom and of the supreme pa •… our to, be the voice of the church,) that the going to Protestants churches, is forbidden us. The certeyntie of this Assertion, dependeth upon the necessity of truth, in his first supposition. But he addeth an exception, if the voices of all the Bi •… ops and learned men in Christendom, &c, be the voice of the Church. But I suppose that all the bishops in Christendom have not given their voices y ^• way. For none of the Bishops, of the Protestants, would give their voices, to condemn their own Church. And many hundredth Bishops of the Oriental Churches in Europe, Africa and Asia, never heard of the controversy between the Papists an •… Protestants, wherefore they could never give their voices to condemn them, whose cause they never understood of. But let it be another supposition that there are no bishops, but such as are members of the Antichristian Church of Rome: except you will add the third necessary supposition, that all learned men be Papists, or that no Protestants are learned men, you have not proved, that the going to the Protestants Church is forbidden by the Church. And because you speak of the voice of the Supreame Pastor of the Church, except you bring the voice of Christ, your argument is to weak, to condemn the Protestants Church. For Saint Peter teacheth us, that Christ is 〈 in non-Latin alphabet 〉 the Supreame Pastor of his Church which hath no fellows in office: but that the Pope should be the general Pastor of all, whose Communion it is not lawful to break He citeth a place out of Cyprian. epi. 55. ad Cornel.

To this authority I answer, that except you will add a fourth supposition: that Cyprian speaketh of one bishop in all the world, which he saith of one bishop in every Dioces, it maketh as much for the Bishop of Rochester, as for the Bishop of Rome. For the whole argument of the Epistle declareth, that he speaketh of herelickes and schismatics, that in schism were made bishops in his own Church, & in other me •… s Churches, and when they were of them rejected, or for their crimes deposed, sought approbation of the Bishop of Rome, and other Prelates beyond the sea. As his words are manifest. Finally, it is worth nothing, for he falsifieth the words of S. Cyprian in translation, Post Coepiscoporum consensum, which is after the consent of the fellow Bishops, which he termeth The Bishops consenrors once put down, as though Cyprian spake still of that one Byshoppe, which is to be obeyed in every Church, as this man s •… rmiseth in the whole Church.

The fifth Reason.

THe fyfte reason, wherefore a Catholyke may not go to the church of those of the contrary religion, is, for fear lease his presence may be interpreted by GOD to be consent unto their doing: and so he be made partaker of their punishment. Concerning which we must understand, that of all the enemies that GOD hath in this world, there is none in so heyghe displeasur •… with him, as he who once knoweing the truth, and beeinge receau •… into his house (the catholic church) runneth out again, and by new devised doctrines, vexeth and molesteth the same, being not only the house (as I have said) of Christ, but also his spouse, nay, his own body. Which sort of men, the scripture calleth, Heretics: whose curse and reprobation in this life is more grievous then any other sin whatsoever and the damnation for the time to come more intolerable. For that as S. Peter saith, It had been better for them never to have known the way of righteousness, then after they knew it, to turn back again. And these are those men, of whom Christ said, that one devil going forth in their first coming to the faith by Baptism, he afterwards entered again with seven other diuelles worse then him self, and so made the ende of that man, worse then his beginning. And Saint Paul giveth a maroeilous severe judgment upon them, when he saith, That Heretics, are subverted, and do sin, and are damned by their own judgments. First he saith, that they are subverted, or overthrown, because they are blotted out of the book of life: Secondly, that their whole life, is sin upon sin: because they are utterly deprived of God his grace, without the which we can do nothing but sin. Thirdly he saith, they are damned by their own judgments, either for that they chose wittingly to leave the catholic church: (out of the which they knew there was no salvation) or else because the most of them do know that they do amiss, and yet for pride they will not come back. So that every way, their case is very pitiful and lamentable.

This point the holy Fathers of the Church do oftentimes handle very seriously and grauelye, proving, that Heretics more offend God, and are infarre worse state, then any offender else in the world: and namely, more then either Jew or Gentyle. For the which cause, they note that the new Testament byddeth us not to beware of Jews and Gentiles, but of Heretics in many places. The reason is, for that they are those wolves, which Christ foretold us should come in sheep skins: which as S. Augustine saith, shall pretend to be very good sheep, and friends to Christ and to his sheepfold: and yet with Christ his own words, they shall teache you to deny Christ, to tear the sheepfold in pieces, and to disperse the sheep. Nay, they shall sleye more souls with the word, then ever Tyrants did with the sword. Again, S. Augustine proveth at large in a •… other place, that Heretics are those Antichrists, of whom S. John spake, when he said. That many Antichrists are now gone out: Meaning of Simon Magus, Cerinthus, and other Heretics of his •… yme. Of which Antichrists he saith, that S. Paul did pronounce that terrible saying, that they were. The men of sin, the Children of destruction. As who would say, that albeit all other noughtie men were in wrapped with the guilte of sin, and of their own destruction: yet those men above all others, for their eminente wicked •… es, were properly to be called the men of sin: & in respect of their heinous sin of slayeing of souls, and the heavy sentence abiding them for the same, they were peculiarlye to be called, the children of perdition and damnation.

This therefore being so, that the deep displeasure of God, and his heavy hand hangeth moreover the heads of Heretics and Schismatics, then over any other people in the world: it is no small danger, for a man to join him self with them, especially in the act, wherein principally they offend God: which is, in their assemblies, services, false teachinges and preachings: at which times GOD his curse is like most abundantly to discende upon them, & upon thosealso that do assiste them. For as S. Paul saith, They are worthy of death, not only that do evil, but they also which do consent unto them. And that thou mayest not excuse they self, and say: I am there in body, but I consent not to them in heart: S. John expresseth farther, what it is to consent unto them, or to communicate with them in their works, saying. He that saith as much as God speed them, doeth communicate ( or participate ) with them in their noughtie works. Which thing the Prophet David knew well, and therefore said, that he would not so much as sit down with •… uch men, and objecteth the contrary fault to a wicked man saying: When thou sawest a thief, thou wast content to run with him: He doeth not accuse him, you see for stealing with him, but for going or runninge with him, and for keeping him company, albe it he consented not to his robbery. And S. Paul commanded Timothy, not to consent to Alexander the Heretic, but to avoid him. Likewise he commanded the Romaines, not to consent to other such like fellows, but to decline or turn away from them. Finally, saint Paul's words are general and plain of all such men, when he saith. Hereticum hominem deuita. Avoid an Heretical man: He saith not (go to church with him) but believe him not, o •… consent not to him in thy heart. This is our interpretatiō foisted in, thereby to bolster up our own dissimulation, wherein we presume farther, then we shall be able one day to justify: As that foolish Prophet did which being sent to preach in Schismatical Samaria (but not to eat with them) ventred farther then his commission, and by persuasion did eat with one, who said him self to be as good a Prophet of GOD, as the other (as the Protestants do say them selves to be good Catholykes) but this venturous Prophet was slain by God for his labor.

It is very perilous to be amongst the enemies of GOD. If Lot he had stayed but two hours longer in Sodom, he had died with the rest. The terrible death of all them which were in company with those three rebellyous Schismatics, Chore, Dathan, and Abyron, ought to move us much: of which number, it is to be thought▪ many were simple and ignorant men and had little parte of m •… lyce and noughtie meaning, of their ringeleaders: but yet for companyes sake, all perished together. The which example, S. Cyprian applieth to our purpose, asking of us, if these men so perished for being only in company with those Schismatics? Are not we affrayde to be much more punished ( saith he ) assisting and furthering ( by our presence ) heretical oblations, prayers, sermons, and errors. S. John the dearly beloved of our Savior, had as much cause to presume of his masters favor, as we have, and yet he durst not, soe much as stay in the bath, to wash together with Cerinthus the heretic. For so he saith. Let us flee from hence, least the bath fall upon us, in the which Cerinthus the enemy of truth is. M •… rke, how he was not only afraid least the bath would fall but also least that it should fall upon him for keeping the other company. What if any Prince should have willed S. John to have come to Cerinthus his service, prayers, and sermons? If the histories report that the Apostles and their Disciples would not, so much as talk or reason the matter with any of the heretics of their time, but fled their company for fear, least some parte of their punishment, should light upon them: what wise man now, will dare to go to their prayers and assemblies? To conclude, I would wish every man to consider the admonition of the Angel of God to Christians, talking of all wicked congregations under the name of Babylon. And I heard another voice from heaven, saying, go out my people from her, to the ende that you be not partakers of her sins: and to the ende you do not receive of her scourges: because her sins are come up to heaven, and God hath now remembered her wickedness. Mark how he saith. To the end that you do not receive of her scourges. And yet, it is certain, that the people of God did not consent in heart, to the wickedness of this place, which they are bidden h •… reto flee, but on lie were present there, and yet we see, how dangerous it was to them to be partakers 〈◊〉 the punishment, 〈◊〉 God of his goodness had not remo •… ed them out.

The fifth Reason.

THe fifth reason he calleth in the Margent, participation, but in the text, he setteth it down in these words The fif •… reason wherefore a catholic may not go to the church of those of the contrary religion, is for fear least his presence may be interpreted of God, to be consent unto their doing: and so he be made partaker of their punishment, If the doings of the Protestants in their Church were naught, the Papists coming to it, might be partakers of their deserved punishment, not by interpretation of their presence to be consent, which it is not, but by pretending and dissembling to give consent in outward presence, which they give not in their inward conceit. For it is a profane and ungodly imagination, 〈◊〉 ascribe unto God, the interpretation of a fact, to be other, then the mind of the doer meaneth it: seeing the Lord knoweth the thoughts of all men's hearts, and n •… de not like men to interpret their minds, by their outward appearance. The rest of this reason, is spent, altogether in showing howe GOD detesteth Heretics, and punisheth them that have any society with them, which is all true, but that the Protestants are those Heretics, Antichrists, or Babylon, out of which the faithful are commanded to flee, it is not by one word attempted too be proved, but standeth wholly upon the first necessary supposition, that truth is falsehood, and falsehood is truth, For they cannot be those Heretical Antichrists of which Saint John speaketh, because they acknowledge whole Christ, both in person and office▪ but the Papists which deny his office, of only Redeemer, high Priest, lawegiuer, head of his Church, Mediator, and Advocate for the same, are they of whom Saint John speaketh. But I do not a little muse, why our discourser, 〈◊〉 the text of Saint Paul in the plural number, The men of sin, the children of destruction. Whereas the Apostle saith, The man of sin, the child of destruction, and the rest of the Papists, urge the singular number so far, as that they will not admit the Apostle to speak of a whole succession, or order of many, but of one only singular man. But hereof, let him make account to his fellows, why he discenteth from them. Last of all, concerning the charge, which is given to God's people, To go out of Babylon, &c. Least they be partakers of her punishments, which he citeth, Apoc. 18. is diligently to be considered. For if we may find in the Scripture, what is Babylon, we know from whence to flee. The holy ghost therefore, before he gave this charge, did first plamely describe the whore of Babylon, the mother of all abominations of the earth, to be y ^t City which having seuē kings or states of government in succession, is situated upon seuē hills: to be that great City, which in that time of the Revelation, had the kingdom over the kings of the earth, which by all reason and consent of the most ancient writers, Irenaeus, Tertullian, Jerome, Augustine, &c. Can be none other, but the City of Rome, wherefor the spirit of God commanding his Saints to go out of Babylon. doeth not bid the Romanists to go from Protestants, but contrariwise the Protestants, to go from the Romanists

The sixth Reason.

THE sixth cause, why a Catholic may not come to church, is, because he cannot come without dissimulation. The which, in matters of conscience and religion, is treachery to God Almighty, and a very dangerous matter. For as the worthy father S. Ambrose saith. It may be lawful sometimes in a monie matter, to hold thy peace, but in gods cause, where there is danger in communicating with his enemies, to dis semble only, is no small sin. The reason whereof, is that sore saying of Christ's own mouth. He that is not with me is against me As though he had said, He that dissembleth, and knowing me and my cause to be oppressed, holdeth his peace, and defendeth me not, I will hold him in the number of my enemies, that are against me. According to the which rule of Christ S. John (which well knew the inward and secrete meaning of Christ) speaking of certain noble men and gentlemen of Jury. The which did believe in Christ, but durst not confess him openly for fear of the Jews. Condemneth them of a great and damnable mortal sin against the first commandment for the same saying, that by this act, they shown that they loved the glory of men, more then the glory of God. By the which example, we see, that we do willfully dishonor God, and con sequently, commit damnable treason against him, when we do for any fear or temporal respect, dissemble our faith, & hold our peace against our consciences. The which thing Saint Paul considering, he layeth down unto us a general rule. Ore fit confessio ad salutem, To be saved we must needs confess our faith by mouth, or open speech: upon the which words S. Agustine saith. We cannot be saved out of this wicked and malignant world, except we endeavoring to save our neighbors ( besides believing ) do also profess our faith by mouth, which we bear in our hearts, the which faith of ours, we must provide by godly and wary watchfulness, that it be not in any respect hurt or violated, by the craf tie subtlety of Heretics. Note his admonition, let it not be in any respect violated with crafty subtlety. As for example, by causing a man to yield a little against his conscience to go once to church, to stay but a little there, to have service in his own house, or the like: In the which, if a man might say (as commonly they do say in evil meats) that a little, will do but a little hurt, it were more tolerable. But seeing the matter standeth as it doth, in poisons, whereof every little dram will be thy bane: No marvel though men show thenselves more scrupulous. Hear the judgment of a whole clergy in the Primatiue church, and alleged by S. Cyprian the Martyr of Christ, Whereas the whole mystery of faith, is understood to consist in the confessing of the name of Christ, he that hath sought false sleights for excuse thereof, hath now denied it: and he that will seem to have fulfilled such statutes and laws, as are set forth against the Gospel, in so doing he hath obeyed them in very deed: For as much, as he would have it seem that he hath obeyed them. Here you see now, all dissembling of our faith taken, for denying our faith: and all seeming to be condemned for doing. The which that old valiant champion of God, Eliazarus, full well knew, when he rather chose to die, then to seem to eat a peace of flesh (albeit he did it not in deed) contrary to the law of god. And the reason he giveth for it, is this, It is not fit for our age to fain. O good Eliazarus, if it were not fit for thy age, to fain or dissemble in matters of religion, what shall we say of our age, wherein, for many respects, we are more bound too confess our Lord, and Master, and his catholic Religion, then thou wert? For that we have received more benefits at his hands, and ha •… e seen howe he confessed us before his enemies and ours, and could not be brought by any fear or torment to deny us. Bu •… well, their will be wicked men, and dissembling Christians still: Yet notwithstanding, God's law must stand, set down by Christ his own mouth. He that shall blush or be ashamed of me and my sayings, of him shall the son of man be ashamed, when he shall come in his majesty, and in the majesty of his Father, and o •… his holy angels. He doeth not only say, if we do deny him, but if we do blush, or be ashamed to confess him: which consideration made the Apostles, and other servants of Christ, so peremptorilie to proceed in confessing openly their faith, with what danger soever it were. And S. Paul giveth a reason of it, when he saith, 〈◊〉 be unto me except▪ I do preach the gospel. That is, except I confess it, except I set it forth what danger bodily soever come thereof. And in the Acts of the Apostles, the high Priests and Magistrates commanded not the Apostles to be of their religion, nor yet to come to their service, in their sinagogues, but only to hold their peace. And that they should not speak or teache anymore in the name of Jesus. But the apostles utterly denied to obey that cōandement, and in the chapter following, being taken again for not obeying, were asked in open judgment by the Magistrates thus. We commanded you straightly to teach no more in this name, and how chanseth it, that you have filled all Jerusalem with this doctrine. And Peter answered with the rest of the Apostles, We must rather obey God, then men. As who should s •… y, that if they should have granted to dissemble and not to speak openly, they should have denied God in obeiyng men more then him.

What if the high Priests and Magistrates should have said unto them: well, we are content that you live with your conscience, so you keep it to yourselves, and trouble not the state, and so that you will (for obedience sake) sometime come to our s •… agogues showing yourselves conformable men to our proceedings. Nay, what if they should have said: Some of you also, for outward show, (keeping always your consciences to yourselves) must flee this odious name of Christians, and seem to communicate now and then with us, in our sacrifices and ceremonies: we are content also, that some of you shall be our officers and Justices of peace, counselors and the like, so that you will sometimes, (for orders sake) punish some of those indiscreet fellows of your religion, which cannot be content to keep their consciences to themselves: so you will also give some pretty sharp charge in your circuites, sessions, and assemblies, (always keeping your consciences to yourselves) and if some of you also will sometimes step up into the Pulpet, and speak three or four earnest words against this religion, it shall be very grateful unto us, especially if you will affirm i •… with an oath which we have devised for the same purpose: and this doing, we assure you, that you shall live quietly to your own consciences, and we shall account you for good subjects. If, I say, the Magistrates of Jury at that time should have given to the Apostles and other Christians this sweet charm: do you think that they could have abidden to hear it all out, whose hearts did rise and swell at two words only that they spoke, for the entreating of them to hold their peace? And yet many a thousand now in England, being as thoroughly persuaded in heart of the truth of the catholic religion as the Apostles and other Christians at that time were of theirs, are content notwithstanding, to hear, digest, admit, and execute, all, or most part of these things recited, contrary to the said religion. And yet besides all this (which is more to be wondered at) they are not ashamed to persuade them selves that they shall one day come to that glory wherein the Apostles now are. But this is desperate presumption. And therefore we see what a just cause this is, for a catholic to refuse to come to the churches of the contrary religion.

The sixth reason.

THe sixth cause (he saith) why a catholic may not come to church, is because he cannot come without dissimulation. Therefore, let the Popish Catholic leave his dissimulation, and become a good Christian, rather then to leave the Church, and become an obstinate Schismatike. In this reason, as in the rest, certain leaves are spent in showing, that God abhorreth dissembling and will not hold them guiltless, which hold their peace when he is •… ishonoured, and are ashamed clearly to confess Christ and his truth before men, &c. But that the going to Protestants Churches, is a denial of Christ, a dissimulation of his truth, or any such matter, there is nothing at all brought to prove it. But see I pray you, his •… ditious insinuation, which he maketh in his fond supposition, which he would have to be applied to our time: what if the high Priests and Magistrates, should have said to Peter and the Astles: Well we are content that you live with your consciences, so you keep it to yourselves and trouble not the state, and so that you will for obedience sake sometime come to our Synagogues, showing yourselves conformable men to our proceedings. Nay, what if they should have said, Some of you also, for outward show (keeping always your consciences to yourselves) must be this odious name of Christians, and seem to communicate now and then with us, in our sacrifices, and ceremonies: We are content also that some of you shall be our Officers and Justices of peace, Counselors and the like, so that you will sometimes (for order sake) punish some of those indiscrete fellows of your religion, which cannot be content to keep their consciences to them selves: so you will also give some pretty sharp charge, in your Circuites, Sessions, and assemblies (always keeping your consciences to yourselves) and if some of you also wilsometimes step up into the Pulpet, and speak three or four earnest words against this religion, It shall be very grateful unto us, especially, if you will affirm it with an oth, which we have devised for the same purpose: and this doing we assure you, that you shall live quietly to your own consciences, and we shall account you for good subjects. This traiterous supposition, which you will us to apply to our time, and note in the Margent, to be the manner of dissembling Schismatikes, lively expressed, to be done, by many in England: declareth howe reverently you think & speak, and would have ignorant persons to conceive of her Majesty, and the principal Officers and Magistrates of the realm, that she with them, not only exhorteth men to dissimulation, false meaning and perjury, but also that her Majesty is content, to have such hypocrites, and false forsworn persons, to be her Officers, and Justices, yea her Counselors and Prelates of the Church. No marvel, if you protest of your duetifulnesse, and obedience, which thus villainously conceive and write of her excellent Majesty, and call her to the reading of it, which were too intolerable to be judged, of any person of wisdom and honesty, of howe low degree and calling soever he were. It is hard therefore to sustain a counterfeit person long. For even while you declayme against dissimulation, you have discovered yourself to be an horrible dissembler.

The seventh reason.

THE seventh reason, why a Catholic may not yield to come to the Protestants churches is, because the service which they use, is naught and dishonorable to God, and therefore, no man can come to it, or hear it, or seem to alow of it by his presence, without great offense to God. Neither is it sufficient to say (as commonly they use to say to beguile simple people withal) that it is the Scripture, taken out of the Gospels, Epistles, Psalms, and the like. For by that argument, the Jews service were good at this day, which is taken out of the old Testament: and all Heretics service that ever was, seemed to be nothing but Scriptures. For, as S. Agustine in diverse places noteth, it was always the fashion of heretics to have Scripture in their mouth, and to cleave only to scriptures, and to refuse traditions as inventions of men. And we read of the Arian Heretics, howe they were wont to sing Psalms in the streets of Constantinople, thereby to allure the people to them. And yet we may not say, that their service was good: like as we cannot say that the devils talk was good with Christ albeit it were decked with allegation of scripture, and other sweet words. Although therefore their service be full of scripture, it is no good argument that it is therefore infallible good. For as S. Jerome saith of all heretics. Whatsoever they speak, or think that they do speak in the praise of God, it is the howling of Wolves, & the bellowing noise of mad bullocks: The reason whereof is that, which the scholar of the Apostles S▪ Ignatius saith, No man can cal him good, or say he doth well, that doth mingle evil with good. Wherefore S. Augustine saith of the Donatists, Schismatikes, and Heretics, of his time, that albeit they did sound out Alleluia with as lusty a voice as the Catholics did, & in many things else did agree in service with them (more then now the Protestants do with us) yet their service was impious, and auailed them nothing▪ And a little af •… er, upon the words of God, uttered by the Prophet, saying. In many things they were with me, &c. S. Agustine saith thus. God granteth that Heretics in many things are with him, as in Sacraments, ceremonies, and the like: But yet for all that they are not with me (saith God in all things. For in that they are in schism, they are not with me: in that they are in heresy, they are not with me: and therefore, for these few things in the which they are not with me, those other many things in the which they are with me, shall profit them nothing. To come nearer to our purpose, their own Apostle, and second Elias (as they cal him) Luther, condemneth all their whole service, for the denying only of the real presence, saying. The Sacramentaries do in vain believe in God the Father, in God the Son, and in the holy Ghost, and in Christ our Savior: all this doth avail them nothing, seeing they do deny this one Article, as false, of the real presence. Whereas Christ doth say, This is my body. Loe here this Prophet with the same spirit wherewith he condemneth the Popes, he condemneth the Protestants, why should we bel •… ue him more in the one, then in the other.

But now to show wherein the Protestants service is evil, it were sufficient to say, that it is devised of them selves, and altogether different frō all the service of Christendom besides: and therefore not to be received by catholics, with whom they deal too childishly, when they say, their service differeth in nothing from the old catholics service, but only because it is in English: thereby thinking to make the simple people, to have the less scruple to come to it. The which how false it is, it shall appear by that which I will say hereafter. I might also bring the opinion of all the hotter sort of Protestants, called the Puritaines, who in writing, sermons, and private speech, do utterly condemn, the service which now Protestants have, and thereupon do refrain from it, as much as catholics. But I will give more particular reasons, as followeth.

First the scripture is read there in false & shameless translations, containing manifest and willful corruptions, to draw it to their own purposes, as hath been shown in particular, by many learned men in their works: and is like to be (shortly) more plainly by the grace of God. As for example, throughout the scripture, where Idols are forbidden, they translate it Images, as in Saint John they read. Children keep yourselves from Images.

Whereas the Scripture saith Idols: and this is, to make simple men believe, that Idols & Images are all one, which is absurd. For then, where Moses saith: That God made man according to his own Image. We should consequently say: God made man according to his own Idole. Again, where in contrary manner S. Paul saith. That a covetous man maketh his money his Idole. We should say, that he maketh it, his image. The which howe foolish it is, every man seeth, and it cannot stand with any sense of the Scripture. The like absurd translations they have, in infinite other things, which I cannot stand to rehearse. Let some man read the latter ende of the xii. Chapter of the second book of the Machabies, where he shall see what labor their English translator taketh to shift over the words of the scripture, which talk of oblations & prayers for the dead: and by that one place, let every man judge of his fidelity in the rest. For I am sure, that if a Boye should so corrupt Tullius Epistles, in translating them in a Grammar School, he should be breeched for his labor. The scripture therefore, being read there, in false translations, it must needs seem to be false, which is blasphemy against the holy Ghost the inditer of them. So that by this, it appeareth, that, that part of their service which they pretend to be scripture, is no scripture, because it is by the malice of the interpretor false, the which scripture cannot be.

Secondly, the service that Christians ought only to go to, should be said, as also the Sacraments administered, by Priests and such as have received the Sacrament of holy orders, as all the general Councils & fathers of the Church, show unto us. And S. Paul when he saith. That no man may take unto him this honor, but he that is called as Aaron was. Wherefore the same Paul adviseth the Bishop Timothy, not to give this dignity unto any man but upon great consideration, saying. Do not lay thy hands rashly upon any man. But now that either all, or the most part of Ministers of England, be mere lay men, & no Priests, and consequently have no authority in these things, it is evident for many causes: as well for that they have not received the under Orders, which they should have done before Priesthood, (as appeareth by the ancient Council of Carthage, wherein S. Augusten was himself,) & by all the Fathers both before & since: as also because they are not ordained by such a Bishop & Priest, as the catholic church hath put in that authority: which admitteth no man for Bishop, which is not ordained by imposition of three or two catholic Bishops hands at the least. Of all which things none are to be found amongst the Protestants.

Thirdly, their service is naught, because they have diverse false, and blasphemous things therein: and that which is yet worse, they so place those things, as they may seem to the simple, to be very scripture. As for example, In the end of a certain Geneva Psalm. They pray to GOD to keep them, from Pope, Turk, and Papistry, which is blasphemous. First, for joining the supreme Minister and substitute of Christ, with the known and professed enemy of Christ, and speaking so contumeliouslye of him, of whom all antiquity in Christ his church, hath thought, and spoken so reverently, calling him. The high Priest of the Church, The Bishop of the Vniuersal Church. The Pastor of the Church. The Judge of matters of faith The repurger of heresies. The examiner of all Bishops causes And finally the great Priest, in obeying whom all unity consisteth, and b •… disobeying of whom, all Heresies and Schisms arise.

Secondly, it is blasphemous, for that they pray to be delivered from Papistry: meaning thereby, the catholic and only true religion, by the which all men are to be saved,

Thirdly, beca •… se they sing it, and make other simple men to sing it, in the beginning of Sermons, and otherwise: as though it were scripture it self, and one of David's Psalms.

Fourthly, albeit the Protestants service had not all this evil in it, as it hath: yet were it naught, because it hath not in it, those good things which Christian service should have. For service may be evil, as well for having too little, as for having too much. As the service of the Arians was, for singing, Glory to the Father, and not singing the same to the Son: And as if a man should recyte his Creed, and leave out one article (as in effect the Protestants do the article of discention into hell) all the whole Creed were naught thereby. Now, howe many things do want in the Protestants service, which should be in Christian service, it were too long in every point to rehearse: yet will I (for examples sake) name two or three things. First therefore, they have left out the chiefest, and highest things of all: which is the blessed Sacrifice of Christ his Body and Blood appointed by Christ, to be offered up every day for thanks giving to God, for obtaining of grace, and avoiding of all evil, and for the remission of sins both o •… quick and dead: as with one consent the Fathers of the Primatiue Church do affirm. The which sacrifice being away, no Christian service can be said to be there: For so much as, for this cause were ordained Priests, neither can there any be called Priest but in respect of this sacrifice: also in respect of this sacrifice were Christian churches called Temples, for this sacrifice were made Aulters: for an Aulter is the place of sacrifice, even as an armory is the place where armor is. For this sacrifice was Priests apparel made. Vestments, Sensors, Frankensence, and the like, in the Primatiue Church. Whereof all the Fathers, Councelles, and histories do speak so much.

The seconde thing, which the Protestants service leaveth out, is, no less then six, of the seven sacraments, which the catholic service of God doeth use: (for as for their communion it can be no sacrament as they do use it.) The commodity of which Sacraments, in the church saint Augustine saith. That it is greater, then can be expressed, and therefore the contempt of them is no less then sacrilege, because (saith he) that, cannot be contemned without impiety, without the help of which, no man c •… n have piety. And for this cause in another place he saith. That the contemners of visible Sacraments, can by no means, invisibly be sanctified. The third thing that the Protestants service leaveth out, is, all the ceremonies of the catholic church, of the which the old ancient Fathers and Councils do say these three things. First, that that they are to be had in great reverence, and to be contemned of no man. Secondly, that they are to be learned by tradition, and that many of them are received by the tradition of the Apostles. Lastly, that they which do either condemn, despise, or willfully omyt these ceremonies, are excommunicated. I might here add many other things, as leaving out prayers for the dead, being (as the Fathers hold) one of the chiefest functions of a Priest. Also for having their service in another order and language then the universal church useth: But this is sufficient. For if they leave out of their service, both Sacrifice, Sacraments, and all Ecclesiastical ceremonies: I know not what good thing they have left, besides a few bare words of scripture, evil translated, and worse applied, which they read there. Seeing therefore their service is such, it is a sufficient cause to make all catholics to avoid it.

The seventh reason.

HE telleth us, that the seventh reason, why a catholic may not yield to come to the Protestants churches is, because the service which they use is naught, and dishonorable to God: and therefore no man can come to it, or hear it, or seem to allow of it, by his presence, without great offense to God. We hear that it is naught and dishonorable to God. But let us hear the cause, why it is so termed. First, it is not sufficient (he saith) to defend it, y ^• it is takē out of the scripture, the Gospels, Epistles, Psalms, and such like: •… or by that argument, the service of the Jews and Heretics, which is taken out of the Scriptures, might like wise be made good. I answer, if the 〈◊〉 and Heretykes, have nothing in their service but taken out of the Scripture, their service is not evil in the matter thereof, and no more can ours be, but by that only argument, I confess, that our service cannot be proved to be simply good, although it were taken •… uerie word out of the Scriptures, except it be good also in form and ende, that it be referred to the worship of the only true God, & in the name of Christ, and unity of this Church, as in deed it is, and therefore not like the service of Jews and Heretics, or Schismatikes, but least the Protestants service, should not be deemed naught thoroughly: Luther's opinion thereof is cited out of Copes Dialoges (a sufficient witness of so weighty a matter) saying, That the Sacramentaries do in vain believe in God the Father, in God the Son, in the holy Ghost, and in Christ our Savior: all this doth avail them nothing, seeing they do deny this one article, as false, of the real presence, whereas Christ doeth say this is my body. Suppose that Cope citeth this saying truly, out of Luther, and that those whom he calleth Sacramentaries, did deny this one article of the real presence, according to the meaning of Christ's words. This is my body, as false, as though Christ were a liar: It were true, that all other articles of faith, could not profit them unto salvation: But what word is here to show Luther's opinion of the Protestants service, which might be good, although they were naught which used it.

But whereas he hath gone hitherto, upon mere suppositions, now we shall have his assumption confirmed by weight of arguments, and authorities. First therefore, to show that the Protestants service is evil, he saith, it were sufficient to say. That it is devised of themselves & altogether different from all the service of Christendom. Cōcerning the matter it was confessed before, that it is taken out of the scriptures, the Gospels, Epistles & Psalms, & therefore not devised by us. Touching y ^e form and ceremony thereof, it hath always been free, & lawful for every particular Church, to devise whatsoever is most meet for edification, order, & cumlinesse, as I have shown before, even out of the authority of Gregory Bishop of Rome, & therefore may be different from the form and ceremonies of all other churches in Christendom, so the substance of doctrine & Sacraments be the same. I will set down his words: The interogation of Augustine. Cum vna sit fides, &c.

As for the childish saying of them, which tell you that our service differeth but in language from yours, we mislike as much as you The second reason is, that you affirm the hotter sort of Protestants called the Puritans, in writing, sermons, and private speech, utterly to condemn the service which now protestants have, and thereupon do refrain from it as much as Catholics. That any of the hottest protestants, although they would wish some things therein, to be other wise, do utterly condemn the service, and refrain from it, as much as Papists, it is altogether untrue, in them that are wise and learned. If a few, froward, schismatical fools, do refrain from it, there is small reason why it should be judged naught, except you would prefer their judgment before all y ^• be wise & learned of the protestants in England. Which as with no equity you can do, so the cause which they pretend of their condemning being for coming over near to your service, there is no reason why you should flee to their opinion, that it is naught, except you will acknowledge that your own is far worse. But you promise to give more particular reasons in that which followeth. The first reason particular, & the third general, is false interpretation of Scripture, which you say is read there in false and shamel •… sse translations, containing manifest and willful corruptions, to draw it to their own purposes. That some error may be in trandation (although by you it cannot be shown) I will not deny: but that any shameless translations, or willful corruptions, can b •… e found of purpose to draw the Scriptures to any herelicall opinion, all the Papists in the world shall n •… uer be able to make demonstration. Nevertheless you note such false translations and willful corruptions in two places. First in the latter ende of Saint John •… Epistle. Children keep yourselves from Images. It had been good for you, before you had entered into such hay •… ous accusations, to have examined your grounds that they had •… ene true, For this text of Scripture in those Bibles that are commanded and appointed to be read in the Church service rendereth the word in otherwise. Namely thus: Babes keep yourselves from Idols, But admit that in •… ome translation it be as you say, Children keep yourselves from Idols, what great crime of corruption is here committed? You saythat it is to make simple men believe that Idols and Images are all one, which is absurd. This is no more absurdity, than in steed of a Greek word, to use a Latin of the same signification. But you reply, that then where Moses saith, That God made man according to his own Image we should consequently say, GOD made man according to his own Idol. I answer, howsoever the name of Idols, in the English tongue, for the great dishonor that is done to God in worshipping of Images, is become so odious, that no Christian man would say, that God made man according to his Idol. No more then a good subject, would call his lawful prince a Tirant, yet according to the prop •… rtie of the Greek word 〈 in non-Latin alphabet 〉 may be as truly translated an Image, as 〈 in non-Latin alphabet 〉 a King witness hereof Soudas Phauorinus in their dictionaries, beside all the new Dictionaries, citing ancient Gretians that 〈 in non-Latin alphabet 〉 may be taken for the same, that 〈 in non-Latin alphabet 〉 As where Homer in 〈 in non-Latin alphabet 〉 . useth the word 〈 in non-Latin alphabet 〉 . His ancient interpreter expound •… th the same by 〈 in non-Latin alphabet 〉 , an image, that serveth only to be seen. Hesychius joineth together. 〈 in non-Latin alphabet 〉 . An Idol, a 〈◊〉 , an Image, a figure, a sign, a shadowed shape. An other example you have, where Paul in contrary manner saith: That a covetous man maketh his money his Idol, we should say that he maketh it his Image. If you lack corruptions of translations of ours, you will make corruptions of the text of your own. Where read you in Saint Paul, that a co •… etous man maketh his money his Idol? We read Saint •… aule saying, For a covetous person which is an Idolater, and so we translate. And if any man should translate it a worshipper of Images, he should not much err, either from the sig •… ification of the word, or from the meaning of the Apostle. For the cou •… tous man trusteth in his riches, which of themselves cannot help him, even as the Idolater doth in his Images, which although he worship them never so devoutly, yet have no power to do him any good. Finally your own Latin translation, readeth, Filioli custodite vos a simulachris: which is, Little sons keep yourselves from Images.

The seconde corruption which you note, is in the ende of the twelfth Chapter of the seconde Book of Maccabees, which if it were as great as you fain it to be, yet our service is nothing defiled with it, because those hooks are never read public •… lie in our Church service. But howe great I pray you is this corruption? I am sure (saith he) that if a boy should so corrupt Tullius Epistles in translating them in a Gramer school, he should be breeched for his labor. A sore matter, you bidd some man read the latter ende of the Chapter, concerning Oblations and prayers for the dead. The Abridger of Iasons Cronicle in the Chapter by you quoted, thus writeth.

The •… e words although it is manifest, that the place is so corrupted, y ^• according to perfect rules of Gramer, no sense can be given, yet as near as may be, I would thus translate. Now let us see, what the English Bible dedicated to king Henry differeth from this. The difference as every indifferent man may see is in words, and not in matter, but it seemeth, that our proud Censor hath not viewed any, but the vulgar Latin translation, which differeth much more from the Greek, then the later of the English Bible. The English of which vulgar Latin, as well as I can translat it is thus. Holye therefore and wholesome is the cogitation, to entreat for the departed, that they may be loosed from sins.

Although this translation seem more pregnante and full, for prayers and sacrifices to the dead, yet is the same also contained in the former translations: wherefor here is no willful corruption, or false translation proved, but the translation is more agreeabl •… to the original, then that which our Censurer would have to be the only Authentical.

The seconde particular cause, and the fourth reason is, for that the service and sacraments, which should be said and administered only by Priests, are said and ministered only by lay men. For now all, or the most parte of the Ministers in England, are mere lay men. That the Sacraments and public prayers should be said and ministered by Ministers lawfully ordained, it is a thing out of question with us, saving that the Papists do allow baptism in case of necessity by a lay man. But howe is it proved, that our Ministers are all, or the most parte mere lay men? By two arguments brought forsoothe, though he speak of many causes. First because they have not received the vnde •… orders, which they should have done before priesthood. That such under orders are not needful, it is plain by the scriptures. For Stephen, and his fellows were not first made L •… ctors, dorekeepers, Erorcist •… s, Acolyt •… S, and Subdeacons: but out of the whole number of the people, chosen immediately to be Deacons. Paul and Barnabas in like manner ordained by election, Elders in every Church of Lystra, Iconium, and Antiochia. Neither are those under orders, prescribed in any t •… xte of the scripture. But the Councelles of Carthage the 4. Canon. 6. and of Laodecea Canon 24. appoint that these orders should be received, before pri •… sthood, as our reasoner affyrmeth, in his quotation. But howe truly, you shall perceive by reading the Canons.

Although this Canon, with a many of the rest, be not of such antiquity as the council of Carthage the fourth, where S. Augustine was present, seeing in diverse old copies, they have not the title of the Carthage council, but generally: Statua Ecclesiae antiqua, Auncient statutes of the Church: yet you see playnelye, that here is never a word to show, that those under orders, either were or ought to be necesiarily received, of everyone, that shall be preferred to the order of Priesthoode. Now let us see the other Canon of Laodicea Doeth not this Canon prove inuinc •… blye trow you, that no man ought to be made Priest, except he have received these under orders? It followeth, I think by any logique, that wheresoever these Officers are named, there it is meant that they were all received, by everyone that was advanced to the order of Priesthoode. Nay, the contrary is easy to be gathered, out of the histories, that many were ordained Priests, which never had those under orders, and that many having those under orders continued in them, all their life time, whereas no man taketh them all at this day, in the Popish Church, but with intent to be promoted by them, as by steppes unto Priesthoode. For in the most ancient Church, where they were first used, they were names of offices, to read in the Church, to keep Church doors, from the entering of Gentiles or excommunicate persons, to attend upon the Bishop as witnesses of his conversation, and exorcists, were such as had a 〈◊〉 to cast out devils, of them that were possessed, the Subdeacons, to serve under the Deacons, in providing for the poor, &c. But in the Popish Church, they have none but 〈◊〉 offices about idie ceremonies, and vain pageants of their Masses, consecrations, ordinations, and such like theatrical pomps, and shows.

The seconde cause why our Ministers are said to be lay men, is, for that they are not ordained by such a Bishop and Priest, as the catholic church hath put in that authority. This cause dependeth altogether upon our old supposition, that the Popish Church is the catholic Church, which is not like to be admitted by any, but by the Papists themselves. Otherwise the true Catholic Church hath allowed the ordination of our Ministers as lawful, until by authority of the holy scriptures, it can be convinced to be unlawful.

The third particular cause, and fifth general reason, why our service is said to be naught, is: Because they have diverse false and blasphemous things therein. God forbid that this saying should 〈◊〉 proved true. And that which is worse, they so place those things, as they may seem to the simple, to be very scripture. A wonderful hard accusation: but let us hear the probation. As for example, in the ende of a certain Geneva Psalm. They pray to GOD to keep them from Pope, Turk, and Papistry, which is blasphemous. If it be blasphemous, it is against y ^• Popes triple crown, or the Turks torbāt, for against God it is no blasphemy, nor against his truth, or any of his children. But what an impudent slander is this, that the dittie, which plainly carrieth before it, the name of the endighter. Robert Wisdom, is so placed, as it may seem to be very scripture? And is called a Geneva Psalm, as though the Church of Geneva had anything to do with hymmes, and spiritual songs, used in the Church of England? Or that the Church of England had received all such ditties from Geneva. But the matter is taken greatly in snuff, that the Pope is joined with the Turk, of whom all antiquity in Christ's church, hath thought and spoken so reverently, calling him the high Priest of the church, With many other titles, which, if they might all be justified, of the ancient Prelates of Rome, while they were Catholic Bishops, yet they would little help, to defend that Antichrist, which now occupyeth the same place, but holdeth not the same foundation of faith, and doctrine.

But let us see howe many of these titles were appropryed to the Byshoppe of Rome in any time. For the first and chiefest is quoted Cyprian de simplicitate Praelatorum, and also Chrysostom lib. 2. de sacerdotio. Concerning the former treatise, there is in it, no word of the Byshoppe of Rome, more then of all other Bishops, nor any such title of high Prieste, given unto him, but contrariwise the unity of the Church is shown to consist, in the obedience of every particular Church to their own Bishop, which are all made of equal authority and dignity There Cyprian setteth forth the subtyltie of the devil, which under the name of Christ, commendeth Antichrist, a •… d showing the cause of the deceit, he saith,

And after a few lines, entreating of the unity of the Church, he saith: But what saith Chrysostom in his 2. book de sacerdotio, sounding to that purpose? I find nothing, but that he admonisheth Basel, that he had no injury in being taken by source, and made a priest, seeing he was thereby made equal with Peter, even as Peter excelled all the Apostles. Etiam ne nunc nobiscum, &c. And that Peter was not simply preferred in authority, but only when he did execute his charge & therefore so preferred that every minister in teaching and administering the sacraments, hath the same authority and excellency.

The next title pretended to be given to the Pope, by all antiquity, is the Bishop of the universal church, For which is quoted Cyprian Epist. 46. that of Cyprian is no more, but that certain Confessors, which had joined with the Nouatian Scismatikes, that made another Bishop at Rome beside Cornelius, returning to the Church, acknowledged that Cornelius was the right bishop of the Catholic Church, and Novatus, or Nouatianus a false bishop of a scismaticall Church, The words of their confession are these, Nos inquiunt. &c.

Meaning that in every Catholic Church, there ought to be but one Byshoppe at once, not that there should be but one bishop of all the Catholic Church, which were a monstrous absurdity.

The third title, is The Pastor of the Church, for which is quoted Chrysostom lib. 2. de Sacer. Where I find nothing that hath any show of such a matter, more then I have already declared.

The fourth, the Judge of matters of faith, for which is quoted, Innocentius Epist. 93. apud August. and Leo Epist. 84, These are both bishops of Rome, and partial witnesses, to depose of their own Prerogatiue, showing what they claimed, and not what all antiquity gave unto them. The Roman Prelacie, as Socrates testi •… e in that time, although it were a thousand partes more modest then it is at this day, yet was it then passed beyond the bonds of Priesthood into forayne Lordship: And oftentimes, the bishops of Rome challenged more authority, then of other bishops would be granted, as appeareth by many decrees of the Councils in Africa against appealing to the bishop of Rome, and against his ambitious titles of high Prtest. &c. Which this reasoner saith was given him by all antiquity.

The fifth title is the repurger of heresies, for which is quoted: Sy Alex. 4. apud Athanasium. But Athanasius allowed no such title to the Roman bishop, whom he confesseth to have subscribed to the Arian heresy.

After Liberius had passed two years in exile, he was turned, and through threats of death induced to subscription.

The sixth title is, The examiner of all bishops causes, for which is quoted. Theodor. lib. 2. hist. cap. 4. Where there is no such matter, but that Athanasius desired to have his cause examined and tried by Julius Bishop of Rome, which when it proceeded not because his adversaries would not appear, his cause was referred by the Emperor Constantius his commandment, to the council of Serdica, when finding no help in Julius the Byshoppe he had first appealed to the Emperor Constance.

The last title is, The great Priest in obeying whom all unity consisteth, and by disobeying of whom, all heresies and Schisms arise. Cyp. Epist. 55. This place is already answered, to pertain no more to the bishop of Rome, then to any other Bishop.

A second cause he rendereth, why our service is blasphemous, because we pray to be delivered from papistry, which he saith, is only true religion, but that hath need of many suppositions to prove it.

A third cause he yieldeth, Because they sing it and make other simple men to sing it, in the beginning of sermons and otherwise, as though it were scripture it self, and one of David's Psalms. If men were as ignorant in the scriptures and Psaimes of David, as the Papists would have them to be, this pretensed cause could have but small collar, seeing the title of this hymme, in every book plainly showeth, that it is none of David's Psalms, and the prayer conceived therein for the Queen and her Council, with diverse other requests, pec •… ier to our time and state, declare manifestly, that it cannot of any man that hath his five wits, be taken for the express words of the ancient Canonical Scripture. Much less can it with any apparance of reason be gathered that there is any purpose in them, that cause it to be song to induce any man never so simple, into such a gross error, that he should think the same song to be scripture it self, or one of David's Psalms.

The fourth reason in particular, why the Protestants must be deemed naught, is, Albeit it had not all this evil in it, yet because it hath not in it, those good things, which Christian service should have: for service (saith he) may be evil as well for having too little, as for having too much, as the Arians service, for singing glory to the father, and not singing the same to the son. As if a man should recite his Creed, and leave out one article, as in effect the Protestants do the article of discention into hell, all the whole Creed were naught thereby. In deed whatsoever is defective in any necessary parte, cannot be perfectly good, in the whole, but that for want of some good partes, all other good partes should be naught, that is a great untruth: as also it is a senseless •… launder, that we leave out in effect, the Article of Christ's descention intoo he •… , for which he giveth no reason but his bare word. He might as well say we leave out the whole Creed, because we understand it otherwise then they do. But what our service wanteth, which is necessary to be hadd, he will show in two or three things. First therefore (saith he) they have left out the chiefest and highest things of all: which is the Blessed Sacrifice of Christ his body and blood, appointed by Christ too be offered up every day for thanksgiving to GOD, for obtaining of grace, and avoiding of all evil, and for remission of sins both of quick and dead, as with one consent the F •… hers of the Primitive Church do affirm. ▪That any sacrifice of Christ's body, & blood, by Christ is appointed, not only the Apostles, and Evangelists, which set forth the institutiō of the Lord's supper make no mentiō: but also y ^e Apostle to the Hebrews, plentifully showeth, that the sacrifice of Christ was but once offered, & found eternal redemption, & y ^• he offered himself but once for if he had, he must have suffered more then once, seeing y ^• without shedding of blood, there is no remissiō of sins. Neither do the fathers of the Primitive church, w •… ō he quoteth, affirm the contrary. He beginneth w ^t Dionisius the counterfeit Areopagi •… e, Hier. 3. Where beside y ^• the Author beareth a wrong name being not so old as the Apostles times, by 600. years & more, yet is not this imagined sacrifice, by him in such order aduouched. The next of the old writers names, with whom the Margent is painted, as Ignatius Epi. ad Smirnenses, which if we should receive for Authentical, and not counterfeited, yet hath it nothing to the purpose, but the name of sacrifice. Proptereanon licet, &c.

Thirdly, he cometh to Justinus dial cum Triphone. A Reverend Father indeed, whose words if he had set down, they would not only have cleared our service of the supposed crime, but also have been sufficient to expound whatsoever in any other ancient writer is improperly and figuratively uttered, in the name of sacrifice, priest, and Aultar, &c. The words of Justinus are these. By which words it appeareth, that thanksgiving was offered in the Sacrament not that Christ's natural body and blood was offered therein: and this not by the Prieste alone, but by all Christians. And this more plainly may be seen, by other words of his, that are in the same Dialogue. 〈 in non-Latin alphabet 〉 &c.

In which words what other Sacrifice can we see, but the sacrifice of thanksgeuing in the bread and in the cup. And to prove most invincibly, that the Church in his •… me, had none other sacrifice, but Eucharistical, of prayers & thanksgiving: This saying of his in the same Dialogue, against the Jews, may serve abundantly. 〈 in non-Latin alphabet 〉 &c.

This place doth not only show, what the only sacrifice of Christians was in his time, but also teacheth, that in the Sacrament is dry and moist nourishment, that is bread and drink, and not bare accidents, as the Transubstantiators affirm. Therefore howe little Justinus maketh for the Sacrifice of the Mass, these places do sufficiently declare. And howe untrue it is that all the Fathers of the Primitive Church, with one consent do affirm it. Declaring rather▪ how all the Fathers of the Primitive church, that speak of the Sacrifice of the Church, are to be understood, of a Sacrifice Eucharysticall, and not Propitiatorie.

The next quotation is Tertullian de oratione. Where I find no such matter spoken of, or once named. But in his book ad Scapulam, he showeth, what was the Sacrifice of Christians in his tinte.

de spiritualibus vero sacrifi •… s. &c. Of spiritual sacrifices he addeth saying; and in every place clean sacrifices shall be offered unto my name, saith the Lord. Likewise against Martion.

The next author is quoted Augustine Lib. 20. contra Faust. Manich. cap. 23. In which chapter, there is never a word of the sacrament or sacrifice, or anything that tendeth thereunto: But in the. 21. chapter of the same book S. Augustine she weth his judgment, not to dissent from Justinus and Tertullian, concerning the S •… ifice of the Church howsoever he often useth else where th •… term improperly. Sed quid agam & tantae. &c.

Go your ways now, and charge Augustine, to affirm a sacrifice in proper speech, to be offered of the body and blood of Christ, which he himself affirmeth, to be a me morie of the only sacrifice of Christ, once offered, as the legale oblations, were promises of the same sacrifice before it was performed.

Unto Augustine is •… oyned Chrysostom Hom. 17. ad Heb. Will you hear his judgment, after he hath made the obi •… ction, howe we offer that sacrifice every day, which the Apostle and he before had directly and often affirmed to have been but once offered, and might not be repeated, Hoc autem quod fa •… mus. &c.

•… eeing as Augustine calleth it, •… he only true, and vnsacrificable sacrifice, and the Lord's Supper a similitude of that Sacrifice.

As for Gregory who lived almost two hundred years after Augustine, as he she weth many uncertain miracles in those Dialogues, which are next quoted, so he was too deeply plunged in the superstitiō of his time, that we should look for the right and ancient use of the celebration of the Lord's S •… pper, being the next Bishoppe of Rome save one, before Boniface, that openly took upon him the Antichristian authority, which long before, was in breaking out the mystery of iniquity, that wrought even in the Apostles times.

The rest of quotations, that serve to prove that Priests were orvayned in respect of this Sacrifice, I shall not need to stand upon them, seeing I have she wed by the consent of the most ancient and best approved fathers, that the sacrifice where of they speak, was of another kind, then this where unto he would draw their authorities Jerome. unto Heliodorus.

which is next quoted, must be expounded by his saying even now rehearsed. Hom. 17. in Epist. ad Heb. That which Cyprian the third man saith, Lib. 1. Epist. 2, maketh nothing in the world for the Popish Sacrifice. Episcopatus nostri honor &c. In the 252. Sermon de tempore except the name of Aultar which in Saint Augustine's time, was a table made of Boordes, and stood in the midst of the Church, there is nothing but an exhortation for men, not to receive the Communion unworthily. Optatus lib. 6. contra donat: which is the next quotation, sharply inuayeth against the donatists, for breaking in pieces and scraping the Aultars, which are manifestly affirmed of him to have been of wood, for he saith, they warmed their Wine with the broken pieces of the Aultars. Wherefore what Aultars and Sacrifices he speaketh of it is manifest by Augustine, who was his Countrieman & maketh y ^e same complaint of the Donatists, Epis. 50. But the same Augustine is quoted in Psal. 113. concione 2. toproue that for this popi •… sacrifice was priests apparel made, vestments, censors, srankincence, and the like in the Primitive church. So he saith, but Augustine inueighing greatly against the use of images set up in solemn places, & to be worshipped which are but gold and silver, as the Prophet saith, maketh this objection. Sed enim & nos pleraque instrument a & vasa &c. Beside this we may easily gather, that the Curch in Augustine's time, had no Images, for then he would have taken away the objection of them, which have a mouth, and speak not, eyes, and see not, then of the vessels and instruments, as cups, and dishes, fontes and such like things, used in the celebration of the Sacrament. You see the boldness of this man, in his quotations, and yet he is not a •… hamed to affirm that all the Fathers, counsels, and histories do speak so much of Priests apparel, and vestimentes, sensors, frankinsence, and such like; made in the primative church for this sacrifice.

The seconde thing, which he complaineth to be left out of the Protestants service, is no less then six of the seven Sacraments. That we have the two Sacraments, which only were instituted by Christ, I have shown before sufficiently, And seeing he will needs take one of them from us perforce, I will show that in account of Papists them selves, we have one more then those two. For except they did acknowledge us to have the Sacrament of Matrimony (albeit we account it none) they would make it as free, for persons married in our Church to depart one from the other, that is willing to depart, as the Apostle maketh it for them, that being married in paganism, were forsaken of the unfaithful party, and no more bound unto them. The places that he quoteth out of Augustine, to show that the Sacraments are not to be contemned, might well have been spared, except he could have brought somewhat to prove those sieve, wherein they exceed us, to be Sacraments of Christ's institution. But the supposition first protested of, is the best proof he hath for that point. The third thing that he accuseth the Protestants service, to leave out, is all the ceremonies of the catholic church, of which, the old ancient Fathers and councils do say these three things. first, that they are to be had in great reverence, and not to be contemned of no man. Secondly, that they are to be learned by tradition, and that many of them are received by the tradition of the Apostles. Lastly, that they which do either conte •… e, despise, or wilfullye omit these ceremonies, are excommunicated. And here again the margent is daw •… ed with quotations, for the proof, which when they be •… ramined, will make as little in a manner, as they did before for the Pope, and the sacrifice. First Tertullian de corona militis nameth in deed many ceremonies to have been used in the Church by tradition, whereof many are neither used of us, nor of the Papists themselves. As in Baptism beside thrice dipping, to taste of milk and honey. To abstain from washing by a whole week after. To receive the communion in the meetings that were before day. To make oblations for the death of men, and for the birth on the yearly day. At every step and going forward, at every coming in, and going out, at putting on of garments, at putting on of shows, at washing, at tables, at lights, at beds, at seats, or anything that they occupied, to make a cross on their foreheads, which they did to testify that they were Christians, against the Pagans.

Howe many of these things, do the Papists observe more then we? If they may be discharged for omitting some of these ancient Ceremonies, why is not the same equity granted to us, against which nothing can be brought, but the stale supposition, that they may do what they liest, because they are the only Catholykes.

The next Doctor quoted, is Basel de spiritu sancto. Who referreth unto tradition, these Ceremonies following. To mark them with the sign of the Cross, which believe in Christ, and are baptized. To pray towards the East. The words of invocation while the Bread of thanksgiving, and the Cup of blessing is shown. The blessing of the water of Baptism, and the oil where with the baptized is annointed. The dypping thrice in baptism, the renouncing of Satan and his Angels. What great Ceremonies are here, that are omitted in our service. Epiphanius is quoted. Her, 71. Which is against the Plotiniones, in which chapter there is no word of Ceremonies or traditions: it may be an error in the number: for Hier. 61. contra Apostolicos, he speaketh of some things received by tradition, as that it is sin to mary after virginity professed: but of ceremonies he saith nothing at all. As for the Tridentine council, which is next quoted, I will not vou •… afe to answer it, being of none antiquity, but holden within these few ye •… res by the Papists.

Then followeth Cyprian epist▪ 66. Which I know not wherefor it is alleged: for there is nothing in it, for Ceremo •… es or the contempt of them, but against the Nouasianes, and anerroneous opinion of his, that none can baptize, but he that hath the holy Ghost.

After Cyprian we are bidden to look in Augustine de doctrina christiana, without quoting the Chapter, but for what, I know not: for there are not in him rehearsed any Ceremonies, which we omit, for anything that I can find. The like I say for Cyprian sermon de oratione dominica. As for Isidorus, who lived more then 600. years after Christ, in ceremonial age, is no meet Author to control our want of Ceremonies, by such as were used in the Spanish Church, in his time, which yet are not all the same that the Papists use.

Then solloweth the fourth Toletane council cap. 2. Which appointeth that there should be an uniform order of ministration of the Sacram •… ntes, and public prayers in the Churches of Spain and Gallicia: because they were contained in one faith and kingdom.

What pertaineth this unto the church of England, which hath as great authority to appoint her own Ceremonies, as the church of Spain then had for theirs

The last quotation is Bede. lib. Hist. cap. 1. omytting the number of the Book: but having perused all the first Chapters of every book, I find nothing for any Ceremonies. And whatsoever their should be found in Beda so late a writer, should be no prejudice unto the authority of our Church in this time. For as I shown before, that Augustine out of every Church, wa •… willed to choose what ceremonies he thought most conueniente, so his posterity was not bound to his choice, but as they thought good, some they added, some they abrogated. But where he noteth in the margent, that in these Authors we may see 〈◊〉 what tongue service was in they: days, in all countries. I mar •… ail at his im •… udencie, seeing neither in any place by him quoted (except the last Trid •… tine counsel perhaps) there is any word spoken touching the tongue, wherein service was in their countries, nor in all their works, is there any thing to prove the contrary, but that every nation had their service in such tongue as they understood.

As for the leaving out of the prayer for the dead, which is in deed an error of great antiquity, seeing he quoteth none authority for the justifying of it. I will refer the Reader to other treatises that I have written against it: namely to my confutation of Allens book of Purgatory, and to my reioynder lately •… ritten to Bristoes reply. So that for anything which is brought or quoted, in this reason the service of the Protestants is proved to be good enough.

The eyght Reason.

THe eight reason of refusal which may now be yeleded, why a Catholic may not come to the Protestants churches, is, because by going thither, he shall loose all the benefit of his own religion, neither shall he take anymore commodity thereby, then if he were not of that religion at all. This is a very great, weighty, and most sufficient reason to be yielded by catholyckes in England to their Princes for their refusal of coming to church, and such a one as being sufficiently conceived by her Majesty, cannot but satisfy her highness, and greatly draw her to compassion of the pitiful case of so many thousands of her loving subjects, who being, as I have said catholickes in hearts by going to Protestants churches, must needs be brought either to flat athisme, that is, to leave of all conscience, and to care for no religion at all (as many thousan •… seem to b •… resolved to do •… ) or else to live in continual torment of mind, and almost desperation, considering that by their going to these Churches, they loose utterly all use and practice of their own religion, being held as Schismatics, and excommunicate persons of the same: and their case 〈◊〉 , that if they should die in the same state, they were sure to receive no •… rt of benefit of that religion no more then if they had been Protestants. The which, what a danger it is, all true Christian men do both know, and fear.

But yet that the simpler sort, may better understand it, and the wiser, better consider of it: I will in particular repeat some of the abouesaide dommages.

First therefore a Catholic, by going to the Protestants Churches, looseth all participation of that blessed sacrifice, of the body and blood of our Savior, appointed by the said Savior (as I have shown before) to be offered up daily in the oblation of the Mass, for the commodity of the whole world, quick and dead, and for that cause (as the godly and learned, Saint John Chrysostom saith.) Called the common sacrifice of the whole world. The which action of offering of this sacred Hoste, (the son of God to his father) is of such dignity, excellency and merit, not only to the Priest, but also to the standers by assisting him: as all the other good works which a man can do in his life, are not to be compared with it, seeing that the very angels of heavē do come down at that time, to adore (after the consecration) that sacred body, and to offer the same up with us to God the Father of the whole world. As all the holy Fathers of the Primatiue church did both believe and teach. Of the which, it shall be enough at this time, to allege one or two. S. Gregory therefore the first, saith thus What faithful man can doubt but that in the very hour of immolation or sacrifice, the heavens do open at the Priests voice, and that the quires of Angels, be present there, in that mystery of •… esus Christ? And Saint Chrysostom, handeling the same, saith. At that time, (the time of consecration in the Mass) the Angels stand by the Priest, and the universal orders of the celestial powers do cry out, and the place •… igh to the Aulter, is full of quires of Angels in the honor of him who is there sacrificed. And immediately after, he telleth two visions of holy men, whose eyes were by the power of God (as he saith) opened, and they in those visions saw the Angels present at the time of consecration. And in another place, he yet more at large explicateth the same, saying. At that time dear brot •… er (at the time of consecration and elevation) not only men do give out that dreadful cry, ) saying we adore thee O Lord &c.) but also the Angels do bow their knees to our Lord, & the Archangels do beseech him: for they account that a fit time, having that sacred oblatiō in their favor. And therefore as men are wont to move princes the more, if they bear olive bows in their hands: (because by •… earing that kind of wood they bring into the Princes minds, mercy & gentleness:) so, the angels at that time, (holding out in their hands, the very self same body of our Lord) they do entreat for all mankind, as though they said: We do entreat O Lord, for the men of the world, whom thou hast so loved, that for their salvation thou wast content to die, and in the Cross, to breath out thine own soul. For these men we make sup plication, for the which thou hast given thy own blood: for these men we pray, for the which thou hast sacrificed this body of thine. If this be so, then the hearing of Mass, is not only worth the venturing of an hundred marks, or six months imprisonment, but also of an hundred thousand lives, if a man could loose everyone for that cause six times. And an hundred times miserable is that man, which for any worldly respect doeth deprive him self of so great a benefit, as the participation of this sacrifice is.

Secondly, they loose by going to church, the fruit and grace of six sa craments: as the grace of confirmation by the Bishop, whereby the holy Ghost was given in the primative church, (as S. Luke saith) and now 〈◊〉 our time, as S. Cyprian proveth) are bestowed upon us by the same, the seven gifts of the holy Ghost, set out by Isaiah the Prophet in his xi. chapter. They loose also the grace of Priesthood, so greatly commended by saint Paul to Timothy, when he chargeth him so earnestly, not to neglect the said grace. Also the grace of Matrimony, which S. Paul so much extolleth when he calleth this sacrament, a great sacrament. Also the grace of extreme unction, which is so great, as S. James saith, besides the healing ma ny times of the body, it also remitteth the sick man's sins: And so in like manner the grace of the other two sacraments, of Penance, and the Aulter whereof I will say a word or two immediately. All these graces they loose, being cut of (by their going to the Protestants churches) from these sacraments, which are nothing else, but conduits of grace. The which loss, of what value it is, a man may guess by that, which all divines with on accord do prove, that one drop of grace is more worth, then all the world esteemed in it self besides.

Thirdly, they loose by going to church all the benefi •… e of the keys of the church, or of the authority of binding and loosing of sins, granted by Christ to the governors of the same church. For the explication of the which, we must understand, that Christ having newly made the marriag •… betwixt his dear spouse & himself,) I mean the church): & having now sealed the same, with his own blood: & being enforced to depart frō the said new married spouse of his, touching his visible presence for a time: he devised how to show unto her, how greatly he loved her, & to leave some notable pledge and testimony of his singular great affectiō towards her. The which he finally resolved, could be by no other means better ex pressed, then if he should leave all his authority with her, the which he had received of his father, which making public proclamation to all the world, that What soever she should forgive in earth, touching sin, the same should be forgiven in heaven: and whatsoever sin, the Church should retain or not forgive in earth, the same should never be forgiven in heaven. And again: that with what authority GOD his father sent him, with the same he sent her governors, the Apostles, and their successors. And again, he that should not hear and obey the Church should be accounted as a Heathen and Publican. By the which speeches of Christ, our forefathers have always vnderst •… ode, that Christ gave unto the church a visible tribunal seat in earth, for the forgiving or retaining of sins, unto the which all Christians must reso •… t by submission and humble confession of their sins, if they think ever to receive forgiveness of the same at Christ his hands in heaven. For so we read, that in the primative church they confessed their fins unto the Apostles: of whom S. Luke writeth thus. Many of the faith full came (to the Apostles) confessing and revealing their own acts. And four hundred years after that, S. Agustine testifieth of his time, saying, Do you such penance as is wont to be done in the Church, that the Church may pray for you. Let no man say, I do it secretly, I do it with God alone, God which hath to pardon me, knoweth well how that I do repent in my heart. What therefore, without cause was it said (to the Priests) that which you loose in earth, shall be loosed in heaven? therefore in vain were the keys given to the Church? And in another place again more nearly touching the humor of our men now a days, he saith, There are some which think it sufficient foe their salvation, if they do confess their sins only to God, to whom nothing is hidden, and to whō no man's conscience is unknown. For they will not, or else they are ashamed, or else they disdain, to show them selves unto the Priests, whom notwithstanding GOD (by Moses his Law giver) did appointe to discern or judge between Leprie and Leprie. But I would not that thou shouldest be deceived, with that opinion, in such sort, that thou shouldest either by naughty shame, or ob •… inate 〈◊〉 , refrain to confess, before the substitute, or Vicegerent of our Lord. For whom our Lord did not disdain to make his 〈◊〉 , his judgment must thou be content also to stand to. This benefit therefore of the keys of the church, and of receiving remission of 〈◊〉 sins by the same, (which catholics do think to be the greatest benefit of their religion) do they loose, that go to the Protestants churches, besides all the good instructions, wholesome counsels, and virtuous admonitions, which catholics do receive in confession, at their ghost •… y Fathers hands then the which things, they find nothi •… g more forcible to bring them to good life: especially, if they frequent it often, as all zealous catholics in the world now do.

Fourthly, they loose the infinite benefit of receiving the blessed sacrament of the Aulter (the precious body and blood of Christ) being the food of our souls, and as Christ saith. The bread that came down from heaven to give life unto the world: To the worthy eating of which heavenly bread, Christ promiseth infinite reward, saying. He that eateth my flesh and drinketh my blood, hath life ever lasting, and I will raise him again at the last day. And again: He that eatetb me, shall live through me. Upon which promises of Christ, our forefathers of the Primatiue church, have always most earnestly exhorted all men, to the often receiving of this blessed sacrament, alleging innumerable commodities of the same, and proving by experience, that the frequenting of this sacrament, is the chiefest means to come to all grace zeal, feeling, and life in spiritual matters. And on the contrary part, that the abstaining from the same, is the right way to all spiritual misery, and for the soul of man to wither away, dry up, and starve: even as the plant doth, that lacketh moisture. The which we see now by experience, in many a thousand, who for lack of the food, of this blessed Fountain of grace, are as dead, in all spiritual cogitations, and deeds, as a starved stake in the hedge, from beating of flowers: and their minds so ouergrowen, with the •… anke weeds of carna •… lite, that there is no differenc betwixt them, and a brute bullock: for, as much the one followeth his passions, as the other. Whereby we see what a loss it is, to dep •… iue themselves from the use of this sacrament.

Fifthly, they loose all the merit of their good deeds whatsoever. For as S. Grego •… ie saith, Even as, none received their penny in the Gospel, but they only which had labored within the compass of the Vinyarde: so no man shall receive any reward, for any good deed of his, except he have done it, within the unity of the Church. So that, if a man should do never so many good deeds, give never so many alms, nay, as saint Cyprian proveth, if a man should suffer never so many things for Christ, yea death it self, yet if he were out of the unity of the catholic church, he shall have no reward therefore. And not only this, but if a man be in any mortal sin whatsoever, as long as he abideth in the same without repentance, and confession, all deuines hold, that he looseth the reward of all his good deeds. And the reason is, because no work can be meritorious of it self, but only by reason of the grace from whence it proceedeth: but by every mortal sin which a man committeth, he loo •… eth grace, and much more by going out of the unity of the church. And therefore, in such men until they repent, there can be no hope of any reward, for any good work which they shall do.

Sixthly, they lose the benefit of Communion of Saints, which we protest to believe in our •… eede. That is, they have no part of the sacrifices, oblations, prayers, fastings, alms, and other good works, done within the 〈◊〉 church, which all other catholics have. Finally, they being cut off, and divided from the unity of the other members, they take part of no influence, which cometh from the head to the body, that is, from Christ to the church: no more, then a man's hand once cut off, doth take blood, nourishment, spirit, or life, from the arm, from which it is now separated, as most learnedly saint Agustine doeth discourse. Wherefore they must needs wither away, and make dry wood for hell fire: and as good for them it were, in effect, to be of any other religion, as of that, whereof they take not one jot of commodity. And to all these miseries they are driven, only by going to the Protestants churches.

The eight Reason

THe eight reason of refusal, why a catholic may net come to y ^• 〈◊〉 churches, is because by going t •… ither, he shall lose all the benefit of his own religion. This is called a very great, weighty, & most sufficient reason ye •… lded by catholics in England to their Princes, for their refusal of coming to church, and such a one, as being conceived of her Majesty, cannot but satisfy her Highness, and greatly draw her to compassion of the pi •… iful case of so many thousands of her loving subjects. Here be words of great importance, but all the reason hangeth upon our loathsome supposition, which if it be denied, as it cannot be proved, the P •… pists •… se nothing by coming to our churches, but receive inestimable benefit, if as they be present in bodies, so they be truly converted in mind. But see I pray you, how honorably he thinketh of her Majesty's both wisdom & conscience, y ^• he presumeth to affirm, she cannot but be satissied by this reason, which is nothing but a bear s •… ppositiō, & whereas she knoweth most assuredly, y ^• religiō which she by law maintaineth to be y ^• only true religiō, that she would think any benefit to be lost •… her loving subjects, by departing frō the contrary error And once again, he rattleth in his many thousands of her loving subjects, by whō he meaneth y ^e obstinate Papists. God forbid her Majesty should have many hūdreds of such loving subjects, as in their heart have received this traitorous & Antichristian persuasiō, that they are by y ^• Popes bull, duly discharged of all obedience & oth of allegiance, if any they have made to her. But that the simpler •… ort may better understand this reason, & the wiser better consider of it, he will in particular, repeat some of the abovesaid damages. The first loss is, of the participation of the sac •… fice of the body & blood of our Savior, appointed by him to be offered up daily in the oblation of the Mass, &c. Nay he that is truly converted from Papistry, then first receiveth y ^e benefit of that only sacrifice, which Christ offered for y ^• redemption of all his el •… ct, & is discharged of the sacrilegious blasphemy, whereby y ^e same is pretended to be often repeated, in the Popish Mass. But Chrysostom is affirmed for that cause, to call it the common sacrifice of the whole world. I have shown before howe Chrysostom calleth the celebration of the Communion, a sacrifice, which is rather a remembrance of the singular sacrifice once offered by Christ him self never to be rei •… erated. But the action of offering of this sacred Host (saith he) the Son of God to his Father, is of such dignity, excellency, and merit, not only to the Priest, but also to the standers by assisting him: as all the other good works which a man can do, in his life, are not to be compared with it. Nay of all other blasphemies it is the most horrible, that a wretched caitiff, should presume to offer the Sanne of God, to his Father, which no creature in heaven or earth, could do, but he him self by his eternal spirit. But of the sacrifices which the Church doeth offer. Irenaeus saith: Non sanctificant hominem, &c.

This he speaketh even of the sacrifice offered in the Lord's Supper, which if it were any other, then of praise and thanksgiving it were extreme blasphemy, that Irenaeus saith of it. Yet let us see what reason he bringeth, that not only saying, but also hearing of Mass, should be a work so mere •… orious. The very Angels of heaven (saith he) do come down at that time, to adore that sacred body, and to offer the same up with us to God the Father, for the whole world: as all the holy Fathers of the primative church did both believe and teach. Then the Angels also are Priests, if they offer this sacrifice. But which of all the holy Fathers so doeth teach, that we may know they did be •… ue. First he citeth Gregory, Lib. 4. dia. cap. 58. Whose words are these. What faithful man can doubt, but in the very hour of immolation or sacrifice, the heavens do open at the Priests voice, and that the quyers of Angels be present there, in that mystery of Jesus Christ? What is there in these words to prove, that the Angels do ador •… that sacred body, or offer up the same to GOD the Father with us▪ Otherwise we doubt not, but the Angels of GOD which are present with the faithful, to defend them and keep them in all their ways, are present also in all holy actions▪ and especially in the administration of the holy Sacraments. Hom. 17. in Epist. ad Hebr. In the same work, de sacerdo •… o. Lib. 3. He saith the like hyperbolical speech. Nam dum conspicis dominum immolatum, &c.

As for the visions of Angels that Chrysostom speaketh of in the place by him quoted, prove nothing, but the presence of them. But Hom. 3. contra Anomaeos, He explicateth the same more at large, saith our Reasoner. At that time my dear brother, not only men do give out that dreadful cry. Here our Reasoner addeth a parenthesis of his own, which is not in Chrysostom, (saying we adore thee O Lord) &c. But also the Angels do bow their knees to our Lord, and-the Archangels do beseech him. For they account that a fit time, having that sacred oblation in their favor. And therefore as men are wont to move Princes the more if they bear Olive bows in their hands (because by bearing that kind of wood, they bring into the Princes mind, mercy and gentleness) so the Angels at that time (proramis oleagenis in steed of Olive branches he leaveth out) holding out in their hands the very self same body of our Lord they do entreat for all mankind, although they said we do entreat O Lord for the men of the world, whom thou hast so loved, that for their salvation thou wast content to die, and on the cross to breath out thine own soul. For these men we make supplication, for the which thou hast given thine own blood: for these men we pray, for the which thou hast sacrificed this body of thine. What plainer testimony can there be then this (saith our discourser.) In deed it is plain enough, to show that Chrysostom calleth that thing the very body of Christ, which in proper speech, was a Sacrament and pledge of the same. And that the similitude of Olive branches which are a sign of peace, do show. Again, their holding out of the body of Christ, and entreating God for mankind by y ^• memorial, showeth, that they did not hold out Christ, for then they would have prayed to that which they 〈◊〉 in their hands: and not to Christ by contemplation of that. The sense is therefore, in this hyper •… olicall supposition, that the Angels by showing the 〈◊〉 sacrament of his body once truly off •… ed, which Sacrament was instituted for a remembrance, of that Sacrifice, to entreat our Savior Christ by that token of remembrance, as men that carry Olive branches in their hands to 〈◊〉 Princes. But that the Angels do •… adore that body in the Hoste, and offered to God, for us, and with us, for which purposes this place is cited, here is nothing said neither of consecration and •… uation, at which time this supplication of the Angels is affirmed to be.

The second loss is pretended to be, of the grace of six Sacraments, for which he bringeth small reasons, but repeating them saith, That by the grace of confirmation, the holy Ghost was given. Act. 8. 19. In which Chapters is nothing but of the miraculous gifts of the holy Ghost, wherewith the Pri •… e church was garnished, but are long since ceased. But Cyprian in lib. de •… ct. Christi, aduoucheth the same. It is true that the Author of that work, de cardinalibus Christi operibus, Whosoever it was, maketh mention of that Ceremony of annointing used in his time, as also the Ceremony of washing of feet after the example of Christ, which he maketh of as great importance, as the other. The grace that Timothy had by imposition of hands. 2. Timothy, which the Apostle willeth him not to neglect, was extraordinary, and miraculous, and therefore maketh nothing for the Ceremony of unction, neither is there any word of unction there uttered. That Saint Paul▪ calleth Matrimony a Sacrament in the Popish translation, it cannot make it a Sacrament of the new Testament, which is, and was ever before Christ▪ A great mystery of the spiritual coniun •… ion of Christ and his Church: although the Apostle do not say expressly that Matrimony is a Mystery thereof, but saith the conjunction of Christ and his Church is a great Mystery.

The unction whereof Saint James speaketh▪ cannot be understood of extreme •… tion of the Papists, seeing he promiseth health and recovery unto the diseased, whereas the Papists never ministered it but unto them, of whose bodily health it is dispaired, although our Reasoner say, that many times it healeth the body. Therefore it is manifest that Saint James speaketh of an extraordinary gift of healing, which was in the Church by annointing with •… yle, as the Evangelist also doeth witness.

The third benefit that is said to be lost by going to Church, is all the benefit of the keys of the church, or of the authority of binding or losing. But this is nothing so, for by going to Church, where they may hear the Gospel truly preached, they may be made partakers of the keys, wherewith heaven is opened, and of remission of sins at the hands of God by the ministry of his word. As for concession of their sins, such as the Scriptures requireth, and the Primitive Church practiced, they shall make daily: But Popish •… hrift no Scripture requireth, neither did the ancient Church practice it. They that confessed their dooinges. Acts the 19. m •… de open, and not auricular confession. But for proof of Popish auricular confession (as I thi •… ke) Augustine is quoted in many Homilies, not 〈◊〉 whereof, saying, Do you such penance, as is wont to be done in the Church, that the Church may pray for you. Let no man say, I do it secretly, I do it with God alone, &c. These words are manifest that he speaketh of open confession of such as had openly offended the Church, and were to make open satisfaction for the same. But more nearly touching the humor of our men, he saith, &c. And so citeth a long saying out of the book de visitatione infirmorum, lib. 2. Cap. 4. Which was never written by Augustine, nor by any other man of wit or learning. S •… che counterfeit stuff is meet to defend such false doctrine, as that: Wherefore although we urge not auricular confession, neither make we a Sacrament of repentance, because it hath no visible sign proper unto it, yet the benefit of the keys of the Church is not lost, but of such as be truly converted from Papistry, with an inestimable comfort to be found in our Church.

The fourth loss is laid to be of receiving the blessed Sacrament of the Aulter, the precious body and blood of Christ) being the food of our souls. There is no reason brought for this loss, but the only tedious supposition that the body and blood of Christ is received only in the Popish Church. And whereas he commendeth the often receiving of the Sacrament, it is well that the Papists who within time of men's remembrance made small account of often receiving, as appeareth by their infinite private Masses, now at length have found out, that the Sacrament is •… ot ordained to be looked on, but to be often received.

Fifthly, they loose (saith he) all the merit of their good deed ^s whatsoever, for which he •… citeth Gregory, even as none receiveth their penny in the Gospel, but they only which had labored within the compass of the Vineyarde, so no man shall receive any reward, for any good deed of his, except he have done it, within the unity of the Church. To this saying I agree, which speaketh of the reward and not of the merit: but that they which come to our Church, may not be members of the true Church of Christ, there is not a 〈◊〉 or letter brought for proof.

Sixthly, they loose the benefit of the Communion of Saints saith he, and finally, being cut off and •… ut from the other members, they take no part of influence, which cometh from the head to the body, &c. Here except we grant that vile supposition, that the Popish Sinag •… gue is the only Catholic Church of Christ, there can be no consequence, but to prove that pointe which is the whole matter in debate, we hear never a word.

The ninthe Reason.

The ninthe reason which catholics may yield, for their refusal of going to the church, may be, the example of all men, from the beginning, which have had any care or conscience toward their own religion: not only good men, (of whom I have given diverse examples before) but also all others, howe false and erroneous soever their religion were, yet did they always procure to separate them selves, from them of the contrary religion, in the act of prayer: and from the Temples, Sinagogues, churches, Oratories, and conuenticies of the same. So we read of the Gentiles which thought it to be a great sin and pollution, to enter into the Jews Synagogues, or Christians churches. The like we read also, of the Turks at this day. So all heretics from the beginning, as soon as they had framed any new religion: eftsoons they e •… ected new Oratories to them selves, and refused to come to those of other religions, as the Arians, Donatists, and the rest, had their churches and places of prayer distinct from the catholics, whose churches they 〈◊〉 and avoided, together with their doctrine. And so the Anabaptists at this day, refuse to go to the Lutherans church, and the Lutherans to the Trinitaries. In like wise the Puritans of our •… ime in England refuse to come to the Protestants churches. And the Protestants in other countri •… s, do utterly deny to present themselves to catholic Churches: alleging their conscience for the same, and affirming it to be damnable hypocrisy, in them that for fear, or for any other temporal re •… pect, do yield to do the same against their faith and conscience. Whereby it appeareth, that they go quite against their own doctrine and example in England, which object the same to Catholics as disobedience, obstinacy, and rebellious dealing, which in other countries they them selves both teach and practice. I will for more manifestation of this matter, put down here the very words of one of them, translated out of French, and printed in England, and dedicated to the Lord Treasurer, by John Brooke, The Authors name is John Gardener, a Protestant, who in his Catechism, or, as he calleth it, Confession of his faith, maketh it a great he •… ous sin, for Protestants to present them selves to our catholic churches, w •… ich he (according to their blasphemous spirit,) calleth, idolatrous. His words are these.

I believe and confess, that it is not lawful, for any Christian, to be assistant, neither in spirit nor body, at the Sacrifices of idolaters, nor also to enter in •… o their Temples whilst they are doing their idolatries, & Sacrifices, except it be to rebuke them, in showing them their abuses, & to teach them the truth, as the holy Apostles & Prophets have done, and not for to dissemble as hypocrites. For if the body bre a creature of God, ( as it is ) as the soul is the temple of the holy Ghost, & member of the mystical body of Christ: and if it must one day r •… se again, & possess the eternal life with the soul: It must also necessarily be, that it be altogether given unto the service of God, in this world with the soul and spirit •… otherwise they cannot be joined together after the general resurrection: but being separated, the one should be in heaven with God, whom he loved, and the other in hell, with the devil whom he served, the which is an impossible thing. Therefore I say, all those dissimulations to be a very renouncing of Christ, and of his Gospel. And in like manner: I believe and confess, that all those feigned and false shows, by which, the verity of the Gospel is hidden, & the word of God despised, or by which, the ignorant and infidel is confirmed in his error, or by which the weak is offended, are not of Cod, but of Satan, altogether contrary unto the truth of the word. Therefore, we must not halt of both sides, but go uprightly before that great God, which seeth, beholdeth, and knoweth, all things, even before they are begun.

Loe here, We see the sentence of their Doctors to the contrary, who press us so much to go to their Churches, against our consciences. Iferrour find such zeal, what zeal ought truth to have: If these fellows, each of them, for the defense of their private fond fancies, be content most willi •… gly, to adventure any danger or extremity whatsoever, rather then to come to the true catholic church, wherein they were borne, and to the which in Baptism they swore obedience: why should such blame be laid upon us, for standing in defense of our consciences, and for refusing to go to their churches, wherein, we were neither borne, nor bread up, nor ever persuaded that they had any truth, or holiness in them? This reason only, may suffice any reasonableman especially the Protestant, except he will mislike with his own doctrine, which condemneth me of hypocrisy, dissimulation, and renouncing of Christ, and his Gospel. If I present but my only body to the churches of them, whose Religion I am not persuaded to be true: The which saying of his in a sense, hath good reason: albeit the works and meaning 〈◊〉 wicked. For if there be no man either so foolish, or impious in the world, but must needs think that one only religion amongst Christians, is true, and all other false: And if every man which hath any religion, and is resolved therein, must needs presuppose this only truth, to be in his own religion then •… t followeth necessarily, that he must likewise persuade himself that all other religions besides his own, are false and erroneous, and consequently a •… l assemblies, conventicles, and public acts of the same, to be wicked, damnable, dishonorable to God, contumelious to Christ, and therefore to his conscience (which thinketh so) detestable. Now then suppose the case thus.

I know in E •… gland certain places, where at certain times & days assemblies are made, by certain men, in show, to honor and commend, but in my conceit, to dishonor, dispraise, and impugn, the majesty of my moste dread Sovereign Lady the Queen: And I am invited thither to hear the fame by my parents, kinsmen, and acquaintance: nay I am enforced thither by the greatest authority, that under her Majesty may command me: Tell me now: If I should go thither under any pretence whatsoever, of gratifying my friends, or by commandment of any her inferior powers: can her Majesty take it well, or account of me, better then of a tratierous catiue, for yielding myself to stay there, to hear them: to countenance their doings with my presence: to hold my peace when they speak evil of her: to hold my hands whiles they slander her: and finally, to say nothing whiles they induce other men to forsake her, and her cause? And if her Majesty, or any other prince in the world, could not bear at their subjects hands, any such dissimulation, treachery, or treason: howe much less shall the omnipotent Majesty of God, (who requireth, and deserveth much more exact service at our hands,) bear this dissimulation, and traitorous dealing of ours, if we be content, for temporal respects, and for satisfaction of any mortal power, less then himself to present our selves to such places and assemblies, where we shall hear his Majesty dishonored, his son slandered, his word falsified, his church impugned, his Saints and Martyrs discredited, his Bishops and Pastors reviled: and all the whole Ecclesiastical Ierarchie rent, broken, disseuered, and turned upside down: and his people (purchased with his blood, and dearer unto him then his own life) excited and stirred up against him and his Ministers: and by sweet words, and gay benedictions, flocked away to the slaughter house of heresy?

What noble man is there in the world, which could take it well, if he should see his friend, and much more his son, in the company of his professed enemy, at such time principally as he knoweth that his enemy abuseth him in speech, and seeketh most his discredit and dishonor: but especially, if he should see him come in open assembly of the world, to the bar, against him, in company with his adversary, when his said adversary cometh of set purpose to deface him, (as Heretics do to their Churches and Pulpettes to dishonor GOD,) I think (I say (he could hardly bear it. And shall such disdain be taken by a mortal man, for a little injury and discurtesie shown: and shall not the justice of God, be revenged upon our treachery and dissimulation in his cause?

If I give my servant but forty shillinges a year, yet I think him bound to defend me in all points & causes, to be friend to my friends, enemy to my adversaries, to uphold my credit, maintain my honor, to resist my detractours, and to revenge himself upon my evil willers: and if he can be content to hold his peace hearing me spoken of, and to put up my slander without opening his mouth: I will account him unworthy to wear my cloth: howe much more inexcusable shall we be, at the dreadful day of judgment, if we, receiving at our Lord and masters hands, such extraordinary pay for our service in this life, and expecting further and above this, all that himself is worth, for the eternity of the life to come: his kingdom, his glory, and his everlasting joy, with his riches and treasures unspeakable, which neither ear ever heard, nor eye saw, nor heart of man conceived, how great they are: how 〈◊〉 (I say) shall we be, at that terrible rekoning day, and howe confounded, by the examples of servants in this life, (so zealous for their masters, upon so small wages) if we, notwithstanding all our rewards both present and to come, shall be yet key cold in our master his service, present at his injuries and silent at his slanders?

Neither sufficeth it to say, that these suppositions are false, and that there are not such things committed against God, at the Protestants chur ches and services: for howsoever that be (whereof I dispute not now) yet I being in my heart of another religion, must needs think not only them, but also all other religions whatsoever to commit the same, as I know, they do also think of mine. Wherefore, howe good and holy soever they were, yea if they were Angels, yet should I be condemned for going amongst them: for that in my sight, judgment, and conscience, (by which only I must be judged) they must needs seem enemies to God, being of the contrary religion. By this it may appear, howe grievously they sin daily in England, and cause other to sin with them, which compelmen by terror, to do acts of religion against their consciences: as to take oaths, receive sacraments, go to Churches, and the like, which being done (as I have said) with repugnant consciences, is horrible mortal sin, (as hath been already proved) and consequently, dam nable both to the doers, and to the enforcers thereof. The which, I beseech God to give his grace, both to the one and the other part, duetifully to consider: that either these may leave of to enforce, or those learn to sustain, as they ought, their enforcement.

And thus now we may see what great and weighty reasons the Catholics have, to lay for their refusal of coming to the Churches of Protestants The which if they were well conceived by the Prince, & magistrates, it is not likely, that they would press them to the yielding too such inconveniences against the health of their own souls: but if they should, yet ought the other, to bear any pressure whatsoever, rather thē to sal into far •… e worse dangers. And of this that I have said here before there may be gathered these conclusions following, not unnecessary to be noted, for better perspicuities sake, to the unlearned.

First it followeth of the premises, that this going to the Protestants churches, is forbidden not only by the possitiue laws of the church, dispensable by the Church again: but also by God's law, and the law of nature, as the consideration of most of the reasons doth declare. For albeit, it be prohibited by the church, yet not only by the church: seeing that a thing may be prohibited by the canons of the church (for more plain explicatiōs sake) which was forbid̄ before by the law both of nature & of God also: as Adultery, Violence, Simony, and the like. Even so, albeit going to heretical assemblies be prohibited by the church: yet because it hath in it, or necessarily annexed to it, diverse things which are prohibited by the law of God and nature, (as peril of infection, Scandale, denying of our faith when it is made a sign distinctive, or commandment dissēbling in gods cause, honoring gods enemies dishonoring the catholic church, and the like) therefore, the whole act of going to church, is said to be prohibited also. •… ure diuino, & naturali. That is, by the law of God & nature. And hereof it followeth, that no power vpō earth can dispence with the same. Wherefore, that which hath been given out (as is said by some great men) that the Pope by his letters to her Majesty, did offer to confirm the service of England, upon condition that the title of Supremacy might be restored him again, is impossible to be so: so that, if any such letters came to her Majesty's hands, they must needs be feigned & false.

Secondly, it followeth of premisses, that this going to church is not only unlawful▪ Ration Scandali, by reason of Scandal, (as some will have it.) For albeit Scandal be one reason, why it is unlawful, and that in such sort, as is almost impossible to be avoided: yet you see, that I have given diverse other causes besides Scandal, which make it unlawful. Whereof it followeth, that a man cannot go to their churches, albeit he might go in such secrete manner, or otherwise have their service in his house so privily, as no Scandale should follow thereof, or any man know thereof, (which is notwithstanding impossible to do, but if it could be, yet were the thing unlawful, especially for the 1, 4. 5. 6. 7. reasons before alleged.

Thirdly i •… followeth, that a man may not go to church under any vain pretence, as pretending that he goeth only for obedieuce, and not for any liking he hath to their service: yea although he should protest the same openly for that protestation should rather agrauate then diminishe the sin. Seeing by this protestation, he should testify unto the whole world, that he did a thing against his conscience. As if a man should proteste, that he did think that to rail against the Pope, at Paul's cross, were naught, and yet for obedience sake, (being so commanded) would do it. The which was Pilate's case, who protested first, that he thought Christ innocent, and therefore sought to deliver him: but in the ende (fearing the displeasure of the Jews, and their complaint to the Emperor) washed his hands, and so condemned him: thinking by that protestation to have washed of the sin, and to have laid it on the Jews necks, which compelled him thereto. But (I think) by this time he hath felt, that he was deceived. For when a thing it self is naught, no protestation can make it lawful, but rather maketh the doing of it a greater offense, by adding the vnlawefulnesse of the thing the repugnaunce of the doers conscience. But you will perhaps say: to go to the material church, is not a thing evil of it self. I answer and grant that it is true. But you must not single out the matter so. For in this one action of going to church, there be many things contained, whereof the whole action is compounded. As for example, there is the material church: the possession of the same by the enemy of the catholic religion: the service and sermons in reproof of the same religion: the days and hours appointed for the same: the bel ringing and publicly calling all men thither: the Princes commandment for the Catholics to go to the same: the end of the commandment in general, that they, by going, should pray with them, allow of their service, and by their presence, honor it. Then is there the peril of infection: the scandal whereby I offend other men's consciences: and perhaps bring diverse other to be corrupted by my means: the dishonoring of God his case: the honoring of his enemies cause: hearing God blasphemed, and holding my peace: Semblably there is the conscience of the catholic, that thinketh he doth naught: the explication of the church, that is not lawful: the matter now in trial: and the unlawfulness of it, defended both by word and writings of learned men, ann by imprisonment of many other: the controversy now known to all the world and many thousand men's eyes fixed upon them, that are called in question for it: the Protestant, whereas he esteemed nothing of going to Church before, yet now so desirous to obtain it, that he thinketh the yielding in that one point, to be a sufficient yielding to all his desires: the which thing on the other side, is so detested of the true catholics, that, whosoever yieldeth to this, they think him a flat Schismatike, and so abhor him. And by this means the matter is made a sign distinctive betwixt religion and religion: whereof again it followeth, that if the thing were much less then it is (as for example, the holding up of a finger) yet because it is made, Tessera, a mark, token, or sign of yeeling to their proceedings in religion, it were viterly unlawful. As if a man should but lyft up a straw to the devil, in token of obedience, it were as much, as if he did, word by word, deny his Creed. These points, and many moe that might be thought of, being put together, and one entire action made of them, the question is, whether this enty •… e action of going to church, with these annexes, be of itself unlawful or no? And every wise man will think it is. Neither, if you could by some device, pluck from this action one or two of these things, must we think that by and by the action were lawful. As for example, if by a protestation you could signify that your mind were not in going thither, to consent to their service: as also, that the princesse mind to you in particular, were only that you should go for temporal obedience sake, yet were not by this all the matter amended. For if a piece of meat were venomous for ten causes concurring together, ifyou should take away two of them, and so eat it, you might for all that be poisoned therewith.

One only thing there is, which as the Divines judge, might make going to church lawful: which is, if a man did go thither for some mere, particular, known, •… emporal business: as to bear the sword before the Prince to the chapel: to consult of matters of war at Poules by the Princes appointment: albeit it were in time of service, & thelike. But here is to be noted, that I say first, for mere temporal business, For if a man should go, partly for service, and partly for temporal business, as to talk with the church ward̄s in the church after service, it will not serve. Secondly I say, for particular temporal business. For it is not enough for the Prince to say in general, I will have you go only for obedience, which is a temporal respect, without assigning any particular business to be don. For that was the saying of alprinces to the martyrs in the primitive church, that they would have thē confoō them selves in exterior actions, to other men: & that for obedience sake, howsoever they meant inwardly. Thirdly I say, for some known business: For if the business were not known, men might think that they went of conscience to service: and therefore to take away this scandal, they ought to protest for what business they go. To these three qualificatiōs, add this forth, which is, that a man that should thus go, might not give any sign of reverence or honor to their service: as by kneeling, putting of his hat, o •… the like more then he would do, if the service were not there. And that it is lawful to go to any church of theirs observing these four points, it is evident. For this is as much to say, as not to go to church at all: seeing he goeth in this case, to their mere material church, that is, to that matterial house or building, which is their church: neither goeth he to it as to a church, but as to a house to do his business in. And this was the case of Naaman the Syriā, who being vpō •… sudden converted from Idolatry, promised, that he would never sacrifice or offer more to Idols: howbeit, because his office was to stay up the king of Syria with his hands, when he went to adore the Idolles in the temple of Remnon, and because he could not do that, except he bowed himself down, when the king bowed down, who used to lean upon him: for this cause he desired the Prophet Elisha to pray to God for him, that it might be pardoned him: & the Prophet answered him, depart in peace. Which words can import no more, but a granting to his request: which was, to pray to God that he would pardon him, if he went so to chuch, or at the uttermost (as some will enforce it) a toleration with him, being yet a Proselyte or a new gotten man, to do this temporal service unto his king: (for he went not upon commandment to show his religion as our men do) especially, it being such a country, as no scandal could follow thereof. And that many things are tolerated with novices, which afterwards are takē away, it appeareth by S. Paul, who circumcised Timothy for satisfying the weak Jews, and yet afterward he condemned in all menal circumcision. Neither maketh it any matter although he say. Si ador auero in templo Remnon, adorāte rege in eodemloco, vt ignoscat mihi Dominus pro hacre. That is, If I shall adore in the temple Remnon, when the king doth adore in the same place, that God will pardon me for this thing. As though he should ask pardon for to adore the Idols with the king. This kind of speech (I say) importeth nothing. For neither doth he ask pardon to commit Idolatry thereby, seeing immediately before he said, that he would never omit it more:) nor if he had asked such leave, could the Prophet have licenced him, or would Cod have pardoned him: But his meaning was only, to have pardon for his serving theking in that place, & bowing down with him for the better staying of him up, when he did adore. For the same word which we translate here adore, doeth in Hebrew, Greek, and Latin, signify often times only bowing down, without any divine adoration. As when Iaoob adored his brother Esau seven times, that is, bowed down to him seven times. And David adored Ionathas king Saul his son three times. Abigail also adored David twice. And the like in other places of scripture, where adoring, is taken for bowing down only, without any divine adoration at all, as here it is in this place.

Fourthlye and lastlye, it followeth of that which is spoken before, that seeing this going to church is so forbidden by God's law, as it is, and hath so many great inconveniences in it as hath been shown: that a man may not yield in any one little point in the same: as for example, to come to church once a year, to have service in his house, to show him self present at a piece of service, or the like. For most certain it is, that if all be not lawful, then no parte of it is lawful. And Christ saith, that he will not have one jot of his law to be past over vnkeept: and who soever shall break one of the least of his commandments, shall have least part in the kingdom of heaven. The which words of Christ, Saint James explicating, saith. He that keepeth all the whole law, and doeth offend but one thing only, yet is he guilty in all the rest. And Christ himself in the Apocalipes commendeth much the Angel of Ephesus, for his good works, labor, patience, and for many things besides, there recited: but yet, for being imperfect in some things, (contrary to the will of Christ which would have us perfect) he is commanded to repent quickly, under the pain of leesing his candlestick, that is, of leesing his vocation, and his place in the book of life: so unspotted will God have our service to be. In prefiguration whereof, all Sacrifices of the Old Testament, were commanded to be of unspotted creatures, of one color, of one age, without mayme or deformity, whereby is signified, that God accepteth no partition, no maim in our service, but either all or none must be his. For a little leaven so wreth a great deal of do we, and a small spot disfygureth a fair garment. Which S Paul urgeth far, by the example of Christ, when he saith. That Christ died for us, to the ende we should exhibit our selves holy & unspotted, and irreprechensible in his sight. As though he should say: Christ spared nothing, no not his own life for us, that by his example we might be provoked to give our selves wholly to him, and his service, without limitation or reservation at all, and thereby show our selves unspotted se •… auntes and irreprehensible. Which thing the Noble champion of Christ S. Basil well considered, when being required by the Emperors leefetenaunte, to conform him self in some small things to the Emperors request, and thereby purchase quietness to the whole church, rather then by obstinacy (as he termed it) to exasperate things worse: he answered, that persuasion to be fit for children and not for him: who was ready to suffer any kind of death or torment rather then to betray any one syllable of God's divine truth: adding further, that he esteemed much, and desired the Emperors friendship if it might be joined with godliness, but if not, he must needs contemn it, as pernicious. So resolute servants had God in those days, and the like desireth to have now.

Here of also followeth another thing which I had almost passed over untouched, that a Catholic, may not procure any other to affirm or swear for him falsely, that he hath been at Church, received the Communion, or the like: nor accept the same, if any would offer such service: but if others did it, without his procurement, he may hold his peace, and use their sin to his own quietness, except Scandale should insue thereof, and then were he bound to disclose the truth. For as I have noted before, out of Saint Cyprian, he which seeketh sleights in excuse of his faith denieth the same, and the seeming to obey laws, made & published against true religiō, is takē by god for obeying indeed, & so punished for the fact it self. The which most worthy and excellent saying of Christ his holy Martyr God grant we may all well bear in mind, and execute, as God's cause and glory shall require: especially those, which are by peculiar prerogative, called to the Public trial of the same. Whom God of his mercy so strengthen with his grace, as his holy name may be glorified in them, and their Persecutors molified, by their constant, mild, & sober behavior.

And thus (my deer good friend) I make an ende of the first point, which I promised too handle, concerning the reasons which Catholics have, to stand in the refusal, of going to the church against their consciences: having said much less, then might be said in this matter, and yet more then I purposed at the beginning. But I am to crave most earnestly at your hands, and of all them that shall chance to see this Treatise, to have charitable consideration of my great haste in writing of the same, which was such, as I had not time to suruew, or read any parte of it, over again. Wherefore, if anything be in it, whereby you may be edified, or any wayinructed: I am glad, and to God's glory only be it. If not, yet surely my meaning was good, & to no man's offense: only coveting hereby to give some satisfaction to them in England, especially to her majesty & the Right honorable her counsel, touching the principles which catholics have, to refuse that conformity, which is demanded at their hands, the which as I have proved they cannot admit, (remaining in conscience of the contrary Religion) without evident danger of their own souls. Wherof if her Majesty, & their honors may in time be made capable: then howsoever things pass otherwise, yet shall catholics retain s •… l, their deserved opinion, of honest and true subjects, which they most desire, & the displeasure takē against thē, for this refusal, be diminished, whē it shall be manifest, that the same proceedeth not of will, but of conscience, & judgment in Religiō, which is not in an honest man's hands to frame at his own pleasure.

Moreover, my meaning was to give some information, touching the quality of this sin of going to the church of a contrary Religiō, and his circumstances, for them, that either remained doubtful in the same, or not rightly persuaded. Of the which two effects, if any one follow, I shall be most glad: if not, yet I serve (as I trust) such a master, as rewardeth the affect, as well as the effect, & the will, no less then the work it self. Wherefore, to his holy hands I commit the whole: assuring myself, that, as this cause of his catholic Church, importeth him more, then it doth us: so his peculiar care of the same •… urre surmounteth any care of man, and therefore whatsoever shall become of this, or any other labor taken for the same: yet he will never cease to raise up men, for the defense of it, against all enemies to the worlds ende.

The nienth Reason.

THe last reasō is the example of Infidels & heretics, all which procure to separate thenselves frō thē of the contrary religiō, in y ^e act of prayer &c. Which example of itself me think is a simple reasō to teach true Christians what they ought to do. And especially whē it is brought to prove, y ^• mē ought not to join thenselves w ^t the cōgregatiō of the faithful, which by none other reason is disproved to be y ^e true church, but by a lewd & unlearned suppositiō. But the Procestāts thenselves (saith he) are recusants also in other countries. Yea & very good cause why they should, seeing they ought to abstain frō idolatry & superstitiō which is committed daily in the popish churches. But thereby (saith he) It appeareth: that they go quite against their own doctrine & example in England, which object the same to catholics, as disobedience, obstinacy, and rebellious dealing within other countries, they themselves both teach and practice.▪ Alas poor Sophister, this is sorry stuff. The true Christians teach and practice that they may not be defiled with idolatry, therefore heretics be not disobedient, obstinate and rebellious, when they refuse to communicate w ^t the true church & submit thenselnes to y ^e godly laws of a christiā magistrate. Yet the mad man pleaseth himself so much in this absurd conscience, y ^• after he hath alleged a large cofession of one John Gardener to prove y ^• Protestants refuse to communicate with papists, he saith. This Reason only may suffice any reasonable man, especially, the Protestant, except he will mislike with his own doctrine, which condemneth me of hypocrisy, dissimulation, and renouncing of Christ and his gospel, If I present but my only body, to the churches of thē, whose religion, I am not persuaded to be true. As though the Prince & Magistrates, y ^• execute the laws for coming to church, would have the papists to come like hypocrites, dissēblers, & counterfeiters, & not rather y ^• they may hear the word of God preached, be instructed, believe, and be saved. But why may not this argument of example be retorted vpō his own neck •… . The Protestants recusants in other countries are not allowed by the papists (but against their will) to allege their conscience for their refusal, but are either compelled to conform themselves to Popery, or else are cruelly put to death. No more should the pretence of conscience excuse the papists, but that they should •… receive the same measure which they meat to others, and of y ^e cup which they have mingled to other, be made to drink a double portion them selves. After this he putteth a case and question whether he might resort to such assemblies, as should be pretended to be kept in her majesties honor, but indeed we greatly to her dishonor, upon any in •… itation of friends, or commandment of authority, and how her majesty might justly conceive of him, in such resorting▪ in the ende, He concludeth, that in the assemblies of the Protestants, in their church: he shall hear the majesty of God dishonored, his son slandered, his holy word falsefied. O monstrous invention, Is God's majesty dishonored, where he alone is taught to be honored served, obeyed, glorified in all things? Is his sonne stādered, which is taught to be our only spiritual king, prophet, & high priest, savior, redeemer, mediator, aduocat, & head of his church? Is his holy word falsified, which is set forth to be the only sufficient rule, directiō & doctrine to instruct us in all truth. As for y ^• impugning of God's church, d •… screditing of his saints & martyrs▪ reviling of his bishops, & pastors, and seduction of his people into heresy, are mere flaunders, as void of truth, as they are of proof. And therefore the comparison & example which followeth as they may serve where truth is defended against heresy: so are they altogether preposterous, where heresy is maintained against true religiō. But now he maketh an answer to an obiectiō, and saith▪ Neither sufficeth it to say, that those suppositions are false, and that there are not such things committed against God at the Protestants churches & services: for howsoever that be (whereof I dispute not, nor yet, I being in heart of another Religion, must needs think, not only them, but also all other Religions whatsoever to commit the same, as I know they do also think of mine. The conclusion is, that they must not do anything against their conscience, upon dissimulation &c. Wherto I yield, but it is the Magistrates duty to provide, by doctrine & penalty, that their conscience may be better instructed, especially seeing this their Patron, groundeth all his reasons upon false suppositions, whereof he will not dispute, because he knoweth he is not able to defend them. And therefore the Prince and Magistrates can no more be mo ued with these niene Reasons, not to proceed in ex •… cution of the godly laws, then the Judge on the benche can be moved by as many reasons, that show no more, but how heinous a thing it is to condemn an innocent, to forbear pronouncing of sentence against one that is convicted at the bar of felony. The reasons thus unreasonably discoursed, he gathereth out of the same, certain short conclusions, which because they are all answered before, I will not now stand to repeat the answers, only where any new matter occurreth, I will briefly note it upon the first conclusion: he aunsweareth another conclusion, that no power upon earth can dispense with going too Church, which is prohibited by the law of GOD and nature. Here he biddeth open war to the Canonists, which defend that the Pope may dispense almost with all matters. And see we not in his dispensations for marriage, that a man may marry his brother or sisters daughter, which is contrary both to the law of God and nature, that the Pope doeth dispense with such marriage, what the Pope did offer by his letters to her Majesty, I never heard it reported which he saith is given out by some great men. But I have heard of them, which a •… firmed that they have seen, the Popish Dispensation, y ^• for time of Schism, a Priest might go to Church & more thē that.

In the 3. conclusion is contained a case with 4. qualifications, in which a papist might lawfully go to Church, namely, for some mere, particular, known, temporal business, without giving any sign of reverence and honor to their service. Which is nothing to y ^• purpose or matter in questiō, which is, whether Papists y ^• are so obstinate y ^e they will not be taught, are to be compelled either to yield too instruction, or too suffer punishment until they shall be willing.

In the later end he shameth not to repeat, that his meaning was to give some satisfaction to her Majesty, and the Right Honorable of her council, touching the Principles (he should rather have said the petition of principles) which catholics have, to refuse that conformity, which is demanded at their hands. Nay rather her Majesty and Council, when they see that Papists have no reasons to yield for their obstinacy, but such as stand upon so unreasonable suppositions, as no man living, would grant against his cause and religion, they may be better encouraged to proceed in punishing that contumacy, which is not grounded vpō any approved reason or authority of God's word, but upon the mere willfulness and suppositions of wicked and ungodly men, which howsoever being now disappointed of the intended massacres and treasonable purposes, they would be taken for honest and true subjects, yet can they not persuade any wise man, that they depending upon the oracle of Antichrist, who hath taken upon him, like a proud Instrument of Satan, to depose her Majesty from her royal throne, and to discharg a •… her subjects of their duty and obedience to her highness, may be true or faithful subject to their Prince, except they do utterly renounce and defy the Pope.

The first part of this treatise being ended, I know not what friend of his, maketh his excuse for omission of the second & third part promised in the beginning, whereof the one was, what way or means Papists may use too remedy or ease themselves, of this afflictiō now laid upon them, for their conscience. The other if that way or means do not prevail, then howe they ought too bear and endure the same, These parts the writer (saith he) part lie by evil disposition of body, and partly by other sudden business falling upon him, he was enforced to leave out.

But the contents of the second parte which is missing should be to show (as he saith) How the only way which catholiks have of remedy or easement in these their afflictions, is prayer & humble recoursevnto the good nature, mercy, & wisdom of the Queens Majesty: confuting the custom of all heretics, which in every country where they are contradicted, seek to molest and disturb by rebellion, their Lord's and heads. What need the confutation in writing, when we have seen it in practice of deeds. Let the rebellion in the north serve for a good example, to confute all heretics that rebel against their Princes. Let the procurement of invasion of the Queens dominions by the Italians and Spaniards under the Popes banner displayed in field and upon fort, declare, what humble recourse they make by petition, yea let a whole hundredth (I think) of practices, within these. 22. years, (whereof her majesty and her honorable council are privy, and by God's grace have prevented them) declare that the only remedy which Papists seek, is by prayer to God. As for treasons, poisons, wilchcraftes, coniurations, and other devilish d •… uises, have they not proceeded, from them y ^• seek none other means of remedy, but by instant prayer to God. And humble supplications to her highness? But the Heretics (saith he) teache the same to be Lawfull, the one of them saying: for which he quoteth Luther in assertione Artic. damn. in Bull. Leon, 10. and Wickeliffe Counsaile of Cons •… antia Sess. 8. & lib. 4. Trial. cap. 36. That Christians are bound to no Princes laws, and therefore it is lawful for the subjects to rise against their Princes, and punish them at their pleasures if they rule amiss.

This detestable slander indeed, is most unjustly laid vpō Wycliffe in y ^• wicked council of Constantia, 40. years after he was dead, which is manifestly disproved▪ by his own works yet extant to be seen, in which he teacheth the contrary, but it is a slander, without all color, y ^• Luther should so teach, except it were whē he was a Papist. The other for which he quoteth▪ Calvin. lib. 4. institut. 10. part. 5. ) is charged to say, That howsoever the prince ruleth well or evil, yet his laws bind not the subjects to obey in conscience, but only for fear of temporal punishment, so that if the subject were of ability, to resist the prince, he might without sin do the same. Let any man that will turn the book, and if he find in Calvin these words, or in the doctrine of them, let him boldly condemn Calvin, not only for an heretic, but also for a common enemy of mankind. That which Calvin speaketh, of the spiritual liberty of a Christian man's conscience, which must be kept wholly in subjection unto God, how maliciously this lewd writer draweth to such seditious heresies, five hundredth places in Calvin's works directly condemning all rebellion, sedition, and murmuring against Magistrates, and exacting obedience unto them, not only for fear, but also for conscience sake, do most abundantly demonstrate. But what the doctrine of the Papists is concerning obedience, to lawful Magistrates, let the Bull of Pius Quintus and the same repeated by Gregorius 13. against her Majesty, sufficiently bear witness. Except you will say these Popes, for giving such Bulls, and all Popes for claiming and practicing such authority, are Heretics. If your popish doctrine, and practice had been against rebellion, why did not your Pope excommunicate the procurers and stirrers up of y ^• rebellion in the North? or, if he lacked time because it was suppressed before knowledge could come unto him. Tel us I pray you, how many of the known rebels that fled over the Sea, have been excommunicated for raising war against the Prince, in her own dominions? Doeth not your open acceptation of them, without any penance or satisfa •… ion, declare that your church well liked of their traitorous fact? Yea, from whence proceeded the whole traitorous attempt, but from the Popes approbation and promises. You deceive yourselves to much, when you think to take the charge and crime of rebellion and treason from your own consciences, and to lay it upon Luther and Calvin's backs, and imagine you should find credit among wise men. There were other secrete causes why this second part was omitted, as there be other means of easement, which you daily seek, and therefore do allow, whatsoever you pretend to the contrary.

As for the third parte of considerations and comfort were to small purpose, except you did first prove the cause of your suffering to be good and godly: for not the pain, but the cause maketh a Martyr. Which seeing you are not able to defend, you suffer not as Christians, but as evil doers, not as humble Martyrs, but as obstinate and rebellious Heretics.