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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01490	An apology against the defence of schisme Lately written by an English diuine at Doway, for answere to a letter of a lapsed Catholicke in England his frend: who hauing in the late co[m]mission gone to to [sic] the Church, defended his fall. Wherin is plainly declared, and manifestlye proued, the generall doctrine of the diuines, & of the Church of Christ, which hitherto hath been taught and followed in England, concerning this pointe.	Garnet, Henry, 1555-1606.	1593 (1593)	STC 11617.2; ESTC S100190	128,732	216

heretickes yet one yeelding vnto an other in wickednes they both agree that they be superstitiouse D. Tho. 22 q. 92. ar 2. Two kind of superstitions and both in heretickes seruice For there are two sortes of superstitions the one consisteth in the worship of a false God which is called Idolatry the other which hath retained vnto it selfe the common name of superstition is found in the vnlawfull worship of the true God which is in seruice of heretickes and such like where other ceremonies are vsed than which Christ and his Church hath ordained These also are of two sortes as well noteth Caietane Verbo Supst For either they be perniciouse or superfluouse Those are perniciouse which are contrary vnto the verity of faith Those are superfluouse which are any wayes contrary to the custome of the Church or otherwise then the Church doth vse The first are alwaies mortall sinnes the second also alwaies when there is contempt or scandall although of themselues they were not perniciouse Iudge you therfore whether both sortes of this second kind of superstition be not in hereticallseruice So that out of the fact of IEHV as you bring an example of going to heretickes seruice because you thinke he did well So I out of the same prooue such dissimulation to be wicked because IEHV did euill See Aug. l. con mend c. 3. See Bannes 22. q. 3. ar 2 dub 1. which I proue by the consent of S. Augustine and all schoole men after S. Thomas the principall ringleader of them all And I maruaile not a litle that you who take vpon you Skill in diuinity did so peremptorily bring the example of IEHV concealing the schoole mens opinion of his fact For you knew vndoubtedly that this Argument was not coined out of your owne witte but bothpropounded and answered before either your selfe or your new confraternity were hatched S. Thomas bringing this example against himselfe to proue dissimulation lawfull answereth it in this maner 22. q. 111. ar 1. ad 2. The dissembling of IEHV it is not necessary to be excused from sinne or from a lye for he was wicked as who did not departe from the Idolatry of Hieroboam yet is he commended and temporally rewarded by God 4. Reg. 10. not for his dissimulation but for his Zeale with which he destroied the worship of BAAL In ep ad Gal. c. 2. Thus S. Thomas And although S. Hierome seemeth to allow of IEHVES dissimulatiō yet you might haue considered that he doth it for to proue S. PETERS dissimulation in Antioch to haue bene without sinne where euen as that which he seeketh to inferre is contrary to S. Augustine and all the Diuines Ep. 19. Ter l. 4. in marcion Cypr ep ad quintū Amb. hie Aug. ep 89.19 Greg. l. 28. mor c. 12. 1. Reg. 21. yea the true meaning of the scripture S. PAVL saying that PETER was reprehensible and diuerse other auncient Fathers So was his antecedent also false and not to be followed although we may also say that he allowed dissimulation in generall but not in this particuler wheras he bringeth other examples of lawfull dissimulations as of DAVID before Abimelech faining himselfe madde and of CHRIST our Sauiour taking vpon him the shape of a sinner that condemning sinne and flesh he might make vs in himselfe the Iustice of God In like maner might IEHV haue a lawfull intention to dissemble and yet in the practise exceed God permitting for so good an end either his sin if he culpably erred or his excusable ignorance if among so many Idolaters he had none to instruct him as in secular and warlike men such particuler knowledge of godly dueties many times we see to be wanting §. 7. 4. Reg. 5. The 6 obiection of Naaman syrus Your next reason is the fact of NAAMAN who after he was conuerted vnto the true God yet had as it seemeth leaue of ELIZEVS the Prophet to be present at the Princes sacrifice vnto Idols The History is this NAAMAN returning vnto the man of God with his wholle company came and stood before him and said Verely I knowe that there is not any other god in the whole earth but onely in Israell I beseech thee therfore that thou receiue this blessing of thy seruaunt But he answered The Lord liueth before whom I stand I will not receaue it And when he was earnest he would not consent And NAAMAN saide as thou wilt But I beseech thee graunt vnto me thy seruant that I may take the burden of two muletts of the earth for thy seruant will not make any more holocaust or sacrifice vnto false Gods but to our Lord. This onely thing there is for the which thou maiest intreate our Lord for thy seruaunt when my Lord shall enter into the temple of Remmon for to worshippe and he leaning vpon my hand if I shall worshippe in the temple of Remmon he worshipping in the same place that our Lord doe pardon thy seruant for this thing who said vnto him goe in peace this farre goeth the history Naaman syrus would receaue Preistes if he now liued Now Sir I doe most hartely wish that you were like vnto NAAMAN SYRVS for then would you giue your blessing aboundantly vnto ELIZEVS and his schollers and cary of the holy land though it were a burden into your house erecting there an Aultar to doe sacrifice vnto the true God and vnto no other But so standeth the case with you such as you are that when once you goe to the temple of Remmon you forget ELIZEVS and the holy land and the sacrifice of the true God and at the very first steppe into hereticall synagogues as it were take your leaue of all goodnes Whether this be true or no I referre my selfe to your owne conscience But to goe directly vnto the matter I say that aswell the hebrew as the greeke and latin word is indifferent in holy scriptures to signifie ciuill and diuine worshippe and importeth no more then to bowe him selfe humbly vnto the ground which we read in Genesis * c. 23. Abraham to haue done for ciuill courtesy to the children of Heth and in the 18. chapter before he did the like to the Angells And in these places also in many more doe the same words signifie either ciuill worshippe to men or religiouse reuerence to Angells or Saintes and so the common doctrine of Diuines is that NAAMAN did not bow vnto the Idoll but vnto the King yeelding him that temporall seruice or ease of his body which was conuenient vnto his Princelye person and greatnes which was also the knowne cause of his presence in that place he being otherwise knowne to detest Idolatry after his recouery from his leper of which you may reade Lyra and other his companions Of going to the Church with the Prince See §. 5.15 and 16. After which maner diuers doe say that for a temporall seruice to a Prince to be donne

perfection And therfore a sufficient signe of religion is it in the laity to be present Than may we manifestly inferr that the lay people is also ceremoniously present Whence I inferre that as the minister if in the saying of his cōmunion he were touched of god so that he were resolued to renounce his heresy were bound vnder mortai sinne presently to lay downe his booke It is impossible to receaue Gods grace in the Church of heretickes and not to continew his vnlawfull action no not for one instant So also the lay man going thither for feare and in offering vp such praiers as he can afford almighty God in that place being touched with remorce of conscience of his vnlawfull presence is bound vnder paine of the same sinne to followe immediately the counsell of the Prophett and of the Apostle Esa 52. 2. Cor. 6. Gett ye hence gett ye hence go forth from hence touch not that which is polluted go forth of the middest of your congregation Neither were it sufficient for such to determine that he would go no more for so long as he staied there so long should he continew in the acte of a mortall sinne The heretickes pretence is cere monious Againe the hereticke him selfe euery time that he goeth doth an acte of religion and of his false religion professing his vnity in the church of Caluin therfore so doth the Catholicke also both alike in euery particuler time committ a new offence For although the one with this exteriour act of religion hath ioined the interiour yet sufficient it is that both doe the same exteriour act And the heretickes sinne is dubble for he is an inward an outward hereticke But the other is onely an exteriour hereticke but not an interiour Than that it is not lawfull to receiue the heretickes communion all agree But the very same case is of the presence at seruice Receauing the cōmunion is cere monious although one be more greeuouse than the other therfore it is not lawfull to be present For let vs scanne a litle the nature of receiuing the communion For I pray you why may you not receiue Because this is not an indisterent thing as my presence is what thing more indifferent than to eate a peace of bread because it is geuen me in steed of a farre more excelent thing which Christ instituted So is the seruice roung in your eares in steed of a farre more sacred thing And as you sett litle by the seruice so you may also sett as litle by the bread especially wheras some of your ministers will scant take it vp from the ground if it fall Because I should receiue it vnworthely to my damnatiō What do you now know that Christ is not there that true consecration is not made Doe you receiue euery but of meate which you receiue vnworthely to your damnation because it goeth against my conscience O scrupulous conscience and why goeth it against your conscience or why this more than that Bring forth any cause why you may not receaue and I will bring the same for to disallow your presence The trew cause therfor is for that to receaue is an acte of their religion and so is also to be present at seruice Obedience may excuse as well the one as the other An intention of I knowe not what may cleare them both alike And if to go to the Church be not euill in it selfe neither is receauing Yea greater indifferency is in eating and drincking which hath other materiall reasons of commendable and discommendable than can be in the going to the Church and to such a company which hath no other naturall end at that time and with those conditions but religion The ministers sayng is not ceremoniouse but in respect of the company Againe the ministers saying is an exteriour acte of religion and a ceremoniouse behauiour But his saying is not ceremoniouse but in respect of the company which is there religiously present for to heare him For if one which hath licence to read hereticall bookes did out of the Church at a table for curiosity before great companies read the verve same it were no religiouse or ceremoniouse acte Therfore as well the hearer as the reader are religiously present Presence at Idolatry is ceremoniouse 1. Cor. 10 see Testament of Rhemes Besides To be present at Idolatry after the like maner or to eate idolothites otherwise thē at a prophane seast not in the temple is a profession of the Idolls seruice therfore is the like in this your presence in respect of heresy the one signifying as well as the other heither haue wee in Christian times any other Idolls but heresies nor idolothites but their false seruices shifted into our Churches in steed of Gods trew and onely worshippe Furthermore to vse the vestiments of a Turke in which for the honour of Mahomet there is his picture The vestiments of a Turke see §. 35. or the picture of the mone specially dedicated vnto him is by all Diuines esteemed of it selfe a mortall sinne For no other reason than because such a vestiment is ordained for no other end but to signify religion Caiet verbo Habitus omissio Bannes 2.2 q. 3. ar 2 dub 2. Euch as the offring of incense vnto an Idoll donne in such time and place is determined vnto a naughty end of Idolatry although the intention be sarre contrary But the vnion in praier with a false secte being a ceremony of religion is more neere vnto such a signification than a coate which is prophanely vsed and only a marke of religion Much more than must it be vnlawfull although the intention be neuer so contrary Also in the great and famous controuersie which was betweene the two great lightes of the Church S. AVGVSTINE S. HIEROME Dissembling of any lewes ceremony is ceremonious ep 11. 19 Aug. they both agree in this that the Iudaicall obsernances are perniciouse and deadly As thou saieth Saint AVGVSTINE with a free voice yea although all the worlde were against thee doest pronounce that the ceremonies of the Iewes are both perniciouse and deadly vnto Christians and whosoeuer shall obserue them whether he be of the Iewes or Gentiles that he is tombled downe into the pitt of the Diuell So doe I also confirme this thy saying S. AUgustin and S. Hieromes censure and adde that whosoeuer shall obserue them whether of the Iewes or of the Gentills not onely nuely but also dissemblingly he is hurled downe into the pitt of the Diuell ❧ This doctrine is according to those wordes of S. PAVL Gal. 5 If you be circumcised Chust will profit you nothing what is the reason of this but because these ceremonies are signes of Iudaicall religion Ther Iewes ceremonies more lawfull And is it not lawfull to vse the signes of a religion which was once the onely trew religion in the world and by Gods owne prescript ordained and

countrey protested vnto me that he trembled whan hee remembred he had them in his chamber Much more should you tremble at the liuely voice of your blasphemous ghospellers as from whose mouth vndoubtedly the Prince of heresy him selfe belcheth out the smoaky doctrine of his filthy kingdome And it is a thing to quake and tremble at that the Prince of the Apostles who thought him selfe and that with great reason more strong than your selfe was notwithstanding at a girles voice so infected with feare that he repented it all his life after §. 33 Now for the greeuousnes of this sinne The comparison of this sinne with other greeuous offēces which as you see conteineth in it selfe so many sinnes I know not how to deale with you For we haue receiued euen from the first Parents of mankind such inclination to the defence of our owne iniquities that euery one seeketh to make that faulte which he him selfe is subiect vnto the least of all other much like vnto a tale which is for all that no false tale which I haue heard of a Robberye donne betweene London Portchmouth when the theefe taking certaine golden buttons which the true man had vpon his dublett and by chance letting some of them fall the true man sette his foote vpon 3. or 4. of them beeing asked by the theefe who had diligently sought to take them vp whether there were all he anuswered that there were all But the theefe remouing the others foote and spying the buttons tooke them vp and sharply rebuked him for his lye Saying what a lyer a lye is the worst faulte in the world So that I feare very much least as the theefe esteemed his owne faulte lesse then a veniall lye So you will not be induced to iudge aright of your faulte of going to the Church But I tould you before S. Thomas his opinion of schisme who iudgeth it the greatest sinne which may be cōmitted of all others which are not directly against God See §. 73. The hainousnes of Schisme such as are heresy Idolatry other like but only against the neighbour Yea in the same place he saith that sometime Schisme is greater than heresy because it causeth greater harme S. Augustine saith that it is a greater fault L. 2. de bapt c. 6. sacriledge proueth it by the punishment of Dathan and Abyron S. Cyprian is very vehement in the reprehension of schisme saying that the Schismatickes of Christes Church offend more hainously than Dathan and Abyron L. 1. ep 6. ad Magnum because these did not make a new congregation but onely presumed to take vpon them the office of doing Sacrifice which belonged onely vnto Aaron But Schismatickes make a newe congregation opposite vnto Christ his Church But you will surely beare reuerence vnto Christ his owne testimony who appearing vnto S. PETER of Alexandria a glorious Consessour and Martyr Peda in martyrol with a torne coate gaue him this answere demaunding the cause that Arius had torne his vestiment which is the Church Thinke therfore with your selfe of the filthe of this sacriledge and blushe to see your selfe a shamfull patch in Caluins coate whose coat surely is not now a peice of Christ his coate which is altogither vndeuided but a ragged cloute raked out of the sincke of hell although presumptuously arrogating to it selfe the name title of a Church of Christ But we will staye somewhat vppon the generall doctrine of S. Thomas whom willingly I follow for that his authority in common doctrine of Deuines is sufficient to stoppe any mans mouth who pretendeth to beleeue Catholickly 1.2 q. 73. Whence is the greeuousnes of sinns examined This doctour therefore doth define that sinne to be more greeuous which hath an obiect of greater dignity As because all outward goodes are of lesse dignity than man him selfe man being the end of all exteriour things and God more excellēt than man as his finall principall end Therefore is murder a more greuous sinne than these infidelity blasphemye The order of those good things which we must loue and pursew heresie and such like are more hainouse than murder Than according to this rule must you consider what good is taken away by euery vice And that which taketh away that good which is dew vnto God and his Church you must preferre before all other Afterward there followeth the good of your owne soule than of your neighbours soule next of your own body or life than of your neighbours And finally your owne temporall good hath the last place of all So that you may see what account you must make of that action which neither obserueth faith towardes God nor vnity and obedience to his Church nor charity toward your selfe or your neighbour If a man sinne against a man as the holy scripture saieth god may be pacified vnto him 1. Reg. 2. But if a man sinne against our Lord Sinners in the Church easely rise againe who shall pray for him Besides if you sinne within the Church of God you haue a remedy at hand the daily vse of holy Sacramēts doe as it were inuite you to repentance the continuall praiers and Sacrifices of the Church are offered vpp for you to mitigate the wrath of God against you But if you once seuer your selfe from the body Ser. 11. de verbis Do. et ep ad Bonif com 50. S. Augustin saieth that schisme is a sinne against the holy ghost you can receiue no influence from the other members S. Augustine where he expoundeth the wordes of our Sauiour concerning the difficulty of remissiō when a man sinneth against the holy ghost very learnedly discourseth of the sinne of schisme which hee affirmeth to bee the sinne against the holy ghost For that the Schismaticke vniting him selfe to other congregations or rather as this Saint saieth to other segregations and so deuiding the spirite of God cannot in any maner haue the same spirite of God by which only remissiō of sinnes is geuen so that Martyrdome it selfe cannot auaile him Martyrdom profiteth not in Schisme whereas those which sinne being in the Church doe onely sinne against the sonne of man not deuiding the vnity of the spirit And all this hee confirmeth by the authority of S. IVDE who saieth that Schismatickes not holding the head haue no spirit or life within them Neuerthelesse that no man may take occasion hereby to geue him selfe to licentiousnes within the Church let him vnderstand Against licentiousnes in the Church of God that although heresie and schisme in them selues be more filthy abominable and offensiue vnto God than any carnall sinne whatsoeuer yet may schisine perhaps sometime be committed in so small a degree and with such circumstances of feare or want of deliberation or of perfect knowledge or of the smalnes of the matter in which schisme is shewed that although it cannot be excused from mortall sinne yet it may so be diminished

remember an ordinary distinction of Deuines For there are 2. maner of consents the first is consent Caiet verbo Restit which is cause of the action as when I know that without my consent such action would not be donne An other is a simple consent which onely consenteth Two manner of consents to an other mans sinne and yet is not the cause of the action As if in Parliament there be a Bill put vpp against Catholickes and I know that so many voices being passed already before mine my contrary voice can not hinder but it will be made a law Now if I consent after so many voices as are sufficient for if I should before sufficient voices were graunted the case were altered although I knew what voices were to follow than is not my consent a cause of that law yet is my consent a consent Ro. 1. and so according to S PAVI worthy of death as well as that of the others In like maner of you go to the Church and the minister saieth seruice onely for you than is your consent the cause of his sinne and of the sinne of as many as are there present and than who doubteth but you committ a scandall But if you go at ordinary times when the minister notwithstanding your presence would say seruice and others be there without your inducement or any euill example if this be possible yet is your consent present and so vnderstood by all men and therfore is not your action voide of sandall but by consenting vnto an other mans sinne you are also guilty therof as a coucurrunt though not as the cause or mouer therunto as one which alloweth not as one which commandeth as one which geueth the voice whan the number already is sufficient to make the law Neither is there any doubt but you may as well geue consent vnto an action vnto which you concurre for feare See §. 10. as if you concurred for loue as we haue saied before Than vnto your selfe must you apply the verses of the Psalme Ps 49. Whan thou sawest a theefe thou didest runne with him with adulterers thou didest putt thy portion Thou didest wickedly thinke that I were like vnto thee I will reproue thee and sette thy selfe before thy owne face that is that your own conscience shall iudge and condemne you But least you should thinke I speake this of my owne iudgement not leaning vnto the generall doctrine of Gods Church you shall heare the Martyr Irenaeus his graue doctrine against the Valentinian heretickes and other like L. 4. c. 46. A plaine testimony of S. Ireneus Be not you saith he partakers with them And as there in the schisme of Dathan and Abyron the damnation of the principall sinners was common to the rest because they liked them and conuersed with them So here also a litle leauen corrupteth the wholle heape §. 32. Hitherto you see I haue proceeded from the very necessary groundes of the law of God and of nature THE THIRD PARTE Neither can you by your protestation or intention or pretense of feare or any other motiue whatsoeuer excuse your selfe from the violating of any one of these vertues before rehearsed There are some other reasons of no small force vsed to be alleadged of which because I know you wil make no great account I will be content to say no thing One onely thing will I putt you in mind of that is of the daunger of infection Danger of infection which by going vn to heretickes churches you expose your selfe vnto of which if you make small reckoning esteeming your selfe a great doctour able to answere all maner of heretical obiections yet do I earnestly desire you to remember that once you could say as much in this point of going to the Church as in any other matter of Catholicke religion And O senselesse Galathian who hath bewitched you Gal. 3. Sap. 4. how are you so suddenly altered verely malice hath altered your vnderstāding fiction hath deceaued your soule and therfore most happy had you bene if as the wisdome of God doth speake Dissimulation is the way to infection you had bene thē taken vp vnto god whā liuing amongst sinners you were pleasing beloued vnto God O how trew it is that fiction and dissimulation deceiueth the soules of many in our poore countrey What olde man is now a Protestant who hath not gotten such pestilence by fiction who is now a Cōmissioner of ripe witte who being sonne of Catholike parents hath not bene altered by fiction Yea who is now so earnest persecut our of Catholickes as those which at the beginning of this last reuolte hauing bene Catholickes them selues are now most opposite because they saw they could not haue creditte at the first but by fiction L. 4. mor. c. 27. S. Gregory describeth fower degrees of sinnes both in the minde and in the deede expounding a sentence of IOB and to euery member of that sentence applying one degree The wordes of IOB are these Iob. 3. Wherfore died I not in the wombe or being come forth from thence did I not forthwith perish why was I taken vpon the knees why was I nourished with the papes Fower waies saieth he is sinne committed in the hart Fower degrees of sinne and so many also is it executed in the deedes In hart it is committed by suggestion delection consent and by the presumptuousnes of defence Suggestion is made by the aduersary delectation by the flesh consent by the Spiritt the presumption of defence by pride For the sinne which shoulde terrifie the mind doth extoll it and hauing throwen it downe doth lifte it vp but being lifted vp doth more greeuously bruse it In the same maner is a sinne executed in the deed First the sinne is * Going to the Church secretly secretly donne afterward before the eies of men without any shame therof it is manifested than is it brought in to custome at the last either with the seducements of false hope or the obstinacy of miserable dispaire it is nourished Thus S. Gregory This is the miserable progression of lamentable Schismatickes who trusting too much to their owne cleannes aduenture to touch pitch and much like vnto the lewd persons of the world seeking to enioy their vnlawfull contentments before they be aware conceiue sorrow * Psal 7. and bring forth iniquity which so long they harbour in their vnhappy lappe that at the length they nourish it with their pappes and drinke it in vnto their very harte Thus much for a wise man as you are will be sufficient for the daunger of infection Eccle. 3. least perhapps louing daunger you perishe therein I my selfe haue bene acquainted with a learned religious Professour of Diuinity who according to the necessity of his lectures hauing sometimes Caluins workes in his chamber with great humility a farr contrary spirit vnto that which beareth great sway in our