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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	catholic_a	church_n	faith_n	1,730	5	5.6193	4	false

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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

euer refusing to grant any such letters but to such as were in deed Catholickes in so much that S. Augustine writing to certaine Donatistes protesteth that he doth not send them communicatory but only priuate letters for their conuersion What shall wee than iudge of this association in spirituall thinges neither must you now runne vnto your ould excuse so often by you alleaged and by vs refuted that you doe not communicate with them in praiers whan you doe not pray your selfe For your very presence at their praiers is a communication with their praiers euen as the presence at the same table although you eate nothing is a communication with them in the table and dwelling in the same house or lying in the same bedd is alwaies adiudged * Nauar. c. 27. n. 20. a communication expresly forbidden by holy Canons whan there is not that Tolleration of which we spake before in ciuill cases yet neuer was nor could be graunted in the crime of their rebellion It is very well knowen how in auncient ages neither Catholickes with heretickes nor heretickes with Catholickes would ioine Churches Wherfore of S. Ambrose Amb. in or detrad Basil the Arians sought a Church as we haue saide Of Athanasius the Emperour Constantius demanded a Church for the Arians and S Athanasius in like manner for the Catholickes in Antioch Sozom. l. 3. c. 19 wheras before the Catholickes in priuate houses did vse to meete refusing to come to the Churches of heretickes as great Athanasius also him selfe that worthy immoueable Piller of Christian religion did refuse Theod. l. 5. c. 32 The like petition was made by the Arians in Arcadius time at Constantinople which whan S. Chrysostome resisted signified before Gainas who made such motion vnto the Emperour that the sacred Temple was open and that he did forbidd none but he might pray there if he would But I saith Gainas am of an other religion and with the men of my owne religion desire to haue a Church ❧ These Arians at the day of Iudgement shall cōdemne our politicke Schismatickes The Donatistes Whan the Donatistes had made certaine hymnes in Affrike to allure the people to theire seruice S. Augustine that Catholickes might in all thinges be opposite vnto them made a godly Psalme for them to sing Socr. l. 6. c. 8 Sozom. l. 8. c. 8. which he intituled a Psalme against the parte of Donatus The Arians also in Constātinople whan they by Theodosius had bene forbidden to vse their seruice in the citty and therfore in the night vsed to meete in publicke galleries by sides and quires singing certaine hereticall responses after that the day drew neere were wont to go from thence also singing blasphemous songes against the B. Trinity S. Chrysostome therfore with greater solemnity than euer before performed the like manner of nightly singing and procession in his Church and in shorte space Solemne procession was long be fore in vse See S. Basil ep 63. both in number and in solemnity exceeded the Arians For in this procession there went first a siluer Crosse with Torches kindled and charge was committed to the Empresses Chamberlaine to prouide both the expenses and also the musicke So that in all antiquity we see that heretickes churches and seruices vnto Catholicke Churches and seruices haue alwaies bene as opposite as Babilon vnto Hierusalem as heauen and hell as the citty of God and the citty of the Deuill The people of Alexandria chose rather to dye Theod. l. 2. ● 14. than to go to the Church where an Arian Bishop had possession For which cause S. Athanasius him selfe comforted by writing certaine Virgins to the constant confession of their faith For the Arians hauing found thē once at Catholicke praiers with all manner of brutish cruelty sought to make them professe Arianisme Theod. l. 4. c. 14. The people of Samosata hauing lost their godly Catholicke Bishop Eusebius were such enemies of hereticall wickednes that the Arian Bishop at seruice time was euer alone Yea whan he had bene in the bath some Catholickes comming thither and meeting him going forth neither would they enter whilest he was wtin would not aduenture to washe them selues before the water in which hee had washed was cast forth least by the very water they should haue receiued some filth of hereticall contagion He therfore soone gaue ouer his office and Lucius an other Arian being intruded could not yet alter the mind or constancy of Gods Catholcike flocke forsaken of their Pastour yet as the same author writeth executing them selues the cae of a Pastour which they plainly declared by a childish example but a trew patterne of feruent zeale to auncient religiō For whan this false Bishop Lucius by chance rode through the market place a company of children there playing at ball it happened that the ball slipping from one of thē went betwene the Mules legges on which Lucius rode But the children cried out thinking the ball to be polluted with some great filth Wherfore hauing made a fier passed the ball ofte through the flame reputing that so it might be purged This example of childish piety wheras Theodoret a most graue Bishop and Doctour hath not thought vnworthy of his ecclesiasticall history I also thincke it may very well beseeme my simple writings You may if it please you exhort whosoeuer will take the paines to supply M. FOXES Martyrologe to put this ball in the number of those which haue suffered for the Gospell Very notable is also the Recusancy of the Romane citizens Theod. l. 2. c. 10. who whan Constantius had sent into banishment their Pope Liberius and placed Faelix the second in his roome who notwtstanding afterward was a Martyr would neuer enter into the Church whilest Faelix was there both because he was not their trew Pastour and for that he had communicated with the Arians By which fortitude they obtained of the Emperour the restoring of Liberins to his See But most famous is the Martyrdome of S. Ermigildus Greg. l. 3. mor. c. 31 that most noble young Prince who for refusing to communicate with Arians was by the barbarous King his Father in steed of his Princely inheritance crowned with a Martyrdome and honoured by God after his death with most strange miracles and rewarded with the conuersion of his wholle countrey I could here very much dilate this discourse in the rehearfall of diuerse examples of most constant Catholickes Victor vticensis whom in the persecution of the Vandalles in Africke hereticall sury made most gloriouse mirrours for whosoeuer in our age hath to contend with the like barbarousnes Athenageras in Apol Theoph. Antioch l. 3 ad Autol. Text. l. de spectac Cypr. de spect A great argument might also be brought forth of the auncient custome of the purest age of the Church whan it was generally holden vnlawfull for Christians to be present at the plaies or spectacles of the Gentills

Of a Protestation see §. 31. § 35 then of his outward action And whether his protestation be sincere or no certaine it is that there is in the action all signification sette apart at such time place a very great contempt of religion and of that person to whose dishonour the signification would tend that is of God himselfe For who doubt eth but that if one should cōtumeliously name his Prince before his face although both the Prince that wholle court knew his meaning to be otherwise yet if such opprobrious wordes were enforced by a forreine enemy for contempte of the Prince A very fite example against Prote testation such action would be deemed treason Wherefore that this wholle matter may be perfectly conceiued Let vs imagine that vnto AVGVSTVS the Emperour came 4. seuerall persons the first contumeliously and also from his very harte saieth AVGVSTVS is an vniust Prince the second contumeliously also although against his conscience vseth the like speaches yet doth he not seeke to make his cōscience known vnto the Emperour or vnto his courtiers being present The third maketh in deed his mind open vnto his maiesty and court that he thinketh not so vndoubtedly of him yet contemptuously either to please an aduersary of his or else moued with greater feare of that aduersary than of the Emperour he vttereth the very same The fourth not after any of these maners but sent by a very loiall subiect of the Emperours bringeth him this relation that a forreine Prince or Lord forgetting his alleageance or duety hath publikely said of his Emperiall maiesty AVGVSTVS is an vniust Prince Most euident it is that the three first hath formally vsed and most traiterously the aforesaid wordes but the last only materially without any crime at all Now to apply this example vnto our purpose there are three kind of men which wickedly and traiterously vnto God and his Church go to hereticall seruice The first is the hereticke himselfe who in this action both signifieth inwardly meaneth a false religion The second is the dissembling scismatike who signifieth it and yet in his hart thincketh it not The third is the same fearfull schismaticke who protesteth that he meaneth not to shew liking of a false religion yet neither can his protestation be knowne to all which see his facte and perhapps also he is not beleeued in the same wheras he may aswell lye in his wordes as in his action and yet although he obtained so much that he might be beleeued cannot be excuse himselfe from contempt and derogation vnto Catholicke truth The fourth onely vseth the action materially with out any signification of falshood or contempt of truth at all as are those whom we haue excused before For as in wordes which are principally instituted for to represent the meaning of the hart there may be the materiall sound of them without the signification which is the forme therof as when one repeateth the wordes of an other although they were blasphemous So and much more may there be in actions or outward signes which are not ordinarily so determined to signify as wordes So may a man cary an Iuy bush vpon his backe home for the fire neuer be thought to pretend selling of wine Bannes 2.2 And a comedy plaier counterfeite Idolatry before an Idoll without any formall or sinfull meaning therof Neither for all this is going to the seruice of heretickes not euill in it selfe All kind of dissimulation in this point For we speake of going to their seruice formally that is when there is annexed vnto the materiall therof a signification contempt or preiudice of religion Finally hereby it appeareth that wee exclude not any from the sinfulnes of the deed who any way guie shew or vse any kind of dissimulation in these weighty matters Such are those which go but pray not there or pray by them selues those which by their owne procuring or consent are put in the booke of cōmunicants or of married folkes or of such like Such as gette licence from the Arches to be married where they will Such as send their children to be christened by ministers or say that the minister christened them woemen which cause the minister to come to their house with his booke and surples as though he should Church them those which receiue comfort of ministers at their death or in sicknes for those * c. Filij De Haereticis in sexto are adiudged by the Canons of the Church euen heretickes and so their goods confiscate after their death those which go with coarses to Burialls if they withdraw not them selues when seruice of the Buriall beginneth nor such as to saue them selues from the danger of the law cause a Catholicke Preist to go into the Church to preach therby to make their neighbours to say or thinke that they go to the Church yea and without such intent if they go so that they seeme to go to hereticall seruice nor those which are married by a Catholicke Priest with the communion booke or otherwise that it may seeme they be married conformably those which hauing secrett Pewes or closettes looking into the Church cause some other to go thither that them selues may be deemed present or those which cause thēselues to be caried to the church for al such haue not lied to mē but * Act. 5. vnto god And although we are not bound alwaies to confesse our religion yet are we bound neuer to deny it or to giue probable occasion to others so to esteme of vs. although without such occasion geuen wee may permitte them to thinke what they list §. 17. Whether this doctrine be scrupulous Neither let any man marueile at these manifold downe falls intosinne or esteeme vs to scrupulous or the way of saluation to straite For this is that straines of the gate * Mat. 7. which leadeth vnto life this is the combate betweene the world and Christ * 10.16 neuer agreeing in one this is that * Psal 18. vnsported law of God which not with standing conuerteth soules and maketh them despising the delightes of the flesh yea the extreme vsages of the world only cleaue vnto Christ and that which is a most happy thing to remaine * Luc. 22. with him in his tribulations in the least iote not swaruing from his holy will Maruaile not though hereticks dissemble amongst Catholikes though they shew no difficulty of making al demonstratiō of feined piety contrary vnto their owne consciences whilest they receiue our Sacramentes professe our doctrine and seeme to detest all heresies They want togither with true religion all constant prosessiō of that which they esteeme for truth Treacheries dissimulations false worshippings dublenesse deceite and all manner of fallacy is farre from those hartes which em brace Christian verety One remedy there is which may deliuer you from this precisenes An easie way to auoid all seruples herein Be at

Sacrifice whosoeuer is present although without any attention or deuotion which is dew yet hath he donne an exteriour act of religion commaunded yet sinned for want of the inward deuotion which he should haue ioined thereunto But the same is found in the presence at hereticall seruice Therfore is such presence ceremonious and religious Neither can you excuse your selfe with saying that you are not attentiuely and deuoutely present because there wanteth your goodwill and affection For there is an inward acte of religion as I touched before and an outward Inward and outward actes of religion and sometimes the one and the other ioined togither Now this is an exteriour action of religion although it want the inward forme and that is the thing which we purposed to proue that it is an outward acte of religion Againe in all sortes of religion there be diuerse kindes of ceremonies Comparison with other kind of ceremonies Some doe consist in hallowed thinges as Water Oyle Ashes Palmes Vestimentes Other in time as in Holy daies Vigils Fastings Lent or such like And in like maner doth there some ceremonies consist in places as in Churches Churchyardes Chappell 's Others are found in diuerse obseruances as we see were kepte in the ould lawe of MOYSES Now to vse the other ceremonies is alwaies a signe of that religion vnto which they belong as the keeping of Saturday of IVDAISME the eating of swines flesh of GENTILISME the absteining from certain meates of MANICHISME the keeping of the Catholicke Fastes and daies of some kind of affection to Catholicke religion And why I pray you shall not the place being ceremonious with the ceremonious action vsed therin and the ceremonious time withall of the Sonday or holy day be a signe of religion of that religion I say which vseth the same Ceremonies of places lesse indifferent than others 2.2 q. 85. ar 3. and commandeth the same and which there as a distinct common welth from all others is gathered togither And this reason in ceremoniouse places hath more force than in any other sortes of ceremonies For as the Diuines doe excellently teach Religion being a vertew which exhibiteth honour and reuerence vnto god sometimes it happeneth that this vertew commaundeth vnto other vertues ordaineth their actes to Gods honour As is to fast not onely for the punishment of the body but also for the honor of God to geue almes to pay debtes to visitt Pupills and widdowes for Gods honour and such like Iac. 1. which properly belong to other vertues but are by religion as it were commaunded and directed vnto the end of religion But there are other proper actes which onely belong to religion and not to other vertues Such as haue no other praise as S. THOMAS speaketh but that they are donne for the reuerence of God And these are most properly actes of religion Of this sort are sacrifices kneeling knocking of the breast and such like Such also is this ceremony of going to such a place more than to an other Hereof it proceedeth that one may eate fleshe vpon a friday or otheer fasting day in diuerse cases Why one may eate flesh on a friday and not lawfully go to the Church and yet in no case go to the Church with hereticks For to absteine vpon certaine daies is not a proper or immediate acte of religion but commaunded by religion being in deed an acte of temperance and so intended by the Church though it may be referred not onely to chastice the body but for to doe an honour vnto God And because this law is particulerly found amongst Catholicks hence it is that it doth oftentimes betoken a Catholicke and distinguish him from an hereticke Yet because the immediate end of the law is temperance and the acte of eating flesh or other forbidden meates is such as hath other naturall endes besides the profession of religion as of feeding the body or eating with dispensation therfore is there not necessarily implied therin any ceremony or signification of religion And in case of necessity it may be vsed although others vnderstand a profession of heresy therin For why this act of eating or absteining neither of the owne nature nor by common estimation of men doth signifie religion but hath an other principall vse Yet the going to the Church howsoeuer doth alwaies betoken both of the owne nature and by common ac ception of all the worlde deuotion and religion in Catholicke Churches to the true faith in hereticall to their detestable sinagogues This doth S. THOMAS whom I oftener alleage because my conflict is with those which will be counted Catholickes 2.2 q. 84. ar 3. ad 2. although in this apostaticall action they doe deny their Catholicke religion This I say doth S. THOMAS very plainely sett downe whan he yeeldeth three causes why exteriour worship of God should haue a determinate place where principally it ought to be exhibited not that God may be included in any place but for respect of those which doe worshipp him The first is Three causes of Churchches 3. Reg. 8. for the consecration of the place wherby those which praye conceiue spirituall deuotion that they may the rather be heard as it is manifest in the worshipping of SALOMON Secondly for the Sacred misteries and other signes of holines which are there conteined Thirdly for the concourse of many worshippers wherby the praier is made more acceptable Mat. 18. according to that where there are two or three gathered togither in my name there am I in the middest of them Consider I pray you then whether this place haue not a signification of agreement in religion and of a ceremony of that religion which is there gathered togither I may not say in the name of Christ but leaue vnto your selfe to iudge in whose name As for the consecration you know from whence it came and how neuerthelesse they which were the autours therof account it now prophaned But of the sacred misteries and other signes of holines I hope you wil not be very ready to bragge or boast especially when I shall tell you hereafter what maner of misteries there be in Protestants seruice Yet moreouer doe I proue this presence to be ceremonious The ministers presence is ceremonious The minister himselfe is ceremoniously present yea although whilest he readeth his seruice he would neuer so faine intend to be away or wish that as it hapneth sometime to some of his brethrē he were reading Chaucer But the presence of the minister and of the auditours haue a necessary relation togither The minister is there as one that offereth for the rest the others as those which are offered for Heb. 3. Euery Bishopp saith S. PAVL being assumpted out of men is appointed for men in those thinges which appertaine vnto God The minister is to enter into the Tabernacle the people to expect without Luc. 1. The minister is to make perfect the people to receiue