Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	catholic_n	schism_n	separation_n	2,682	5	9.8572	5	false

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

or donations or to receiue any thing by any wills or donations â§ Thus S. Augustine Where you may obserue the cause of such punishment onely to be the gathering togither into seuerall coÌ„uenticles which he calleth wicked separations and the not communicating with the Catholicke Church So that in S. Augustines iudgement you may see that it is all one to be gathered in Caluins wicked separation and not to communicate with the Catholicke vnity which I pray you what is it else but to be in Schisme l. 1. de bapt cont Don. c. 4. More plainly he calleth those which receiue Baptisme in the Donatistes congregation with an intent after their Baptisme presently to come to the Catholicke Church Schismatickes Such I say he calleth Schismatickes not disallowing the Sacrament but the receiuing of it in that Church which maketh schisme What need is it saieth he to committ this accursed euill euen but one day or one houre For whosoeuer desireth this to be graunted him may either of the Church or of God demaund that it may be lawfull for him but for one day to be an Apostata For there is no cause why he should feare to be an Apostata for one day and not feare to bee a Schismaticke or Hereticke for one day â§ See how he accounteth the receiuing of the holy Sacrament of Baptisme of an Hereticke although with intent of coming to the Catholicke Church afterward to be Schisme and the persisting after in such congregatioÌ„ to continew the schisme Thus much he saieth of such as know the Donatistes not to be the trew Church In the next chapter But they which through ignorance are there baptised c. 5. thinking that to be the Church of Christ in coÌ„parison of the former doe indeed sinne lesse yet are they greeuously wounded with the sacriledge of Schisme Wounded with the sacriledge of schisme â§ He expoundeth him selfe afterwards because their ignorance cannot be excused Than is it Schisme to receaue a most holy trew SacrameÌ„t of a Schismaticke Why I pray you not because * ibid. c. 2. they receiue baptisme but because they receiue it in Schismatickes Churches therfore the being in Schismatickes Church as one of their society is Schisme The like hee hath in the same booke * c. 8 Those whome they Baptize they cure of the wound of Idolatry and Infidellity but more greeuously they do strike with the wound of schisme Schisme by S. Augustine is more greeuous than Idolatry For Idolaters amongst the people of God the sword destroied but the Schismatickes the earth opening swallowed â§ Behould what account this holy Doctour maketh of the company of schismaticks in their Churches not because the thing donne which is the administration of Gods most pure Sacrament is euill for he alwaies honourerh it nor because of the sinne of the minister vr worthely exercising his function for such sinne is most often committed euen in the Catholicke Church and cannot defile the worthy receiuour nor because of the euill or false beliefe or schismaticall mind of the receiuer for he supposeth the contrary but onely for that association which is had in a Schismaticall congregation with the same and is not onely committed in the acte of the Sacrament there receiued but euer after by remaining amongst theÌ„ is continewed The same Doctour where he intreateth against Emeritus a Danation Bishop Of such as were of the parte of Donatus in harte but yelded to the Catholickes their corporall presence saieth that they are CARNE INTVS SPIRITV FORIS ThaÌ„ is it also a cleare case that the very corporall presence in Caluins parte maketh one to be CARNE INTVS SPIRITV FORIS that is in fleshe within Caluins Church in spirit without and because as we said aboue none can be of Gods Church deuided See Â§. 24. but he must be wholly of the same what remaineth but that such are to be esteemed of Caluins S. Gregory l. 1. ep 36. not of Christ his Church Of S. Gregories time we haue most euident testimony Who not onely strictly forbiddeth that any person permitte his children bondslaues or any belonging to his iurisdiction to be baptized by the Donatistes But whan the Inhabitants of a certaine Iland called Caprea L. 7. ep 99. returned froÌ„ schisme sending their Embassadours to Rome for their reconciliation he gaue order that if theire fitst Bisshop would be also reconciled to the vnity of gods Church he should remaine their Bishopp otherwise that a new should be made that our Lords flocke saieth he may be secure against the dartes of the deceitfull enemy Which great care considering the tumultes inconueniences which happen where two seuerall Bishops do sitt had bene in vaine if that people might haue receiued theire spirituall things of their olde Schismaticall Bishop Neither is there any cause herof but the exteriour shew of vnion in his congregation wheras the difference in doctrine seruice and Sacraments was none at all Whosoeuer readeth ouer the histories of such Schismes as haue bene heretofore in the Romane Church whan there hath bene diuision of Popes although the Romane Church was neuer deuided but all deuiders haue presently ceassed to be of this Church he shall finde this doctrine of auoiding Schismaticks most coÌ„stantly on both sides to haue bene obserued For as the Schismatickes did arrogate vnto theÌ„ selues the name of the trew Church so did they also alwaies paint them selues with the shew of whatsoeuer piety the trew Church should professe L. 6. vitae Sancti Bern c. 6. In the time of that greate Schisme betweene Innocentius the second and Peter Lyon S. Bernard a most carnest defendour of the trew Pastour of the Church at POITIERS before that Church had publickely shewed it selfe to be Schismaticall had offered vnto God in the Cathedrall Church the immaculate Sacrifice But after his de parture the Deane of the same Church broke very impiously but not scotfree the Aultar in which the holy man had celleorated for after a very shorte time he died most desperatly And whan the Prince of that countrey of A quitane who had opposed him selfe to Innocentius came to parley with S. Bernard after much debating of the matter S Bernard gotte him selfe vnto the most effectuall armour of the Diuine misteries When the Prince him selfe was not permitted to enter into the Church but by the Diuine autority of the Saint adiuring hun in the presence of Christes body which vpon the sacred Patene he caried forth of the Church vnto him was at the length mollified and of a wolfe S. william D. of Aquitane became a lambe and of a SAVLE a PAVLE and of a notorious sinner a glorious Sainte and patterne of trew repentance for nourishing the diuision of the Church Than doe we euidently see that on both sides this hath alwaies bene an inuiolable custome that aswell the Schismaticke hath auoided the Catholicke as the Catholicke hath shunned the spirituall communication with

are ready prest to worke as the will commaundeth So than in all morall actions which must needes be voluntary it is not possible that any be exercised outwardly which as being voluntary doe not ioine with the outward the inward goodnes or deformity Euen as in our case propounded of exterior infidelity such outward action because it is voluntary hath annexed the inward deformity of the will vnto which it is imputed although not the errour of the vnderstanding from which it did not immediately proceed and with which it did not agree although it agreed with the will and proceeded from the same All this we may plainly expresse in a familiar example One may tell a lye whan he speaketh contrary to that which is in his mind and by outward dissimulation shew that which in deed is not But yet although by such exteriour demonstration he altereth not his vnderstanding yet doth his will voluntarily incurre the fault of lying and dissembling as in all other outward actions the will contracteth the deformity of them whan they be euill In like maner may a man tell a lye or dissemble in matters of faith either by wordes or deedes as hath bene said and than although he hath not lost his faith by losse wherof he should be an hereticke in deed yet doth he by such lye or dissimulation shew him selfe an hereticke and therfore is called an exteriour hereticke which exteriour heresie being also voluntary is a most greeuous sinne shewing that he loueth more the glory of men than of God But in other actions which haue no respect of conformity vnto the vnderstanding which consisteth in truth but onely a respect of conformity vnto reason and prudence which consisteth in goodnes there cannot be such disagreeing betweene the inward and the outward wheras the inward now consisting in the will onely which respecteth as her proper obiect goodnes and not truth as the vnderstanding doth must of necessity participate that goodnes or badnes which is in the outward And therfore in our case if schisme be outwardly it must also be inwardly In few wordes wee may vtter this for the more plaine vnderstanding of the simpler sorte in this maner Heresy supposeth an errour in the vnderstanding and therfore he which is onely an exteriour heretike without such errour is not an inward hereticke But Schisme requireth nothing but a consent of the will to diuision from the Church and therfore euery outward Schismaticke is also an inward Schismaticke as euery outward murderer is also an inward murderer Â§. 27 Here also you take holde of that which we saied aboue The 14. obiection That if it were schisme all exteriour heretickes should be excommunicate that exteriour heretickes are not holden by Diuines as excommunicate and yet Schismatickes are excommunicate in the yeerely Bulle of Maundy Thursday how than can it be that you being onely an exteriour hereticke should be a Schismaticke vnlesse all exteriour heretickes be also Schismatickes And than false is that generall proposition of the Deuines that an exteriour hereticke only is not excommunicate for he is excommunicate for schisme which we will haue him also to incurre This is in very truth the greatest colour you may haue to excuse you from schisme yet besides that I will shew that it is but a colour what haue you gained whan you haue wonne that you are not a Schismaticke or not excommunicate for schisme is it not sufficient to go to hell with fiue or sixe morsinnes except you go also for schisme or to be cutte from the Church by 3. excommunications except you be also excommunicate for schisme But suppose that euery exteriour hereticke be not a Schismaticke are you therfore assured to be of that kind of exteriour heretickes which are free from schisme Although in all cases exterior hereticks were not Schismatikes yet in this case they were Heare I pray you what I will saye vnto you in this point For so farre are you from the truth in this freeing your selfe from schisme because you are an exteriour hereticke that if it be possible for any one kind of exteriour hereticke in the world to be also a schismaticke you are belonging to that kind For what want you whan you be among Caluinistes of the nature of schisme because Caluin is an hereticke he is also a Schismaticke as I haue shewed Because his seruice is rather hereticall theÌ„ scismaticall for if it were in deed schismaticall it shoulde not differ from Catholicke seruice this were trew if Caluin were but in one of these degrees and not in both For I pray you tell me if Caluinistes were trew Catholickes in doctrine An vrgent reason to proue this schisme and had the same rites with the Catholicke Church yet Caluin being deuided from the Church and withdrawing him selfe from the vnity therof were he not than a Schismaticke and his followers schismatickes and you amongst them also a schismaticke And hath he by being also an hereticke gotten a priuiledge either for him selfe or for you that the filth of schisme is taken away from a farre filthier diuision No surely his diuision is not taken away but increased not excused but dubbly accused The 15. obiection that it is not schisme because it is not accompained with an inward desire of deuision not diminished but exaggerated Than doth there remaine but this onely defence that although you should be most properly a schismaticke if you went of your owne free will or with an intention or desire of disuniting your selfe from the obedience and vnity of the trew Church and of the head therof yet now going for feare and being in hart and desire vnited to the Catholicke you cannot incurre the disunion from the same Here Sir I haue catched you for this which you thinke to be your defence shall most easely conuince you If you went with those conditions and intentions than you confesse you were most properly a Schismaticke as those are which go in such maner The exterior act maketh Schisme But that exteriour acte is that which maketh schisme whatsoeuer your motiue or intention is therfore are you most properly a Schismaticke For whan is more properly Schisme in the Church than whan two Popes are togither And yet the intention of the Schismaticke Pope is not alwaies to decide the Church but either to be a great Prince or to reuenge him selfe of his enemies or such like and those which follow him doe oftentimes follow him for feare L. 2. vitae c. 7 as in S. Bernards time against Innocentius the second diuerse clergy men followed Peter Lyon for feare least the other if they should haue reconciled them selues would haue vsed the seuerity of Ecclesiasticall discipline vpon them and yet were they by S. Bernard and all the learned of that age esteemed schismaticks The like may we say of the other schismes which haue beene in the Church heretofore although of this we shall say more hereafter Sufficient it is that

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 CoÌ„mission gone to to 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 bene taught and followed in England concerning this pointe Prou. 22. Doe thou not passe the auncient bounds which thy Fathers haue putte Eph. 4. That now we be not children wauering and caried about with euery wind of doctrine in the wickednes of men in craftines to the circumuention of errour Gal. 5. You ranne well who hath hindered you not to obey the truth The persuasion is not of him that calleth you A litle leauen corrupteth the whole past I haue confidence in you in our Lord that you will be of no other mind But hee that troubleth you shall beare the iudgemeÌ„t whosoeuer he be Testament of Rhemes Mat. 10 32. See how Christ abhorreth them that deny him before men Which is not only to deny any one litle article of the Catholicke Faith commended to vs by the Church but also to allow or consent to heresy by any meanes as by subscribing coming to their seruice sermons furthering theÌ„ any way against Catholikes and such like Testament of Rhemes in the Annotation vpon the 2. epistle of S. Ihon. Though in such times and places where the community or most part be infected necessity often forceth the faithfull to conuerse with such in worldly affaires to salute them to eate and speake with them and the Church by decree of CouÌ„sell for the more quietnes of timorous consciences prouideth that they incurre not excommunication or other censures for communicating in worldly affaires with any in this kind except they be by name excommunicated or declared to be heretickes yet euer in worldly conuersation and seculer actes of our life we must auoide them as much as we may because their familiarity is many waies contagious and noisome to good men namely to the simple But in matter of religioÌ„ in praying reading their bookes hearing their sermons presence at their seruice partaking of their sacraments and all other communicating with theÌ„ in spirituall thinges it is a great damnable sinne to deale with them Eph. 4 To all trew Catholickes carefull to keepe the vnity of the spirite in the bond of peace S. Ihon in his second epistle geueth this warning Is any man any Priest or Iesuite from Rome Rhemes Spaine come vnto you bring not this doctrine receiue him not into the house nor say God saue you vnto him For he that saieth vnto him 2. Tim. 3. God saue you communicateth with his wicked workes The order of the obiections A TABLE OF THE PRINCIPALL THINGES CONTEIND IN THIS Treatise The 1. 2 obiection Whether there be a dispensation lately graunted for going to Heretickes Churches Â§ 1 2. The 3. Whether it be defended and allowed by Priestes in England Â§ 3 The 4. That it is against the authority of all the learned men of our age Â§ 4 The 5. Of the example of the 3. children in Nabuchodosors Court Â§ 5 The 6. The obiection of Iehues dissimulation is refuted Â§ 6 The 7. The fact of Naaman of Valentinian is expounded Â§ 7 The 8. The extrauagant of Martinus the fifth and the Councell of Constance is examined Â§ 8 The 9. That for obedience it is not lawfull to be present at Heritickes seruice Â§ 9 The 10. That feare cannot make it lawfull or not voluntary Â§ 10 The 11. That by no good intention it can bee iustified Â§ 11 That the right which Catholickes haue to the auncient Churches cannot excuse it Â§ 12 What is vnderstoode by such going vnto the Church as is disproued Â§ 14 what goings may be allowed Â§ 15 what diuerse maners of going are vnlawfull Â§ 16 whether the doctrine of recusancy is ouer scrupulous or rigorous Â§ 17 Of the Precept of exterior confession of faith Â§ 19 Of the Precept of not denying our faith Â§ 20 That going to the conuenticles of heretickes is an exterior acte of heresy Â§ 21 Those which goe to heretickes seruice are many waies excommunicate Â§ 22 Wherin Schisme doth consist Â§ 23 That they are most properly Schismatickes Â§ 24 That euery hereticke is also a schismaticke and so he which goeth to heretickes congregation is both an exterior heretike and a proper schismaticke Â§ 25 That a man may be an exterior hereticke and yet not an absolute hereticke but none may be an exterior schismatike but he shall be an absolute schismaticke Â§ 26 That all exterior heretikes are also perfect schismatickes yet not excoÌ„municate as schismatickes but in two cases in both which this action of going to the Church is placed Â§ 27 That going to the Church with heretickes is superstition Â§ 28 That it is contrary vnto Christian obedience Â§ 29 That it is in the highest degree of lying and dissimulation Â§ 30 That it can neuer be altogether void of scandall which is rather increased by Protestation Â§ 31 and of Protestation see also Â§ 16. and Â§ 35 That it is a greate deceit to thinke it to be at any time voide of daunger of insection Â§ 32 Of the greeuousnes of this sinne and comparison with other kindes of greeuous offenses Â§ 33 Of the duety of Parents toward their children in this point and of euery one towards his neighbour Â§ 34 That this action of going to hereticall seruice was alwaies a signe distinctiue of religion before any law statute or declaration And of the variety of signes of religion and the lawfulnes or vnlawfulnes therof Â§ 35 What may by the Canons be permitted in this point Â§ 36 What proceeding must be obserued in discussing the authoritie of Canons herein Â§ 37 Of the generall bond of auoiding heretickes Â§ 38 What the Canons haue decreed of auoiding heretickes seruice Â§ 39 What they decree of schismatickes seruice Â§ 40 To the intent that euery one may sully be satisfied in this great and important controuersy besides the obiections which of purpose were propounded at the begining here follow also the answeres to other obiections which may be made although not propouÌ„ded in maner of obiections yet handled sufficiently in the discourse The 12. The 12. obiection that he which goeth to the Church is not a schismatike but rather an exterior hereticke Â§ 25 obiection The 13. The 13. obiection that this acte is only exterior schisme and not absolute and perfect schisme Â§ 26 The 14. The 14. obiection that if it were schisme all exterior heretickes should be excommunicate because they are all schismatikes Â§ 27 The 15. The 15. obiection that it is not schisme because it is not accompained with an inward desire of diuision Â§ 27 The 16. The 16. obiection that temporall

by a knowne Catholicke and not exacted in contempt or more in the Church then otherwise as to beare the sword vphold the Princes person or other such like any person who necessarily is to attend on the Prince and cannot by any ordinarye meanes keepe him selfe from the Court may accompany the same Prince of a connary religion vnto the Church because his going is not as to the Church neither is he thought to goe to the Church as to a Church that is as it hath seruice and communion but as to a place where he must serue his Prince with lawfull temporall dueties such as he were to yeeld him in any other place And that by this euident knowne temporall seruice altogether void of any religiouse ceremony for why he neither kneeleth nor sheweth any reuerence at all more than when he attendeth in other places all signification of religion vnion with heretickes and contempt of Catholieke obedience is taken away neither is he to be for all that accounted other than a Recusant But how farre in this matter one may proceed I need not bere to sette downe for you are no Courtier and I thinke there be few Courtiers which in this point will trouble you for counsaile To whom if they should aske your aduise you may say the matter is very doubtfull wheras many say that ELIZEVS allowed not his petition but with a doubtfull answere dismissed him saying goe in peace Seeing perhapps that after the fashion of courtiers he hearing the truth would not obey it And surely vpon this word the scripture maketh no mention whether he went to the temple of Remmon or no so that his practise cannot shew vs Elizeus his meaning But of this place I referre you to the two bookes written in our tongue the one of schisme the otherof the reasons of refusall Sufficient it is that out of this lace you cannto inserre any formall presence or going to the Church with heretickes to be lawfull The like answere vnto this doe I giue vnto the example of Valentinian the Emperour Of Valentinian the Emperour who going to a temple with Iulian the Apostata as Theodoret and Sozomenus reporteth being one of his cheife captaines and alwaies assistant to his person by reason that it was an auncient custome as Sozomenus expreslye noteth Theod. l. 3. c. 15 Sozo l. 6. c. 6. that the captaines of those souldiers which were called Iouiani and Herculiani should alwaies follow the Emperour next behind him as his defenders gaue the Porter a blowe on the eare for sprinckling him at his entrance with the Idolatrous water and cutte out of his garment so much as the water had touched euen in the Emperours sight saying that he was therby not purged but polluted with a shamefull filth For which cause as he was by that Tyrannicall Apostata sent into banishment so as Theodoret writeth he was by God within a yeere and few moneths for a reward of his confession exalted to the Imperiall seate Whose example if you would follow so often as by such base officers your eares are sprinkled with hereticall soundes I dout not but some CoÌ„missoner or other to your great benefitte would quickely prouide that you should come to the Church no more Â§. 8. The fourth reason you make out of the Cannon lawe which according to the extrauagant of Martinus 5. and the Councell of Constance giueth leaue to participate euen in Diuine seruice with all maner as excommunicate persons The 7. obiection of the extrauagaÌ„t of Martin the fifth except those which either are by name excommunicate or notoriouse strikers of a clergy man This reason verely is so childish that I am euen ashamed to answere it For it is euen as if you should argue thus The Pope geueth me leaue to be present at Masse in a Catholicke Church and company with an hereticke therfore he alloweth my going to hereticall seruice or communion with the same When did you euer heare that by a Catholicke mouth the heretickes prophane communion was called Diuine seruice It were not lawfull to goe to heretickes Churches although they had true Masse Pirestes Yea this I saye that although in the hereticall Churches there were very true Preistes and the same Masse which is saide at Rome with the same rites and ceremonies yet a separation being once made from the Catholike vnion and the hereticks vsing a church aparte from the Catholicke for all this decree it were a mortall sinne and an exterior act of heresye to goe to the heretickes Masse of which you shall heare Nauarre say his mind c. 27. n. 36. agreeing herein with all other Diuines He which for feare of death doth participate with an excommunicate person in Diuine seruices doth not sinne so that he participate not with a virtuall deniall of Catholicke faith which would arise through communication with contempt See Sotus 4. d. 22. q. 1. ar 4. Silu. verb. excoÌ„ 5. dub 14. verbo Metus q. 7 Maior d. 18 q. 4. Couar parag 3. num 9. Angles ar 3 diff 7. Schismatickes may not be present at Masse See more of this point Â§. 38. The 8. obiection of Obedience Ser. 6. de ver Do. dispising of excommunication for it behoueth rather to dye then so to communicate Wheras he is more bound to defend this article of faith of the autority and power of the Church to excommunicate and the valew therof then his owne corporall life â§ Now you may iudge whether your case were not so in England euen although you had true Preistes and true Diuine seruice But in this riffe rasse which you goe vnto there is no question Neither for all this may such as are excommunicate be present at Masse although they be not of those two kindes of excommunicate persons For the Canon intendeth not to fauour them at all but onely geueth leaue to the Catholicke not to auoid for all the sinful presence of him which is excommunicate and for all the prohibition of the Church which had bene vntill that time in force of auoiding the participation of the excommunicate not onely in spirituall but also in ciuill and temporall thinges Â§. 9. Now to your fifth reason of obedience to the Prince wherin you trrumph S. Augustine shall answere â§ Who resisteth vnto power resisteth vnto the ordination of God But what if he commaund that which thou oughtest not to doe here truely contemne power by fearing power See also .l. 3. confess c. 8. Doe you consider the very degrees of humane lawes If the gouernour commaund any thing is it not to be donne yet if the Proconsull commaund the contrary then truely dost thou not despise power but choosest to obey the greater Neither herein ought the lesser to be angry if the greater be preferred Againe if the Proconsull commaund one thing and the Emperour another is it doubted but that he is to be obeied the other being despised S. Augustine would not allow

conformity in their superstition The pretense of obedience maketh this actioÌ„ worse than before contempt of Catholicke vnity I pray you imparte your conceite vnto me I my selfe can see nothing else wheof I doe inferre that by such pretended obedience this act is made worse then it was before For a precept law or commaundment prescribeth a matter to that vertue which it intendeth of which it was not a necessary matter before as the commandement of not eating flesh vpon a fasting day was not a matter of fasting necessary before the law for why one might haue before fasted better with one bitte of flesh than with a dainty dinner of diuerse dishes of fishe but after the law it is a necessary obseruance and matter prescribed vnto fasting So in like maner although to goe to the Church before with hereticks had not bene as alwaies it was an act of religion now being commaunded by the law as an act of religion for that is the intent of the law manifestly pretended in the one or other statute of going to the Church it is only a simple act of obedience but an act of obedience in such a matter principally intended as is the profession of a false religion For euery religiouse act applied vnto a false god or a false kind of worship or a false Society of worshippers is an expresse protestation of the same false worship or vnlawfull fellowshippe So should you first haue proued this action to be lawfull in it selfe Obedience is no excuse but whan the matter thereof is first proued lawfull and then you might haue inferred that your obedience had bene lawfull and you should also haue shewed some end in this law ouer and besides bare obedience other then the end of religion which surely must needes be yeelded to be the very end and obiect of the law And this long experience hath shewed in the Church of God that when temporall Princes must be obeyed in Churches Amb l. 5. ep 33. ad Marcellinam there is farther daunger in it then I list now to speake But you shall see an example of Christian obedience When the Emperour was at greate strife with S. Ambrose the holy B. of Millan about the deliuering certaine Churches in the citty of Millan vnto the Arrians as alwaies before this fearefull abiect age Ibid. S Ambrose his obedience to the Emperour Catholikes wold neuer be found amongst heretickes in Churches S. Ambrose aunswered the Emperour in this maner Trouble not thy selfe O Emperour that thou maiest thinke that thou hast any emperiall authority ouer diuine thinges To the Emperour Pallaces appertaine to the Bishop the Churches To thee is committed the righte ouer the publicke not ouer the sacred walles â§ And when the same Saint was threatned with death for the same cause by Calligonus the Emperours Eunuch euen in the Church God permitte saith he that thou doe that which thou threatnest for I will suffer that which becommeth a Bishop thou shalt doe that which beseemeth an Eunuch â§ In which controuersie the souldiers sent word as saith S. Ambrose vnto the Emperour that if he would come abrode he mighte with good leaue But that they woulde waite vpon him if they saw him agree with Catholickes Trew Catholicke Christians were than Recusants otherwise they would passe vnto that companye which Ambrose should gather Such accounte ought Christians to make of auoiding hereticall synagogues I will conclude therfore this matter of obedience with one shorte but inuincible reason You will haue it lawfull for obedience to goe to the Church An inuincible reason that it is not lawfull to go to the Church for obedience Than say I in this maner Whatsoeuer is lawfull to be donne that being by a Superiour commaunded is a mortall sinne to transgresse or to omitte But as you defend it is lawfull to goe to the Church for obedience therfore it is a mortall sinne not to goe to the Church when it is so commanded See I pray you how many Preistes Martyrs men woemen and children you condemne to hell whilest you seeke to maintaine your owne dangerouse wilfull estate Â§. 10. Now let vs proceed vnto your feare The 9 obiection of Feare which you make as one reason amongst the rest but in deede is the wholl cause of your forsaking God Because you haue not perfectly learned his lesson which saidI will teach you whom you shall feare Feare him which when he hath killed the body hath power to sende both bodye and soule into Hell fier yea verely I say vnto you feare him You saye therfore that you doe as you doe for feare and not voluntarily But nothing is a sinne which is not donne voluntarily Therfore in your action is no sinne at all Where if you had said thus that you doe what you do not voluntarily but nothing not voluntarily donne is a sinne therfore what you doe is no sinne then had your argument bene good but your Maior false for I would then say you did voluntarily what you did But now in your first proposition where you say that you doe a thing for feare and yet not voluntarily you include two thinges most repugnant in them selues For it is impossible that a thing be donne onely for feare and not voluntarily Whatsoeuer is done for feare is voluntary And in thispoint we must begge helpe of heathen Philosophers For so hath feare darckened our countreis vnderstanding that the very principles of all morall actions and of goodnes or badnes in our doinges are called into question For what I pray you if for feare of loasing your owne life you vniustly take away an others because of that feare haue you not sinned If you haue sinned then haue you voluntarilye donne it For * Aug l. 3 de lib. arb c. 17 18. et lib. de vera rel c. 14. lib. 1. retract c. 13 asinne is not a sinne except it be voluntary If IOSEPH for feare of his Ladies slaunder had satisfied her will had he donne against his owne Had the three childreÌ„ done against their owne will if they had for feare sacrificed or donne worship to the Idoll And your selfe shall be iudge When you goe to the Church doe you goe against your will doth any man cary you or doe you cary your selfe in such maner because of your feare that you might not stay your selfe at home Surely if feare be so mighty a Passion that it taketh away the free gouernment of a mans wil and not onely threatneth but inferreth violenc to the outward members in vaine did our Sauiour exhorte vs not to feare the world in vaine did he with his heauenly instructions animate his Disciples against incounters whatsoeuer of the aduersaries of his holy truth But let vs decide this question out of Philosophy Onely violence taketh away voluntary In a reasonable creature therfore nothing taketh away the nature of voluntary but constraint Now coaction or constraint

separated as those which did in the exteriour shew communicate with Idolaters heretickes schismatickes But those especially and with greater difficulty which in a farre higher degree of apostasy heresy or schisme although onely in the exteriour shew had deuided them selues from the Church of God Why doe you not then long for this peace and why doe you not thinke it manye thousand yeeres vntill you may heare that sweet voice which amongst Catholickes is pronounced in the holy Masse PAXTECVM Peace be vnto thee For how can there be peace vnto you which disunite your selfe from that vnion which peace maketh of one sheepfould and one shepheard or who is your shepheard I pray you Sir Tinker or Sir Cobler for you must not deny but that he is the shephearde of whosoeuer he shaketh his filthy fodering vnto Or if sometimes before you be restored vnto peace with the trew Church of Christ you presume to entrude your selfe vnto the holy misteries with what hellish confusion doe you heare that sacred word of Catholicke Peace which you haue forsaken No no. you haue broken that Peace neither must you looke for any peace vntill you haue renued that perfect vnion which Christ hath made in his Church Neither yett must you thincke that Christ his Church hath any need of your person alas it is but a small accesse of gaine The holy Church it selfe cannot be deuided For it is most perfectly one you may be deuided from it and so are therfore as an vnfruitfull branch saue that you haue a litle time God knoweth how short to returne vnto the Vine in present daunger of being threwen into the fier This Peace therfore being so important and consisting in the vnion of wills or desires Lett vs examine a little how many thinges there are in which the Church of Christ is to maintaine vnity wherin her perfect Peace doth consist The vnity therfore of the Church consisteth in two thinges Wherein the vnity of the Church doth coÌ„sist 10.21 in the connexion or communication of the members of the Church one with an other and in the order of all those members vnto one head that is Christ our Sauiour and he to whom he committed his sheepe on earth Io. 21. Col. 2. Both these partes of the Catholicke vnity doth S. PAVL describe whan he saith of some that had so deuided them selues from Christ his Church that they are in vaine puffed vpp by the sense of their flesh not holding the head whereof the wholle bodye by jointes and bandes being serued and compacted groweth to the increase of God This vnity haue you and doe continually cutte a sunder therfore are you not a peacemaker such as God hath blessed and so blessed are they which shall procure the vnity of the Church that they shall be called the children of God Mat. 5. but a peace breaker a deuider at the least of your selfe from such vnion a fugitiue from the Tentes of your Captaine Christ Finally in one word which comprehendeth in it selfe many enormities a Schismaticke Â§. 24. That you cutte a sunder this vnity and so incurr the detestable crime of schisme I thus proue vnto you The Connexion and vnion of the members of the Church one with an other is such that it must make them as one kingdome one common wealth one citty one house one congregation vnder one gouernour yea one bodye vnder one heade For otherwise the Church could not be one as we are taught in our Creed and all other vnions which may be found in the Church this which we speake of being once taken away cannot make the Church one but may onely geue it a certaine relation vnto one thing which relation diuerse thinges neuer so contrary one to an other may haue Diuers vnities in the Church Io. 6. Eph. 4. Ibid. 1. Cor. 12. There are diuerse vnities in the Church it hath one begining from one God which called it one end and hope of the same vocation which is euerlasting felicity the same meanes to attaine to such an end which is one saith one baptisme and all Sacramentes the same one Holy Ghost which gouerneth the Church and distributeth to euery one his diuerse graces But none of these vnities make the Church one but by them either she may be saide to proceed from one or to be directed to one or to go one and the same way or to be subiect vnto one externall gouernour not vnited vnto her as a necessary parte and intrinsecally ioined vnto her which is the holy ghost But that is the essentiall vnity of Christ his Church Rom. 12. The Essentiall vnity of the Church which maketh it fully and most perfectly one that it is one misticall body whose head being vnited vnto the members and the members amongst them selues with the same head are now truely and perfectly not from one or to one or by one or vnder one but one very selfe same thing This is that vnseamed coate of our Sauiour which cannot be deuided from which whatsoeuer part is cutte ceasseth to be a part of a garment for Christs garment hath no part Cyp. 1. ã€ˆâ—Šã€‰ vnit ecc but as a bough once broken from the tree withereth As a riuer seuered from the fountaine drieth vpp As the beame deuided from the Sunne in a moment vanisheth away Now Sir can you any way perswade your selfe to be in this vnity whan you go to your herticall congregations L. de fid Simb c. 10. S. Augustine maketh a flatte opposition betweene the Catholicke Church and hereticall congregations Catholickes Church hereticall congregations opposite The heretickes and scismatickes saith he call their Congregations Churches Where is Caluins Church but in his congregation Where is Luthers Church but in his congregation Where is the trew Church but in the visible congregation gathered in the vnion of the See of PETER Who would doubt going into S. PETERS Church at Rome and seing the multitude there present at the Diuine seruices to say that this is the Catholicke Church And who doubteth also whan he seeleth in London streetes Caluins blacke sanctus to fill his eares to say this is the Church of the Caluinistes The de finition of the true Church Define me I pray you the trew Church It is the congregation of many men professing the faith of Christ and vsing the same ceremonies and Sacramentes vnder the trew Pastours The definition of Caluins church Now define also the Church of Caluine It is the congregation of many men professing the same faith of Caluin and vsing the same ceremonies and seruices and sacramentes vnder a Caluinian Pastour What exempteth you from this definition your inward faith your inward deuotion towardes PETERS See see how by going to Caluins Church you haue gotten Caluins imagination of the nature of the Church Caluin dreameth out a Church inuisible L. 4. inst c. 1. Â§. 7. and manifest onely vnto the eies of God Of this

Church if you desire to be you may easely dreame it but then are you not of the trew Church but of a dreamed Church But as the trew Church of God is visible it selfe so is the vnion ther which visible And the diuision of other Churches which are in deed not trew Churches but conuenticles or as S. Hierome calleth theeÌ„ sinagogues of the Diuell being in all the world manifest visible as it were the diuels visible congregations Ep. 11. ad GeroÌ„t de monog As the Church is visible so is the vnion therwith visible who doubteth but the vnion ther which is also visible You know that in Philosophy ENS VNVM be certaine Transcendents which agree to all thinges equally and looke what euery thing hath of Entity that it hath also of vnity Now if Caluins Church be a visible Church and I would to God it were altogither inuisible and sent downe so that the persons therof were safe vnto the Prince of darkenes from whom it first proceeded if Caluins Church I say bee visible than as the being of it is so is the vnity also that is it hath a visible vnity and what vnity is this but that which the wholle world iudgeth a visible frequeÌ„ting of Caluins congregation The Church you go vnto is Caluins congregation Eph. 6. Col. 1. what is a congregation but a multitude gathered togither and who maketh this multitude but Ihon Thomas and Peter and all that are there If you will from this word All challendge a certaine extra ordinary priuiledge to say that they are all except your selfe you surely doe more than euer was heard of and arrogate vnto your selfe Ro. 5. the deserued Priuiledge of CHRIST our B. LADY who onely are said to haue bene exempted yet with sufficient groundes of scriptures and Fathers from generall sentences such as is that of S. PAVL â§ in which all haue sinned â§ But Sir you can no more exempt your selfe from this sentence All these are Caluinists by saying except I than you shall be able at the dreadfull daye of Gods seuere iudgement if you alter not your course to exempt your selfe from go you cursed by saying except I. Mat. 23. What place our Schismatickes haue in Caluins congregation Aug. in Brouin collat 3 The soule of Caluins church Than are you one of Caluins congregation Yet that I may doe you no wrong I will heere put you in minde of a certaine distinction which Catholick Doctours vse that is that some be of the soule of the Church and some of the body For the Church of Christ is not a deade bodye but a body quickned with a liuely spirite The soule of the Church are the inward vertues therof the body is the outward shew Euen so doe I say that in Caluins Church there is a body and a soule the soule is Caluins beliefe and whatsoeuer other dowry of hell it hath for this soule hath no other place than hell fier The body of Caluins church The body therof most fitt for such a soule is the outward profession or shew or vnion or practise and society of Caluins broode Now I confesse that one of these may be without the other And as there may be in the Catholicke Church variety of her members So may there also be in Caluins Sinagogues In the Catholicke Church some are both of the body and soule of the same such as haue both Faith and the outward profession of Catholike religion Others onely of the soule such as haue not the outward vnion and peace with the Church but before God are of such perfection that they be immediately vnited therunto by his heauenly grace Such are those cathecumens which abound with loue of God and trew faith or also excommunicate persons not yet restored in humane Iudgement but restored before God from whom they haue receiued trew contrition and purpose of amendment For God is not tied vnto his Sacraments but can and doth oftentimes immediately iustify those which are throughly conuerted vnto him Finally others there are which hauing no inward disposition at all yet either for feare or some other affection of worldly interest in outward shew doe nothing differ from the rest And these are worthely compared vnto the heares of a mans body or nailes or euill humours which although they be within the body yet are they not animated by the soule as other partes of the body are being depriued of all sense and lost without paine and by nature not fitte to be quickned bvt rather certaine excrementes of the body onely made to adorne and gard the body and to be vsed by the same for the operations of the wholle So than haue we found out your office in Caluins congregation You are not of the soule therof in deed For I hope of the former faith which I know to haue bene perfect in you But as S. Hierome saith although at the beginning no schisme hath false doctrine in Tit. 3. Schisme is the way to heresy yet at the length it forgeth to it selfe some erroneous proposition that it may seeme to haue gonne from the Church with pretense of some cause much like vnto your selfe who first going to the Church for feare now that you may purge your selfe of cowardise basenes maintaine your errour contrary to the generall sense not onely of the Church but euen of morall reason Therfore looke well vnto your selfe least at the length as the losse of charity * 1 Tim. 1. is the way to the losse of faith so your entrance into schisme make you an entrance vnto heresy and so to a generall shipwracke in faith according to the saying of the Psalmist Destroy it * Psal 136. See S. Greg. l. 25. mor. c. 5. destroy it euen vnto the very foundation But yet as I saied you are not of the soule of Caluins religion Neither are you of the body of Caluin as a principall member But you shall heare what you are and I pray you heare it patiently Prou. 27. For better are the strokes of a frend then the kisses of an enemy You are the excrements of Caluins congregation The excrements of Caluins religion receiuing life neither from Catholicke religion nor from Caluins heresy although how could Caluins heresy or any heresie at all geue life vnto the soule and in that body you serue for no necessary vse in which you are the happier and so I hope you will keepe your selfe from any butcherly and tyrannicall exercise but you serue them yet Caluins religion in England hath bene compacted of excrements for an ornament and creditt as though they had a shew of a common wealth And how fitlye is Caluins religion adorned with excrements For if you take way these excrements or at the least if such excrements had bene taken away from the begining in Caluins wholle body there woulde be now neuer a sound meÌ„ber But remember I pray you that whilest your

brother Let none as much as lieth in him beare patiently that order doe perish discipline be transgressed For to be silent when thou maiest reproue is to consent and we know that like punishment is prouided for those which doe and those which consent Feed saieth S. Ambrose him which dieth for hungar Dist 86. c. Pasce vide l. 3. off c. 6. for whosoeuer thou arte which by feeding him mightest haue saued his life if thou hast not fedd him thou hast killed him â§ Inferre hence the greater necessity of sauing a soule than feeding the body and the grrater bond of fatherly piety than of brotherly charity God graunt that in our afflicted countrey many thousand soules without any other crime but with this onely want of charity and piety towardes their neighbours and children doe not euery day eternally perish Â§. 35 By this which hitherto hath bene said THE FOVRTH PART Of the nature of a signe distinctiue it remaineth proued that this action of going to hereticks seruice is of it selfe repugnant vnto the very law of God and of nature a case indispensable by any power vpon earth and besides many other deformities therin conteined a distinctiue signe and manifest note wherby heretickes or schismatickes are discerned from trew Catholickes Wherupon I do infer two very certaine truthes The 16-obiection that temporall lawes or Princes can not appoint distinctiue signes of religion first that most friuolous is that reason of yours that the going to the seruice of heretickes was lawfull before the statute of going to the Church and no distinctiue signe at all and thence you conclude that neither it can now be a distinctiue signe wher as temporal Princes cannot giue the nature of a necessary signe of Religion vnto any exteriour actioÌ„ which is not such of it selfe For howsoeuer your assertion of the power of Princes in this pointe be trew or false This action is of it selfe a signe distinctiue this action is as I haue saied not by any worldly Prince or law instituted but by nature it selfe and by the very forme of all maner of Religions ordained as a ceremony and from a ceremony if you take away the signification of religion of that religion I meane vnto which it doth belong you destroy the nature of a ceremony and make a ceremony no ceremony But I perceiue the cause of your errour in this argument to be the dissention betweene Caietane and the rest of the Deuines Caietane saieth that if a Prince or a law amongst Infidells in 2.2 q. 3. ar 2. Whether a Prince may make a signe distinctiue the omission wherof may be a mortall sinac doe commaund that euery Christian weare a certaine kind of garment different from the rest of that countrey as a redd or yellow cappe such lawe or commaundment may be in two respectes either for the protestation of religion that the Prince intendeth onely to know theire religion therby or else for a politicke distinction that a Christian may be knowen from an Infidell for the peaceable order of the common welth and by such marke be reputed as it were infamous Of these two cases he geueth a different censure For in the first that is when the Prince intendeth to know euery mans faith and religion although the same Prince intendeth therby to take occasion of persecuting the Christians he saieth that it is a mortall sinne to omitt such garment for than as he saieth euery one is virtually and in effect interrogated of his religion which than he is bound to confesse In the second he saieth that a man may lawfully omitt such a signe especially for to saue his life wheras such law doth not bind in daunger of life being onely a politicke and ciuill law for the peaceable gouernment of the state not in respect of religion What Caie tane thinketh of the omission of a signe of trew religioÌ„ appointed by the Prince of a false religioÌ„ Therfore he concludeth that if a ChristiaÌ„ amongst Infidells should be commaunded to weare a redd cappe onely for ciuill pollicy least any tumulte should arise or disorder in the common wealth by diuersities of religions than in daunger of death and with lesse daunger also he may without mortall sinne omitt that signe As a Iew at Rome or at Venice for to auoide the officer which cometh to arrest him may without deadly sinne cast off his Iewes cappe that he may not be knowen yea although his religion were the onely trew religion of the world For such signe is not ordained for the protestation of his religion but onely for ciuill pollicy But if the end of such law were onely to protest religion and that the Prince intended therby to knowe Christians for to punish them for their religion and not to make onely a ciuill distinction for the peaceable gouernment of Christians and Infidells than to omitt such signe is a mortall sinne against the confession of faith which alwaies is necessary when a man is interrogated euen as he is now as it were in effect interrogated by the law or commaundment of the Prince Thus doth Caietane discourse of the omission of the signe of a Christian vsed amongst Infidells Caietanes opinion of the vse of a signe of a false religion But now let vs also see for it maketh much for the vnderstanding of the wholle matter and there is great difference what he saieth of the vsurping of the signe of an Infidell either when Infidells liue in a Christian common wealth as Iewes at Rome or whan Christians liue in an Infidell common wealth as among the Turkes Than saieth Caietane although there be a signe appointed for an Infidell onely for ciuill respectes of temporall peace yet is it a mortall sinne for a Christian euery time which he vseth the same So that a Christian at Rome wearing a Iewes cappe or amongst the Turkes a white Turbant doth euery time committe a mortall sinne although it were for to saue his life for he than sheweth him selfe a Iewe or Turke by vsing the signe of either of them Thus you see Caietanes opinion is Marke the difference of vsing a signe of false religion and omitting a signe of true religion that a man may neuer vse a signe of a false religion although appointed by the Prince but that he may omitte the signe of his owne religion when it is not instituted for a protestation of religion but when it is ordained as a signe of religion than cannot hee omitte it without mortall sinne This doctrine by all other Deuines for the most parte is thought to rigorous And they teach very well Bannes 2.2 q. 3. ar 2. that a signe of an Infidell ordained for ciuill respectes onely may lawfully be vsed by a Christian in time of necessity and whan there is no scandall neither is there is such vse any signification of religion iustly geuen Other Diuines are against Caietane but onely permitted Euen as a

saying See Â§. 16. Â§. 31. that for all your contrary minde it is an exteriour signe of heresy euen as in Marcellinus others there minde was knowen to be disagreeing to their exteriour Idolatry And besides that if it were possible that your Protestation might take away signification of heresy yet it caÌ„not but leaue significatioÌ„ of schisme conteÌ„pt Going to Caluins Church not made first vnlaw full by any late Canon The second thing which I inferre of that which hath bene saied in this wholle discourse is the manifest discouery of the malicious enuye which our aduersaries alwaies not onely cary in their minds but most cruelly and odiously disclose both many other waies and especially in all Arraignements of Priestes and other Catholickes For I perceiue by your owne confession that the greatest motiue of your going to the Churches of Protestants is the feare of being esteemed a hollow and dissembling subiect And surely I neuer saw so farre into the drift of our aduersaries as I haue bene put in mind of by the perusing of your letter They seeke to discreditt all Priestes and the lay Catholicke with the Bulle of Pius .5 which although it is well knowen to haue come forth before some of theÌ„ were borne yea before the most parte of them were of yeres of discretion yet they must needes forsooth be accessary vnto the same because they are not conformable in t is one action of coming to their deuine seruice For this cause they read it openly at the barre being faithfully translated by some honorable learned Counseller as they say are not afraide to publish that thing vnto the wholle multitude of trew and faithfull subiectes which wee woulde faine haue drowned in perpetuall obliuion They very odiously charge vs that wee refuse to go to their Church for that Pius 5. hauing sent forth that Bull and reckoned vpp the causes therof amongst other thinges maketh forsooth one of the crimes condemned the vsing and commaunding to be vsed by others certaine impious mysteries for so you say he calleth them and ceremonies according to Caluins prescript for which as well as for the other hee declareth not onely the principall but also the adherents in any such matters there recited to haue already incurred the sentence of excommunication and to be cutte off from the vnity of Christ his body This you saye you heare to your exceeding reproach at euery barr and iudgemente seate in London wherfore you are enforced for to make knowen your faithfull allegeance to shewe in effect that you haue no parte at all of the blame of that Bull. whether this be trew or not that is whether such be the effect of the same Bull or no I protest vnto you that I know not and that for the naturall loue and loiall affection I beare vnto my soueraigne I neuer did read the same This your selfe is very priuy vnto I doubt not that so long as you haue bene a Catholike and so continually conuersed amongst Priests lay Catholikes you neuer heard any one worde or neuer so litle signification of so vnpleasaunt a thing And withall you perfectly should know as well by the truth of the matter it selfe as by many publicke protestations and solemne assertions that there is not one Catholicke in England but beareth as dewtifull and harty affection vnto his most deare Soueraigne since such Bull or declaration as either before the same or if any such thing had neuer come forth In so much that looke what we might haue lawfully donne before without preiudice of our Relgion and disuniting our selues from that body of which euery one of vs must necessarily liue and dye a member the same we will in most dewtifull maner and with moste sincere and vnfained loue whatsoeuer otherwise malicious tongues geue out euen as we looke for heauen and the fauour of our redeemer continually performe vnto our death Â§. 36. How needles a thing it is to bring forth the autority of the Cannon law THE FIFTH PARTE The 17 obiection that we haue no expresse Canon or auncient practise of the Church and example practise of Gods Church in this question which we handle I hope it doth already remaine manifest For that which out of infallible groundes of holy scripture is so necessarily concluded what necessity is there by humane lawes or customes to confirme That which is enacted by the most sacred Canons of the word of God and the immediate inditing of his holy spirit who will require to bee by humane iudgement approued especially wheras as I said aboue if this actioÌ„ were only coÌ„trary vnto humane lawes although such humane lawes may vndoubtedly bind euen in perill of death yet is it to be supposed that our tender mother the Church so carefull of vs in other matters and extending her soueraigne power ouer our soules to the dispensation in most extraordinary cases would not in so great hazardes and daungers as on euery side enuiron vs hould the bridle so straite 1. Cor. 3. but in the person of Christ according to S. PAVLES example confirme her charity towardes vs least we be circuÌ„uented by Satan Besides I know very well how many there haue bene heretofore It were requisite that the defenders of schisme shoulde alleage Canons who haue shewed herin their learned industry So that I maruaile not a litle that you who seeke to transgresse the bondes which your spirituall Fathers Founders of this new of spring of religion haue with so greate piety and vnwearied pacience laied before you do not rather bring forth some auncient Canon or practise of auncient times to colour at the least if not to defend your folly For whan was it euer heard of in all ages since Christ his time that a Catholicke orderly and religiously went to heretickes Sinagogues Infinite places of Fathers innumerable examples of Saintes with the sacred Canons of ecclesiasticall discipline condemne it not one approueth it Heretickes sometimes haue come to Catholicke congregations Theod. l. 4. c. 17. l. de gest cum Emerito initio L. 5. ep 33. Theod. l. 5. c. 32. That Heretickes or Schismatickes haue come to Catholicke congregations therin geuing token of their submission we read As their holy mother desireth nothing more than theire reunion So came Valens the Emperour to S. Basils Masse offered therat So was S. Augustine and all his Catholicke fellow Bishopps desirous of the Donatistes returne So also would S. Ambrose his souldiers of the Emperours gard haue willingly wayted on their Lord to S. Ambrose his Church And S. Chrysostome professed vnto Gainas an Arrian that his Church was open for all which woulde come thither to pray In like maner hath the wisdome of the Church released vnto vs the auncient bond of auoiding heretickes or any excommunicate person euen in Diuine seruices The bond of auoiding heretickes in part enlarged I say in Diuine seruices not in Caluines deuises so long

deceitfull leasinges to salsifye the truth Euen as S. PAVL doth warne A man that is an hereticke after the first and second admonition auoide knowing Tit. 3. that he that is such a one is subuerted sinneth beeing condemned by his owne iudgement All this doth Eusebius * l. 4. c. 13. reporte of these Saintes out of Ireneus so that you haue in one thing the autority of many of Eusebius S. Ireneus S. Policarpus S. PAVL and S. IOHN S. De nis The same rigour we reade to haue bene obserued by S. Dionisius an auncient Bishoppe of Alexandria whose owne wordes Eusebius thus citeth l. 7. c. 6. This Canon and this example did I receaue of our blessed Father Heraclas S. Heraclas For hee cast out of the Church such as had departed from the Church not so yet but that they in corporall presence were partakers of the congregation of the faithfull whaÌ„ they were accused that they had much conuersed with one of those which defended a contrary doctrine vnto the Church â§ Finally you know very well that if this were the auncient custome of the Church towards all excommunicate persons 11. q. 3. c. cum excommunicato sequenti preced Chrys ho. 25. in c. 11. ad hebr 1. Cor. 5. In vita S. Anthonies last will which were neither heretickes nor schismatickes according to S. PAVLES doctrine who speaking of all such deuided members commaundeth not to eate with them you may much more know the stricte kinde of bond in auoiding heretickes and schismatickes Which lesson the glorious S. Anthony a most perfect master of all holines and Christian dewty not onely taught by example but leste vnto his schollers for his last will and testament Heare saieth he my children the last will of your Father And presently To the Meletians and Schisinatickes doe you not come neere neither ioine your selues in ' communication with the Arrians â§ Thus much as in so cleare a case for this first point shall suffice But because I know very well Two kinds of tollerations in coÌ„munication with heretickes that you will say that this custome is now worne out in the Church of Christ you see not the most zealous Catholicks of all to be so scrupulous in auoiding hereticks ciuill conuersation as these examples doe seeme to require I must necessarily say somewhat of two kind of Tollerations which hath iustly enlarged the auncient seuerity of the Church herein c. quoniam multos 11. q. 3. seq The first is necessity wherby wiues children seruants bondslaues are permitted to communicate in ciuill thinges with those to whom they belong Also trauailers strangers for their necessary helpes might of olde haue ordinary traficke in places of excommunicate persons This tolleration hath a grounde in S. PAVLES doctrine 1. Cor. 5. See Saint Chrisost cited before who to the Corinthians writeth in this manner I wrote vnto you in an epistle not to keepe company with fornicatours I meane not the fornicatours of this world otherwise you should haue gonne out of this world But if he the is named a brother c. â§ Where he sheweth a certaine necessity of ciuill coÌ„uersation with those which make the wholle community of the place where we abide for otherwise as he saieth wee could not liue in this world For which cause he geueth leaue * c. 10. in the same epistle to go to an Infidells feast So that we may ground this tolleration vppon an euident necessity that whan we liue amongst Infidells onely or for the most parte although they be heretickes and fugitiues from Gods Church yet we may vse such ciuill conuersation with them as shall be necessary vnto vs auoiding alwaies daunger of infection and scandall Thus farre may we bouldly aduenture by the auncient permission of the Church But for the auoiding of many scandals and dangers of soules which might happen and for the comforte of fearefull consciences it hath seemed conuenient vnto the wisdome of the holy ghost to yeelde a farther liberty Mart. 5. Ext. ad euitanda See Nauar. c. 27. n. 35 and euen in the countreis where most be Catholickes to graunt by the speciall permissioÌ„ of our holy mother the Church that we may freely in all maner of thinges as well spirituall as temporall communicate with whosoeuer hauing incurred excommunication through some crime so punished by the lawes of the Church are not either specially declared and denounced to be so excommunicate or manifestly and notoriously knowen to be strikers of a Clergy man And although some doe except from this tolleration all manifest excoÌ„municate persons consequently all manifest hereticks according to the limitation of the Councell of Constance yet hath the custome of the Church a trew interpreter of lawes receiued this decree with this generall enlargement as it was also in the Councell of Basill propounded So that this tolleration must be generally vnderstood that euen with heretickes not by name excommunicate nor notorious strikers of the Clergy we may as well in ciuill as in spirituall thinges coÌ„municate Whan I say spirituall things I meane such thinges as belong vnto the spirite of God not the inuentions or society of infernall spirits But what manner of spirituall thinges Caluins misteries are and of the vnderstanding of this kind of tolleratioÌ„ See Â§. 7. enough hath bene said aboue Now must I warne you and whosoeuer shall take the paines to geue the reading vnto this my writing that these Tollerations in two cases cannot be any warrant vnto vs at all No Tolleration in two cases they being in whatsoeuer case indispensable First if we finde such communication to be noisome vnto our soules so that we perceiue our selues to waxe colde in our feruour and Catholicke resolution of perseuering in Christian dewty good life and frequenting of Sacraments for this bond of auoiding spirituall daunger doth bind vs in euery sinne Secondly if there be ioined withall an expresse or virtuall deniall of our faith or contempt of the Church or superstitious behauiour or scandall which in going to heretickes Churches doe alwaies concurre For euen as the aforesaide tolleratioÌ„ cannot make but if you in murder thefte fornication Idolatry communicate with heretickes you shall sinne as much as before the Tolleration So is it in this case of going to the Church That therfore which is good you may by the tolleration aforesaid doe with heretickes that which is euill is as vnlawfull as euer before And therfore in vnlawfull matters wee must haue recourse vnto the auncient Apostolicall rule of auoiding most constantly heretickes And especially in their seruice as a thing which can neuer be lawfull For if a man may in putting of his cappe to theÌ„ as S. IHON saith in his second epistle coÌ„municate to their wicked works because he may geue theÌ„ countenance encouragement to prosecute the same how much more shal he do the like in the very toppe of their

iniquity which is in their seruice coÌ„trary Aultar vnto Gods holy Church Â§ 39. For that alwaies euen since the beginning what the Canons haue decreed of auoiding heretickes Seruice l. 6. hist c. 3. Origen there hath bene amongst trew Christians an especiall account of communication with heretickes in theire praiers the great learned clearke Origen and most auncient Doctour shall geue plaine testimonie Of whom thus writeth Eusebius Origen saieth he although being driuen by necessity he conuersed in the same house with Paule an hereticke yet euen at that time was he not affraide to shew euident and open tokens of his trew and Catholicke opinion in matters of faith Going to hereticall conuenticles a tokeÌ„ of faith For when a great multitude not only of heretickes but also of our men for the greate eloquence which was in Paule did flocke vnto him Origen could notwithstanding neuer be induced to be present at praiers with him As who from his tender age had both seriously obserued the Canon of the Church and had alwaies detested the doctrines of errours Thus Eusebius Where I desire you to marke those wordes Euident and open tokens of his religion To be present at praiers The Canon of the Church And the condemnation of such as being in minde Catholickes were present with Paule at his praiers Diuers maners of praying with he retickes But we must necessarily make some distinction of diuerse manners of praying with hereticks The first manner is whan they pray with vs but Catholickly that is either in a Catholicke congregation or else priuately but yet after a Catholicke forme and manner which maketh such ceremony not to be accounted as an hereticall ceremony but rather as Catholicke So that here I doe not so much shew my selfe to communicate with the hereticke as he to communicate with me This was accounted in the auncient Church alwaies vnlawfull vntill the CouncÃ¨ll of Constance and decree of Martinus the fifth For this degree of communication being not of it selfe vnlawfull neither implying any deniall or contempte of religion nor vnion with the hereticke in his diuision as it was iustly forbidden at the first so for the auoiding of many scandalls and daungers it was permitted after as we lately saied The second maner of coÌ„municating with heretickes in praier is when we coÌ„municate with them in their proper Churches or if in priuate houses yet after their owne particuler forme and maner And this was that which Origen refused And although hee woulde no doubt haue refused also the first communication as than being vnlawfull according vnto auncient Canons than in force yet was hee by Eusebius iudgement thought in refusing this second communication to haue shewed his Catholicke faith which he should haue denied if he had donne otherwise This second kind of praying with hereticks is in it selfe vnlawfull For it importeth a particuler vnion and association in that in which they haue cutte theÌ„ selues from the house of DAVID and erected a new Aultar fashioned new calues and new Gods besides him which cannot be truely worshiped but in the trew spirituall Hierusalem The third kind of communication with heretickes in praiers is to receaue their baptisme or sacrifice of whatsoeuer maner it be or any kind of trew or counterfaite Sacrament And this is in the highest degree of spirituall coÌ„munion with them alwaies vnlawfull and most detestable as also the second although somewhat in a greater measure of iniquity These three degrees you shall now see plainly set downe in three Canons of the Apostles where by the diuerse punishments contained you may iudge of the greuousnes of euery one The 44 Canon hath thus A Bishopp Priest The Canons of the Apostles or Deacon which shall ioine prarers with hereticks lett him be onely suspended from Communion But if also hee permitte them to doe any thing as Clerks lett him be deposed In the 63 Canon so we read If any Clearke or lay man enter into the Sinagogue of the Iewes or conuenticle of hereticks that he may ioine praiers with them lett him be deposed and excluded from the Communion Finally this is the 45 Canon The Bishoppe or Priest which hath taken the baptisme or sacrifice of heretickes we commaund to be deposed For what agreement is there betweene Christ and Beliall or what portion is there vnto a faithfull with an Infidell â§ Where although it pleased the holy Apostles to impose sometimes punishments vpon the Clergy onely as which of dewty should be the forme of the flocke yet doth both their reason and the practise of the Church shew the thing to be vnlawfull to euery faithfull Christian But here you very subtelly reply that it is the comming into heretickes Churches for that intent of praier which is condemned in the 63 Canoni not the onely comming without any praier at all Nay Sir that is no good glosse For the 44 Canon imposeth a smaller penance for praying with them and that only to some degrees of the Clergy Therfore here is something more than praying with them forbidden and what is that but going to their conuenticles which going because they will distinguish from that going which may be sometimes lawfull they call it going for to pray And it is alwaies vnderstood that one goeth for to pray whan he is orderly present at the time of praier Neither can mans iudgement which searcheth not the harte esteeme otherwise Neither did euer the custome of the Church according to the politicke and new deuised intentions interpret the presence of a man at seruice or Masse but as a communication in praier For which cause good Catholickes were alwaies bounde to auoide the Chappell or Church whan any excoÌ„municate person in none of the tollerable degrees shewed before entered in Which if he did not he reputed him selfe to haue coÌ„municated with him in praier Nauar. c. 27 n. 20. The 4. CouÌ„ cell of Carthage c. 71. 72. howsoeuer lewdly or idlely disposed the excoÌ„municate person was Thus much of the Canons of the Apostles The 4 Councell of Carthage where S. Augustine was present thus honourably speaketh of your Churches The Conuenticles of heretickes are not Churches but Conciliables with them we must neither praye nor sing â§ Where if you make the same reply as before I geue you also the same answere And a new reason also for both For wheras praier with them is vnlawfull onely for this respect that we doe make our selues therby of their coÌ„munion or fellowship what doubt is there but in signification of this vnity it is all one to pray with them and to seeme to pray with theÌ„ Or who doubteth but that a shrewd wanton boy kneeling in his mothers presence at his praiers may satisfy her who knoweth not his minde although she be his mother as well in mouing his lippes onely and knocking his beades as if he had praied with greatest deuotion The Councell of Antioch The Councell of Antioch c. 2. With excommunicate

persons it is not lawfull to communicate neither with those which come togither in houses auoiding the praiers of the Church must we pray The like we read in the 5 Canon The Councell of Laodicea c. 9.32.33.37 The Councell of Laodicea forbiddeth the same euen whan none is there present And in the 33 Canon it expresly forbiddeth to pray with heretickes or Skhismatickes and in the Canon before it calleth the blessings of heretickes curses In the 37 it forbiddeth to keepe holy daies with heteticks or Iewes how than may we go to their Churches with them on holy daies The great Laterane Councell c. 70. C. Quidane de Apostatis Eccli 2. Ex. 22. Innocentius the third in the great Lateran CouÌ„cell saieth thus Some as we vnderstand which voluntarily haue come vnto baptisme doe not at all leaue the ould man that they may putt on a new wheras retaining the relickes of their former ceremonies or rites they by such mixture consouÌ„d the comelines of Christian religion But wheras cursed is the man which goeth vpon the earth by two waies and we must not weare a coate wouen of linnen and wollen we ordaine that by the Prelates of the Churches such obseruance of theire ould ceremonies be in any case repressed that whoÌ„ their owne free will did offer vnto Christian religion those the necessity of holesome coaction may retaine in the obseruance therof wheras lesse harme it is 1 pet 2Âº not to know the way of God than after it is knowne to go backe â§ Here haue you nothing to say but that by going to the Church you vse no ceremony of Protestants religioÌ„ which I haue confuted aboue shewing that your very going presence is a ceremony of Caluinisme But lett vs come vnto the example of so many constant Catholickes as in the time of the Arrian heresy were in greater misery than we but bore it with farre greater fortitude Wherein first there cometh vnto my minde a lawe which was made euen of going to the Church not vnlike vnto ours of our new kind of obedience of which because it serueth for the perfecter description of those times I will sette downe what Sozomenus writeth L. 7. c. 13. What Iustina the Emperesse mother vnto Valentinian the younger A law against Recusants in S. Ambrose his time maruailously molested holy Ambrose Bishop of Millan and yet could not preuaile to make him yeeld the Churches vnto the Arrian secte she growing vnto more fury sought to strenghthen her endeuours with a law Therfore sending saieth Sozomene for BENIVOLVS the cheife amongst the enroulers of the lawes A good lesion for trew gentle men she commaunded him that with all speed he should make a law for confirmatioÌ„ of the faith established in the Councell of Arininum which was for the Artians This busines whan he modestly sought to auoide because he fauored the catholike Church she was very importunate to entreate him and to allure him with great promises of higher dignity and yet preuailed not For BENIVOLVS taking off his girdle cast it at the Empresses feete saying The girdle was a signe of dignity as with vs the garter that neither his present nor any greater dignity he so esteemed that he would desire it for a reward of impiety Whan therfore he persisted therin that he would neuer doe it others were found which should vndertake the seruice of the making of such lawe This lawe commaunded that freely should come togither those w e were of the Arrian saith A law for going to the Church and that such which should resist vnto these or attempt things contrary vnto the Emperial law should be putt to death Thus Sozomenus of this lawe which notwithstanding was not executed because of extraordinary calamities and troubles which as Sozomenus writeth made Iustina forget her fury About that time notably S. Ambrose who whan the Emperour demaunded a Church for the Arrians Againe saieth he he sent this message Amb. l. 5. ep 33. I must also my selfe haue one Chrrch. But I saith S. Ambrose answered * He alludeth to the speach of S. Ihon Baptist vnto Herode Mat. 14. It is not lawfull for thee to haue her what hast thou to do with an aduoutresse For she is an aduoutresse which is not ioined in the lawfull mariage of Christ â§ Euen so doe I say vnto you you may not go to the heretickes Church for what haue you to doe with their aduoutresse Sinagogue which is not ioined in the vndefiled matrimony with Christ This argumeÌ„t is of the greater force for that it is manifest that this Valentinian was alwaies a catecumen and not baptited at all by reason of his suddaine death So that we are hereby assured that his onele presence was by S. Ambrose forbidden wheras it is most certaine that beeing but a Catecumen he could not receiue any Sacrament nor so much as be present at the Churches sacrifice But onely at the singing of Psalmes and readings sermons Those souldiers also which sought by force to gett a Church for the Emperour Ibid. being by him commaunded to be excommunicate suddenly God altering their mindes came vnto the Catholicke Church where S. Ambrose was refusing to be ioined with the heretickes or for them to obtaine a Church The same most gloriouse Prelate in the same quarrell of the deliuery of the Churches to the Emperour Orat. de tra dend ba sil for the Arrians taketh occasion of that parte of scripture which by meere chance beeing reade that very day in which the tumulte was attempted for the Churches very fittely he applieth vnto his purpose Luc. 19. Mat. 21. The place was of the riding of our Sauiour vppon an Asse vnto Hierusalem and casting forth amongst others those which soulde pigeons in the Temple Where after that this Saint had shewed his seruent desire to make his owne body an hoste and sacrifice vnto Christ in so noble a quarrell if it would please our Sauiour so to vse the same his body as he once vsed the Asse whan he satisfied with a few of his forceable wordes all those which would haue hindered it saying that he had need of his seruice he addeth this most notable sentence of the Doues What are the Doues but simple mindes or soules following the sincere and pure faith should I than bring into the Church one whom Christ excludeth for he is commaunded to go forth AuxeÌ„tius because of his wicked behauior in other places had changed his name which will sell the simple mindes of the faithfull Therfore Auxentius is cast forth Mercurius is excluded One monster it is but two names â§ What thinke you thaÌ„ would S. Ambrose persuade if he now sawe Auxentius in Churches or what wold that his deuour people thinke theÌ„selues bouÌ„d vnto if Valentinian commaunded them there to be present neither was Auxentius so excluded but that if he could not haue ben excluded euery Catholicke should haue auoided him

in the Church more than in ciuill conuersation which also was forbidden them Yea such was the feruent zeale of this Bishoppe in this quarrell and such was the readines of the people to cleaue vnto their Pastour Ep. 33. l. 5. in so iust a cause that the Emperour him selfe feared least by the mutany of the souldiers which notwithstanding S. Ambrose neuer allowed he shold haue bene putt in prison But this Emperour for all this being once depriued of his euill Counsellours was alwaies after vnited vnto his Bishopp reputing him not only as his Father but as his Protectour and deliuerer in all distresses But in this matter of hereticall Churches Amb. orat de obitu ValeÌ„tiniani orat de trad Bas How we ought to esteeme of lawes in this point Gal. 2. heare I pray you a necessary lesson of this great and most holy Doctour For speaking of Auxentius the Arrian Bishop he saieth whome hee could not by speach deceiue those he thinketh to strike with the sword with his mouth enditing with his hand writing bloody lawes thinking that the law may prescribe vnto men a beliefe he hath not heard that which euen this day was read That a man is not iustified by the workes of the law Or this by the law I am dead vnto the law ibid. that I may liue vnto God And we therfore by the law of our Lord IESVS CHRIST let vs dye vnto this lawe which enacteth decrees of perfidiousnesse â§ Thus the most constant Pastour of those lawes of which we spake before for the deliuery of Churches vnto Arians Iudge you what he thought of going to the same if the Arians had obtained their purpose although in this pointe also I haue shewed you euen here his iudgement A litle before that time * Sozom. l. 6. c. 18. whan Valens in the East did persecute the Catholickes he came to Edessa for to see a noble Church of S. THOMAS A notable example of Catholicks constancy From this citty had he either by death or banishment or imprisonment taken away most of the Catholicke Pastours yet whan he saw the Cotholicke people to gather theÌ„selues togither in a fielde before the citty he is said very sharpely to haue rebuked the Gouernour generall and to haue geuen him a blowe on the eare because against his commaundement he suffered such meetings to be made A ciuill hereticke Modestus therfore for so was the Gouernours name although he were an Arian yet secretly gaue them warning that they should take heed least the next day they came to the same place to pray For the Emperour had commaunded him greeuously to punish those which he should finde there But the people contemning his threates with farre greater desire than before did fill the place Which thing Modestus vnderstanding knew not what to do yet went be into the field In the way a woman drawing her childe after her and contrary vnto womaÌ„ly decency her gowne euill fauoredly putte about her as it were hasting vnto a desired thing rusheth through the band of soldiers which went before the Gouernour who seeing that coÌ„mandeth her to be apprehended and asketh her the cause of such hast That I may quickly come saith she vnto the field in which the Catholickes are gathered togither Art thou alone ignorant saith Modestus that the Gouernour will presently come thither and kill all that he findeth Yea saith the woman I haue heard therof and therfore I had need runne most speedely least I come whan all is donne and so be depriued of Martyrdome which now God hath offered me But why I pray thee doest thou leade thy little boy with thee That he also may be partaker of the publicke afflicton and receaue a like reward Therfore Modestus wondering at the manly courage of the woman returneth vnto the court And whan he had informed the Emperour of her he perswaded him that hee should cease from seeking to accomplish what he had begonne wheras especially it was a thing neither of small dishonour and of greate discommodity So farre Sozomenus O constant people O most kind godly mother O happy child which liuest in such a time If our times and people were like vnto these than should wee not onely haue more refusers of Valens his Church but more coÌ„stant practisers of their owne religioÌ„ not able to be hindered with losse of goods or of liberty or of life it selfe But we will go somewhat farther in the worthy actes of this renoumed citty l. 4. c. 16. And take that which folowed after out of Theodoret. For notwtstanding the Emperour feared the multitude yet were those which were of the Clergy that is some Priestes and Deacons for their Bishop Baxses was sent into banishment and one Lupus worthy of such a name putt in his place with whom that godly deuoute people refused to coÌ„municate these Cleregy men I say were brought before the Gouernour and commaunded either to coÌ„municate with Lupus or to be banished Where after a faire long tale saied by the Gouernour to perswade theÌ„ from their recusancy A preaching Gouernour alledgeing that it was an extreeme madnes for a few simple men to resist one which was so mighty a Prince and ouer so many at the length saith the Gouernor to Eulogius a holy Priest and the chiefe of those which was than lefte * Go to that Church which your Prince goeth vnto CoÌ„municate with the Emperour Vnto whom Eulogius very stilly but quippingly answered What was he whan he was made Emperour made also a Bishoppe The Gouernour vnderstanding the quipp beganne to be angry to reuile the Priest and to adde these wordes I saide not so focile that thou arte but I exhorted you all to communicate with those which whom the Emperour communicateth But the good ould man answered that they had a Pastour meaning his Bishop whose commaundement they should in such thinges obey Wherupon fowerscore of them were sent into barbarous Countreis into banishment â§ But marke I pray you both here in what shal be said herafter vvhat is coÌ„munication with heretickes or schismaticks that to coÌ„municate with hereticks was alwaies vnderstood by a religious and ceremonious presence at those actions wherin theire Pastours Bishops exercised their woolfish profession towardes their scattered flocke And this must of necessity agree with manifest reason that such communication as is had with heretickes in their praiers is the highest and most vnlawfull degree of communication with them For if in auncient times the holy Bishopps of the Primitiue Church by geuing or sending of certain letters vnto Schismatickes or heretickes Litrae Formarae vel coÌ„mmicatoriae Aug. ep 16 2. 163 Opt. l. 2. copt parm Conc. Mileu c. 20 which were called LITTERAE FORMATAE or COMMVNICATORIAE should therby haue signified their vnion with the same therfore haue licensed others to keepe company and to communicate with them also which they reputed alwaies vnlawfull

euer refusing to grant any such letters but to such as were in deed Catholickes in so much that S. Augustine writing to certaine Donatistes protesteth that he doth not send them communicatory but only priuate letters for their conuersion What shall wee than iudge of this association in spirituall thinges neither must you now runne vnto your ould excuse so often by you alleaged and by vs refuted that you doe not communicate with them in praiers whan you doe not pray your selfe For your very presence at their praiers is a communication with their praiers euen as the presence at the same table although you eate nothing is a communication with them in the table and dwelling in the same house or lying in the same bedd is alwaies 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 â§ These Arians at the day of Iudgement shall coÌ„demne 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 ConstaÌ„tinople whan they by Theodosius had bene forbidden to vse their seruice in the citty and therfore in the night vsed to meete in publicke galleries by sides and quires singing certaine hereticall responses after that the day drew neere were wont to go from thence also singing blasphemous songes against 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. â— 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 theÌ„ 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 religioÌ„ 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 theÌ„ 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

than know you that both they are deuided from vnity and there is now no question leste of coÌ„munication which cannot be trew but onely in vnity Presence at hereticall seruice expresly forbidden Be you not therfore as if there were no difference betweene Schismatickes and the trew Church indifferently associated vnto both their sacrifices It is not the body of Christ which a Schismatike maketh if we follow truth as our guide Neither can any man faine without reprouing the Apostle that Christ is deuided 1. Cor. 1. One onely is the Church which is Christes body which cannot be deuided in two or more partes For so soone as any departeth froÌ„ her he ceaseth to be of any Church at all â§ How could that auncient holy Bishop more plainly discourse of communication with Schismaticks euen whan they haue trew seruice and Sacraments For that which he saieth that a Schismaticke cannot make the body of Christ See the glosse vpon this place is not vnderstood of want of trew consecratioÌ„ if he which taketh it vpon him bee a Prieste but according to the ordinary custome of Doctours which call the trew body of Christ that which is the effect of the holy Eucharist which is the incorporation with Christes misticall body which a Schismaticke cannot make in any or because a Schismaticke him selfe is no parte of that misticall body so that he speaketh not of consecration of the Eucharist but of the vnion of him which is the consecratour S. Augustine disputing against the Donatistes S. Augustines opinion l. 1. de Bap. cont Donat c. 2. 24. q. 1. cap. Si quem forte hath this notable saying which I will sette downe the more largely that you may see how that great Sainte and most graue Doctour of Gods Church esteemed of this exteriour shew of vnion with the trew Church of God which wee defend If perhapps saieth hee extreame necessity driueth any man where he cannot finde a Catholicke keeping in his mind Catholicke peace he doe receaue by some other which is out of the Catholicke vnity that which he would haue receaued in Catholicke vnity he meaneth baptisme if forthwith he depart out of this world we doe not repute him but as a Catholicke And if he be deliuered from corporall death whan he shall yeeld him selfe vnto the Catholicke congregation euen with his corporall presence from whence he neuer departed in his hart not onely we do not disallowe that which he hath donne but with all security and verity we coÌ„mend him because he beleeued that God was present in hjis harte where hee obserued vnity and would not departe out of this life without the SacrameÌ„t of Baptisme which whensoever he found he knew to be Gods and not of men But if any whan he might receiue it in the Catholike Church through any peruersnes of mind doth choose to be baptised in Schisme although afterward he come vnto the Catholicke Church where certaine it is the the Sacrament profiteth which may trewly be otherwhere receiued but not profitt he is peruerse and wicked and so much the more perniciously How a man in necessity may receaue a sacrament of an heretike or schismaticke by how much the more wittingly S Augustine speaketh here of Schismatickes Where he reprehendeth not the seruice or Sacrament but the vnion which is by the outward shew professed Neither yet was it his mind to approue such communicatioÌ„ with Schismatickes in necessity that a man may dissemble his recourse vnto them for to be in signe of vnion vnto them but he speaketh of those which were publicke Catecumens in the Church Conc. Trid sess 14. Caiet verbo Absolutio cap. Pastoralis de off iud ord Anglez de Conr. Art 8. Diffic 9. and knowne to desire the Churches Sacrament and as he saieth of the Church already in hart which in their extremity could finde no Catholicke who might actually incorporate them to the same After which maner in extreeme necessity there wanting an other Priest at the houre of death any Catholicke may lawfully and sufficiently be absolued by any trew Priest although an hereticke yea by Luther him selfe if he were aliue So that neither the Priest want dew intention the Penitent make knowne both vnto the Priest and others who might otherwise be scandalized that he wold liue and dye in the Catholicke vnity This is a pointe very good for our countreymen to know as a thing which may happen vnto them to be as profitable as it is most certainly permitted by holye Church So that it be not according to the forme of the communion booke or with dissimulation and dew diligence be vsed for to find a Catholicke Priest But of S. Augustines opinion in this pointe out of whom this Canon was taken we can say much more And if we would say all we should exceed any reasonable volume But our intent is not to bring here the sentences of holy Fathers but in as much as either they shew the custome of the Church or haue theire graue sentences for the gouernment of the wholle Church placed in the body of the Canon lawes This glorious Piller of ChristeÌ„dome liuing in Affrica amongst the swarmes of Donatistes which at that time molested the Church of Christ being first onely Schismatickes but afterward growing to expresse heresy as alwaies Schismatickes if they continew vse to doe as we haue new oftentimes saied out of S. Hierome in all his workes against Donatistes geueth most plaine testimony of the custome of his daies Going to the Church is schisme in S. Agustines opinion For whosoeuer shal read any of those learned bookes which he writeth of that Schisme shall see that neither the Donatistes with the Catholickes nor these with them would any waies communicate Yea by this great Father it was reputed Schisme for the one parte to communicate with the other in spirituall thinges which whan I say I meane the religious presence at seruice Heare I pray you what this Saint rehearseth of an Imperiall law against this action * Ciuill law See cod de hereticis L. quicunque l. 1. cont ep Parm. in fine See ep 166. Although the conuenticles are seuerall and the segregation wicked yet the law cannot coueniently punish all proper conuenticles wicked seperation congregated Of the other Emperours lawes and iustice except of Iulian the Apostata who only fauoured the Donatistes permitting them to haue Churches which lawes are most vehement against them who is ignorant Amongst the which one generall law against all such as will be called Christians and do not communicate with the Catholike Church but are gathered together seuerally in their proper coÌ„uenticles conteineth thus much that as well be who ordeineth a clergy man as also he which is ordeined be amerced in tenne Poundes of golde But that the very place where the wicked separation is congregated be confiscated There be also other generall commaundemements by which they are disabled either to make will

leaue them and at her latter end she shall be vnwise â§ The Deuill whom S. Augustine vnderstandeth by the Partrich or as that Doctour also faieth any Heretike Brother Coadiutor or sonne of the Deuill for these names doth this gloriouse Sainte attribute vnto these contentiouser Rebells therfore wel likened vnto Partriches who with striuing are the sooner taken These Partriches I say gather togither those whoÌ„ they haue not brought forth those whom Almighty God hath created and the holy Church brought forth vnto grace vnto her blessed vnity These Partriches haue encreased their congregation with riches but not in iudgement For as the Deuill careth not of what heresy one be of so he be an hereticke So hath he without any iudgement or discretion gathered amongst heretickes such as he careth not whether they be heretickes or no so that they be in his congregation so that they be without so that they be in a parte wheras Christes garment can haue no parte nor any way be deuided The Deuell saieth not that I may vse the speach of S. Augustine these are Donatistes and not Arians whether these or those they belong vnto him which gathereth togither without iudgement Let him worshipp the Idolls saieth he he is mine Lett him remaine in the superstition of the Iewes he is mine hauing forsaken vnity let him go vnto this heresy or that heresy he is mine â§ Yea as we haue shewed be fore lett him but be gathered togither with Heretickes at their seruice It is a signe of heresy to require Catholickes to come to the Church Ezech. 34 he is mine The Deuill then and whosoeuer gathereth with him and against Christ gathereth his riches but without iudgmeÌ„t farre contrary vnto the Catholicke Church which detesteth all others and gathereth none but such as desire earnestlye to be her children and to bee the sheepe of him who saide I will feed theÌ„ in iudgement But in the middest of her daies Shee shall leaue them saith the Prophet either because God will mightely raise vp the lapsed againe or because according to that saying of S. PAVL I would to God those were curt off which doe disturbe you the fauourers of such schisme shall at the length discouer theÌ„ selues by open Apostasy shewe what they secretly harboured within their rebellious bosomes and forsaking those whom they pretending to feed did deuoure verify in them selues the saying of the Apostle They went out from vs but they were not of vs. or else because God will suddainly punish and take out of this life such deuided members and wandering sheepe to their eternall confusion whan at the last such Diabolicall endeuours shall shew the folly of their authors all the faire promises and florishing perswasions of Schismaticall rebellion shall disclose and discouer them selues as foolish deuises And I would to God the diuerse punishments which are daily inflicted vpon the lapsed were sufficiently knowen vnto the worlde Three kindes of punishmeÌ„ts of Schisme Ser de laps wheras we see now in our age no lesse miraculous scourges for this shamefull lapse than we read in S. Cyprian of those which in his age fell into Idolatry So many schismaticall mariages suddainly turned into mourning so many conformable men either possessed or distracted or punished with the death of their neerest allies So dreadfull torments of conscience and cominuall terrours as they worthely are afflicted withall whom God with Caine hath cast out of his holy sight leste as vacabonds and forlorne of the earth Such suddaine deathes of Infants baptized by heretickes no otherwise than hapned to the sonne of Valens the Emperour Theod. l. 4. c. 17. for admitting the cursed blessing and baptisme of the Arians after S. Basils sacred presence and infinite other like wonders To which effect I remember what Tertullian writeth of a farre inferiour kinde of iniquity L. de spect c. 26. than presence at hereticall seruice that is of presence at the Gentills spectacles of which we spake before There happened saieth he an example in a woman testifying Gods indignation This woman going vnto the Theater returned with a Deuill wherfore whan in the exorcisme the vncleane spiritt was rebuked because he durst molest a Christian the Deuill answered very bouldly I did it moste worthely for I founde her in my owne â§ Take you heed therfore that the Deuill find you no more in his owne Neither is this the onely punishment of so great a treason wheras the very infamy of the world doth follow it as dew vnto forsakers of their tender mother setters to sale of their owne consciences inconstant reedes wauering persons both towards God and also towardes men Eus l. 1. vit con c. 11. Sozom. l. 1. c. 4. For most worthy was that iudgement of Constantius the Emperour Father vnto the great Constantine who desirous to make triall of Christian fortitude gaue out an edicte the whosoeuer refused to sacrifice to his Gods should be banished the courte Wherupon some which impiously yeelded were banished and the other which remained constant with singuler fauour were retained For that wise Emperour well considered that who would be trecherous to God could not be trew to him But the greatest punishment of all is the being forsaken or God downefall into all sinne For as Sampson after his familiarity with Dalila Iudic. 16. Dalila lost his former strength and falling into his enemies handes was depriued of his sight and bound in chaines was made euer after to grind in the mill So after the entry into the hereticall conuenticle a most false and deceitfull Dalila who seeth not the the mind being blinded betaketh it selfe to the boÌ„dage of all manner of iniquitye where euen as it were in a wheele it runneth an vnlimited race neuer ceasing to go from one wickednes to an other L. 25. mor. c. 12. For by the deserte of so great a sinne the pitt of other sinnes is couered as S. Gregory notably teacheth that he which wittingly coÌ„mitteth one euill euen in other thinges may iustly vnwitting perish * One sinne is punishment of an other Rom. 1. 1. Thess 2. Ap. 22. For this is therfore donne that sinnes may be punished with sinnes to the end that the very increase of vices may be the punishment of the offendours Hence doth the Apostle say that God hath deliuered certaine vnto the desires of their hart And againe that they may fill vp their sinnes alwaies Hence by an Angells voice is it said vnto IOHN who hurteth let him hurt yet and who is in filthinesse let him be filthy yet Hence DAVID saith Lay iniquity vpon their iniquity psal 68. that they may not enter into thy iustice Hence againe by the saide Psalmist it is saide of our Lord him selfe Psal 77. He hath made the suggestions of malignant spirits to be the way vnto the path of his wrath For to make that which was but a path of his wrath to become a broad

lay man may weare a religious mans ordinary apparell or a man a womans gowne for a good end or for necessity and yet not make any lye at all in the outward shew but vsing that which hath an other end besides the signification permitt the behoulders to thinke him to be either a freer or a woman which in deed he is not As also Christian Captaines in warre often times for policy vse Turkes banners and Priestes among heretickes lay apparell and neuer are reprehended by any deuoute conscience for lying or dissembling either in religion or in their particuler estate In like maner the same Deuines doe teach against Caietane that a man may lawfully omitte a signe of a Christian where it is appointed whan by any necessity he is vrged therunto and they yeld a reason for that such Princes cannot prescribe vnto vs by what signes we shall protest our faith Here Sir was that with which you were deceiued For although Caietane be worthely iudged to haue bene too seueere yet against this action of going to hereticall scruice togither with Caietane doe all other Deuines geue theire graue and most deserued verditte Diuerse kindes of signes or tokens of religion For they distinguish in these matters whether they be garmentes or other actions diuerse kinds The first is when some speciall garmentes or actions are proper onely to a certaine nation which is hereticall Iewish or Turkish not in that they be of such religion Asigne distinctiue of religion in respect of the nation but in that the common vse of their countrey hath brought into practise such particuler custome Such are the diuerse banners of seuerall countreis and the manifolde fashions of apparell which in euery countrey we see to be most in vse and in this kind there is no difficulty but any man may vse such garments or signes as well as the proper tongue of the countrey Asigne distinctiue in respect of ciuill Pollicy for any lawfull aduantage The second degree is when not onely in respect of the countrey but particulerly for to make a distinction of religion such garment is prescribed or vsed And if such prescription or custome be onely brought in for humane policy of ciuill gouernment although withall there were a purpose of punishing or afflicting Christians therby yett if there be some ciuill or honest humane vse of the same besides the signification of heresie Iudaisme Turkisme or other sorte of Infidelity and Apostasy In vrgent case of necessity it may also be vsed lawfully by a Christian as we haue saide before and it seemeth very reasonable for that a Turke newly conuerted to Christ were not in any mans iudgement bound vnder mortall sinne presently to cast away his white Turbant and so to betraye him selfe for in those countreis a signe of a Turke is a white Turbant on his head The third degree is whan such garment or action is besides the ciuill vse thereof A signe distinctiue in repect of religion yet hauing a prophane vse for the principall end which is the principall end referred vnto a ceremonious signification in euery religion As amongst Catholicks a corner cappe a Freers weede eating of white meates and not fleshe vppon a friday Amongst other sectes a ministers apparell an Idolatrous Preistes ordinary and prophane garment And in this degree also they say that wheras these thinges haue of them selues a good and conuenient vse for the life of man and the principall end of them is an honest humane vse not a religious signification neither trewly is a Freers weed although it signifie a Freer so religiouse as a Surplesse Cope Tunicle or such like whose principall and onely end is religion wheras also the common practise of mans life hath as it were by a long prescription obtained that such thinges in time of danger may be vsed for their ciuill end not regarding their religious signification it shall be lawfull for to saue a mans life or for other necessary and important good to weare a corner cappe or Freers weed although these holy signes were vsed in a false and detestable religion Also to eate flesh on a friday to putte on a ministers or Purseuants apparell or such like Neither were a minister vnder paine of mortall sinne presently bound to put of his cloake or Ierkin after his conuersion nor a Purseuant to throwe away his dreadfull badge which he shold necessarily doe if it were a mortall sinne to vse the same You haue now 3 degrees of signes or tokens of a false religion and the common doctrine of Deuines of their lawfull vse and practise Certaine necessary circumstances in the vse of the signes aforesaied yet are not these degrees altogither indifferent of them selues but with certaine circumstances onely to be practised and not otherwise that is first with necessity for otherwise the wholle action and the signification also should delighte which cannot be without sinne Secondlye that it be seldome as such necessity happeneth seldome but that it may be preuented Thirdly that there concurre not such circumstances therwith that there be an effectuall profession of religion as if one vsing a ministers apparell for to hide his religion should with all prepare him selfe as it were to say hereticall seruice or to preach or such like although he meant it not or if one should do any thing indifferent in it selfe in maner aforesaide but commaunded for contempt of trew religion Fourthly that scandall and daunger of infection be auoided which in familiar conuersation with those of a contrary secte doth ordinarily vse to happen Asigne distinctrue which hath no other vse but to be a marke of religion But besides these indifferent vses of such actions or garments there is the fourth degree when garments or actions either of their owne nature or by common iudgement and estimation of men haue no other conuenient or honest vse but onely to be certaine markes or tokens of religion for the vse of such maner of thinges is of it selfe euill and can neuer be admitted without mortall sinne as for to weare a garment with an Idoll painted therin or the signe of the moone which the Turkes vse for Mohometts honour or to haue an Idoll in a mans house with an aultar before it or other religiouse signe this is altogither vnlawfull because it is by the conmmoÌ„ estimation of men esteemed as a necessary signe of religion and for no other end vsed and therfore no more indifferent than to cast incense into the fier before an Idoll and with the intention to referre it vnto the trew God Wherfore al Deuines conclude that such a signe in the very instant of such a mans conuersion is to be presently lefte neither possible to be continued without remaining in the estate of mortall sinne Such markes amongst Protestants I thinke you haue none But amongst Catholicks such a signe were a paire of beades which onely to weare at our girdle if Catholike religion were not the

truth were a damnable sinne There is yet the highest degree of all A signe distinctiue which is a in which your going to Church shal be lodged and harboured that is when a man vseth such signes or actions as of their owne nature common consent very ceremony of religion or practise of all nations are onely appointed to be ceremonious actions of religion Such for to vse and to apply vnto a false secte or to a Schismaticall congregation is a manifest signe of the same sect and of vnion with the same conciliable or false coÌ„gregation See Â§. 7. This made deuoute Naaman for to feare least his kneeling when the King kneeled should haue bene thought as donne to the Idoll which in deed if it had bene so iudged and not only materially donne before the Idoll without any ceremonious signification coulde not any way haue bene iustified but his kneeling to aide and assist his Prince to whom he owed that dewtifull teÌ„porall seruice conuenient vnto his Princely greatnes was not thought by any man to be vnto the Idoll whom all the people knew he detested See Â§. 6. And for this cause is Iehu condemned by the generall consent of Doctours for his dissembled vse of an action of the owne nature signifying a ceremony of Baalls religion and honour Vnto this place and lodgeing must I of necessity vssher your selfe and all your companions whose action of going to the seruice of hereticks as I haue proued before hath as intrinsecall a signification of heresy and schisme as the deuoute going of a Catholickc to Masse in a catholicke congregation hath a profession of Catholicke faith and of Catholicke vnity and religion yet is it here to be noted that as in wordes which haue the principall place amongst signes of the minde and affection of man there may sometimes be themateriall vse or supposition thereof without the formall as the Logicioners teach So there may also be in any action which signifieth religion An example we brought aboue of one which did onely relate the disloiall wordes spoken of Augustus who onely vsed those words materially without any formall signification therof on his parte So also did we bring an example before of a materiall ve of signes and ceremonies of religion whan we according to the common doctrine of Deuines affirmed that the materiall shew of Idolatry in a play or Comedy was not of it selfe vnlawfull Yet notwithstanding as we saye that Sacrifice vnto Idolls and contumelious speaches vnto his Prince are of them selues vnlawfull So doe we say of signes of religion namely of going to the Church For we alwaies take such actions with the formall therof which is the signification which whan it is to be thought present or absent the common estimation of men must decide by the consideration of time person place and such like And so wee say that going to the Church in an orderly maner as it is vsed in our couÌ„ trey cannot be voide by all mens estimation of signification of heresy and of contempt of verety as hath bene proued Than doe I conclude that the graue censure of Deuines condemning Caietanes opinion as too seuere Why Caietaines opinion is thought too rigorouse connot be vnderstood of these expresse and positiue signes of a contrary religion but of the omission onely of a signe of a trew religion wherin the reason is manifest For a man is not bound alwaies to professe his religion but in time and place yet is he bound in no time or place to deny his religion So may a man omitte a signe of his religion when he is not expresly interrogated but he cannot neither beeing asked nor without asking vse a ceremoniouse signe of a contrary religion without a most greeuous mortall sinne See than how you are deceiued whilest you argue in this maner If the Prince doe commaund me to weare a yellow cappe for protestation of my trew religion I shall not deny my faith by leauing it because the Prince cannot make a yellow cappe a signe of religion Therfore if the Prince command me to go to the Church of heretickes for signe of conformity and adherency vnto his religion I shall not deny my faith by doing it because he cannot make going to his Church a sign eof his religion Surely Sir he needeth not to make it a signe of his religion for nature it selfe and the consent of all nations the iudgements of all men not affrighted from their reasonable vnderstanding by terrour of hereticall persecution hath made it so already And if you should remaine in Bocardo vntill you had proued this consequence and reduced it to any lawfull moode or figure you should neuer come forth aliue A great difference betweene a signe of trew of false religion That I may saye nothing of the difference betweene a signe of trewe of false religion For the trew religion may be protested onely by ceremonies ordained by God and his Church And therfore a temporall Prince cannot make a protestatiue signe therof But as a false religion may be by a temporall Prince instituted and followed so may the ceremonies and protestations and distinctiue signes therof be framed also according to his peculier imagination A man may contemne God and his Church by houlding vpp his finger whan by a blasphemous coÌ„uenticle it were so agreed but I thinke he could not please God so much by houlding vpp his finger for his honour as he may displease him with the contrary intention in the selfe same action Neither doe I thinke any so wise as to make that a generall signe of Catholicke religion and vnity Lett this than be our finall conclusion in this pointe The coÌ„clusion of this wholle last discourse that although an Infidell Prince cannot make vs determinate signes of protestation of our onely trew religion yett may hee make protestatiue signes of his owne Religion which cannot be practised without mortall sinne as we see in euery false religion to be in vse In Mahomets religion to kisse his toumbe IN Iewish to be circumsed In Caluins to receiue his communion or to be at his seruice Sozom. l. 5. c. 16. Which thing in Iulian the Apostata his time made diuerse Christians to repent their folly who hauing put incense into the fire before the Emperour supposing it to haue bene donne accordin gto some auncient law custome of the Romans onely to his honour vnderstood afterward that the Emperour tooke it as a signe of Idolatry wherfore they with open protestation returned to let the Emperour know their Christian intent and were banished the courte for the same Moreouer I say that this signe of going to the Church with heretickeÌ„s is whether the Prince will or no of the owne nature a signe of heresie and so not made by any lawe a signe distinctiue neither in any case to be iustified by the Princes commaundement As fot your Protestation wee haue long since ouerthrowen it

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