he wil mislike with his owne doctrine which condemneth me of hypocrisie dissimulation and renouncing of Christ and his gospel If I present but my only body to the churches of theÌ„ whose religion I am not perswaded to bee true As though the Prince Magistrats y â— execute the lawes for coÌ„ming to church would haue the papists to come like hypocrits disseÌ„blers counterfeiters not rather y â— they may heare the word of God preached be instructed beléeue and be saued But why may not this argument of exaÌ„ple be retorted vpoÌ„ his own neckâ—… The Protestants recusants in other countries are not allowed by the papists but against their wil to alleadge their conscience for their refusall but are eyther compelled to conforme themselues to Popery or else are cruelly put to death No more shoulde the pretence of conscience excuse the papistes but that they shouldâ—… receiue the same measure which they meate to others and of y e cup which they haue mingled to other be made to drink a double portion them selues After this he putteth a case and question whether he might resort to such assemblies as should be pretended to be kept in her maiesties honour but indéede wee greately to her dishonour vpon any inâ—…itation of friendes or commaundement of authoritie and how her maiestie might iustly conceiue of him in such resorting in the ende He concludeth that in the assemblies of the Protestantes in their church he shall heare the maiestie of God dishonored his sonne slaundered his holy woord falsefied O monstruous inuention Is Gods maiestie dishonoured where he alone is taught to be honored serued obeyed glorified in all things Is his soÌ„ne staÌ„dered which is taught to be our only spiritual king prophet high priest sauiour redéemer mediator aduocat head of his church Is his holy word falsified which is set forth to be the only sufficieÌ„t rule directioÌ„ doctrine to instruct vs in all trueth As for y â— impugning of Gods church dâ—…screditing of his saintes martyrs reuiling of his bishops pastours and seduction of his people into heresy are méere flaunders as voyde of trueth as they are of proofe And therfore the comparison example which followeth as they may serue where truth is defended against heresy so are they altogether preposterous where heresy is mainteined against true religioÌ„ But now he maketh an answere to an obiectioÌ„ and saith Neither sufficeth it to say that those suppositions are false and that there are not such things committed against God at the Protestants churches seruices for howsoeuer that be wherof I disput not nor yet I being in hart of another Religion must needs thinke not only them but also al other Religions whatsoeuer to commit the same as I know they doe also thinke of mine The conclusion is that they must not doe anything against their conscience vpon dissimulation c. Wherto I yéelde but it is the Magistrates duety to prouide by doctrine penaltie that their conscience may be better instructed especially séeing this their Patrone groundeth all his reasons vpon false suppositions whereof hée will not dispute because hee knoweth hee is not able to defende them And therfore the Prince and Magistrats can no more be mo ued with these niene Reasons not to procéede in exâ—…cution of the godly lawes then the Iudge on the benche can bee mooued by as many reasons that shew no more but how haynous a thing it is to condemne an innocent to forbeare pronouncing of sentence against one that is conuicted at the barre of felony The reasons thus vnreasonably discoursed hee gathereth out of the same certayne shorte conclusions which because they are all aunsweared before I will not now stand to repeate the answeres only where any new matter occurreth I wil briefely note it vpon the first conclusion hée aunsweareth another conclusion that no power vppon earth canne dispense with goyng too Churche whiche is prohibited by the law of GOD and nature Here hee biddeth open warre to the Canonists which defend that the Pope may dispense almost with al matters And sée wée not in his dispensations for marriage that a man may marry his brother or sisters daughter which is contrary both to the law of God and nature that the Pope doeth dispense with suche marriage what the Pope did offer by his letters to her Maiesty I neuer heard it reported whiche he saith is geuen out by some greate men But I haue heard of them whiche aâ—…firmed that they haue séene the Popish Dispensation y â— for time of Schisme a Priest might go to Church more theÌ„ that In the 3. conclusion is contayned a case with 4. qualifications in which a papist might lawfully goe to Church namely for some méere particular knowne teÌ„porall businesse without geuing any signe of reuerence and honor to their seruice Which is nothing to y â— purpose or matter in questioÌ„ whiche is whether Papists y â— are so obstinate y e they wil not bee taught are to bee compelled eyther to yéelde too instruction or too suffer punishment vntill they shalbée willing In the later end he shameth not to repeat that his meaning was to geue some satisfaction to her Maiestie and the Right Honorable of her councell touching the Principles he should rather haue said the petition of principles which catholikes haue to refuse that conformity which is demaunded at their handes Nay rather her Maiesty and Councell when they sée that Papistes haue no reasons to yéelde for their obstinacie but such as stand vppon so vnreasonable suppositions as no man liuing would graunt against his cause and religion they may bee better encouraged to proceede in punishing that contumacie which is not grounded vpoÌ„ any approoued reason or authority of Gods worde but vpon the méere wilfulnesse and suppositions of wicked and vngodly men whiche howsoeuer béeyng nowe disappointed of the intended massacres and treasonable purposes they woulde be taken for honest and true subiects yet can they not perswade any wise man that they depending vppon the oracle of Antichrist who hath taken vpon him like a proude Instrument of Satan to depose her Maiesty from her royal throne and to discharg aâ—… her subiects of theyr duetie and obedience to her highnes may be true or faithful subiect to their Prince except they doe vtterly renounce and defie the Pope The first part of this treatise beeing ended I knowe not what friende of his maketh his excuse for omission of the second thirde part promised in the beginning whereof the one was what way or meanes Papistes may vse too remedie or ease themselues of this afflictioÌ„ now layde vpon them for their conscience The other if that way or meanes doe not preuayle then howe they ought too beare and indure the same These parts the writer saith he part ly by euill disposition of body and partly by other sodayne busines falling vpon him hée was inforced to leaue out But the contents of the
shewes by which the veritie of the Gospel is hidden the word of God despised or by which the ignorant and infidel is confirmed in his error or by which the weake is offended are not of Cod but of Sathan altogether contrary vnto the trueth of the word Therefore we must not halt of both sides but go vprightly before that great God which seeth beholdeth and knoweth all thinges euen before they are begunne Loe heere We see the sentence of their Doctours to the contrary who presse vs so muche to goe to their Churches against our consciences Iferrour finde such zeale what zeale ought trueth to haue If these fellowes each of them for the defence of their priuate fond fancies be content most williâ—…gly to aduenture any danger or extremitie whatsoeuer rather then to come to the true catholike churche wherein they were borne and to the which in Baptisme they swore obedience why should suche blame be laide vpon vs for standing in defence of our consciences and for refusing to go to their churches wherin we were neither borne nor bread vp nor euer perswaded that they had any trueth or holinesse in them This reason only may suffice any reasonableman especially the Protestant except hee will mislike with his owne doctrine whiche condemneth mee of hypocrisie dissimulation and renouncing of Christe and his Gospel If I present but my only body to the churches of them whose Religion I am not persuaded to be true The which saying of his in a sense hath good reason albeit the workes and meaning 〈◊〉 wicked For if there bee no man either so foolish or impious in the worlde but muste needes thinke that one only religion amongst christians is true and al other false And if euery man which hath any religion and is resolued therein must needes presuppose this only trueth to bee in his owne religion then â—…t followeth necessarily that hee must likewise persuade himselfe that all other religions besides his owne are false and erronious and consequently aâ—…l assemblies conuenticles and publike actes of the same to bee wicked damnable dishonourable to God contumelious to Christe and therfore to his conscience which thinketh so detestable Now then suppose the case thus I know in Eâ—…gland certaine places where at certaine times dayes assemblies are made by certaine men in shew to honour and commend but in my conceit to dishonor dispraise and impugne the maiestie of my moste dread Soueraigne Ladie the Queene And I am inuited thither to heare the fame by my parents kinsmen and acquaintance nay I am inforced thither by the greatest authoritie that vnder her Maiestie may coÌ„maunde mee Tell mee nowe If I should goe thither vnder any pretence whatsoeuer of gratifying my friends or by coÌ„mandemeÌ„t of any her inferiour powers can her Maiestie take it well or account of mee better then of a tratierous catiue for yeelding my selfe to stay there to heare them to countenance their doings with my presence to holde my peace when they speake euill of her to hold my hands whiles they slaunder her and finally to say nothing whiles they induce other men to forsake her and her cause And if her Maiestie or any other prince in the worlde could not beare at their subiectes handes any such dissimulation trecherie or treason howe much lesse shal the omnipotent Maiestie of God who requireth and deserueth muche more exact seruice at our handes beare this dissimulation and traiterous dealing of ours if we be content for temporall respectes and for satisfaction of any mortall power lesse then himself to present our selues to such places and assemblies where we shal heare his Maiestie dishonoured his sonne slaundered his worde falsified his churche impugned his Saints and Martyrs discredited his Bishoppes and Pastours reuiled and al the whole Ecclesiastical Ierarchie rent broken disseuered and turned vpside downe and his people purchased with his blood and dearer vnto him then his owne life excited and stirred vpp against him and his Ministers and by sweete wordes and gay benedictions flocked away to the slaughter house of heresie What noble man is there in the worlde whiche coulde take it well if hee shoulde see his friende and muche more his sonne in the companie of his professed enimie at such time principally as he knoweth that his enimie abuseth him in speeche and seeketh most his discredite and dishonour but especially if hee shoulde see him come in open assemblie of the worlde to the barre against him in companie with his aduersarie when his saide aduersarie commeth of set purpose to deface him as Heretikes doe to their Churches and Pulpettes to dishonour GOD I thinke I say hee coulde hardly beare it And shal suche disdaine be taken by a mortal man for a little iniurie and discurtesie shewed and shal not the iustice of God be reuenged vpon our treacherie and dissimulation in his cause If I giue my seruant but fortie shillinges a yeere yet I thinke him bounde to defende mee in al points causes to bee friend to my friends enimie to my aduersaries to vpholde my credite mainteine my honour to resist my detractours and to reuenge himselfe vpon my euil willers and if hee can bee content to holde his peace hearing mee spoken of and to put vp my slaunder without opening his mouth I wil account him vnworthie to weare my cloth howe muche more inexcusable shall we be at the dreadful day of iudgement if wee receiuing at our Lorde and maisters handes such extraordinarie pay for our seruice in this life and expecting further and aboue this al that himselfe is worth for the eternitie of the life to come his kingdome his glory and his euerlasting ioy with his riches and treasures vnspeakeable which neither eare euer heard nor eye saw nor heart of man coÌ„ceiued how great they are how 〈◊〉 I say shal wee bee at that terrible rekoning day and howe confounded by the examples of seruantes in this life so zealous for their maisters vppon so smal wages if wee notwithstanding al our rewardes both present and to come shalbe yet key cold in our maister his seruice present at his iniuries and silent at his slaunders Neither sufficeth it to say that these suppositions are false and that there are not such things committed against God at the Protestants chur ches and seruices for howesoeuer that bee whereof I dispute not now yet I being in my hearte of an other religion must needes thinke not onely them but also all other religions whatsoeuer to commit the same as I knowe they doe also thinke of mine Wherefore howe good and holy soeuer they were yea if they were Angels yet shoulde I bee condemned for going amongst them for that in my sight iudgement and conscience by which only I must bee iudged they must needes seeme enimies to God being of the contrarie religion By this it may appeare howe greuously they sinne dayly in Englande and cause other
Turkish state in which the sense féeling of vertue was neuer so wholy extinguished but some remained euen in them that knewe not God nor serued him aright The king of Sodoma shewed some sense féeling of gratitude equitie when he was content to yéeld to Abraham his deliuerer the whole pray and spoyle of the aduersaries so that hée might recouer his captiuâ—…d people But let that passe and consider the grounde of this comfort So many genâ—…lemen en both for their yeeres lyuings and habilities as 〈◊〉 to be as vaine as the rest as though all other Gentlemen were vaine but they so precise in matters of religion and respectiue of their consciences c. To omit that which is â—…e in secrete the manifest couetousnes â—…ppression and wrong dealing in some of their liues appearing declareth small precisenes to be in their religion or respect of their conscience in their refusal But admit that none of them might he touched in conuersatioÌ„ as that were not sufficient to iustifie their religion so it shoulde be small matter of comfort vnto a christian man to sée so many Gentlemen refusing to yéelde to the trueth and so few poore men to whom the Gospel properly perteineth that dare withstand the Lawes that are now made of religion Whereas the true religion hath but fewe noble in comparison of the multitude of the poore that receiue and imbrace the Gospell It is therefore but a smal likelihood that Papistrie shoulde be the true religion which few or none but Gentlemen dare professe in EnglaÌ„d Which argueth y â— y â— greatest number of theÌ„ being able by welth to beare out the greatest punishment that is laide vpon them suffer of wilfulnesse rather then of conscience who if they were put to the same tryal y â— the poore martyres were in time of popish persecution it is hard to say how many of these gentlemen that abide imprisonment woulde indure to ende their liues as those did in firy â—…ormeÌ„ts Experience we haue in the daies of king Henry king Edward wheÌ„ sharper punishmeÌ„t then now is practised was executed vpon offendours in some cases how few there were those y â— were discouered by others rather theÌ„ by their own open professioÌ„ that indured the seueritie of those lawes Yet were those times more likely to haue yéelded thousands of martyrs confessours when men were newly drawne from their old inueterated opinions if certeiutie of truth had béen in papistrie which might haue bâ—…d a constant faith to haue suffered death willingly faithfully for the defence testimonie of gods religion against heresie which error builded vpon vncertaine or false grounds albeit it may worke wilful perâ—… in a fewe yet neuer is able to giue paâ—…ience constancie in the â—…ttermost a â—…tions vnto ma nie The same thing the experience of these times doth coÌ„firme in which only they suffer by their wils to whom the suffering is no great smart But y e mener sort although in hart they fauour popery yet because they haue no faith but an vncertaine opinion they dare make no confession to bring them selues in greater trouble then they are able without greate paine too suffer And 〈◊〉 those of wealâ—…h that care not to be imprisoned rather then to 〈◊〉 to Church how many of them dare make confession of that which is the profession of all Papâ—…sts that he acknowledgeth the supreme authoritie of the Pope is by Bul or other token of pardon reconciled to the Sea of Rome And wherefore are they so dangerous in this matter rather then the oÌ„ther but because y â— law 〈◊〉 sharâ—… in y â— point for acknowleging y â— popes authoritie theÌ„ for going to church Whereas if they suffered of conscience grounded vpoÌ„ a ChristiaÌ„ faith they would neuer be ashamed to confes him whoÌ„ they think in their erronious perswasioÌ„ to be the rock of the Church y â— head singuler shepheard of the same without acknow legeing of whose autority they hold y â— there is no church no truth no saluation I omit that there is apparant probable suspitions in some of the imprisoned of hope of greater preferment worldly aduauntement in another state then they looke to obteine in this whereto doth tend al their diuelish traiterous machinations against the Prince present state by Gods goodnes hitherto preuented and I hope if our sinnes which deserue the contrary doe not 〈◊〉 shalbe finally and perpetually disapointed But this their obstâ—… is such a thing saith this discourser as it must needes bryng comfort to all men So that in his iudgement they are no meÌ„ to whom the wilful contempt of Papists bringeth no coÌ„fort what more It can iustly greeue none except the coÌ„mon enimy the dyuel hymselfe Sée 〈◊〉 not what 〈◊〉 he maketh of her Maiestie at her 〈◊〉 〈◊〉 〈◊〉 of the Nobilitie Comminaltie all whom it cannot but grâ—… excéedingly y â— any of her born subiects there naturall countriemen should so obstinately refuse the hearing of Gods word coÌ„munication with his Churche without y e which there is no hope of saluation that they had rather bee imprisoned 〈◊〉 〈◊〉 displeasure of God them natural Prince then be at large with 〈◊〉 〈◊〉 Christ 〈◊〉 liâ—… of their soueraigne Yet further 〈◊〉 how not only in general but also in particuler he presu meth to â—…rine of her Maiestie And as for the Princes herselfe saith he she cannot but becomforted therein Behold how confidently hée â—…dereth her 〈◊〉 Maisâ—…ie in bearing men in hand not only that she is 〈◊〉 by â—…he 〈◊〉 〈◊〉 of her subiects but also that it 〈◊〉 〈◊〉 〈◊〉 but that â—…hée should be comforted by that which euen coÌ„mon sense abhorreth that the ruler shoulde be comforted by disobedience and a Christian ruler by disobedience vnto Christes faith wherof she is a â—…olous defendor What other thing therfore is ment by this supposed impossibilitie but to â—…nuat in most sâ—…anderous infamous suggestion y â— her Maiestie fauoureth the contempt of her lawes liketh well of disobedient subiectes yea is greatly conforted at the obstinacie of thâ—…m whom by publike lawes and open profession she hath declared these 22. yéeres to be enimies of Gods truth maintayners of superstition and defendâ—…rs of heresie But let vs yet more néerely beholde the cause which maketh it impossible but that shée must néedes be conforted therein She cannot but be conforted threin saieth hée assuring her selfe that if these men doe sticke so firmely vnto their consciences and faith sworne vnto God in their oth of baptisme Then will they as firmly for the same consciences stick vnto her maiestie if occasion shall serue in keeping their secundary fayth and alleageance sworn vnto her heighnes as to the substitute of god No doubt but her maiesty must take great comfort y â— she setteth forth and executeth lawes to defende such a faith religion as men cannot obay but by breaking their
a Christian man afraid to glorifie Christ before a Iew whoÌ„ both hée is sure to offend and that hée will take occasion either in heart or mouth to blaspheme our Sauiour The third point saith hée is in respect of the enemie that is when although I doe not induce any man to sinne or offende any mans conscience yet I doe disedisie the enemy and doe that thing whereby the enemy is scandalised and taketh an occasion to blaspheme God his trueth his lawe or the like For except the thing which I doe is wicked as the adultery of Dauid which hée bringeth for an example though the enemy is scandalized as the Pharisées were at Christ and taketh an occasion to â—…aspheme God his trueth or his worde 〈◊〉 It is no 〈◊〉 and 〈◊〉 by mée lewdly giuen but by him wickedly taken But cleare it is that offence by no meanes may bée giuen either to the Iewes or to the Gentiles or to the Church of God But howe is the second part of the argument proued which 〈◊〉 al y â— proofe A Catholike saith he by going to Church seruice or prayers of them of the contrarie religion can not but commit this great Scandale in the highest degree that is in all those three pointes before rehearsed This is boldly saide but what is the reason to shewe that it is truely saide Touching the first pointe saieth hee If he bee a man of any calling his example shal induce some other as wife c. This is as good Logike as the necessarie supposition to prâ—…us an vniuersall proposition by a particular Euerie Catholike giueth offence because some that is of any calling induceth by his example So that hée which is a méere priuate man whose example can not induce or authoritie constraine is exempt from this point of giuing offence But why shoulde any man of what estate so euer hée is bée charged with offence giuing when the thing which hée doeth is not disprooued but by a vayne supposition to be godly and honest And touching the seconde pointe when it is not a thing indifferent but either a necessarie duetie as wée iudge or a thing altogether vnlawfull as hée holdeth to come to the Churche howe can any man bée saide touching that pointe to commit offence which is contrary to his owne determination of that point But by a marginall note hée commaundeth vs to marke the third pointe and that is this There is no enemy of the Catholike religion in the worlde whether hee bee Gentile Iewe Turke or heretike but that hee must both thinke and speake the woorse of the saide religion seeing the professours of the same are content for worldly pollicy to dissemble it and leauing their owne Churches to present them selues to the Churches of their open and professed enemies This man reasoneth altogether of necessities and impossibilities the strongest Cheynes that are to holde any reasons if they were surely linked riueted into the causes that hée would binde with them But howe prooueth hée that it is necessarie for euerie enemie of the Catholike religion in the worlde to thinke woorse of it for the dissembling of some of the professours of the same The worlde is wyde and the true Catholike religion hath many enemies that are wise which when they knowe that euery religion and their owne what euer it bée hath many dissemblers when it is persecuted will not for the onely pointe of dissembling thinke woorse of the Catholike religion then they thinke of their owne for the same cause But not withstanding the Cheyne is no better locked to the cause of all the enemies yet the offâ—…nce of dissiâ—…ulation is carefully to bée aâ—…yded in respecte of some parte of them But vntill going to the Church where the woorde of God is reade and taught the Sacrament ministred and prayers conceaued according to the 〈◊〉 of the holy scriptures can bee condemned of wickednesse there is no offence to bée feared in frequenting the same But that the goâ—…rs to Churche offende not God by hypoâ—…sie and dissimulation let them take héede of all sortes at their vttermost perrill for as you cyte it albéeit you wrongly apply it they shall finde one day that God is not mocked The third Reason THe thirde reason why a Catholike may not come to churche is for that going or not going to the church is made a signe nowe in Englande distinctiue betwixt religion and religion that is betwixt a Catholike and a Schismatike So that a catholike by going thether doeth directly denye his religion For the better vnderstanding whereof wee must note that the Professour of any religion may bee knowne by three wayes first by woordes professing him selfe to be of that religion secondly by woorkes or deedes proper to that religion thirdly by some signe or marke appointed to signifie that religion As for example In Italy a Iewe may bee knowne First by his woordes if hee woulde professe him selfe to bee of that religion Secondly by woorkes proper to Iudaysme as by keeping the Saterday holy day by circumcysing his children and the like Thirdly by a notorious signe appointed to distinguishe that religion from all others which is to weare on his head a yeallow â—…ppe Nowe as these three are wayes to professe this religion so if a man of an other religion for example a Christian should yeeld to vse any of these thinges hee should sinne greeuously and in effect deny his fayth And as for the first if hee shoulde professe him selfe to bee a Iewe it is euident that he denieth thereby his Christianitie And as for the other two waies it cannot be denied for the circumâ—…ysing of thy children and the wearing of a yeallowe cappe doeth as plainely in that countrie tel men that thou art a Iewe as if thou diddest proclaime it at the market euen as the bush at the Tauerne doore doeth tel the goers by that there is wyne to be solde within But nowe that the going to Church is in the realme of Englande a plaine and an apparant signe of a Schismatike that is to say of a conformable man as they cal him to the Protestants proceedinges it is manifestly to be proued First by the commaundement to go to Church euery Holiday to heare seruice and by the exaction of the same commaundement For that it is the commaunders meaning by that act as by a proper signe to haue men shewe them selues conformable to that religion it cannot bee denied For otherwise to what ende are they commaunded vppon suche dayes and at such a certaine time and for suche a purpose to goe thither Againe it is proued by the exaction of this lawe For wheâ—… a catholike doeth come before the Commissioners there is nothing asked of him but when hee was at church and if hee wil promisâ—… to goe to church commonly they account him a sufficient conformable man that is to haue yelded sufficiently vnto them Furthermore the multitude of them which haue of long
and the same mysterie as hee speaketh depriuing the lay people cleane of the cup of Christes blood whiche hee in expresse woordes commaundeth to hée drunke of all men And Saynt Paule by his authoritie chargeth euerye man after due examination as well to drinke of that cuppe as to eate of that breade of the Lorde woorthily As for our seruice when he bringeth any argumentes as hee promiseth to prooue that it hath no part of the Catholike seruice hee shall receiue his answere and our defence accordingly Hitherto therfore although with many whot woordes he hath concluded nothing against vs at length he commeth to answere an obiection of colde Catholikes as hee calleth them whiche are that they goe not too the Churche willingly but by constraynt of the Publike Lawes of the Realme And héere out of Aristotles Ethickes Lib. 3. The Acte of goyng to Churche is prooued voluntarye because the constraynt is conditionall eyther to doe that is commaunded or too beare that punishment that the Lawe appoynteth Where is then the sore charge agaynst them that compell men against theyr willes to sweare to goe to Churche c contayned in his Preamble before the first reason It is a greate force of cunning of one and the same matter to geue a contrary iudgement as it serueth best for your aduantage Nowe therefore you woulde haue these vnwise and fonde noble men and Gentlemen too consider I vse your owne termes that it is a badde shifte of dissemblers To say that hee goeth to churche agaynst his will thinking thereby to excuse himselfe of Schisme But beside this to proue it schisme yea and that obstinate and rebellious Schisme it were sufficient to knowe that the meaning will and commaundement of the generall and vniuersall catholike churche at this day is that catholike men shoulde not present themselues at Protestants churches UUhy Sir is not the Pope by your reede the best Interpreter of the Catholike Churches meaning And hath not hee graunted diuers dispensations for Papistes to presente themselues in Protestantes Churches But they haue beene denounced open enimies say you by the Councell of Trent as the doctrine of Arius was condemned in in the firste generall Councel of Nice Nay rather as the Homousians were in y e Councel of Ariminium in many other Councels of the East And as the doctrine of the Catholikes was in the seconde of Ephesus Nice the seconde and many other blasphemous and heretical couÌ„cels I passe ouer your slaunder of the Nobility of Englande by certaine of which you affirme that the heretical and schismaticall coÌ„uenticle of Trent was moued whether they might not lawfully without offence go to Church to do some meere temporal Acte as to beare y e swoord before her Maiesty c. Except you meane of such of the Nobility as haue openly declared their disloyalty by entring into rebellion or otherwise But as touching y e forbidding to goe to heretical churches which you labour so vehemently to proue y t you father it vpon a Cannon of the Apostles themselues which must needs be obserued Can. 63 You should haue done more wisely to haue confirmed it by theyr Canonicall writinges rather then by those Apocriphall Canons which if we should receiue theÌ„ as authentical wil prooue eueÌ„ your popish churches to be hereticall your selues to bee Heretikes because you goe against many thinges decreed in those Canons As y e you admit no married persons to the office of a priest or bishop agaynst the 6. CanoÌ„ That you forbidd any that is maymed or imperfect in body to be a bishop against the canon 77. y â— your bishops priests deacons and cleargie are often present at the celebratioÌ„ yet doe not coÌ„municate al which by the 8. Canon are excoÌ„municated But that it is not lawful to pray in the Conuenticles of heretikes it is more cleer by the Scriptures then y â— it needed to be proued by the example of Origen of Heraclas of Athanasius or anye other The example also of the people of Rome whiche refused to communicate with Felix might haue heene spared but that vnder colour of certaine wordes of Theodoret you would haue it seem as though not one of the Inhabitants of Rome was infected with Aurianisme UUheras y e matter is other wise seeing that Felix although himselfe of the Catholike religion was chosen bishop by the more part of the Clergie and people of Rome which were of the faction of the Arrians And therfore where Theodoret saith that none of the Inhabitants of Rome would enter into the church so long as Felix was within it must of necessitie be vnderstood of the Catholike Inhabitantes For that there was neuer an Arrian dwelling at Rome at such time as Constantius came thither I thinke no man but lightely acquaynted with the hystory of that time that can bee perswaded But after that Liberius himself had subscribed to the Arrians as Saint Hierom writeth and returned after hee hadde consented too Constantius the Heretike as Pope Damasus himselfe writeth by whome Pope Felix whiche was a Catholike was deposed and great persecution followed This I say declareth that neyther the head nor the body of the Churche of Rome was in that time frée from the hereâ—…e of the Arrians Insomuche that Constantius helde there a counsell with Heretiks together with Vrsutius and Valens as the same Damasus writeth and cast oâ—…t Felix oâ—…t of his Bishopricke which was a Catholike and called backe Liberius Nowe come we to the conclusion of this reason where hée gathereth by the opinions of the Forefathers how greate a sinne it is to breake the vnity of the Church or to disobey the same But not coÌ„tent with this conclusion which is true hée addeth a false position without proofe saying It is certayne that the Church telleth vs if the voyces of all the Byshops and Learned menne in Christendome and of the supreame paâ—…our to be the voyce of the church that the goyng to Protestantes churches is forbidden vs. The certeyntie of this Assertion dependeth vpon the necessitie of trueth in his first supposition But hée addeth an exception if the voyces of all the Biâ—…ops and learned men in Christendome c be the voyce of the Churche But I suppose that all the bishops in Christendome haue not giuen their voyces y â— way For none of the Bishoppes of the Protestantes would giue their voyces to condemne their owne Church And many hundreth Bishops of the Orientall Churches in Europe Africa and Asia neuer heard of the controuersie betweene the Papistes anâ—… Protestantes wherefore they coulde neuer giue their voyces to condemne them whose cause they neuer vnderstood of But let it be another supposition that there are noe bishops but such as are members of the Antichristian Church of Rome except you will adde the third necessary supposition that al learned men bee Papistes or that no Protestantes are learned men you haue not prooued that the going to the
Protestantes Church is forbidden by the Church And because you speake of the voyce of the Supreame Pastour of the Churche except you bring the voyce of Christe your argument is to weake to condemne the Protestantes Churche For Saint Peter teacheth vs that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Supreame Pastour of his Churche which hath no fellowes in office but that the Pope shoulde bee the generall Pastour of all whose Communion it is not lawfull to breake Hée cyteth a place out of Cyprian epi. 55. ad Cornel. Heresies and Schismes haue sprong of none other cause theÌ„ for that men do not obey Gods Prieste And for that they doe not thinke or conâ—…der y â— there is one only priest who is iudge in Christes stéede for y e time Unto whom if all the vniuersal brotherhood would obey in diuine functions no man would moue any thing against the Colleâ—…ge of priests neyther after y e iudgemeÌ„t of God the suffrage of the people y â— bishops consent once put downe in any matter would any man dare to make himselfe a Iudge of the Bishop and consequently of God nor by breaking vnitâ—…e teare or reÌ„t the Church of Christ. To this authoritie I answere that except you wil adde a fourth supposition that Cyprian speaketh of one bishoppe in all the worlde whiche hée sayeth of one bishoppe in euery Dioces it maketh as much for the Byshop of Rochester as for the Byshop of Rome For the whole argument of the Epistle declareth that hée speaketh of herelickes and scismatikes that in scisme were made byshops in his owne Church in other meâ—…s Churches and when they were of them reiected or for their crymes deposed sought approbation of the Byshop of Rome and other Prelates beyond the sea As his wordes are manifest Post ista adhuc insuper After these thinges hauing made them a false Byshop by heretikes they dare bée bolde to sayle beyond the Sea and to cary prophane letters frâ—…m Schismatiks vnto the Chayre of Peter and that principall Churche from whence the vnitie of priestood arose and not to consider that they are Romaines whose fayth is praysed by the commendation of the Apostle to whome false dealyng can haue none accesse Agayne hée saith Neque rescindere c. Neyther canne it vndoe the ordination rightly made that Basilides after his crymes detected and his conscience made bare by his owne confession trauailing to Rome deceaued our fellowe Byshoppe Stephanus dwelling farre off and being ignoraunt of the matter as it was done and of the trueth that hée shoulde ambytiously séeke to bee restored into his Bishopprick from which hée was iustly deposed c. Fynally it is worth nothing for hee falsifieth the wordes of S. Cyprian in translation Post Coepiscoporum consensum which is after the consent of the fellow Byshops which he tearmeth The Byshops consenrors once put down as though Cyprian spake stil of that one Byshoppe which is to bée obeyed in euery Church as this man sâ—…rmiseth in the whole Church The fift Reason THe fyfte reason wherefore a Catholyke maye not goe to the churche of those of the contrary relygion is for feare leaste his presence maye bee interpreted by GOD to bee consente vnto their doing and so hee bee made partaker of theyr punishement Concerning whiche wee must vnderstande that of all the enemyes that GOD hath in this worlde there is none in so heyghe displeasurâ—… with him as hee who once knoweing the trueth and beeinge receauâ—… into his house the catholike churche runneth out againe and by newe deuised doctrines vexeth and molesteth the same beeing not onely the house as I haue sayde of Christ but also his spowse nay his owne bodye Which sorte of men the scripture calleth Heretickes whose curse and reprobation in this life is more grieuous then any other sinne whatsoeuer and the damnation for the time to come more intollerable For that as S. Peter saieth It had beene better for them neuer to haue knowne the waye of righteousnesse then after they knewe it to turne backe againe And these are those men of whome Christ said that one diuell going forth in their first comming to the fayth by Baptisme hee afterwardes entred againe with seuen other diuelles worse then hym selfe and so made the ende of that man woorse then his beginning And Saint Paule geueth a maroeilous seuere iudgment vpon them when he saith That Heretickes are subuerted and doe sinne and are damned by their owne iudgementes First he saieth that they are subuerted or ouerthrowne because they are blotted out of the booke of lyfe Secondlye that their whole lyfe is sin vppon sin because they are vtterly depriued of God his grace without the which wee can do nothing but sinne Thirdly he saith they are damned by their own iudgementes either for that they chose wittingly to leaue the catholicke church out of the which they knewe there was no saluation or els because the most of them doe knowe that they doe amisse and yet for pride they will not come backe So that euery waye their case is very pitifull and lamentable This poynte the holy Fathers of the Churche doe oftentymes handle very seriously and grauelye prouing that Heretickes more offende God and are infarre worse state then any offendour els in the world and namely more then either Iew or Gentyle For the which cause they note that the new Testamente byddeth vs not to beware of Iewes and Gentiles but of Heretickes in manye places The reason is for that they are those wolues which Christ foretolde vs should come in sheepe skins which as S. Augustine saieth shall pretende to be very good sheepe and friendes to Christ and to his sheepefolde and yet with Christ his owne wordes they shall teache you to denie Christ to teare the sheepefold in peeces and to disperse the sheepe Nay they shall sleye more soules with the word then euer Tyrants did with the sword Againe S. Austine proueth at large in aâ—… other place that Heretickes are those Antichristes of whome S. Iohn spake when he saide That many Antichristes are now gone out Meaning of Simon Magus Cerinthus and other Heretikes of his â—…yme Of which Antichristes hee saieth that S. Paule did pronounce that terrible saying that they were The men of sinne the Children of destruction As who would say that albeit all other noughtie men were in wrapped with the guilte of sinne and of their owne destruction yet those men aboue all others for their eminente wickedâ—…es were properly to be called the men of sin in respecte of their heynous sinne of slayeing of soules and the heauy sentence abyding them for the same they were peculiarlye to bee called the children of perdition and damnation This therefore being so that the deepe displeasure of God and his heauye hande hangeth moreouer the heades of Heretickes and Schismatickes then ouer any other people in the worlde it is no small daunger for
keepe it to your selues and trouble not the state and so that you wil for obedience sake sometime come to our sâ—…agogues shewing your selues conformable men to our proceedings Nay what if they shoulde haue saide Some of you also for outward shewe keeping alwaies your consciences to your selues must flee this odious name of Christians and seeme to communicate now and then with vs in our sacrifices and ceremonies wee are content also that some of you shalbe our officers and Iustices of peace counsellours and the like so that you will sometimes for orders sake punishe some of those vndiscreete felowes of your religion which cannot be content to keepe their consciences to themselues so you wil also giue some pretie sharpe charge in your circuites sessions and assemblies alwayes keeping your consciences to your selues and if some of you also wil some times step vp into the Pulpet and speake three or foure earnest woordes against this religion it shal be verie grateful vnto vs especially if you wil affirme iâ—… with an othe which wee haue deuised for the same purpose and this doing wee assure you that you shal liue quietly to your owne consciences and we shal account you for good subiectes If I say the Magistrates of Iurie at that time should haue giuen to the Apostles and other Christians this sweete charme doe you thinke that they could haue abidden to heare it al out whose hearts did rise and swel at two woordes only that they spoke for the intreating of them to holde their peace And yet many a thousand now in Englande beeing as throughly perswaded in heart of the truth of the catholike religion as the Apostles and other Christians at that time were of theirs are content notwithstanding to heare digest admit and execute al or most part of these thinges recited contrarie to the saide religion And yet besides al this which is more to be wondred at they are not ashamed to persuade them selues that they shal one day come to that glorie wherein the Apostles nowe are But this is desperate presumption And therefore we see what a iust cause this is for a catholike to refuse to come to the churches of the contrarie religion The sixth reason THe sixt cause hée saieth why a catholike may not come to church is because he cannot come without dissimulation Therefore let the Popishe Catholike leaue his dissimulation and become a good Christian rather then to leaue the Church and become an obstinate Schismatike In this reason as in the rest certeine leaues are spent in shewing that God abhorreth dissembling and will not hold them guiltlesse which holde their peace when he is â—…ishonoured and are ashamed clearely to confesse Christ and his trueth before men c. But that the going to Protestantes Churches is a deniall of Christ a dissimulation of his truth or any such matter there is nothing at all brought to proue it But sée I pray you his â—…ditious insinuation which hée maketh in his fonde supposition which hée woulde haue to be applied to our time what if the high Priestes and Magistrates shoulde haue saide to Peter and the Astles Well wee are content that you liue with your consciences so you keepe it to your selues and trouble not the state and so that you will for obedience sake sometime come to our Synagogues shewing your selues conformable men to our proceedinges Nay what if they shoulde haue saide Some of you also for outward shewe keeping alwayes your consciences to your selues must bee this odious name of Christians and seeme to communicate nowe and then with vs in our sacrifices and ceremonies Wee are content also that some of you shalbe our Officers and Iustices of peace Councellers and the like so that you wil sometimes for order sake punishe some of those indiscreete fellowes of your religion which cannot be content to keepe their consciences to them selues so you wil also giue some pretie sharpe charge in your Circuites Sessions and assemblies alwayes keeping your consciences to your selues and if some of you also wilsometimes steppe vp into the Pulpet and speake three or foure earnest woordes against this religion It shalbee verie gratefull vnto vs especially if you wil affirme it with an oth which we haue deuised for the same purpose and this doing wee assure you that you shal liue quietly to your owne consciences and wee shal account you for good subiectes This trayterous supposition which you will vs to apply to our time and note in the Margent to be the maner of dissembling Schismatikes liuely expressed to be done by many in Englande declareth howe reuerently you thinke speake and would haue ignorant persons to conceiue of her Maiestie and the principall Officers and Magistrates of the realme that shée with them not onely exhorteth men to dissimulation false meaning and periurie but also that her Maiestie is content to haue such hypocrites and false forsworne persons to be her Officers and Iustices yea her Councellers and Prelates of the Church No meruaile if you protest of your duetifulnesse and obedience which thus villainously conceiue and write of her excellent Maiestie and call her to the reading of it which were too intollerable to be iudged of any person of wisedome and honestie of howe lowe degrée and calling soeuer hée were It is hard therefore to susteine a counterfeit person long For euen while you declayme against dissimulation you haue discouered your selfe to bee an horrible dissembler The seuenth reason THE seuenth reason why a Catholike may not yeeld to come to the Protestants churches is because the seruice which they vse is nought and dishonourable to God and therfore no man can come to it or heare it or seeme to alow of it by his presence without great offence to God Neither is it sufficient to say as coÌ„monly they vse to say to beguile simple people withall that it is the Scripture taken out of the Gospels Epistles Psalmes and the like For by that argument the Iewes seruice were good at this day which is taken out of the olde Testament and al Heretikes seruice that euer was seemed to be nothing but Scriptures For as S. Austen in diuers places noteth it was alwayes the fashion of heretikes to haue Scripture in their mouth and to cleaue only to scriptures and to refuse traditions as inuentions of men And we reade of the Arrian Heretikes howe they were wont to sing Psalmes in the streetes of Constantinople thereby to allure the people to them And yet we may not say that their seruice was good like as wee cannot say that the deuils talke was good with Christ albeit it were decked with allegation of scripture and other sweete words Although therfore their seruice be ful of scripture it is no good argument that it is therefore infallible good For as S. Ierom saith of al heretikes Whatsoeuer they speake or think that they do speak in the praise of God it is the
particular cause and fifth generall reason why our seruice is sayde to bée naught is Because they haue diuers false and blasphemous thinges therein God forbid that this saying shoulde 〈◊〉 proued true And that which is worse they so place those thinges as they may seeme to the simple to bee very scripture A wonderfull hard accusation but let vs heare the probation As for example in the ende of a certayne Geneua Psalme They praye to GOD to keepe them from Pope Turke and Papistrie which is blasphemous If it be blasphemous it is against y â— Popes triple crown or the Turkes torbaÌ„t for against God it is no blasphemie nor against his truth or any of his children But what an impudent slaunder is this that the dittie which playnely caryeth before it the name of the endighter Robert Wisdome is so placed as it may séeme to bée very scripture And is called a Geneua Psalme as though the Church of Geneua had any thing to doe with hymmes and spirituall songes vsed in the Church of England Or that the Church of England had receiued all such ditties from Geneua But the matter is taken greatly in snuffe that the Pope is ioyned with the Turke of whome al antiquitie in Christes church hath thought and spoken so reuerently calling him the high Priest of the church With many other titles which if they might all bée iustified of the auncient Prelats of Rome while they were Catholike Byshops yet they would little helpe to defend that Antichrist which now occupyeth the same place but holdeth not the same foundation of fayth and doctrine But let vs sée howe manye of these tytles were appropryed to the Byshoppe of Rome in anye time For the fyrst and chiefest is quoted Cyprian de simplicitate Praelatorum and also Chrisostome lib. 2. de sacerdotio Concerning the former treatise there is in it no worde of the Byshoppe of Rome more then of all other Byshoppes nor any such title of high Prieste giuen vnto him but contrariwise the vnitie of the Church is shewed to consist in the obedience of euery perticular Church to their own Byshop which are all made of equall authoritie and dignitie There Cyprian setteth forth the subtyltie of the diuell which vnder the name of Christe commendeth Antichriste aâ—…d shewing the cause of the deceite hee sayeth Hoc eo fit fratres dilectissimi c. This commeth hereof my most welbeloued brethren while men returne not to the beginning of trueth neyther is the head sought nor the doctrine of the heauenly maister obserued Which thinges if a man consider and examine there is no neede of large treatie or argumentes The tryall vnto trueth is easie by the compendiousnesse of trueth Our Lorde speaketh to Peter I say to thee quoth hee that thou art Peter and vppon this stone I will buylde my church and the gates of hell shall not ouercome it To thee I will giue the keyes of the kingdome of heauen and what thinges soeuer thou shalt loose vppon earth they shall bee loosed also in heauen And to the same man after his resurrection hee saieth feede my sheepe And although after his resurrection hee giueth equall power to all his Apostles and saieth As my Father sente mee so I also sende you receaue the holye Ghoste whose sinnes you shall forgiue they shall bee forgiuen whose sinnes you shall retayne they shall bee retayned yet that hee myght make the vnitie manifest hee disposed the original of that same vnitie by his authoritie beginning of one man Verilye the rest of the Apostles were the â—…ame thing that Peter was endued with equall felowship both of honour and of power but the beginning proceedeth from vnitie that the church might bee shewed to bee one And after a fewe lynes entreating of the vnitie of the Church hee saieth Quam vnit atem c. whiche vnitie most of all wee that rule as Byshoppes in the Churche ought to holde faste and mayntaine that wee myght proue the Byshoppes office it selfe to bee one and vndeuided Let no man deceaue the brotherhoodde with a lye Lette no man corrupte the trueth of fayth by such preuarication There is but one byshopricke or bishops office whereof a parte is helde of euery one in solidum throughly or perfectly or in the whole You sée that Cyprian saith nothing for his title but against the Antichristian authority pretended therby very much very effectuously But what saieth Chrisostome in his 2. booke de sacerdotio sounding to that purpose I finde nothing but that he admonisheth Basill that he had no iniury in being taken by sorce and made a priest séeing he was therby made equall with Peter euen as Peter excelled all the Apostles Etiam ne nunc nobiscum c. Wilte thou then still contende with vs that this fraud hath not happened wel luckely to thee Which by it art to be made ouerseer of all the goodes of God almightie especially when thou doest those thinges whiche when Peter did Christ woulde haue him to be indued with authoritie and also farre to excell the other apostles These woordes shewe that euery Priest when he doeth the same thinges which Peter did is indued with the same authoritie that Peter was and farr passeth all other men And that Peter was not simplie preferred in authority but only when he did execute his charge therfore so preferred that euerie minister in teaching and administring the sacraments hath the same authoritie and excellencie The next title pretended to be giuen to the Pope by all antiquitie is the Bishop of the vniuersal church For which is quoted Cyprian Epist. 46. that of Cyprian is no more but that certaine Confessors which had ioyned with the Nouatian Scismatikes that made an other Bishop at Rome beside Cornelius returning to the Church acknowledged that Cornelius was the right bishop of the Catholike Church and Nouatus or Nouatianus a false byshop of a scismaticall Church The wordes of their confession are these Nos inquiunt c. We say they doe know that Cornelius is set vp by God Almightie and by our Lorde Iesus Christ a bishop of the most holy Catholike church We confesse our errour We haue been circumuented being carried out of our right minde by factious loquacitie of falshood Wee seemed to haue as it were a certayne communicating with a schismaticall person but our mynde was alwaye sincere in the churche neyther are wee ignoraunte that there is one GOD and one Christe our Lorde whom we haue confessed one holye Ghoste that there ought to be but one bishop in a catholike church Meaning that in euery Catholike Churche there ought to bée but one Byshoppe at once not that there shoulde bee but one bishop of all the Catholike Church which were a monstrous absurdity The thirde title is The Pastour of the Churche for whiche is quoted Chrisostome lib. 2. de Sacer. Where I finde nothing that hath any shewe of suche a matter more then I haue alreadye declared
of lyfe so vnspotted will God haue our seruice to be In prefiguration whereof all Sacrifices of the old Testament were commanded to be of vnspotted creatures of one colour of one age without mayme or deformitie wherby is signified that God accepteth no partition no maime in our seruice but either all or none must be his For a little leuen so wreth a great deale of do we and a small spot disfygureth a fayre garment Which S Paule vrgeth farre by the example of Christe when he saieth That Christ died for vs to the ende we shoulde exhibite our selues holy unspotted and irreprechensible in his sight As though he should say Christ spared nothing no not his owne life for vs that by his example we might be prouoked to giue our selues wholy to him and his seruice without limitation or reseruation at all and thereby shewe our selues vnspotted seâ—…auntes and irreprehensible Which thing the Noble champion of Christ S. Basile well considered when being required by the Emperours leefetenaunte to conforme him selfe in some small thinges to the Emperours request and therby purchase quietnesse to the whole church rather then by obstinacie as he tearmed it to exasperate thinges worse hee answered that perswasion to be fit for children and not for him who was ready to suffer any kinde of death or torment rather then to betray any one sillable of Gods diuine trueth adding further that hee esteemed much and desired the Emperours friendshippe if it might be ioyned with godlinesse but if not he must needes contemne it as pernitious So resolute seruantes had God in those dayes and the like desireth to haue nowe Here of also followeth an other thing which I had almost passed ouer vntouched that a Catholike may not procure any other to affirme or sweare for him falsly that he hath been at Church receiued the Communion or the like nor accept the same if any woulde offer such seruice but if others did it without his procurement he may holde his peace and vse their sinne to his owne quietnesse except Scandale shoulde insue thereof and then were he bounde to disclose the trueth For as I haue noted before out of Saint Cyprian he which seeketh sleightes in excuse of his faith denieth the same and the seeming to obey lawes made published against true religioÌ„ is takeÌ„ by god for obeying indeed so punished for the fact it selfe The which most worthy and excellent saying of Christ his holy Martyr God graunt we may al wel beare in minde and execute as Gods cause and glory shal require especially those which are by peculiar prerogatiue called to the Publike trial of the same Whom God of his mercie so strengthen with his grace as his holy name may be glorified in them and their Persecutors molified by their constant milde sober behauiour And thus my deere good friende I make an ende of the first poynte which I promised too handle concerning the reasons which Catholikes haue to stand in the refusal of going to the church against their consciences hauing said much lesse then might be saide in this matter and yet more then I purposed at the beginning But I am to craue most earnestly at your handes and of al them that shal chaunce to see this Treatise to haue charitable consideration of my greate haste in writing of the same whiche was such as I had not time to suruew or read any parte of it ouer agayne Wherfore if any thing be in it wherby you may be edified or any wayinructed I am glad and to Gods glorie only be it If not yet surely my meaning was good to no mans offence only coueting hereby to geue some satisfaction to them in England especially to her maiestie the Right honourable her counsayle touching the principles which catholikes haue to refuse that conformity which is demanded at their handes the which as I haue proued they cannot admit remayning in conscience of the contrary Religion without euident daunger of their owne soules Wherof if her Maiestie their honours may in time bee made capable then howesoeuer thinges passe otherwise yet shal catholikes retayne sâ—…l their deserued opinion of honest and true subiects which they most desire the displeasure takeÌ„ against theÌ„ for this refusal be diminished wheÌ„ it shalbe manifest that the same proceedeth not of will but of conscieÌ„ce iudgement in ReligioÌ„ which is not in an honest mans handes to frame at his owne pleasure Moreouer my meaning was to giue some information touching the quality of this sinne of going to the church of a contrary ReligioÌ„ and his circumstances for them that eyther remayned doubtfull in the same or not rightly perswaded Of the which two effects if any one follow I shalbe most glad if not yet I serue as I trust such a maister as rewardeth the affect as wel as the effect the will no lesse then the work it selfe Wherfore to his holy hands I commit the whole assuring my selfe that as this cause of his catholike Church importeth him more then it doth vs so his peculiar care of the same â—…urre surmounteth any care of man and therfore whatsoeuer shal become of this or any other labour taken for the same yet he will neuer cease to rayse vp men for the defence of it against all enemies to the worldes ende The nienth Reason THe last reasoÌ„ is the example of Infidels heretikes al which procure to seperat theÌ„selues froÌ„ theÌ„ of the coÌ„trary religioÌ„ in y e act of prayer c. Which exaÌ„ple of it self mée think is a simple reasoÌ„ to teach true ChristiaÌ„s what they ought to doe And especially wheÌ„ it is brought to proue y â— meÌ„ ought not to ioyne theÌ„selues w t the coÌ„gregatioÌ„ of the faithful which by none other reason is disproued to be y e true church but by a lewd vnlearned suppositioÌ„ But the ProcestaÌ„ts theÌ„selues saith he are recusants also in other countries Yea very good cause why they should seing they ought to absteyne froÌ„ idolatry superstitioÌ„ which is committed dayly in the popish churches But therby saith he It appeareth that they goe quite against their own doctrine example in EnglaÌ„d which obiect the same to catholikes as disobedience obstinacy and rebellious dealing within other countries they themselues both teach and practise Alas poore Sophister this is sorie stuffe The true Christians teach and practise that they maye not be defiled with idolatry therfore heretiks be not disobedient obstinate and rebellious when they refuse to communicate w t the true church submit theÌ„selnes to y e godly lawes of a christiaÌ„ magistrat Yet the madde man pleaseth himselfe so much in this absurd coÌ„science y â— after he hath alleadged a large cofession of one Iohn Gardiner to proue y â— Protestants refuse to communicate with papists he saith This Reason onely may suffice any reasonable man especially the Protestant except