to restore the whole to his first integritie Neither did Luther reforme those parts vnto the full by reason of the shortnesse of his life and the greatnesse of the cure which he vndertooke but left somewhat to be reformed after him by Caluin and Beza which as they came after him so they saw more truth then was reuealed vnto him for it did not please God to reueale all truth to one man or in one age So then as a Physition which being not able to cure the whole body cureth some parts and members and yet being preuented by death doeth not so perfectly restore those partes which hee cureth vnto their former strength and agilitie but leaueth his worke to be finished by others so did Luther by the Church The Clergie of England therefore in King Henries dayes established religion and ordered their seruice booke according to that smal portion and measure of knowledge which then they had In the dayes of King Edward and Queene Elizabeth more light was reuealed then before and those errours which were espyed were amended And as it was no shame for vs to reforme our errours when wee espied them so it must needs be vnexcusable to the Church of Rome to continue in their errours now they are layde open before them or to winke at nooneday that they will not see them The Lord of his mercie through Iesus Christ giue them and vs his grace that we may agree together in on truth and as sheep of one fold hearken only to the voice of him which is the great Shepheard of our soules which is Iesus Christ Amen The Conclusion I Thought it requisite to forbeare multitudes of quotations of places and allegations of Doctors and Schoolemen because this Treatise was written for the instruction of the ignorant I haue vpon purpose affected breuitie because my desire was that euery one should reade it Some Latine sentences of Bellarmine I haue produced that the Aduersarie might not charge me as if I had falsified any thing or dealt otherwise than ingeniously I haue alleadged those places only which were so pertinent to this businesse which I haue in hand as they could not be well omitted And I haue refrained to handle some other questions which peraduenture would be very pleasing to the Reader because authoritie hath not iudged it conuenient they should be discussed Let it not seeme strange which I haue written that the learned Papists flie from their ancient defences and cleaue to ours and that Bellarmine the great Golias of Rome in his works which beare a title as if they were written wholy against vs doth in many points hold with vs and in those very points iustifie vs wherein he is thought to condemne vs that in very many things he is a Protestant or at the least not a Papist that the Roman religion is refined for it will plainely appeare to all iudicious and indifferent readers I haue spoken of this argument more at large in mine answere to Bellarmines foure bookes de verbo Dei and his fiue bookes de Christo which had beene published before this time had it not beene for the great difficultie of printing Latine bookes here in London but are now beyond the Seas to be printed and I will obserue the like in the rest of his workes which I do intend to answer if God shal giue me life and health and blesse my labours There be many Iesuites and Seminaries dispersed in this land into whose handes I doubt not but this booke will come which if they will but remember what Vrim and Thummim ought to be in pectore Aaronis in the heartes of Gods Ministers if they will reade without partialitie and that I may vse their owne phrase of speach speake sincerely and in verbo Sacerdotis what they thinke I submit my selfe to their censure whether I haue deliuered a truth or not and I perswade my selfe that it they haue that integritie whereof they make profession they will not deny one truth to gaine many worldes But thus much haue I written at this time for the discharge of my conscience the zeale I beare to the truth and the instruction of them which hitherto haue not vnderstoode themselues I pray GOD my perswasion may perswade His Maiestie hath professed that he will establish the truth if he do not that I may with reuerence and in all duty vse his owne wordes his bookes will witnesse against him at the latter day He may doe it if he be assisting to his Ministers But he cannot do it vnlesse he prouide that there be a learned Ministery through the land that the learned be preferred before the vnlearned they which labor in the word before them which are idle that they be preferred according to their worth that they be sufficiently prouided for that they be countenanced by his Highnesse his Nobles the gentrie but especially by the Iudges the Land that they haue no rights denied vnto them which of dutie they may challenge out of Gods word And this his Maiestie shall neuer effect vnlesse he preferre religion before policie remooue Gehezi out of Elisaeus his seruice abandon flatterie banish simonie out of the Church and briberie out of his house and all his Courts The Lord continue and increase his zeale that he may raigne ouer vs like Ezechias to Gods glory the aduancement of the Gospel our happinesse the comfort of his owne soule which he shall one day feele to be more precious vnto him than al his kingdomes To the Protestant Reader Be it very farre from the seruants of God that they should mistake me or conceiue any sinister opinion of my indeuors as if I dealt too fauorably with the Papists For they ought to consider of mine intent purpose which is not to exasperate and prouoke them to anger but to perswade thē which I cannot do by bitter speeches neither yet by burdening them with any vntruths The spirit of meeknes doth best become Christ his ministers and the worde of God hath taught me to deale charitablie with all men but especially to restore them which haue fallen by gentlenesse not to breake the brused reede nor to quench the smoaking flax That I am not of their mind this booke testifieth sufficiently enough That I do not make more fauourable constructions of their Doctrine than truth and veritie doth require their doctrine it selfe doth shew How much I discent from them my Sermon doth witnesse which I preached at S. Paules Crosse about eight yeares since and published in print wherein I shewed that the state of the Papacie was Antichrist In it I set downe as I hope though a briefe yet a full and perfect state of the question what was wanting in words by reason of the shortnes of time was supplied in substance I answered all obiections out of Bellarmine and Sanders which were of moment that it might be an helpe to others which should aferward deliuer the same againe in more wordes and larger volume The God of al wisdome and knowledge direct their harts and mindes to the true knowledge of his worde through Iesus Christ our Lord. Amen FINIS
A PERSWASION to the English Recusants to Reconcile themselues to the Church of England Written for the better satisfaction of those which be ignorant By Iohn Doue Doctor of Diuinitie PSAL. 72. Giue thy iudgement to the King O God and thy righteousnes to the Kings sonne 1. PET. 2. Feare God Honour the King Printed at London by V. S. for Cuthbert Burby dvvelling in Paules church-yard at the signe of the To the most High and Mighty Prince IAMES by the grace of God King of England Scotland France and Ireland Defendour of the Faith GRatious and dread Soueraigne I say the truth I lie not my conscience bearing me witnes in the Holy-ghost that I haue with the Apostle great heauinesse and continuall sorrow in my heart for many of my brethren and Country-men And my hearty desire and prayer for them to God is that they may be saued For I beare them recorde that they haue the zeale of God though not according to knowledge which is the onely cause that mooued me to write this short Treatise And because God of his great goodnesse hath vouchsafed your tender yeeres the education of TIMOTHIE and indued your Highnesse since your happy gouernement with princely gifts knowledge to discerne truth and zeale to maintaine truth I humbly present vnto your Maiestie these few lines containing a subiect of so great importance The common voyce and hope of your best affected people is that your Highnesse hath a religious intent to make God yet better knowne in IVDA and his name yet greater in HIERVSALEM to bring all these your Kingdomes to the acknowledgement and profession of one truth so that hereafter HIERVSALEM may be as a walled towne and fenced citty which is at vnitie within it selfe and as it was in the dayes of the IVDGES all ISRAEL may be gathered together as one man from DAN to BEERSHEBA vnto the Lord in MISHPAH The Lord guide and prosper you in all your wayes the Lord establish your house and kingdome the Lord blesse you out of SION that you may see the wealth of HIERVSALEM all the dayes of your life that you may see your Childrens Children and peace in SION Your Maiesties humble Subiect IOHN DOVE ¶ A Perswasion to the English Recu sants to reconcile themselues to the Church of England CHAP. I. It is not enough for them to pray priuatly but it is also required that they ioyne in prayer with the Congregation ALthough the prayers of the faithfull are heard if they be faithfully made in what places soeuer because our Sauiour saith Matthew 7 Whosoeuer asketh he shall receiue and therefore not the Publican onely was Luke 18 2. Reg. 20 heard in the Temple but also King Ezekias in his Chamber Elias vnder the Iuniper tree Ionas in the bottome of the Sea Manasses in the prison Yet the Church is a place more especially Iona 2 oratio Manassis Matth 21. appoynted for prayer it is called the house of prayer and God is more peculiarly present in that house than in all other houses Of the Temple we reade that Gods eyes were open towards that house night and day his name was especially 1. Reg. 8 there he harkened to the prayers of his Seruants which stretched foorth their handes in that place and of them which were in captiuitie if they turned towardes that house which was built for his name A greater promise is made to the prayers of many vnited together than of one and a more fauourable presence of Christ amongst them which make their ioynt petition insomuch that when a congregation is ioyned together in his Matth 18 name he will be in the midst of them and if they agree in earth vpon any thing whatsoeuer they shall desire it shall be giuen of his Father which is in heauen If we lay before our eyes the Stories of the Bible the exercise 2. Ezra 8 of the godly was such In the dayes of Ezra the Scribe it was so All the people assembled themselues together hee brought the booke of the Law of Moses before the assembly of men and women and all that could heare and vnderstand he read from morning vntill mid-day vnto them the eares of all the people harkened to the booke of the Law he preached to them out of a woodden Pulpit he praised the Lord the great God and al the people answered AMEN AMEN with lifting vp their hands and they bowed themselues and worshipped the Lorde with their faces towards the ground In the newe Testament their maner was to meete together on the Saboth day to ioyne in prayer and to heare the word preached and to receiue the sacraments In the Acts of the Apostles at Antiochia was maintained Act. 14 a Lecture of the Law and the Prophets Saint Paul deliuered words of exhortation there after the Lecture and they besought him to preach to them the same sermon againe the next Saboth Saint Paul and his company being at Philippi on the Saboth Act. 17 day went out of the Citty by a riuer where they were accustomed to pray there he preached and conuerted Lydia And no doubt but if our Recusants would heare our Sermons many of them also would be conuerted Vpon the Lords day at Troas the Act. 20 disciples were gathered together to break bread a multitude was gathered together and Paul preached to them When Peter was in prison the Church making a ioynt petition for him obtained a Act. 12 speedy and miraculous deliuery And it was obserued as an especiall vertue in the primitiue Church that they continued together in prayer and breaking of bread and that they had all one heart And to this purpose Saint Paul exhorteth them saying I beseech you brethren in the name of the Lord Iesus Christ that 1. Corin. 1. ye all speake one thing that ye be knit together in one mind and iudgement And againe the God of patience and consolation Rom. 15. graunt that you may be like-minded one to another according to Christ Iesus that you with one mind and one mouth praise God the Father of our Lord Iesus Christ The true markes of the visible Church of God are the hearing of the word the participation of the sacraments and publike prayer as out of the scriptures I haue declared Let vs therefore examine the groundes whereupon so many of our nation which would especially be accounted of the true church withdrawe themselues from our publike assemblies refuse to ioyne with vs in so Christian exercises insomuch that whereas it was wont to be reputed a punishment to be interdicted suspended and like Lepers to be shut out of the Congregation they now like Lepers exclude themselues Saint Ambrose needeth not now to excommunicate Theodosius for hee will excommunicate himselfe Sozos li. 7 c. 24 and we haue as much neede to whip them into the Temple as our Sauiour had to whippe them out as hee did in the storie of the Gospel They alleadge
for themselues they do communicate Ioh. 2. together in prayer though not with vs they haue their conuenticles and Masses in their chambers and the exercise of their owne religion but that it is against their cōscience to come to our churches that we are Heretikes Scismatikes not members of the Catholike Church of Rome not at vnity among ourselues and consequently that they may not safely communicate with vs. CHAP. II. Of conscience THe ignorant Recusant being perswaded by the Minister or required by the Magistrate to shew his conformitie and obedience to Lawes by resorting to the parish-Church where he dwelleth when hee is not able to answere such arguments as are obiected against him nor in any sorte to defend his owne Religion pretendeth his Conscience and saieth It is against Vide Gre. Mar. in tract de schi my conscience to come to your Church and whatsoeuer I doe against my conscience is sinne I confesse that whatsoeuer is done without testimonie and warrant of conscience is sin to them which doe it be the thing which is done in it selfe neuer so lawfull because the Apostle saith He that doubteth is condemned if he eate because he eateth not of faith and whatsoeuer Rom. 14. is not of faith is sinne In which wordes by faith is vnderstood Conscience But by the way they must see that their conscience be rightly informed else it will be their damnation For as Matth. 26. Act 9 it was sinne in Saint Peter to deny Christ when in his conscience hee know that hee did euill so it was sinne in Saint Paul to persecute Christ when hee thought in his conscience hee did well Therefore it is not onely damnable to do contrary to their conscience but also to doe according as their conscience shall direct them if they be not perswaded by the truth Therefore let them not deceiue themselues taking that for conscience which is but an error of conscience and indeede a false perswasion of their minds in follovving that which the ignorance of their owne fantasies and blinde conceites doth leade them vnto without seeking any further For so in his zeale Vzza supported the Arke 1. Chron. 13 when it was ready to fall his conscience persvvading him that he did wel although it vvas displeasing vnto God So saint Paul Act. 22 speaketh of himselfe that he vvas zealous tovvardes God vvhen he persecuted and so our Sauiour fore-warneth his disciples that Iohn 16 men shall excommunicate them that the time shall come that whosoeuer killeth them shall thinke hee doth God good seruice and hee sheweth the reason of this their error These things saith hee they will doe vnto you because they haue not knowne the Father nor me Therefore for their better instruction I wil define vnto them what Conscience is Conscience I say is an application of a generall knowledge grounded vppon Gods word to particular actions and intents Or thus conscience is a kinde of argumentation or practike syllogisme whereby out of a generall proposition we doe by a particular conclusion absolue or condemne our selues or others In this syllogisme the maior proposition is the inward sense and feeling of Gods iudgements whereby we do reason and discourse of our actions intents and purposes hauing before our eyes the rule of the lawe of God The minor is the examination of our actions intents and purposes according to that rule the conclusion is our finall determination concerning our selues or others what wee or they hauing thus done intended and purposed are to deeme or iudge of our selues or them So then in our conscience first we discourse then we examine and last of all wee determine For example In Dauids taking Vrias his wife we may see what Dauids conscience was 2. Sam. 11. First he had this generall notion imprinted in his minde and grounded vpon Exodus that adulterie was damnation and if Exod. 2◠when he entended to take Vrias his wife he had examined his intent by the rule of Exodus hee had found it to be adulterie and thirdly after due examination had finding his intent to bee adulterie hee could not but condemne himselfe in his owne conscience that he was guiltie of damnation According to this sense Rom. 1. saith Saint Paul They haue the effect of the Lawe written in their hearts their conscience also bearing witnesse and their thoughts accusing or excusing one an other Albeit conscience is sometimes taken only for the intellectuall power and facultie of our vnderstanding reasonable soule by which we are able thus to argue and discourse with our selues so Saint Paul saith Wee must obey Magistrates for conscience Rom. 13. sake that is because of our owne reason knowledge and vnderstanding which reuealeth so much light vnto vs GOD will eternally punish disobedience and therefore it shall not be safe for vs to charge and burthen our soules with the wrath of God Sometimes for the minor alone which is the examination of our actions and intents whether they be good or euill so the Apostle saith of himselfe Nihil mihi conscius sum I knowe nothing of my selfe yet I am not thereby iustified that is I know no hainous crime wherewith I should be touched Sometimes 1. Cor. 4. for the conclusion alone so he saith I haue in all good conscience serued God vntill this day that is I do absolue my selfe from any Act. 23. grieuous crime that I haue committed Now the Recusants argue in this maner No Heretikes nor Scismatikes are to be communicated withall but Protestants are Heretikes and Scismatikes and therefore not to bee communicated withall Their maior proposition is vndoubtedly true because it is grounded vpon scripture Titus the third Reiect him that is an Heretike after two or three admonitions and Saint Iohn in his second Epistle Bid him not God speede and Rom. 16. Marke them diligently which make diuision and auoyde them The error therefore is in the minor or examination of this action of communicating with vs according to that generall rule that no societie is to be had with Heretikes for whereas they say wee are Heretikes it is not true Neither is it maruell though our Recusants haue erred concerning vs seeing that Saint Peter and the Disciples haue erred concerning the like When the sheete was Act. 10. let downe wherein were all manner of beastes and Saint Peter was bidden to arise kill and eate Hee answered Not so Lorde for I neuer ate any meate that was vncleane And therefore hee argued in this manner No vncleane meates are to bee eaten But these meates are vncleane therefore they are not to be eaten The Maior was true because grounded vppon Leuiticus 11. Deut. 14. where the differences of meates are set downe But in his Minor he was deceiued which thought those meates to be vncleane for as much as vnder the Gospel the difference of meats was taken away and no meate was polluted in respect of the conscience of