A treatise of schisme Shewing, that al Catholikes ought in any wise to abstaine altogether from heretical conuenticles, to witt, their prayers, sermons. &c, deuided into foure chapters, whereof 1. Conteineth sundry reasons to that purpose, grounded for the most part vppon scriptures and fathers. 2.Examples out of holy scriptures. 3. Examples out of ecclesiastical histories. 4. Answeres to the chiefe obiections. By Gregorie Martin Licentiate in Diuinitie.

A TREATISE OF SCHISME .

Shewing , that al Catholikes ought in any wise to abstaine altogether from heretical Conuenticles , to witt , their prayers , sermons . &c. deuided into foure Chapters , whereof 1. Conteineth sundry reasons to that purpose , grounded for the most part vppon Scriptures and Fathers . 2. Examples out of holy Scripture . 3. Examples out of ecclesiastical histories . 4. Answeres to the chiefe obiections .

By Gregorie Martin Licentiate in Diuinitie .

DVACI . Apud Iohannem Foulcrum . 1578.

HIc Tractatus est planè Catholicus , & nostris imprimis hominibus hoc schismatis tempore pernecessarius .

Ita testor Gulielmus Alanus S. Theologiae Doctor & Professor .

¶ THE PREFACE to the Reader .

COnstantius Emperor , father vnto Constantine the great , Eus. de vita Const. lib. 1. ca. 11. offered vnto his nobilitie this Condition , That as many as would offer Sacrifice vnto the Idols , shoulde haue both accesse vnto his royal person , dwel in his Court , and haue offices & great honour in the common wealth . They that would not thus doo , shoulde haue no accesse vnto his person , no familiaritie with him , should beare no office in the common wealth , but should be banished the Court , and also be depriued of such offices and honours , as presentlye they did enioy . Forthwith the whole Court is deuided in two partes , wherby the Emperour easily might perceue eche mans mind , faith , truth , & religion : for the true Christians were by and by readie humbly to depart , rather than by tarying to violate their faith for world lye honor . Then Constantius opening his secrete purpose , blameth the dissembling sort , calleth them dastardes , faint harted Cowardes , traitors vnto their God , and his truth , and flatterers vnto their Emperour , men vnwoorthy to liue in his seruice . For howe wil ye kéepe faith vnto me your master ( saith he ) that haue violated your faith vnto the eternal God ? ye are conuicted of periurie vnto God , howe can yée be true vnto man ? The others he commended highly for their constancie , pietie , & true faith , he iudgeth them woorthy to haue rule & charge of earthly thinges , that had shewed them selues faithful to God . They are ( saith he ) like to be true vnto their Emperor , that haue shewed them selues true and faithful to God , he committeth the custodie of his owne person to them , the charge & gouernment of the Empire he layeth in their handes , the rest he did vtterlye banishe as pernitious flatterers , turne-coates , and hipocrites . Verily , the fact was heroical , & woorthie the father of Constantine , it was the very way to trye true men from flatterers , faithful seruaunts from false deceauers . For he that wil not sticke to violate his faith , his religion , & his conscience towardes God , for lukers sake , who can thinke that such wil be faithful and trusty vnto man ? Great therfore is the ouersight of our dayes , wherein he that can best dissemble , he that can violate his faith vnto God and his Churche , for worldlye preferment , is taken for most trustie and faithful : he that wil come to the Church , although it be neuer so muche against his conscience , he that wil receaue their what shal I cal it , although he wisheth it in his belye that deliuereth it , is thought to be best to be trusted with the greatest affaires & weightiest busines about the prince . But this good Emperour iudged them vnwoorthie to haue charge about men , that made no conscience to violate their faith vnto God . But one wil say , 4. Reg. 5. Obiectio . Naaman the Assirian was permitted by Elizeus the Prophet , to goe with the king into the temple where Idolatrie was , and yet neuer impaire his conscience : euen so may we go to the Churche for obedience sake without hurting our conscience , or violating our fayth to God . Resp. If Elizeus gaue him leaue ( as you gesse , which yet the text proueth not ) to goe to doo his master temporal seruice , not in respect of religion , but according to his office , it was , ( as you confesse ) but by leaue of the prophete , whom God did wil then to be obeyed : but he that is Elizeus nowe , doth geue you no such leaue , but doth commaund the contrarye , whose voyce you are bounde to obeye , els this example of Naaman wil condemne you . For if he durst not doo so much , as his temporal office vnto his master in the temple without the prophetes leaue , how dare you doo an acte of religion , to further heresie against the expresse commaundement of him , Deut. 24. Math. 19. Marc. 10. Heb. 7. Galat. 3. who is greater in office then Elizeus ? Moyses gaue the Iewes libellum repud● , a letter of diuorce , not that it was so from the beginning , but propter duritiam ; because of the hardnes of their heartes , because of the imperfection of the Iewes , for the olde lawe brought nothing to perfection , gaue no grace , but was a time of infancie : but now infancie is passed into mans age , and grace is geuen more aboundantly to men . The time a time of perfection that wil admit no such diuorce , no such licence ( as you séeme to say ) Naaman th assirian had , who was but a Proselite or a Catechumene . 1. Cor. 10. Also there were no such weaklinges to take scandale at his presence in the Temple of Remmon , as are here in the Sinagoge of heretikes . You may not therfore draw this example of Naaman to coulour your offence , no more then may these that now doo put away their old wiues and take new , vse this example of the old law to cloake their aduoutry . Math. 5. For vnlesse your righteousnes doo excéede that righteousnes of the Scribes & Pharises , ye can not enter into the kingdome of heauen . Also heresie & schisme are two most gréeuous sinnes , yet distinct according to that whereto they are directlye opposite of them selues : S. Tho. 2.2 as heresie of it self is repugnant vnto faith , Schisme opposite vnto the vnitie of the ecclesiastical charitie . And therfore , like as fayth and charitie are two diuers vertues , ( although whosoeuer lacketh faith , is also voide of charitie ) So Schisme and and heresie are two diuers vices , although who that is an heretike , is also a schismatike , Hier. super epist. ad Galat. yet not euery Schismatike is an heretike : as teacheth S. Hierome . Inter schisma & haeresim hoc interest , quòd haeresis peruersum dogma habet , Schisma ab ecclesia seperat . &c. Betwéene Schisme and heresie these are the oddes , That heresie hath alwayes a peruerse opinion against an article of fayth , Schisme seperateth from the Churche : yet like as the losing of charitie is the very high waye towardes the losing of a mans faith , according to that of S. Paule , A quibus quidam aberrantes , conuersi sunt in vaniloquium . From which some wandring ( charitie and such like ) are resolued into brablinges . So is Schisme the high way into heresie , although at first Shisme may be vnderstoode somewhat diuers from heresie it selfe , yet in th ende there is no Schisme that doth not coyne forth-with some heresie to haue a colour to reuolt from the Church . And therefore commonlye the sinne of Schisme hath bene more gréeuously punished in the Scriptures then infidelitie or Idolatrie . Exod. 32. For we reade , that the sinne of Idolatrie was punished by the sword , by mans execution , Num. 16. But of the sinne of Schisme we reade , Si nouam rem fecerit Dominus , vt aperiens terra os suum deglutiat eos , et omnia quae ad illos pertinent . etc. If our Lorde should doo a newe thing , that the earth opening her mouth doo swalowe them , and al thinges that doo appertaine vnto them , and liuing , they shal descende to hel , by this you shal knowe that they haue blasphemed our Lorde God . Also the tenn tribes , which through Schisme reuolted from the kingdome of Dauid , were most gréeuously punished , 3. Reg. 12. and in fine fel from Schisme to Idolatrye . Moreouer , as longe as Abraham abode amonge the Chaldeis , who were Idolatrers , Gen. 13 . 15-17 . it is not found that our Lord appered much vnto him , althogh , as it may be thoght , he was a good man : but when he departed from thence , we reade , that often God appered vnto him , and as of a benefite most singuler , doth put him in remembrance of his deliuerie . Gen. 33. Ego dominus qui eduxi vos de terra Hurr Chaldeorum . Iacob the beloued did refuse to goe into the company of reprobate Esau , although by giftes he had pacified him , neither woulde suffer anye of his seruantes to be among his herdmen . Gen. 21. Ismaels playe with Isacke did so offende Sara , that it is called in Scripture persecution . Hard it was , ( although Abraham prostrate besought it ) to saue Lot from the wrath of God in Sodoma : yea , his wife for looking once backe towardes the place where the wicked were , Gen. 19. is eternally punished : Math. 26. Luk. 22. and Peter the prince of th apostles by entring into the palace of the high Superintendent , & warming him self at their fire , is driuen to deny his faith : Iohn the beloued could not escape their hands , but by leauing his gaberdine behind , glad to escape starke naked . These are written for our instructions , 2 Tim. 2. that we shoulde beware of false heretikes and Schismatikes , whose spéech créepeth as doth the disease of a cancar , Ca. Apost. 63. & infecteth those that it toucheth . The Church therfore , as a careful mother , hath by Canons of antiquitie vtterlye forbidden her children to come nere the forsaken company , Con. Laod. can. 9 . 3●.33 . as by the cotations in the margent may appere . Bruno a learned writer saith , that ech prouiso wherby heresies & schismes are to be auoyded , doo consist in these : Bruno . Haereticorum communione , collegiis , conuenticulis , Scholis , praedicationibus , & doctrinis , libris falsis , ab haereticis , vel compositis , vel deprauatis By communicating with heretikes in their colleges , conuenticles , or prophecying , prechings , schooles , or in bookes , either by them sally made , or by their notes corrupted : for as by these things being suffred , heresies & Schismes doo grow , encrease , take rooting , and infect : So these occasions being prohibited & cutt off , they are either suppressed or vtterly extinguished . To communicate with heretikes in these thinges , is for thrée causes forbidden by the Churche , and that vppon paine of the censures therof . The first , because heretikes are cutt from the Churche , with whom neyther the Churche , nor they of the Churche ought to haue eyther felowshipp or communion . Secondly , because Catholikes communicating in any of the premisses with heretikes , corum se peccatis inuoluant , doo wrapp them selues ( to be giltie ) in their sinns , as it is written , Depart from the tabernacles of these wicked men ( Schismatikes ) touche nothing that apperteyneth vnto them , Rom. 12. least in their sinnes you wrapp your selues . Thirdly , least in vsing their societie , you be made one of them . 2. Tim. 2. 1. Cor. 10. Qui stat videat nè cadat . For their spéeche and company doth infect . An emulamur dominum ? Shal we prouoke or trye whether God dare punish vs ? Are we stronger then he , that we can abide his displeasure ? We doo euery day prouoke him to anger , when we come to the conuenticles of his enemies . It is not good to sustaine his displeasure . And therfore is it forbidden by the Constitutions of the Apostles . Const. Apost. lib. 5. ca. 4. Et idem multis in locis . Vide F. Turria . Impios haereticos qui impoenitentes fuerint . &c. The wicked heretikes that haue seperated them selues from the faithful Catholikes , cast off , for they are impenitent , and charge the Catholikes to abstaine from their felowshipp by al meanes , neither let them haue anye communication with them in spéeche or prayers , for they are aduersaries and thieues to the Churche , they begile the flock , defile the heritage . We warne you therefore , that ye auoyde them , least they intangle your soules in their snares , for it is not lawful to runne with théeues . No man can serue two masters at once . Thus farre the Apostles . We sée what charge they gaue to the children of the housholde : For like as the life of the body procéedeth from the quickening spirite ( for vntil the breath of life was into the nosethrils of man breathed , Aug. Ser. 186. & in Ioan. the body was senselesse , without life , A fitt similitude . for the life of the body is the soule , made after the Image of God : al the members as long as they remaine in the body , haue life and strength effectual to their appointed operation procéeding from the soule , in the same body for that purpose abiding . But if either legge , arme , eare , or nose be cut off from the body , the life of the soule foloweth it not , it is deade , vnprofitable , wretched , and miserable : the life of the soule foloweth not a deuided member : Euen so , looke what the soule of man doth in the natural bodye of man , the same doth the holy Ghoste in the mistical bodye of Christe . By Baptisme we haue put on Christe . Gal. 3. Rom. 6. Quotquot in Christo baptizati estis , Christum induistis . We are incorporate into his body , as truly , as the leggs , armes , and head , are by sinewes organically ioyned to the life of thy soule . So truely are they that haue putt on Christe in Baptisme , vnited vnto the mistical body of Christe , which is the Catholike Churche : The soule or life of which body is the holy Ghost , Ioh. 15. like as the life of man is his soule . As long as we remaine in this bodye mistical , in this vine , as true members , as true branches , so long haue we life , grace , & giftes proportionable vnto the part , that we occupie in the mistical body . If we cutt off our selues by heresie , by schisme , by going into the Church , where it is , or where any part of the schismatical seruice therof is said or preached , we haue no more the life , graces , and giftes of the holy Ghost , to merite life euerlasting , then hath the leg or arme , cut off from the body , the life of the soul , which onely remaineth in the body . The graces of the holy Ghost doo not folowe a deuided member , what good works soeuer he doo , they helpe nothing to merite life , but he is a dead member withered to be cast into the euerlasting fire of hellish paine and woful miserie . Vbi ecclesia , Iren. li. 3. cap. 40. ibi & spiritus , & vbi spiritus dei , illic ecclesia & omnis gratia , spiritus autem veritas . Wher the Church is , there is the spirit , & where the spirite of God is , there is the Church & al grace , & the spirit is truth . And S. Augustine saith : Qui ecclesiam relinquit , Aug. tract. 1. in 1 , Ep. Ioh. quomodò est in Christo ? How is he in Christ , that forsaketh the church of Christ ? how is he in Christ , that is not in the body of Christ , which is his Catholike Churche ? To trye whether thou be a member of this Church ( good reader ) peruse this booke for thy saluation prepared not by one man , but by the whole Church , whose voyce thou art bounde to obeye : and if thou findest thy selfe to lacke , vse the remedie therein prescribed to saue thy saue thy soule , and praye for them that for thy behoofe haue set it foorth . From Remes within the Octaues of Al Saintes . 1578.

By your countriman G. M.

¶ REASONS THAT CATHOLIKES ought in any wise to absteine from heretical Conuenticles . CAP. I.

THeir verye persons ought to be auoyded : Tit. 3. Haereticum hominem post vnam & alteram admonitionem deuita . A man that is an heretike auoide after he is once or twise admonished . And , Nec Aue ei dixeritis : Ioh. 2. qui namque dicit illi , Aue , communicat operibus eius malignis . Saye not so much to him as , God saue you , for he that saith so to him , doth communicate with his wicked workes . Euseb. li. 3. cap. 22. As S. Iohn did teach other , so him selfe gaue example : Fugiamus hinc , nè balneum cadat super nos , in quo est Cerinthus veritatis hostis . Let vs flée from hence , least the bathe fal vpon vs , in the which Cerinthus is , the enemie of truth . It is a famous historie : S. Iohn the Apostle and Euangelist would not tary in the place , 2. Tim. 4. when he hearde Cerinthus the heretike was there . Alexander aerarius restitit verbis nostris , quem & tudeuita . Alexander the Copper-smith withstoode our wordes , whom I wil that thou also doo auoide or shunne .

It is daungerous . Rom. 16. Per dulces sermones & benedictiones seducunt corda innocentium . By swéete wordes and gaye blessinges they seduce the heartes of the simple or good meaning persons . And therefore , Rogo vos fratres vt obseruetis eos , & declinate abillis . I beséeche you brethren take good héede of them , and turne aside from them . 2. Tim. 2. And , Sermo eorum vt cancer serpit , & subuerterunt quorundam fidem , multùm enim proficiunt ad impietatem . Sed firmum fundamentum Dei stat , habens signaculum hoc , cognouit Dominus qui sunt eius . Their talke créepeth like a canker , and they haue subuerted the faith of certaine , for they preuaile much in vngodlines . But the foundation of God standeth sure , our Lorde knoweth who are his . Onely they that flée from suche : and therefore it foloweth : Discedat abiniquitate omnis qui nominat nomen Domini . Let him depart from wickednes , euery one that nameth the name of our Lorde : euery good Catholike . Againe , 2. Pet. 2. Pellicientes animas instabiles , eos qui paululum effugiunt . Alluring vnconstant soules , suche as scape them but a very litle . Who are they qui paululum effugiunt , but such as boldlye communicate with them , and therefore are in daunger to become theirs altogether ? Effugiunt , they scape them , because in heart they consent not : but paululum , very litle , because in fact they are like to them . If they presume vpon their constancie or knowledge , that there can ensue no daunger , Qui stat , videat ne cadat . He that standeth , let him beware he fal not . And , Qui tangit picem , Ecclesi . 13. inquinabitur ab ea . He that toucheth pitche , shal be defiled with it .

And , Ecclesi. 3. Qui dormit iuxtà sepern , mordebit eum coluber . He that sléepeth néere the hedge , a serpent wil sting him . And , Qui amat periculum peribit in illo . He that loueth or séeketh daunger shal perish in it .

For the selfe-same cause it is not lawful , to reade heretical bookes , and is it lawful to heare their sermons and praiers ? Sozom. li. 1. ca. 20. & li. 2. c. 31. de libris Marcelli haeretici . Constantine the great made it death to him that did not burne the bookes of Arrius . Martian also and Iustinian made careful decrées to this purpose . This place is verye large . Gregorie the great ( Bishop of Rome ) did not absolue one Anastasius a priest from suspition of heresie , Li. 5 ep. 64 til he had promised , that he would neuer reade that heretical hooke againe , for the which he was suspected . Anastasium pręsbiterum promittentem , quòd codicem quendam haereticum nunquàm denuò lecturus esset , ita demùm absoluit suspectum haereseos . Sée Hessels that famous Doctor of Louaine in 1. Tim. 6. ad illud in graeco , aphistaso apo ton tointon . Dionisius Alexandrinus a moste auncient , learned , Euseb. ec . li. 7. ca. 6 and vertuous Bishopp confesseth to a frend of his who warned him of heretical bookes , that he felt him-selfe the woorse for them , and had abstained , but that a heauenly vision gaue him , as it were , a priuiledge , adding this cause : Nam satis habes virium & firmitatis ad quaeque , tùm conuincenda , tùm exploranda . For thou art stronge & sure enough , both to confounde al that is in them , and to examine them . He that hath not this warrantize from Christ , or from his vicar , may not presume . It is noted in certaine learned Catholikes of our time , that by reading such bookes they somewhat yéelded to error , Albertus Pighius and Alphonsus : Maye ignorant men be bolder then these ?

It doth argue consent , and that by presence you allow their doinges , and therfore , in foro ecclesiae , you are taken for such , although you be not such , Apoc. 18. and you shal be punished with them . Exite de illa ( Babilone , haeresi ) populus meus , vt nè participes sitis delictorum eius , de plagis eius non accipiatis . Goe out from her ( meaning Babilon , which signifieth heresie ) my people , that you be not partaker of her sinnes , and that you receaue not of her plages . Marke : Populus meus , My people , because they were in heart his , Rom. 1. but in conuersation ioyned with his enemye . Digni sunt morte non solùm qui ea faciunt , sed etiam qui cònsentiunt illa facientibus . They are woorthy of death , not onely the doers , but they that consent .

It doth dishonour God , and honour his aduersarye : a disgrace to the Churche , a ioye and comfort to heresie . The Churche is a Citie vpon an hil , that maye onely appere and be séene : the more it appereth and is vniuersal , the more it is for the honour of Christ . Prouer. 14 Honor Regis multitudo populi ; paucitas plebis ignominia Principis . It is the Kinges honour to haue a multitude of people , to haue fewe is dishonour to the Prince . The aduersarys knowing this , desireth onely to make vp a number , and is carelesse what they thinke in conscience , so they make a shewe to be his by any means . Psalm. 16. De absconditis tuis adimpletus est venter eorum . Of such as are secrete Catholikes , they fil vp their heretical Sinagoge : Lutherans , Caluinists , Puritanes , Anabaptistes , al are the aduersaryes by profession . If he maye get also of them that would otherwise be compted Catholikes , to ioyne openly with them , is it not his honour ? He that in secret sootheth his prince , and openlye taketh part with his enemve , in heart is his , in fact the others : his in peace , and the others in time of daunger , whether of the two doth he most honoure ? 1. Reg. 2. But God sayeth : Honorem meum alteri non dabo . I wil not geue mine honour to another . And , Qui me glorificauerit , glorificabo eum : qui autem contemnunt me , erunt ignobiles . He that shal glorifie me , him wil I glorifie : but wil I glorifie : but they that set litle by me , shal be of no reputation . And that voyce of our Sauiour to the Iewes what true Christian may abide , when it is woorthely saide to him-selfe also . Ioh. 8. Vos autem inhonorastis me , But you haue dishonored me . And , Sic luceat lux vestra coram hominibus , vt videant & glorificent Patrem vestrum qui in coelis est . Let your light so shine before men , that they may sée it and glorifie your Father that is in heauen . Nemo accendit lucernam & ponit eam sub modio , sed super candelabrum . No man is by Gods grace lightned with Catholike faith and vnderstanding , to hide it in his bosome . O it is a glorious thing , not onely in minde , but bodely to ioyne with our Lorde . A notable example in the Leuites , Exod. 32. when Moises saide : Si quis est Domini , iungatur mihi . If any man be of our Lordes side , let him ioyne with me . They ran from the Schismatical Idolatours , protesting that they were on their Lordes side , and therefore they were Pars & haereditas Domini , The priestly tribe , and afterwards accompted al one with Iuda , vnder the special protection of Almightie God . Ambros . li. 2. off . cap. 24. Licet tibi silere in negotio pecuniario . &c. In causa autem Dei , vbi communionis periculum est , etiam dissimulare peccatum est non leue . Thou maiest holde thy peace sometime in a mony matter , but in Gods cause , wher there is daunger of communicating with his enemies , to dissemble onely , is no smal sinne .

It is not onely glorious , 6. Luc. 12. but necessarye , to confesse our faith openly . Qui negat me coram hominibus , negabo & ego cum coram Patre meo & Angelis eius . He that denieth me before men , I wil also denye him before my Father and his Angels . And , Rom. 10. Corde creditur ad iustitiam , To be iustified we must beléeue in the heart in catholike quietnes . Ore confessio fit ad salutem . To be saued we must confesse with our mouth in time of heresie . And , Hebr. 10. Iustus meus ex fide viuit . Quod si subtraxerit se , Subtractio seu praeuaricatio . non placebit animae meae . Nos autem non sumus subtractionis filii in , perditionem , sed fidei in acquisitionem animae . My iust one liueth by faith . But if he secretly reuolte , he shal not please my soule . We are not reuolting children to perdition , but the children of faithfulnes to saue our soule . Subtrahere se , is to shrinke from protesting his faith : huposteilasthai praeuaricari . D. Amb. ep. 3. Ipsis Gentilibus displicere consueuit praeuaricantis affectus , liberè namque debet defendere vnusquisque fidele mentis suae & seruare propositum . The Panims them selues were wont to mislike his behauiour that betrayeth his owne cause : for euerye man ought fréely to mainteyne and to kéepe the faithful purpose of his owne mind and conscience .

It argueth a neuter , that is , suche a one as is not affected to eyther religion , and consequently of no religion : atheon , sine deo in hoc mundo : an Atheiste , one that acknowledgeth no God in this worlde . Apoc. 3. Vtinam frigidus esses aut calidus , sed quia tepidus es , & nec frigidus nec calidus , incipiam te euomere ex ore meo . I would thou were colde or hott , that is , no dissembler , but a plaine dealer one way or the other . But because thou art luke warme , and neither cold nor hott , a neuter , earnest in neyther , Mat. 11. I wil beginne to spewe thée out of my mouth . Qui non est mecum , contra me est , & qui mecum non colligit , spargit . He that is not with me is against me , and he that gathereth not with me , scattereth .

Or if thou haue a conscience towarde the Catholike Religion , and doest cleane contrarye , Rom. 14. that is damnable . Beatus qui se non iudicat in eoquod probat . Blessed is he that condemneth not himselfe in doing contrarye to that he best alloweth . Quod enim ex fide non est , peccatum est . that is , according to his conscience : hoc est secundùm conscientiam , 1.2 , q 19. as S. Thomas expoundeth it : who maketh this conclusion so certain and vnfallible , that if a man in conscience shoulde erre , as it is sinne to doo accordingly : so also to doo contrary , is to him a damnable sinne . For example . A Caluinist adoring the blessed Sacrament doth sinne , because he is perswaded in conscience , he ought not , and that it is Idolatrie . Contrary-wise , a Catholike because of his conscience , that Christe is there present , peccat non adorando , sinneth in not adoring , In psal. 98. as S. Austin saith . Iacob . 4. Scienti bonum facere , & non facienti peccatum est illi . He that knoweth to doo good , In psa. 54. and doth it not , to him it is sinne . S. Austin . Qui nosti esse mala quae facis , & tamen facis ea , nonnè viuus descendis ad inferos ? Thou that knowest the thinges that thou doest are yll , and yet doest them , doest thou not go down into hel quick ? Thou art in conscience and knowledge a Catholike , in fact & demeanour thou wouldest séeme an heretike , estnè ex fide ? is it according to thy conscience ? estnè quod probas ? Is it that thou doest best alowe ? ergò peccatum est , quia non ex fide , ergò iudicasti teipsum in co quod probas . Therefore it is sinne , because it is not according to thy conscience . Therfore thou hast condemned thy self , in doing contrary to that thou allowest . But wouldest thou not séeme to allowe their doinges ? Nolite errare , Galat. 6 deus non irridetur . Be not deceaued , God is not mocked . Why doo other incurre displeasure , but by disalowing their procéedinges ? how is that knowen , but by their absence onely ? ( for many haue not occasion to speake their faith ) ergò thou art quiet , because thou doest séeme to allowe it , and that is gathered by thy presence : to thée therfore is saide illud in ep. Cleri . Rom. apud Cipr. 31. Cùm totum fidei Sacramentum in confessione nominis Christi intelligatur digestum , qui fallaces in excusatione praestigias quaesiuit , negauit . Et qui vult videri propositis aduersus Euangelium , vel edictis , vel legibus satisfecisse , hoc ipso iam paruit , quòd videri paruisse se voluit . Whereas the whole misterie of fayth is vnderstoode to consist in confessing the name of Christe , he that hath sought false sleightes for excuse thereof , hath denyed . And he that wil séeme to haue fulfilled such Statutes and lawes as are set forth against the Ghospel , in so doing he hath obeyed them in very déede , forasmuch as he would haue it séeme that he hath obeyed them . Who knoweth not that colde Catholikes come to Churche in England vpon this false principle : De Ciuit. dei lib. 6. cap. 10. We must obeye a lawe ? Saint Austen writeth of Seneca , one familier with Saint Paule , but a dissembler for feare of Nero. Eò damnabilius fecit ( colendo Idola ) quòd ea quae fallaciter egit , sic tamen egit , vt veraciter egisse existimaretur . He did it ( meaning his woorshipping of Idols ) so much the more damnably , because that which he did onely for a shewe , yet so he did it , that he would be thought to haue done it truely , and from his very heart .

Here you may remember olde Eleazarus , 2. Mach. 5. that would not séeme to breake anye litle point of Gods lawe , but dye rather a most cruel death . It is a famous historie done before the time of grace , and therefore shal condemne our dissembling Catholikes nowe in great pointes , for feare of smal dammages . Non namque aetati nostrae dignum est fingere ; vt multi adolescentes arbitrantes Eleazarum transisse ad vitam alienigenarum , decipiantur . &c. It is a thing vnwoorthy of our age to dissemble , whereby manye yonge men thinking that Eleazarus is reuolted to the life and Religion of Gentiles , maye be deceaued through my example .

But it is possible that thy conscience is indifferent to both religions , and so thou art excused from doing against thy conscience . Iacob . 3. Nunquid fons de eodem foramine emanat dulcem & amaram aquam ? Doth a fountaine out of one and the self-same springe gushe foorth swéete and sower water ? truth and heresie ? vnitie and schisme ? Nemo potest duobus dominis seruire . 2. Cor. 6. No man can serue two masters . And , Non potestis bibere calicem Domini & calicem dęmoniorum . Quae participatio iustitię cum iniquitate ? aut quę conuentio Christi ad Belial ? aut quę pars fideli cum infideli ? You cannot drinke of our Lordes cupp and the cupp of deuils ? What partaking hath righteousnes with iniquitie ? or what agrement is there betwéene Christe and Belial ? Or what part hath a faithful man with the faithlesse or infidel ? And what foloweth ? Propter quod exite de medio eorum , & seperamini , dicit Dominus , & immundum ne tetigeritis , & ego recipiam vos , & ero vobis in patrem . For the which cause goe out from amonge them , and seperate your selues from them , saith our Lorde , and touche not that that is vncleane , and I wil receue you , and wil be to you a Father . As much to say , if you wil folow my religion onely , I am your Father , your God . &c. Otherwise , Esai . 28. Coangustum est stratum , ita vt alter excidat , & pallium breue non potest duos tegere . The bed is narowe , so that thou must néedes fal out , and a short blanket cannot couer two . Which Saint Hierome doth interprete of Christe , who is , as it were , Sponsus animae nostrae , The Spouse wedded to our soule : And therfore can not abide adulterum simul secum in codem strato , an aduoulterer together with him in the same bed . He wil alone haue vs , or not at al. 3. Reg. 18. Si Baal sit Deus , sequimini eum ; sin Dominus sit Deus , scquimini illum . Quousque claudicatis in vtramque partem ? If Baal be God , folowe him . If our Lorde be God , folowe him . Ephes 4. Howe long limpe you on both sides ? Vna fides , vnus Deus , vnus Dominus . One faith ( saith S. Paule ) one God , one Lorde . 3. Reg. 3 The natural Mother ( Catholica Ecclesia ) saide not to Salomon : Diuidatur . Let the childe be deuided , but al or none . The Samaritanes woorshipped the true God schismatically , and withal their owne bables : but it is saide ( Ioh. 4. ) of the Iewes that had the true woorshipp of one God , Catholikes , as it were . Non coutuntur Iudaei Samaritanis . The Iewes kéepe no companye with the Samaritanes . Deut. 22. Againe , those preceptes : Non arabis boue & asino : Non texes vestimenta ex lino & lana : non miscebis duo semina in agro tuo . Thou shalt not plough with an oxe and an Asse together . Thou shalt not weaue garmentes of both linnen and woollen . Thou shalt not mingle two diuers séedes in thy fielde : and the like . What is the signification , but , Vae duplici corde . Woe be to the double hearted . And , Vir duplici animo inconstans est in omnibus viis suis . A double harted man is vnconstant in al his waies . And , Eccl. 3. Vir ingrediens duas vias non habebit successus . And , Cor prauum scandalizabitur in eis . A man that goeth in two wayes , shal not go forwarde , and a wicked heart shal stumble in them . And that which is terrible . Sophon . 1. Disperdam de terra eos , qui iurant in deum & in Melchom . I wil destroy them that swear by God , and their wicked king . For so Melchom doth signifie by God in hart , by their prince in behauiour , which serue both , depende vpon both . &c. In malitia sua lętificauerunt regem , Oscae . 7. & in mendaciis suis principes . They haue delighted the king in their naughtines , & princes by their lying or dissembling . Of such men as learne to dissemble of their naughty pastors , S. Austen saith : Si indifferentem habuero errorem tuum , De pastor . cap. 7. attendit qui fortis est , putat nihil esse ire in haeresim , quando aliquod commodum de seculo reduxerit , vnde mutetur . Statim mihi dicit fortis ille periturus , & hâc , & hâc deus est . Quid interest ? homines inter se litigantes hoc fecerunt : vbicunque colendus est deus . If I shal thinke thy error indifferent , and that it is al one to doo this or that , he that is otherwise stronge , marketh it , and thinketh it is nothing to runne into heresie , when some worldlye commoditie shal appere , whereby he maye be altered and chaunged , by and by this stoute man saith vnto me , God is both here and there , what difference is there ? men by iangling among them selues haue made al this adoe . God is to be woorshipped in euery place or congregation .

It is scandalous , and maketh thy brother to sinn , which is a very weightie consideration , as appereth by our Sauiours Vae : Mat. 18. Vae mundo à scandalis : Vae illi per quem veniunt scandala . Woe be to the world by reason of stumbling blockes : Woe be to him that maketh other men to stumble . And , Marc. 9. Qui scandalizauerit vnum ex pusillis istis , credentibus in me , bonum est ei magis si circundaretur mola asinaria collo eius , & in mare mitteretur . He that is an occasion why any one of these litle ones , that beléeue in me , doo stumble or sinne , it were good for him , if a mil-stone were hanged about his necke , and that he were cast into the Sea . Pusilli , Litle ones , are they that beléeue wel , and meane wel , and gladly would doo for the best , but are easilye moued to relent by authoritie or example . Here remember once more olde Eleazarus , who therfore chose to dye , 2. Mach. 6. because yonge men should not be bolde to breake Gods lawe , saying : Olde Eleazarus did so , why may not we ? but , O woorthy Eleazarus , it was required onely of thée to eate lawful meates , so that thou wouldest but séem to haue eaten vnlawful : yea ( quoth he ) therfore let me dye , rather then yonge persons by thinking that I did it , offende damnably by occasion of my dissimulation . This man knewe before by inspiration that Vae which Christe afterward pronounced scandalizantibus . And therefore lesse meruaile ( although meruailous ) if S. Paule afterward speake vehemently : 1. Cor. 8. Si ęsca scandalizat fratrem meum , non manducabo carnem in aeternum . If meate offende my brother , or be occasion of his finne , I wil not eate flesh for euer : although the meate of it selfe was good and lawful . Sic namque peccantes in fratres , & percutientes conscientiam corum infirmam , in Christum peccatis . For you sinning after that sort against your brethren , and wounding their weake conscience , sinne against Christe : wherin was this daungerous scandal committed ? marke the case like to ours . Si namque quis viderit eum qui habet scientiam , in idolio recumbentem , nonnè conscientia eius cùm sit infirma , aedificabitur ad manducandum idolothita ? for if a man shal chaunce to sée him that hath knowledge sitt in the temple of idoles , shal not his conscience being weake , be edified and induced to eate idolatrous meates by thy example ? if a weakling sée thée ( a man of accompt and estimation ) present in the Churche of heretikes , or at their sermons , their conscience being not fullye setled to detest heresie , is he not easily induced to frequent their conuencles with daunger of dayly corruption , and either to like the better , or to mislike the lesse of their sayinges and doinges ? Aug. epist. 154. Apparet illud esse prohibitum , ( saith S. Austen ) nè in honorem alienorum deorum aliqua re vtamur , áut vti existimemur , sic etiam accipiendo , vt quamuis animo contemnamus , eos tamen qui nostrum animum ignorant , ad haec honoranda aedificemus . It is euident that this is forbidden , that we vse not anye thing in the honour of straunge Gods , or to be thought to vse , taking it in such sort , that although in heart we despise it , yet we edifie and induce them that knowe not our hart , to honour the same thinges . This case concerneth al states , vpon whose example any one Christian soule dependeth : princes , prelates , pastors , masters , parentes . Of princes let one Ieroboam suffice , who is alwayes mentioned in scripture with this title of his scandalous apostasie . Qui peceare fecit Israel , that made Israel to sinne : which is properlye scandalum , or scandalizare . S. Ambrose to the Emperour Valentinian , epist. 30. vrgeth the like inconuenience if he did but yéelde a litle to the Panims request . Totus hic Christianorum periclitatur Senatus . &c. This whole bench of Christian Senatours is in daunger to offende mortally by this meanes . And ( which is much to be noted contra excusandas excusationes in peccatis : against al blinde excuses to iustifie yll doinges , common nowe a dayes to diminish great faultes ) wheras the Emperour might haue saide , I did not sacrifice , nor induce any man to doo it : yet because he permitted that onely to be done , wherof Idolatrie folowed , paganis vt erigerent aras , the Paynims to set vp Idolatrous aultars , he saith : Vox enim tua , manus tua . Thy word is thy hande . Et subscriptio tua opus est tuum . And to subscribe to the Paynims licence , is as much as if thou haddest done it thy selfe . And againe : Quisquis hoc suadet , sacrificat , & quisquis hoc statuit . Whosoeuer geueth councel to it , doth sacrifice to false Gods , and whosoeuer doth decrée it . Sée howe farre this sinne ( scandalum ) extendeth , not onely to the doers , but to them that councel , subscribe , winke at it , permitt and dissemble it . Apoc. 2. Habes illic tenentes doctrinam Balaam , qui docebat Balac mittere scandalum coram filiis Israel , pugnabo cum illis in gladio oris mei . Thou hast there that holde the doctrine of Balaam , who taught Balac how to geue occasion that the children of Israel might sinne : I wil fight against them with the sword of my mouth . He threatneth the masters and Councellers , qui docebant mittere scandalum , as Balaam , not onely the prince him selfe and chiefe doer Balac . Of * * Vide exemplum Miseni & Vitalis , qui à Ro. pont. missi Constantinopolim , cum Petro haeretico communicarunt , quantum scandalum populo dederint , vt putauerit Pontificem Rom. cum haeretico communicasse . Euagr. li. 3. cap. 21. prelates I wil geue examples afterward in more conuenient plaee , least I dwel in this reason to longe . Of Pastours , S. Austen ( de pastoribus ca. 7. to .9 . ) Si fortè dixerit aliquis Donatista , non tibi do filiam meam , nisi fueris de parte mea ; illi opus est vt attendat et dicat : Si nihil maliesset de parte eorum , non contra illos dicerent tanta pastores nostri , non pro illorum errore satagerent . If perhaps some Donatist shal say ( to a colde Catholike ) I geue thée not my daughter vnlesse thou be of my side , it standeth this man vpon to take good héede , and to say with him selfe : If there were no harme on their side , our Pastors or preachers would not speak so much against them , they would not be so earnest to confound their error . It foloweth : Si ergò cessemus et taceamus , contraria locuturus est : vtique si malum esset in parte Donati , loquerentur contrà , redarguerent eos , satagerent lucrari illos , si errant reuocarent illos , si percunt , quaererent illos . &c. If therefore we ceasse and holde our peace , he wil saye contrary : Verily if there had béene any euil in Donatus faction , our Pastors and Curates would speake against it , would rebuke them , if they be lost would séeke them . &c. Of Parentes . Ciprianus de lapsis . Nonne illi ( paruuli ) cùm iudicii dies venerit , dicent : Nos nihil fecimus , nec derelicto cibo et poculo domini ( the blessed Sacrament ) ad profana contagia spontò properauimus ; perdidit nos aliena perfidia , parentes sensimus homicidas . Illi nobis ecclesiam matrem , illi parentem deum negauerunt , vt dum parui et improuidi , et tanti facinoris ignari , per alios ad consortium criminis iungimur , aliena fraude caperemur . Wil not they ( the children ) when the day of iudgement shal come , say ? We haue done nothing of our selues , neither , forsaking the meat and the cupp of our Lorde ( the blessed Sacrament ) haue we of our owne accorde hastened to profane infections , other mens infidelitie hath vndoon vs , we haue felt our owne parentes menstears , they haue denied vs the Church our Mother , and God our Father , that whiles we being yonge , and foreseing no daunger , and ignorant that it was so heynous a fault , by the motion of others are made partakers of the crime , by other mens pollicie might so be intrapped . This place concerneth most kind of persons , & were to be handled at large , because Parentes maye many waies geue their children occasion to fal into heresie & schisme ( but I wold gladly end this first part concerning reasons : ) briefly , if they geue example , by communicating , if they permitt their children , or rather commaunde them , thereby to excuse them selues , imagining that it is venial in them because of their age : if they doo not forbid them and teache them the contrary , if they sende them to schooles or vniuersities , where they must néedes heare and sée , and doo that they shoulde not . &c.

Nuptię cum infidelibus prohibentur , et cum hereticis . Mariage with Infidels , and with heretikes is forbid , because of the daunger in peruerting one the other . Et contractę discindi poterunt ac debent , illę quoad vinculum , istę quoad cohabitationem , si cohabitare non liceat sine iniuria Creatoris . And being contracted maye notwithstanding , and ought to be sundred , th one to be no mariage , the other not to liue together at al , if they cannot liue together without iniurie of their Maker : that is , if th one wil néedes make thother offende God . 2. Cor. 6. Nolite iugum ducere cum infidelibus . Drawe not in one yoke with Infidels . Which is most properly spoken de coniugibus , et . 1. Cor. 7. and Tertullian ad vxorem , Euscb . li. 4 cap. 16. and th ecclesiastical historie of a vertuous godly matrone that departed from her husband . And our Sauiour him selfe . Mat. 19. Qui reliquerit vxorem propter me , centuplum accipiet . He that forsaketh his wife for my sake , shal receaue a hundred folde . Qui non oderit , Luc. 14. non est me dignus . He that hateth her not for my sake , is not woorthy of me . Deut. 13. And Moyses : Si vxor quae est in sinu ruo . If thy wife that fléepeth in thy bosome wil persuade thée error , cast thou the first stone at her . If the wife and her husbande may not kéepe company , because the one is a wicked infidel or heretike , of whom it is saide : Et adhęrebit vxori sue . And he shal cleaue to his wife . And if the sonne must vppon paine of damnation forsake the Father , and the daughter her mother , because they are of a contrary beliefe ( for Qui diligit eos plus me , and , Qui non odit patrem et matrem , non est me dig He that loueth them better then me : yea , he that doth not hate father and mother ( in this case ) is not woorthy of me . Luc. 12. Putatis quia pacem veni mittere ? non dico vobis , sed seperationem . Thinke you that I came to sende peace vpon the earth ? no , I tel you truth , but diuision and dissension : meaning , that for his sake the son should leaue his father , the daughter her mother , the wife her husbande , one frende forsake another . If , I say , this be so , much more heretical conuenticles are to be abhorred .

Al open professors of heresie or knowen heretikes are ipso facto excommunicati , in so doing they are excommunicate forthwith , without further sentence , as appereth in Councels , decrées , et in bulla coenę domini . In their praiers and sermons their profession is manifest , ergò then especially we must absteine from them , quia participare cum excommunicato in diuinis etiam catholicè , graue peccatum est : because to communicate or to be partaker with an excommunicate person in thinges pertaining to Gods seruice , albeit after a catholike maner ( as when the Pelagiens had al their seruice and ceremonies catholike ) is by the iudgement of learned diuines and the consent of the Churche a gréeuous sinne , howe much more gréeuous is it to communicate with them , when their seruice and maner of praier is wholly heretical ? Yea , the first case de reseruatis in bulla Coe . Domini , est hęresis , & comprehendit eos qui praesumunt legere libros hęreticorum , quique imprimunt , et domi habent , et demùm omnes fautores hęreticorum : ergò à pari , to frequent their conuenticles where they pray & preach is comprehended .

It is excommunication to enter into the Iewes Sinagoge at the time of their ceremonies , wherin euery day , as S. Hierome writeth , they pronounce a solemne curse contra Iesum Nazarenum , against Iesus of Nazareth , so they cal him of contempt & despite . The like is said of the Grecians in Venice : much more is it to be conceued of haunting heretical conuenticles , wher the blessed Sacrament , the vicar of Christe , are impudently blasphemed : much more , 1. Cor. 5. I say , as appereth by the Apostles distinction , de fornicariis huius mundi , and , si is qui frater nominatur , est fornicarius . Of them whom he calleth fornicatours of this world , infidels or Paynims : and of christian brethren that are fornicatours : of them he meant not , but of this latter . Nè commisceamini cum illis , Kéep no company with them . &c. but more of this comparison hereafter . Here commeth to hand another reason .

Scripsi vobis non commisceri , 1. Cor. 5 14. si is qui frater nominatur , est fornicarius , aut auarus , aut maledicus . &c. cum eiusmodi nec cibum sumere . I wrote to you not to kéepe company with anye such , as being a Christian man , is a fornicatour , or couetous , or foule speaker , with such a one I say not to take meate . And 2. Thessal. 3. generallye : Denunciamus autem vobis , fratres , in nomine Domini Iesu Christi , vt subtrahatis vos ab omni fratre ambulante inordinatè . &c. We earnestly and precisely declare vnto you ( brethren ) that you withdrawe your selues from euerye brother that liueth vnorderly And , Per epistolam hunc notate , & nè commisceamini cum illo . Geue me a note of him by your letters , and kéepe no company with him . Why ? vt confundatur , to shame him . He talketh of lesse sinnes then heresie . And is it the waye to shame heretikes , and so to reclaime them , when their sayinges and singings are honoured with our presence ? To absent our selues is , no doubt , a confusion to them , and doth astonish them , although they be obstinate .

Euery Catholike must confesse that the Church of Christ vpon earth is visible , the members wherof must néedes be tyed together aliquo signaculorum vel Sacramentorum visibilium consortio , Li. 19. ca. 11 contra Faustum . with some societie of visible signes or Sacramentes , as S. Austen saith : èrgò they that secretly in heart are Catholikes , and visibly in Sacramentes and ceremonies communicate with heretikes , flatly declare the they are not to be accompted of Christes visible and onely Church : which place being wel vrged , must néedes condemne them by their . Catholike opinion of the visible Churche . For if al should hide their faith , how should the Churche appere ? If others doo ( God be thanked ) innumerable , and they doo not , how are they the children of one mother , the members of one body ? Or what priuiledge haue they , wheras it is necessary that many alwaies doo protest visibly their religion , to be exempted from that open profession ? They cannot possibly cauel against it : for , Reliqui mihi septem millia qui non curuauerunt genua ante Baal . I haue left me seuen thousand that haue not bowed their knées before Baal . An heretical obiection for their inuisible Churche , is meant of them that in Hierusalem euen then serued God openly in the Temple , 〈…〉 when Elias complained that in Samaria amonge the tenne Tribes , 〈…〉 Relictus sum ego solus . Or he spake it of the good men in the tenne Tribes . ( S. Austen Collat. contra Donat. cap. 20. ) of zeale , because he knewe but fewe .

If nothing els did moue , yet verye zeale against the enemyes of Christe and his Churche should cause a good Christian to absteine . Zelus domus tuę comedit me . The zeale of the house of God hath eaten me . And , Odiui ecclesiam malignantium , & cum impiis non sedebo . Lauabo inter innocentes manus meas , & circundabo altare tuum Domine . I hate the congregation of wicked men , & with the vngodly I wil not sitt . I wil wash my hands among innocents , and compasse thy aultar , O Lord . That is : I wil embrace it with both hands , not geuing one to thée , and the other to thy aduersarye . Dilexi decorem domus tuae , & locum habitationis gloriae tuae . I haue loued the beautie of thine house , and the place where thy glory dwelleth . Hath a cold Catholike this zeale to Gods house against Sinagoge ? to whom it may iustly be saide : Si videbas furem , currebas cum eo : & cum adulteris portionem tuam ponebas . Existimasti iniquè quòd ero tui similis . If thou sawest a thiefe , thou diddest runne with him : and with the aduoulterous thou diddest take parte . Thou haddest a wicked surmise that I wil be like to thy selfe : a good gentle God to fauour thy sinne , as thou doest fauour heresie . Arguam te , & statuam contra faciem tuam . I wil lay it to thy charge , be thou sure , and cal thée to accompt for it in the dreadful day .

And because men doo flatter them selues many wayes in this case , and thinke it great wisedome and smal offence to hide their conscience for aduauntage , by yéelding a litle . Let vs consider certaine other wayes of consenting to Infidels , not so wel knowen to the ignorant , After the Admirals death Puritans did wear crosses in Fraunce . and yet make a mortal sinn . Caietan , in summula , tit. Habitus mutatio . Si differentia certa distinctiua Christianorum & aliorum est , ita vt quilibet vtens tali habitu fateatur suam fidem , mortale esset peccatum , puta , Christianum deferre super vestes characterem O ex aliquo timore , vbi hoc est proprium signum Iudęorum ; quia hoc nihil aliud est , quàm ex timore fateri se Iudaeum . If there be a certaine distinct marke , whereby to know Christians and others a sundre , so that any man by vsing that habite , thereby doth protest his faith , it were a mortal sinn , for example , if a Christian man for feare should weare vpon his outwarde garment this letter O in that place where it is a peculier marke of the Iewes : The mark of heretikes , character bestiae . Apo. 19. of Catholikes signum ✚ Ezech. 9. If both beare one marke , howe shal Christ sai : Cognosco oues meas I knowe my sheep . for that is nothing els but of feare to confesse him selfe a Iewe . Or if a Puritan abhorring from a fryers wéede , would for feare weare it , being a most certaine badge of a papist , he sinneth mortally according to S. Thomas conclusion de ratione errante , in my eight reason . Can there be a more manifest distinction of Catholikes and heretikes , then their Churches , their Sacramentes , their prayers , their sermons ? In S. Austens time when it was demaunded , Quâ itur ad catholicam ? Which is the waye to the Catholike Churche ? were not their Churches plainly so distinct , that to aske the way to either , was a token of his religion that asked : like as the schismatical Samaritanes iudged Christe to be of the Iewes religion , Luc. 9. Quia facies eius erat euntis in Hierusalem . Because his face looked as if he were going to Hierusalem . And therefore he could get no interteinment among them .

It is al one to communicate with the deuil and with his ministers . Sée then howe easily a man maye sinne in this case , whereas , tollere signum ( as they terme it ) by that meanes to helpe the person bewitched , is , in the opinion of great learned men , a certaine communication with the deuil . S. Hierom in vita S. Hilarionis noteth this especially in the cure that he did vpon a maid bewitched per tormenta verborum , & portentosas figuras subter limen domus puellae defossas , By tormenting wordes and monstrous figures digged into the ground vnder the thresshal of her doore . Noluit autem ( saith he ) sanctus antequàm purgaret virginem , signa iubere perquiri , nè solutis incantationibus , recessisse dęmon videretur . The holye man would not bid them looke out the signes or figures , least it might séeme that the deuil departed by vndoing the inchauntmentes Alas howe common is this nowe adaies and many other meanes , estéemed very honest wayes , by signes , wordes , ceremonies , yea , vnlesse they coniure flatly , and of purpose consult with the deuil , they thinke the rest is no communication with him : right so in our case you may consider , where a man doth communicate with heresie , and deny his faith by many indirect and couert wayes , neuer without mortal sin , by wilful presence , by Oxforde protestations , quatenùs consentit verbo dei , as farre as it agreeth with the worde of God , by séeming to receaue although he doo not : by geuing his name to the vicar as hauing receaued : by conceuing a new sense when his wordes import falshood , & must néedes sounde consent to the hearers , as being asked of an heretike . Is the bodye of Christe in the blessed Sacrament ? no forsooth , meaning in his visible quantitie . &c. by whatsoeuer subtil and secret meanes of séeming to fauour their opinions . So he that in praying for the Quéene , vsed this stile , supreme gouernour of al persons ecclesiastical and temporal : Although it be true in his sense , yet his purpose was to haue it séeme , as though it were al one with the common stile . And so there be writers that thinke S. Peter saying : Nescio hominem , spake it in this sense : Nescio purum hominem : Hieron . in 4. Math. & Theophilactus in 22. Luc. but neither did he so meane , and if he did , yet the hearers vnderstoode him in the sense that they vrged , and therfore it was so also a flatt denyal . Vide Augustinum varia genera mendaciorum lib. contra mendacium cap. 3. & deinceps .

Another reason may be , because this dissimulation and indifferencie pertaineth to olde heresies . First Basilides , ( Niceph. li. 4. cap. 2. ) among other monsterous heretikes , res nullo in discrimine ponere docuit , adiaphorein , perinde atque tempore exigente , absque exceptione omni praecisè fidem abiurare liceret . He taught men to be indifferent to anye religion , as if it were lawful ( the time so requiring ) preciselye without al exception to abiure the faith . The second Helcesaitarum . ( Euseb. li. 6. cap. 31. ex Origene ) fidem negare indifferens quiddam esse . Qui enim interiore cogitatione rectè de fide sentiat , tametsi ore cùm necessitas illum cò detruserit , fidem perneget , eum tamen animo firmè illi adhaesurum . That to denye the faith is an indifferent thing , for he that in his heart inwardlye hath a true beliefe , although with mouth , when necessitie vrgeth him , he denye his faith , yet in his minde he is readie to sticke to it stedfastlye . These make their grounde , necessitie , as manye colde Catholikes doo , thinking so to be excused , and therfore , as S. Ciprian writeth de lapsis in his time : Non expectauerunt saltem vt interrogatinegarent , ante aciem multi victi . &c. They did not stay so longe as to be examined first , and then denye their faith , many yéelded before they beganne to fight . They preuent the law , least they should be vrged to their paine , calling it necessitie , when they must eyther doo it , or incurre a litle damage of displeasure or libertie . But let them learne , that it was the persuasion of the profane Count Magnus seruaunt to Valens the Arrian Emperour , to the Catholike priestes and Deacons of Alexandria . Theodoritus li. 4. cap. 20. O miseri , obsequimini , Arrianae opinioni assentite . Nam diuinum numen , licet illa quam colitis religio vera sit , si non vestra sponte sed necessitate adducti , ab ea discedatis , veniam vobis daturum est . Etenim in his quae necessitate peccantur , relinquitur excusationi locus , Sed cùm sua sponte quisquam deliquerit , carere reprehensione non potest . O wretched men , obeye a lawe , agrée to the Arrian religion : for the diuine godhead , although your religion be true , if you reuolt from it , not of your owne accord , but by compulsion , wil pardon you : for in such offences as are committed of necessitie , some excuse wil be taken : but when a man shal offend wilfully , that cannot lacke blame and reproufe . But how litle those glorious Confessors wer moued with this ethnish persuasion , appereth in the story . S. Austen to signifie , that no necessitie in this case excuseth , In lasp . 30 Qui timendo mori mentitur , moritur antequàm moriatur , qui ideò mentiebatur vt viueret . He that fering to dye , lyeth or dissembleth , is dead before he dye , who therefore lied or dissembled that he might liue . The thirde heresie is Priscilianistarum , of whom S. Austen writeth , Contra mond . ca. 6 that being demaunded their religion , they answerd , Catholiks , that is of the contrary to their profession , because they would the better search what was done among the Catholikes . Whervpon certaine Catholikes thinking they might doo the same towardes those heretikes by dissembling in their conuenticles , to learne their misteries , Non in verbis tan tùm est mendacium sed factis , vt prophetia . gaue occasion to S. Austen to write contra mendacium , against lying or dissembling , as him selfe telleth lib. 2. retract . 60. concluding that it was not lawful in any wise .

To ende , and , as it were , to bind fast the conclusion of al these reasons with the verdit of the Church , and ecclesiastical Fathers of our time , when this question was moued in the Councel of Trent , to satisfie the doubtful consciences , chiefly of our countrymen , Twelue of the best learned ( one Petrus a Soto ) chosen by the Councel to decide it , pronounced , omninò non licere , that it was in no case lawful . Being in England I saw their short discourse in writing . It is also the iudgement of the best learned Fathers and Professours in Rome , Iesuites . And of so many as are sound Cotholike diuines , of vpright iudgement , that haue no foolish pietie , to sooth the feareful humour of their carnal frendes .

¶ The 2. Chapter . Examples out of Scripture .

THe Apostasie of Ieroboam , and the tenne Tribes is famous by these wordes : Erexit altare contra altare . He set vp another altare against the true aultar in Ierusalem . He did sacrifice him selfe out of Ierusalem , made priestes other then Leuites . &c. 3. Reg. 13. God therefore sending his prophet to rebuke him , gaue strait commaundement , that he should not eate nor drink with them , nor tary among them , which he dulye and truely obserued , although the king him selfe inuited him to his table . But being departed from thence , and fallen into the company of one thereaboutes , that would néedes interteine him , and cause him to eate , and because he refused vppon Gods commaundement , tolde him that he also was the prophet of God , and did warrant him against al displesure and offence . This good meaning man belieued him , did eate and communicate with the Samaritane : and what folowed ? he was told by & by that he should dye for it before he came home . A lion méeteth him in the way , and not hurting the asse , killed the credulous and disobedient man , for communicating with schismatikes . A goodly example for Catholikes against the vngodlye persuasions of their frendes that say vnto them in this sort : Why are you so scrupulous ? is it so great a matter to come to Churche ? 2. Esdr. 6. is a notable example to resist the persuasion of false frendes . am not I Catholike aswel as you ? I warrant you . Let them take héede of these false Catholikes more then of open heretikes , remembring that this man of God , whom Ieroboam the king could not persuade , was persuaded by one that named him selfe a prophet . S. Austen . ep. 23. Quàm multi volebant esse Catholici manifesta veritate commoti , & offensionem suorum reuerendo , quotidiè differebant . How many wold gladlye haue bene Catholikes , because manifest truth did moue them , and fearing the displeasure of their frendes , dayly differred it ? Is it not verified here , Psal. 36. Amici mei aduersum me appropinquauerunt . My frendes approched against me ?

Againe , Elias and Elizeus , Oseas and Amos liued among the ten schismatical tribes to preache vnto them , but did not communicate with them in their vnlawful Sacrifice , Leuit. 17. which was lawful onely in the Temple of Ierusalem . Oseae . 4. Amos. 5. & Oseae . 9 Nolite ingredi in Galgala , & nè ascenderitis in Beth-anen . Enter not into Galgal , and go not vp to Beth-anen : that is , domum iniquitatis , the house of iniquitie : or , domum Idoli , the Idols house , because of Ierohoams golden calues , which before was called Bethel . Domus Dei , The house of God . Againe , Si fornicaris tu Israel , If thou playe the harlott , that is , if thou runne after false religion , O Israel , Aug. lib. 1. contra Crescon , cap. 32. you Samaritanes or tenne Tribes , manifest heretikes and Schismatikes . ( Sunt enim Samaritani veluti haeretici Iudaeorum : for the Samarithe Samaritanes are as heretikes from the Iewes ) Non delinquat saltem Iuda . Let not the Catholike Iuda offende by communicating with them . Particeps idolorum Ephraim , dimitte eum . Ephraim ( the ten tribes ) taketh part with Idols , let him go , folow him not . S. Hierom in his Comment. In cap. 4. Oscae . Super hęreticos prona intelligentia est , ad quos , vel de quibus dicitur . Si semel fornicaris , haeretice , saltem tu ecclesiastice nè delinquas , nè ingrediaris in Galgala , haereticorum conciliabula , non est ibi domus dei , sed domus Idoli . Concerning heretikes the vnderstanding of this place is easie , to whom or of whom it is saide . If thou heretike playe the fornicatour from Christe , and his Churche , yet thou that art a Catholike man offend not with him , enter not into Galgal , that is , heretical Conuenticles . There is not the house of God , but the house of an Idol . Thus farre S. Hierome . Marke nowe this briefe comparison . The Temple of Ierusalem which onely had lawful Sacrifice , with she Catholike Church , extra quam non benè offertur , etsi sacrificium valeat . Out of the which Sacrifice is neuer wel offred , although it selfe be alwaies of value . Beth-anen with the heretical Sinagoges which before were Bethel : the houses of God , Catholike Churches : The tenne Tribes with flat heretikes : Iuda , or the two Tribes in Ierusalem with Catholikes . Consider the Prophetes wordes and the Doctors interpretation , and for our purpose it is very plaine . Tractat hunc locum Balduinus egregiè in historia sua de collatione Donatistarum & Catholicorum , quam subiunxit Optato , which is much woorth the reading .

The next example may be olde Tobie , Qui , cùm coeteri omnes irent in Bethel ad adorandos vitulos , hic solus fugit consortia omnium , & pergebat in Ierusalem ad templum Domini . &c. Hęc & his similia secundùm legem dei obseruabat puerulus . Who , when al others went to Bethel to woorship the calues , he alone fled their company and went to Ierusalem , the Temple of our Lorde . &c. These and other like thinges he obserued according to the lawe of God being but a litle one . After when he was in Niniuée , Nunquam contaminatus est in ęscis eorum . He was neuer polluted with their meates forbid by the lawe . Being vndoubtedly one of that number of whom God saide to Elias : Reliqui mihi septem millia quinon curuauerunt genua ante Baal . I haue left to my selfe seuen thousande that haue not bowed their knées before Baal . O what an honour was it in suche an vniuersal Apostasie when Elias saide : Relictus sum ego solus . I am lefte alone , to haue the glorious testimonie of Almightie God in the lesser number of constant men . Reliqui mihi . I haue left to me . Such are these fewe good Catholikes , which eyther beyonde the Seas or at home séeke to the Catholike Churche . They shal haue Tobyes blessing , an Angel to direct them in al their doinges , and the king Sennacherib shal ( spite of his téeth ) not hurt them . Heb. 1. Nolite timere pusille grex , Pater namque meus parauit vobis Regnum . Feare not litle swéete flocke , for my Father hath prepared you a kingdome .

Iudith foloweth , whose godlye and constant wisedome if our Catholike gentlewomen woulde folowe , they might destroye Holofernes , the master heretike , and amase al his retinew , and neuer defile their religion by communicating with them in anye smal poynt . She came to please Holofernes , Iudith . 11. but yet in her religion she woulde not yéelde so muche as to eate of his meates , but brought of her owne with her , and tolde him plainelye , that being in his house , yet she must serue her Lorde and God stil , desiring for that purpose libertie once a day to goe in & out the gate . Iudith . 12. Non potero manducare ex his quae praecipis mihi , ne veniat super me offensio . I maye not eate of that which thou commaundest me , least I incurre Gods displesure . Which her constancie ( a wonderful thing to tel ) was the very means afterward , wherby she caried away his head safely , the porters presupposing that she went forth ( as before ) to pray to her God . He hoped wel to haue had the company of her body , and so to possesse her altogether : but God did so direct her religious mind , that she confounded him and al his , not once touching of his meats : Her good maid waited vpon her al this time . And surely one constant Iudith shal easily make many like seruaunts , a thing much to be wished , for the Catholike bringing vp of yonge gentlewomen , who otherwise are in daunger of Holofernes , and his vngratious ministers .

For al yonge persons the storye of Daniel , and the other children is conuenient , who refused also to eate of the kings meates , ne communicando polluerentur , least by communicating with them they might be polluted : which pleased God so wel , that they were in better liking after rootes and herbes , then the rest after flesh and fish . Daniel . 1. & 6. And concerning prayers , he was so farre from ioyning with Infidels , that he would not intermitt his owne daylye prayers toward the temple in Ierusalem , when he knewe it was death by the kinges commaundement .

The zeale of Matthathias and his sonnes , 1. Mach. 1. & . 2. nè praeputium adducerent cum Gentilibus , rather then they would become vncircumcised like the Gentiles : the death of Eleazarus rather then he would séeme to communicate : 2. Mach. 6. the careful diligence of Esdras and the rest in ablegando mulieres alienigenas , 1. Esdr. 9. & . 2. Esd. 13 in putting away their forreine wiues , which signifie schismes and heresies , as in the Prouerbes is plaine : the death of the seuen Machahées and their woorthye mother rather then they would communicate : 2. Mach. 7. Vide Iansenium in ca. 2.5.6.7.9.11 . the wise mans councel there so often to inculcate abstaining from the company mulieris alienae , blandae , pulchrae , sed stultae : of the woman that is a straunger , and speaketh faire , and is beautiful , but a very foole ( heresie vndoubtedlye ) the fal of Salomon so wise , so high in Gods fauour , Ex consuetudine & coniugiis foeminarum alienigenarum , By familiaritie and mariage of forreine women , the expresse commaundement of God to the contrary . Non inibitis cum illis foedus . You shal neyther make nor meddle with them . Non dabitis filios vestros filiabus eorum . You shal not geue your sonnes to their daughters , because they wil peruert them , the same perillous effect so certainly ensuing , as the psalme maketh mention , Psal. 105. Commisti sunt intergentes , & didicerunt opera eorum , & factum est illis in scandalum . They mingled them selues among the Gentiles , and learned their workes , and it was an occasion to them of heynous sinne : So many preceptes de non tangendo immundo , not to touche anye vncleane thinge , and if they did , to be vncleane afterward : the zeale of the good Leuite , which would not stay in Iebus although it was towarde night . Iudicum . 19. vers. 12. Non ingrediar oppidum gentis alienae . I wil not enter into the towne of a forreine Nation , that are not of the sons of Israel . Genes. 34. vers. 1. & . 2. Dina egressa in vrbem alienigenarum , mox violata . Dina the daughter of Iacob wandring abrode into Sichem a towne of straungers and Infidels , by and by defloured and corrupted : the answere of Ioseder and Zorobabel to the Gentiles that offred to helpe them in building the Temple . Non potestis aedificare nobiscum , 1. Esdr. 4. vers. 3. nos soli aedificabimus . You may not build with vs , we alone wil build : the straight charge to take nothing of the Anathema , Iosue 7. v. 13. & . 25. the death of Acham for the contrarye : the commaundement to kil olde and yonge , not to spare the very infant . Beatus qui tenebit & allidet paruulos tuos ad petram . Deut. 2. Blessed is he that shal holde , and shal squise thy yonge ones against the rocke , the least infant of that harlott Babilon . And , Cantic. 2. vers. 15. Capite nobis vulpeculas paruulas , quae demoliuntur vineam meam . Catche vs these litle foxes that spoile my vineyard , Deut. 14. aswel the litle as the great , for they doo much harme also . Qui minima neglig it , paulatim defluit . He that is negligent in lesser pointes , by litle and litle falleth to greater enormities . Deut. 16. Againe , non rades caput in circulum , non incides carnes . Thou shalt not shaue thy head in compasse , thou shalt not cut or hewe thy fleshe ( because it was a fasshion of the Paynims ) the paring of the captiue womens nailes and cutting her heare , the great praise of manye kinges in Iuda : veruntamen excelsa non abstulit , but he tooke not away sacrifices made vpon hilles , one point lacking to a perfect religious prince : that Salomon built a seueral house for Pharaos daughter and his wife , 3. Reg. 7. for reuerence to the temple , and arke of God , no Gentile to dwel nighe it : Exod. 4. that Moyses sent awaye vxorem Madianitidem , his wife that was a Madianite and straunger when he became Dux populi Dei in Egipt : Heb. 11. and that he would not be estéemed the sonn of Pharao his daughter , but renouncing al the glory of Egipt , dealt onely with the people of God , that the verye name of Incircumcisus was odious & abhominable . These and other like ( quae omnia in figura contingebant illis ) ( Al which chaunced to them in figures ( doo they not signifie that we ought to auoyde al societie and felowshipp of error , and not to communicate with them in any smal poynt of religion , nor to reserue any part thereof as indifferent , yea , rather to forsake wife and al dearest frendes , then to communicate with infidelitie ?

Last of al , to conclude this part of Scriptural examples , Epi. 76. fig. 3. S. Ciprian doth much amplifie the crime of schisme by the gréeuous punishment of them which consented onely , and tooke anye part with Chore , Dathan , and Abyron . Omnes omninò cum authoribus coniungi , qui fuerint eorum peccato contaminati . That al are in punishment to be ioyned with the principal doers that shal be polluted with partaking their sinne . He concludeth thus : And when the sonnes of Aaron offerentes alienum ignem , Leuit. 10. did so offende , that the very thuribula eorum , their censars were turned into laminas , and might not be vsed , but kept for a memorial to the terror of others : are not we afraide cooperantes alienis oblationibus , precibus , concionibus , erroribus ? Assisting and furthering by our presence heretical oblations , praiers , sermons , other their errors . Here might be added out of the newe testament the primitiue example of the Christians . Act. 1. & . 4 Hi omnes erant perseuerantes vnanimiter in oratione . They continued with one accord euery one of them in prayer to God . And , Multitudinis credentium erat cor vnum & anima vna . Coeterorum autem nemo audebat se coniungere illis . Of the number that beléeued there was one heart and one minde . And of the rest that did not beléeue none durst ioyne him selfe with them : according to the Psalme . Qui inhabitare facis vnius moris in domo . That maketh his people to dwel in his house al of one maner and opinion . Is this obserued where heretikes and Catholiks méete in prayer together ? In. 9. Oseae Haereticorum conciliabula ( saith S. Hierome ) non domus Dei appellantur , sed speluncae latronum . Heretical conuenticles are not called the house of God , but dennes of strong théeues . But it is very likely , some man here wil say , that these former authorities are against Gentiles and Paynims , not against heretikes . In the third obiection and his answer Of this point I wil saye more afterwarde , whether of these are most to be shunned . In the meane time this I saye . That which in the olde Testament is spoken literally of Gentiles and Idolatours , mistically is referred of al auncient Fathers to heretikes in the newe lawe , as shal appere by the ecclesiastical examples next folowing , wherein it is manifest , that Christians did as muche abhorre from heretikes , as the Iewes before from Gentiles , and no meruaile , because Christe commaunded so in plain wordes : Mat. 18. vers. 11.1 Si ecclesiam non audierit , sit tibi sicut Ethnicus . If he wil not heare the Churche , let him be to thée as an Ethnike .

¶ Examples out of ecclesiastical Histories . ¶ The third Chapter .

OF S. Iohn in my first reason . Euseb. li. 4. ca. 13. ex Irenaeo writeth , Ioannem Domini Discipulum , cùm Ephesi ad balnea se conferret , intusque videret Cerinthum haereticum , se mox è balneo illotum proripuisse , & dixisse : fugiamus ociùs , nè balneum in quo est Cerinthus veritatis aduersarius extemplò corruat . That S. Iohn our Lordes Disciple going to the Bathes at Ephesus , and seing the heretike Cerinthus within , immediatlye leaped out of the bathe vnwashed , and saide : Let vs flée hence in al haste , least the bathe wherin Cerinthus the enemy of truth is , fal presently . In the same place , of S. Policarpe S. Iohns scholler , Marcioni in eius conspectum venienti ac roganti , Nosce nos amabo , Respondit , Noui quidem primogenitum Sathanae . When Marcion the heretike came into his sight , and said ambitiouslye to him : Knowe vs , Sir , I beséeche you . I know thée ( quoth he ) to be an olde babe , or the first begotten of Satan . And be addeth generally of others : Talem namque tùm Apostoli , Niceph. li. 3. ca. 30. tùm illorum discipuli adhibuerunt cautionem , vt nè sermonem quidem cum aliquo illorum qui veritatem suis commentis adulterare nitebantur , aliquando conferre vellent , sicut Paulus admonet , hęreticum hominem deuita . &c. For the Apostles and their scollers were so warye and circumspect in this case , that they would not so much as once reason the matter with any of them that indeuoured by their leasinges to corrupt the truth , according to S. Paules admonition : Shunne the man that is an heretike and auoyde him .

And therfore Ignatius the Apostles scholler also , writeth , epist. 6. ad Philadelphenses . Fratres , ne erretis : Si quis eum sectatur qui se absciderit à veritate , regnum dei non haereditabit . My brethren , be not deceaued : If a man folow his faction that hath cut off him selfe from the truth , he shal not inherite the kingdome of God . And least they might vnderstand him of consent in opinion , he addeth : Et qui non abscedit à mendaci concionatore , in gehennam condemnabitur . Nec enim à piis discedendum , nec cum impiis commercia habenda . And he that goeth not awaye from a false preacher , shal be damned into hel , for neither must we depart from the godlye , nor haue anye dealing with vngodlye and wicked men .

Of Origen Eusebius telleth ( li. Niceph. li. 5. Cap. 4. 6. ca. 3. ) quòd necessitate compulsus in eadem familia degere cum Paulo quodam heretico , tamen per idem tempus , euidentia catholicę suę opinionis iudicia ostendere non dubitauit . That although of necessitie he was forced to liue in one house with one Paule an heretike , yet at the selfe-same time he doubted not to shewe euident tokens of his Catholike opinion . Wherin ? Nam cùm frequens multitudo , non hęreticorum tantummodò , sed nostrorum etiam , propter singularem dicendi vim quę in Paulo inesse videbatur , ad eum accederent , Origenes tamen nunquàm induci poterat , vt precibus vnà cum illo interesset . For when a great multitude , not onely of heretikes , but of our men also , for a singuler grace of vtterance that séemed to be in Paule , came vnto him ( as our Catholikes gladlye run to fine heretical sermons ) yet Origen could neuer be induced to be present at prayer & diuine seruice with him . Why so ? Quippe qui ab ineunte ętate & ecclesię canonem obnixè obseruasset , & ( vt ipse in quodam libro loquitur ) errorum doctrinas fuisset semper detestatus . As one who from his youth both had straitly obserued the Canon of the Church , and ( as himselfe speaketh in a certaine booke ) had alwaies detested erroneons doctrine . Two thinges are here to be noted , that he had that zeale of a childe , and especially that it was the Canon or rule of the Church so to doo : Vide Can 44.45 . which rule is plaine in the Canons of the Apostles . Can. 63. Si quis clericus aut laicus Sinagogam Iudaeorum aut haereticorum conuenticulum ingressus fuerit , vt preces cum illis coniungat , deponitor , & à communione secluditor . If anye of the Clergie or laye man shal enter into the Iewes Sinagoge , or the conuenticle of heretikes , Vide ep. Firmiliani apud Cipr. 75. apertissimum testimonium consuetudinis Catholicorum . nu. 7. frustra iam dubitat . &c. to praier among them , let him be deposed and excommunicated . If a Cauiller say it toucheth not them that are present onely , and say their own praiers : the gréeke readeth to suneuxasthai to praye with them , or proseuxasthai , to pray simpliciter without any addition . And Origen folowing the Canon , induci non poterat , vt precibus vnà cum illo interesset . Could not be induced to be present onely at prayer with the heretike .

Heraclas bishop of Alexandria was Origens chief scholler , & as it wer , Catechist vnder him . Euseb. li. 6. ca. 12. Of him Dionisius Alexandrinus hauing spoken of heretical bookes not to be read , but with great iudgement , saith : Euseb. li. 7 cap. 6. Istum Canonem istudque exemplum a beato Papa nostro Heracla cepi . Ille namque eos qui ab ecclesia abscessissent , cùm essent accusati , quòd consuetudine cuiusdam eorum qui alienam à side doctrinam tuebantur , multum vsi fuissent , Ecclesia eiecit . &c. This Canon or rule ( saith he ) and this example I receaued of our holy Father Heraclas : for he excommunicated them that were departed out of the Catholike Churche , when they were accused to haue kept company verye much with any of them that did mainteyne contrary doctrine to the true faith .

Athanasius that mightie Champion against the Arrians comming to Antioche where one Leontius was bishop , Eum , vt à Catholica fide auersum deuitauit , atque cum illis qui Eustathiani vocabantur , communicauit , conuentu in ędibus priuatis peracto . Shunned him as one turned from the Catholike faith , and he communicated with them that were called Eustathians ( because they helde with their Catholike Bisshop Eustathius depriued ) making assemblies in prinate houses . And Sozomen . lib. 3. ca. 9. of the same , he did rather pray with Catholikes in priuate houses , then with Leontius in the Churche . Of which Leontius by the way it is not amisse to note what a dissembler and double dealer he was , that they nowe a dayes which are like vnto him , Athanas . apud The od . lib. 2. cap. 24. may be ashamed . Etenim cùm clerum & laicam multitudinem in duas partes diuisam cerneret , For when he sawe that the Clergie and laye multitude were deuided into two partes , ( some Arrians , some Catholikes , or Homusians ) and that the one company sange Gloria Patri , & Filio , & Spiritui Sancto , Glory be to the Father , and to the Sonne , and to the holy Ghost , to make them equal : the other per filium in spiritu sancto . Glory be to the Father by the sonne in the holy Ghost , to make them vnequal . Ipse totam glorificationem tacitus secum recitauit . He saide secretly to him selfe the whole Gloria Patri ( because he would offend neyther part ) & in the end only pronounced In secula seculorum , so loude , that they which were next him , might heare it .

Eulogius primarius pręs biter Edissenorum , a priest of Edessa , Theodorit , li. 4. cap. 16. one of the chiefe , whose praise is in the ecclesiastical history , being exhorted by Modestus that persecuted Catholikes vnder Valens the Arrian Emperour , in these wordes : Communica cum Imperatore . Communicate with the Emperour , doo as he doth , shunne him not because he is an Arrian , answered : Nunquid cum imperio est sacerdotis dignitatem consecutus ? I pray you , Sir , quoth he , hath he with the Empire obteined also priestly or bishoply dignitie ? mening that they must folow their Catholike Bisshop Barses who was depriued , & not the Emperor . The gentleman being offended at this aunswere , I saide not so , you dolt , quoth he : Sed vos , vtì , quibuscum communicet Imperator , cum iisdem communicetis , adhortatus sum . But I exhorted you al to communicate with them , with whom the Emperour him self doth communicate , meaning with Lupus and other Arrian Bishops : and so banished foure score of them at once . Of whom the two chiefe , this Eulogius and Protegines being sent , as God would haue it , ad Antinoen in Thebais , a prouince in Egipt , after they perceaued that the Bishop of that Citie was of their religion , they communicated with the Clergie there in ecclesiastical assemblyes at Churche and otherwise . Marke , They did forsake the ecclesiastical Conuenticles of Arrian Bishops , and being banished for it , finding there a Catholike Bishopp , straight they communicated with him . Is not this our case ?

The petition of Alexander Bishop of Constantinople is memorable , Theodor. li. 1. cap. 14. when the Emperour Constantine was seduced by the Arrians to permit that Arius might be receaued into the Church , and the Catholike Communion , Ista duo à deo postulauit , sic loquutus . Si Arius cras in Ecclesia conuentus aget , dimitte me seruum tuum , & nè simul perdas pium cum impio : sin clemens parces ecclesiae tuae , considera verba Eusebianorum , & nè des in ruinam haereditatem tuam : tolle Arium de medio , nè illo in ecclesiam ingresso , tùm haeresis vnà cum eo ingressa videatur , tùm deinceps impietas pietatis locum occupet . He requested these two things of God , speaking thus : If Arius to morowe shal make conuenticles in the Church , let me thy seruaunt depart , and destroy not the godly man together with the vngodly : but if thou wilt mercifullye spare thy Churche , consider the wordes of the Eusebians ( Arrians ) and geue not ouer thine heritage to ruine and decaye . Take Arius out of the waye , least if he enter into the Churche , both heresie may séeme to haue entred together with him , & in time wicked blasphemie against God may possesse the place of Gods true religion . He wished to dye rather then to be in the Church with Arius and his company . What folowed ? Arius ingressus latrinas , poscente ventris necessitate , crepuit medius . Alexander conuentum cum omnibus fratribus celebrare , preces fundere . &c. Before the time was come to make their assemblye , Arius going to a house of office , because he was taken short as he was in the stréete , there powred out his bowels . Alexander that Catholike Bishop assembled his brethren the Clergie together , prayed and gaue thankes .

Paulus praesbiter Eustachii Antiocheni Episcopi hac de re laudatur , quòd se nunquàm haereticorum communione polluerat . Paulinus a Priest of Antioche vnder the Bishop Eustachius is very famous , and hath a singuler commendation for this point , that he neuer defiled him selfe by communicating with heretikes . Hieron .

To come from the Clergie to the laye multitude , which is néerer to our purpose . Septimana sacrosanctam Pentecosten subsequenti , populus ( Alexandrinus ) vbi ieiunauerat , in coemiterium proptereà ad orationem egreditur , quòd omnes Georgii detestarentur communionem . In Whitsonwéeke the people of Alexandria after they had fasted ( as the fashion then was , and nowe is , in the Churche ) goeth out into the Churchyarde , to praye for this occasion , because al of them detested communicating or being in the Churche with George the heretical Bishopp : wherein they were so constant , protesting thereby the Catholike faith against the Arrian Bishop , that they suffered diuers and gréeuous persecutions , as Athanasius telleth . lib. 2. cap. 14. apud Theodoritum .

De Samosatensibus sic idem Theodor . lib. 4. cap. 14. Posteaquàm Ariani gregem Pastore longè optimo ( Eusebio ) priuârant , & alterum in eius furrogârant locum ( Eunomium , ) nemo ex vrbis incolis , vel pressus aegestate , vel diuitiis affluens , famulus vel artifex , agricola vel consitor , vir vel mulier , iuuenis vel senex , ad conuentum ecclesiasticum accedere voluit , sed episcopus solus agebat . Quippe nemo aut in eius venit conspectum , aut cum eo sermonem contulit , licet diceretur vitam apud eos valdè modestè instituisse . After that the Arrians had depriued the flocke of their excellent and most vertuous Shepperd ( Eusebius their Catholike Bishop ) and had stalled another in his roome ( Eunomius , ) none of the inhabitantes there , poore or rich , seruaunt or artificer , husbandman or grafter , man or woman , yonge or olde , would come to the Churche , but the Bishop was there al alone : for no man would either come into his sight , or talke with him , albeit he was reported to haue vsed him selfe very modestly & quietly among them . This example serueth against them that communicate with their heretical Bishop or vicar , because he is a gentle person forsoothe , and his wife a verye honest woman : such fonde reasons foolish Catholikes haue .

I might adde here the zeale of that people that would not wash in the bathe where the Bishop washed . Theodor. ibidem . Sed aquam hereticae nequitie contagione infectam esse rati , eam in cloacam emittunt , nouamque sibi infundi imperant . But supposing the very water was infected with the filth of heretical wickednes , cast it out into the sinke , and commaunded newe water to be powred in . And that the very boyes and children playing at the bal in the strete , which chaunced to fal vnder the asses féete whervppon Lucius the Arrian Bishop did ride , would not play with it againe , til they had sensed it vp and downe in the flame of the fire , so to purge it . But I wil adde one example more of the multitude abhorring ecclesiastical conuenticles or comming to Church among such persons .

When Liberius the Bishop of Rome was banished , Theodor. lib. 2. ca. 17. and one Felix placed for him , Tametsi fidem Niceni Concilij seruauit integram , tamen quia cum Arianis liberè communicauit , nemo ex Romae habitatoribus in ecclesiam , dum ille intùs erat , ingredi voluit . Although he mainteyned euery point of the Nicene Councel concerning faith , yet because he fréely communicated with Arrians , none of the Inhabitantes of Rome would enter into the Church so long as he was within . Which was signified to the Emperour Constantius per praestantes foeminas , by women of good calling , who first threatned their noble husbands , that vnlesse thei did obteine of his grace , that their Bisshopp Liberius might returne , they would forsake them and go where he was . Afterward by the aduise of their fearful husbandes , them selues went to intreate the Emperour , richlye apparelled like vnto Iudith , the sooner to moue him , as in déede they did , and Liberius was called home . A woorthy example for noble gentlewomen to folowe : Note moreouer , that al true Catholikes then refused to communicate with Felix , not because he was an heretike , but because he was content to communicate with them , and to be made Bishopp by them . And therefore it is written of him thus : Foelix pro Liberio ab Arianis factus Pontifex , non tàm sectae diuersitate , quàm communionis & ordinationis conniuentia maculatur . Felix being made Bishop of Rome by the Arrians in Liberius place , blotted his estimation , not so much for diuersitie of sect or opinien , as for yéelding to communicate with them , and to be consecrated Bishop of them . By occasion whereof it séemeth very expedient in this place to adde examples of such glorious Catholikes that refused to receaue the Sacramentes at heretikes handes , for that also pertaineth to this question , and to the state of our countrey .

¶ Sacramentes not to be receaued of heretikes or schismatikes .

AFter that Eusebius was first depriued , and after a Martyr , Theodor. li. 4. ca. 14. the aforenamed Samosatensis agreed to haue Antiochus his sisters sonne their Bishop , Virum multis rectè factis nobilitatum , & qui praeclatè pro diuina doctrina decertasset . Itaque cùm omnes ad vnum Antiocho suffragati essent , & ad sacram mensam deduxissent , coegissentque genua flectere , simul ac conuersus vidit Iouianum ( qui aliquandò communioni Arianae adhaeserat ) dexteram sibi imponentem , manum eius repulit , imperauitque vt à numero eorum qui ipsum consecrarent , segregaretur , dixitque se nullo modo ferre posse dextram illam sibi imponi , que sacra misteria per blasphemiam consecrata receperat . A man for many good déedes verye famous , and one that had woorthelye stoode in the maintenance of Gods diuine doctrine . Therfore , when al , with out exception had geuen their voices to Antiochus , and had brought him to the holy table ( the aultare ) and made him knéele , casting his head backe as soone as he sawe Iouian lay his hande vpon him ( who somtime had communicated with the Arians ) he thrust away his hande , and willed that he might be seperated from the number of them that should consecrate him , saying that he would by no meanes suffer , that the same hande should be laide vpon him that had receaued the blessed Sacrament consecrated by a tonge that had consented to blasphemy : meaning that he being otherwise a Catholike , yet had saide Masse among the Arrians . It maketh against ignorant Catholikes that receaue the blessed Sacrament consecrated by our schismatical priestes , Vide exemplum Satiri quod sequitur . and thinke it is very wel done .

Moses the Eremite a very wonderful man by the meanes of Mania Quéene of the Saracenes was constrained to be their Bishop , Sozom. li. 6. cap. 38. muche against his wil , of humilitie refusing . Quòd si verò mihi hoc munus , cùm sim planè eo indignus , dei voluntate deseratur , eum testor , quod tuas manus sanguine sanctorum virorum respersas mihi non impones . But if it be the wil of God ( quoth he ) that this office must néedes be put vpon me , whereas I am altogether vnwoorthy of it , I cal him to witnes , that thou shalt not laye thy handes vpon me that art sprinkled with the bloud of holy men . He speaketh to Lucius bishopp of Alexandria that persecuted Catholikes vnder Valens the Arrian . Magistratus igitur Romani , reiecto Lucio , eum ad episcopos qui iam tum aetatem in exilio degebant , recta deducunt , à quibus factus est episcopus . Whervpon the Magistrates of Rome reiecting Lucius , bring him straight to the Catholike Bishops , which at that time liued in banishment , of whom he was consecrated Bishop .

What a woorthy Emperour Theodosius Magnus was , Socrat. li. 5. cap. 6. who hath not heard at the least ? Is cùm propter morbi grauitatem baptizari properaret , primum sciscitabatur ab episcopo ( Thessalonicensi ) quam fidem amplexaretur . At cùm episcopus respondisset , opinionem Arij minimè per Illyrium peruasisse , sed omnes illius loci Nicenam fidem semper obseruasse , Imperator ab Ascholio ( episcopo ) libentissimo animo baptismum recepit . He , when vpon occasion of daungerous sicknes made hast to be baptised , first of al he asked the bishop ( of Thessalonica ) of what religion he was . And when he had aunswered , that Arius opinion had not passed through Illyria , but that al thereaboutes did alwayes kéepe the Nicene fayth , the Emperour most gladly receued Baptisme of him . Adde here by the waye , Li. 4. ca. 62 de vita eius . that Eusebius historie of Constantine the great his baptisme at Nicomedia by the Arrian Bishops is not allowed , because it is in no case likely , that so Catholike an Emperour that made such lawes against the Arians and their bookes , would be baptised of them , but rather , as the Catholike tradition is , of Siluester Bishop of Rome , Melch. ● Canus de histo. li. 11. where is to be séene to this daye Baptisterium Constantini , The Fonte of Constantine . But because some man maye thinke that the Baptisme of the Arrians was iustlye refused , and and of necessitie , Propter formam verborum mutatam , albeit I think Theodosius neuer considered so déeply , but onely that they were heretikes , ( quęrebat enim de fide episcopi , non de forma baptismi ) let vs adde such a Testimonie to the former aboue mentioned as admitteth no cauel .

Satyrus a vertuous gentleman and brother to S. Ambrose , D. Ambr. de obitu fratris . sayling into Afrike , nondum perfectioribus initiatus misteriis , ( eyther Catechumenus or Neophitus ) lately made a Christian , carying about him a consecrated hoste , which other gaue him , more auncient Christians , in great daunger of drowning , was by it so miraculously preserued , that he longed to receaue that sacred misterie into his mouth , which before he neuer had done , as it séemeth . Nam qui tantum misterij coelestis inuoluti in orario pręsidium fuisset expertus , quantum arbitrabatur , si ore sumeret , & toto pectoris hauriet arcano . For he that had tried so great ayde of that heauenly misterie , only wrapped vp in a napkin , what did he conceaue would be , if he might take it in his mouth , and suck it with the whole secrete of his heart . But notwithstanding his excéeding desire , would he receaue it of euery priest trow you ? Sed non ita auidus fuit vt esset incautus . Aduocauit ad se episcopum , percontatusque est ab eo , vtrumnam cum episcopis Catholicis , hoc est , cum Romana ecclesia conueniret : & fortè in schismate regionis illius ecclesia erat ; Lucifer enim ( Episcopus ) se à nostra communione diuiserat . Itaque eò transire maluit , vbi tutò posset exoluere ( quod vouerat ) &c. But he was not so gréedie , that he would be vnaduised or héedlesse . He called the Bishopp to him , and asked of him , whether he did agrée with the Catholike bishops , that is , with the Church of Rome or no : Nowe it happened that the Churche of that countrey was in schisme , because Lucifer their Bishop had deuided him selfe from communicating with vs . And therefore ( saith S. Ambrose of his brother ) he rather chose to passe ouer the Seas thither where he might safely performe that which he had vowed concerning the receauing of the blessed Sacrament . It is long to tel al , Hier. cont. Lucifer . but much woorth the reading . This Lucifer was a very famous Catholike Bishop and mainteyner of the Nicene fayth , but in the end a Schismatike , and authour of the Luciferians . This gentleman rather then he would receaue the blessed Sacrament of him , aduentured the Seas againe into Italie , where he receaued of Catholikes . S. Ambrose maketh it a proufe summae eius in Dei cultum obseruantię , of his singuler reuerence toward the woorshipp of God , qui nullam veram putauit nisi verae fidei gratiam . Who thought that to receue of a schismatike or heretike had no effect of grace Not as though grace depended of the minister , but because he that wittinglye communicateth with such ministers , maketh him self vnwoorthy and vnapt to receaue sacramental grace . Notandum . Note herewithal this sentence of S. Ambrose : Scimus plerosque auiditate studii praetermittere cautionem . We know that many men for greedy zeale are nothing warie and circumspect in these cases , as they should be , against such as care not , so they may be confessed and receaue of a priest , Ecclesi. 7. whether he be schismatical or no. The wise man saith : Noli esse iustus nimiùm : Be not ouer iust , but in time and place , and other circumstances . S. Epist. 77. Ciprian doth comfort certaine Confessours priestes , who being condemned ad fodinas , to digge in mine pittes , and gladlye would haue saide Masse , but could not , not to thinke it any damage , their Confession & Martyrdome to supply the Sacrifice , or rather to be a sufficient Sacrifice . When it cannot be done , but by communicating with heretikes , solutio diuinae gratiae in affectu & fide est , saith S. Ambrose . Vbi supra Our good purpose and intent due to God for his grace bestowed vppon vs , maye be perfourmed in affection and faythful desire , when we cannot doo the thinge it selfe that we purposed . that we purposed . And that yonge noble gentleman is much praised , who méeting the blessed Sacrament when an heretike caried it , would not adore , least so he might séeme to communicate with him . So , to heare Masse is good , but to hear the Masse of a schismatical priest , or of him that is suspended for kéeping a concubine , is expresly forbidden . Psal. 98. Honor Regis iudicium diligit . The honor of the prince loueth discretion and iudgement . A good thing done vndiscretly , & without due circumstances , doth not honor God nor please him . This by the way : nowe to our former purpose of the Sacramentes .

Athanasius in epi. ad omnes Orthodoxos . Cùm ecclesię ministri persecutionem patiuntur , populi impietatem Arianorum execrantes , malunt ita morbis contabescere ac periclitari , quam Arianorum manus suis capitibus imponi . When spiritual men that haue cure of soules suffer persecution , the people detesting the wickednes of the Arians , wil rather pine awaye with sicknes , and abide al daunger , then suffer the Arians to laye their handes on their heades . He séemeth to speake of the Sacramentes of penance & anoyling : for he saith : Eos absque visitationis obsequio infirmari . That they are sicke , and that there is no priest to visite them . And because they were wont also sumere viaticum , to take their wayfare the blessed Sacrament , the case is like , which they chose rather to lack vndoubtedly at the point of death , then to take it of an Arrian . One place more to this purpose may not be omitted .

Victor Vticensis li. 2. de Arianorum persecutione Vandalica . When Catholike Bishops and priestes were caried away-into banishment , Innumerabilis populus occurrentes , & suos infantulos vestigiis martyrum proiicientes , ista voce clamabant . Quibus nos miseros relinquitis , dum pergitis ad coronas ? Qui hos baptizaturi sunt paruulos fontibus aquę perennis ? Qui nobis poenitentię munus collaturi sunt , & reconciliationis indulgentia obstrictos peccatorum vinculis soluturi ? Qui nos solennibus orationibus sepulturi sunt morientes ? A quibus diuini sacrificij ritus exhibendus est consuetus ? &c. An innumerable multitude of people running to méete them , and casting their infantes at the Martyrs féete , cried out in this maner : To whom doo you leaue vs poore wretches , whiles you go to be crowned ? who shal christen these litle ones in the fontes of euerlasting water ? who shal bestowe vpon vs the benefite of penance and lowsing vs from al the bandes of sinne by pardoning and reconciling vs ? who shal burye vs when we dye with solemne prayers ? who shal celebrate the accustomed ceremony of the diuine sacrifice ? in effect , who shal say Masse . &c. Some man might haue aunswered , there are other to doo it in their roomes . Yea , but they knew right wel , that they were al heretikes , and therefore they mourned for want of the Sacramentes , as being determined not to communicate with them .

To conclude with a Canon of the Apostles concerning the Clergie , Can. 45. especially whose good example is an instruction to the people . Episcopum aut pręs biterum qui hęreticorum baptisma aut sacrificium susceperit , deponi pręcipimus . A Bishop or a priest that shal take the Baptisme or sacrifice of heretikes , we geue expresse commaundement that such a one be deposed : ton dexamenon him that doth alow it by presence , winking at it , not shunning the parties , not preaching against them , frequenting their conuenticles : for it foloweth : Quę etenim conuentio inter Christum & Belial ? aut quę particula fideli cum infideli ? For what agrement is there betwéene Christe and Belial ? or what litle portion or societie hath the faithful man with the Infidel ? vnlesse you wil vnderstand it of false Baptisme and polluted Sacrifice , which may also be the sense and meaning .

By these few examples in stede of other innumerable , doth appere how exactly practise of Christian people hath alwayes agreed with scripture and with reason for auoyding of heretikes and their conuenticles .

¶ Aunsweres to the chiefe obiections . ¶ The fourth Chapter .

BUt let vs sée moreouer , for the better satisfying of them whom this former discourse of reason , Scripture and practise doth not satisfie what they are wont to pleade for their dissimulation , Psal. 140. ad excusandas excusationes in peccatis .

¶ The first Obiection .

NAaman Syrus healed of his leper by Elizeus , 4. Reg. 5. and beléeuing nowe in one true and liuing God , desired notwithstanding , that when his prince did go into the Temple of Remmon to adore , because he was wont to leane vpon his shoulders , he might also be present there to doo his king that accustomed seruice . To whom the Prophet aunswered : Vade in pace . Go in peace . That is ( say they ) be bolde and make no scruple of conscience in that matter .

¶ The Aunswere .

THis is a great place with noble men , that gladly would yéelde a litle to please their prince , so they might doo it by example of scripture , and the authoritie of a prophet . Nam quod exemplo fit , iure fieri putatur . That which is done by some former example , is thought to be done lawfully , as the Oratour saith . Is thought to be lawful , not that it is alwayes lawful , because the case may be altered . Briefly , what the prophete meant by this short answere is not easily defined . Very probably this may be saide : first , that Vade in pace , Go in peace , is the common hebrewe phrase for Vale , Fare you wel . Exo , 4. 1. Reg. 20. 2. Reg. 15. Iudith . 8. as we say : God spéede you wel . And , Gen. 29. Valetnè ? Doth he wel ? Valet . very wel . In the hebrew . An pax est ei ? Is he in peace ? Pax. In good peace . And to our Ladye the blessed virgin : Aue Maria. Hayle Mary . In hebrew , Pax tibi Maria . Peace be to thée Mary . And , Dicite , Pax huic domui . Say ye , Peace be to this house . So , that Vade in pace , is not to bid him be bolde and feare not , but to wish him to doo wel . And in this sense the prophet did not aunswere to his petition : 4. Reg. 4. why so ? because it was not reuealed vnto him so farre , as when he saieth : Anima eius in amaritudine est , & Dominus celauit à me . Her soule is in great anguish , and our Lord hath concealed it from me . And S. Chrisost. in 2. Esa. Prophetae pro diuersa qualitate temporis , dum minimè adspirarētur , quasdam enunciabant incisiones . The Prophetes as the qualitie of the time diuersly required , whiles they were inspired with the spirite of God , so farre they vttered certaine sentences and péeces of their prophecies . &c. So that they had not at al times to aunswere euery question , or to graunt al requests : Num. 22. & . 23. 3. Reg. 22. but as Baalam & Micheas saide , whatsoeuer God did put into their mouth , that they would speake & must speake . But to graunt that he did answer him , yet it is so wisely tempered , that he might neither presume much vpon it , as flatly graunted , nor take an occasion to reuolte , as flatly denied so smal a request , as it did séeme to him , and was in déede in comparison of his former Idolatrye : which circumstance with the rest is much to be considered . He was but then conuerted from Idalatrye to beléeue in the true God , he might by that toleration doo much good to the conuerting of others . He requested onely to doo his accustomed seruice to the Prince . &c. If it had béen denyed , Nouum hoc vinum veterem vtrem facilè rupisset , linum fumigans extinxisset . Qui nimiùm emungit , elicit sanguinem . This newe wine might easily haue broken the olde bottel , might quickly haue put out altogether the towe that yet soultered , and was verye like in time to burne very cléere . He that straineth to much , fetcheth bloud . And therfore they that pleade vpon this example , must conceaue the case thus : A vehement heretike lately conuerted , much depending vpon his Lorde or Prince , and requesting that he maye for a time attend only vpon him in the Churche , especially if his seruice be peculier to some one thing , to beare the sworde , the mase , the Canapie , Verge , Traine , booke . &c. to such a one so likened to Naaman , it might perhaps be saide in their sense : Vade in pace . And , as I remember , Lira vpon that place doth so define . But this is pappe for infantes and yonge Catholikes , Hebr. 5. Perfectorum autem ( such as our men ought to be ) est solidus cibus : corum qui pro consuetudine exercitatos habent sensus ad discretionem boni & mali . But for the perfect , stronge meate is more conuenient : for such , I saye , which of longe custome and bringing vp haue their sense and vnderstanding exercised to discerne betwéene good and euil . They haue for the moste part béene borne and brought vp in Catholike religion , they are no conuertites . If they therefore claime childrens priuiledge , you must aunswere them with S. Paule . Cùm deberetis magistri esse propter tempus , rursùm indigetis vt vos doceamini , quae sint elementa exordii sermonum dei , & facti estis quibus lac opus sit , non solido cibo . Omnis namque qui lactis est particeps , expers est sermonis iustitiae : paruulus namque est . Whereas for your time you ought to be masters and teachers , you haue néede to be taught againe your selues what are the principles and first letters of Gods wil and commaundement . And you are become such as haue néede of pappe , rather then stronge meate : for whosoeuer is a milksopp , he is ignorant of that that should make him a perfect iust man , for he is a very babe . Another aunswere better then these is , that he meant to adore the true God by open protestation in the Idols temple . And so may a Catholike protesting there , that he defieth their heretical seruice , and commeth to praye after the Catholike maner , which were to edifie rather then to geue offence . But they wil saye :

¶ The second Obiection .

TV fidem habes ? Rom. 14. penes teipsum habe coram deo . Hast thou faith ? haue it to thy selfe before God . ergò Saint Paule geueth them leaue , yea , commaundeth them to kéepe their conscience to them selfe .

¶ The Aunswere .

IT must be tolde them that it is two faultes , to doo yl , and to maynteyne it as wel done by the Apostles authoritie . A great abuse not to consider the circumstance of scriptures , but as they would wish it to signifie , so to expound it , as the Poet saith , Quod nimis miseri volunt , hoc facilè credunt . That which poore wretches are too desirous of , they beléeue it easily . The Apostle talketh de Idolothytis , meates offered to Idols , defining thus , that Idolum nihil est , & nihil commune per ipsum , 1. Cor. 8. Rom. 14. 1. Cor. 10. sed omnia munda . An Idol is nothing , and no meate is vncleane of it self , but al meates are cleane , & omnia licent , al meates are lawful . Al might be eaten of them that did know thus much : whom he calleth habentes scientiam , such as haue knowledge : But because there were other weaklings , not so wel instructed ( non in omnibus est scientia , al haue not knowledge ) that in conscience thought the eating of Idolothita to be an honor to the Idol , & yet did eate thereof , ( quidam conscientia vsque nunc Idoli quasi Idolothitum manducant , & conscientia eorum cùm sit infirma polluitur . Qui namque discernit , si manducauerit , damnatus est , quia non ex fide . Some in conscience making euen yet some accompt of an Idol , eate it as idolatrous meate , and their conscience being weake is defiled , for he that maketh a difference , if he doo eate , is condemned , because he doth not according to his beléefe and conscience , because his faith and conscience is , that it honoreth the Idol , & therfore they should not eate therof . ) And because these men would not of them selues haue eaten it , but did it by the example of them , qui habebant scientiam & fidem , that did according to their knowledge and conscience , and might doo it lawfully but for scanual to their weake brethren : therfore S. Paule willeth them also to absteine , rather then cause the other by their example to eate also , and so to sinne , Quia existimantes esse commune , & comedentes , ideò peccabant . For they that thought it vncleane , and yet did eate , did therfore sinne : wheras the others , habentes scientiam nihil esse commune per se , knowing that nothing is vncleane of it selfe , did not offend in eating , but in geuing the weaker sort occasion to eate . Omnia sunt munda , sed malum est homini qui per offendiculum manducat . Al thinges are clean , but it is yl for the man that eateth with geuing offence & scandal , that maketh his brother to sinne by that meanes , whereas the thing is indifferent in it selfe . Esca enim nos non commendat deo . Meate doth not make vs commendable . And therefore if thou be neuer the better for eating , vt quid tua libertas ab aliena conscientia iudicatur ? why doest thou vse this libertie of thine , to wound thy brothers conscience ? Sic enim peccantes in fratres , & percutientes eorum conscientiam infirmam , in Christum peccatis . For , sinning after that sort against your brethren , and wounding their weake conscience , you sinne against Christe . This is the Apostles whole drifte de Idolothitis , concerning meates offred to Idols . Nowe to our purpose , wheras these habentes scientiam , that haue knowledge , did saye : We knowe , Omnia munda mundis . Al are cleane to the cleane , we haue no such scrupulosities , why shoulde we abstaine as though we were weaklinges ? Nay , we wil eate rather to protest our knowledge and our conscience . To this S. Paule aunswereth : Tu fidem habes ? penes teipsum habe coram deo . Hast thou a stronge faith and perfect knowledge in these thinges ? it is enough for thée that God doth knowe that thou art none of these weaklings . But because it is indifferent , and God doth not looke for it , nor like thée anye thing the better for eating , ( Neque namque si manducauerimus , abūdabimus , neque si non manducauerimus , deficiemus . For neither if we eate shal we gaine thereby , neither if we eate not , shal we léese by it , ) abstaine from thy brothers conscience , who not hauing knowledge , thinketh that it is pollutum ex Idolo , and made vncleane by being offered to the Idol , and by thy example eateth , & so sinneth against his conscience . If thou answere me , let him looke to that , what is it to me ? I know it is not vncleane , and Idolum nihil est , that an Idol is a thing of nothing , and therfore I eate with a safe conscience . O ( saith he ) but Si quis dixerit , Hoc immolatum est Idolis , 1. Cor. 10. noli manducare propter illum , & propter conscientiam : Conscientiam autem dico non tuam , sed alterius . If any man shal say , this was offered to Idols , eate not of it for his sake , and for conscience : conscience I saye not thine owne , but that other mans , because he thinketh it is vncleane and vnlawful . Otherwise if thou boast thy knowledge , to the ruine of thy weake brother , Scientia haec inflat , 1. Cor. 8. charitas autem aedificat . This knowledge doth puffe vp and make proud , but it is charitie that edifieth : So that the Apostle briefly saith thus : In thinges indifferent that may be omitted without sin , although thou knowest it may lawfullye be done , yet doo it not cum scandalo fratris , to cause thy brother to fal , that is , if thy doing put him in daunger of sinning , or make him to sinne : for example . Thou knowest that to fast vppon Sunday , in many cases , is indifferent before God , and therefore thou doest often vse it amonge other dayes . But if anye man lesse skilful , liuing with thée , D. Aug. cp. 86. ad Casulanum . non habens discretionem boni & mali , hauing not iudgement to discerne betwéene good and euil , as Saint Paule ( the Apostle ) saith , be offended , thinking that thou doest fauour manichiesme , and therby him self is induced to thinke their fast lawful , or not to eate by thy example , when in his conscience it séemeth vnlawful : in this case , Meliùs non ieiunatur die dominico , It is better not to fast vpon the Sunday . Tu fidem habes ? penes teipsum habe coram deo . Is it thy fayth and conscience , that thou maiest ? wel , be it betwéene God and thée . Againe , to come néerer our purpose . A very learned Doctor of Diuinitie , and sounde Catholike may lawfully come to heretical sermons for the better confuting of them , when he hath heard their reasons : and he may also lawfullye be absent , so that to him it is indifferent . If he know other some of lesse knowledge and constancie , that by his so doing thinketh he fauoureth their heresie , or alloweth their sayinges , or doth not greatly mislike , or if he doo , yet that he , or any other man may boldly be present , so that they also either think the better of them , or abstaine not from them , he thought to refraine . So that by this case it appereth , that S. Paules place is to our purpose altogether , and cleane contrary to their purpose that alleage it : for the Apostle in things indifferent willeth vs to doo that which may not be scandalous to our brother . But neyther this point de vitandis haereticis , of auoyding heretikes , is indifferent , as the scriptures aforesaide and examples declare : and if it were , they choose that which must néedes scandalizare magis , as I haue shewed before in the tenth reason : for not to come there , cannot possibly make any other man to sinne . And to come there , not onely possiblye , but very likely and in maner certainly maketh others to sinne by example .

¶ The thirde Obiection .

BEcause some scriptures and reasons afore mentioned , Idolaters and heretikes are to be shunned alike . literally concerne Idolatrie , they wil saye , it pertaineth nothing to the case de vitandis haereticis , of shunning heretikes : for if the question were of communicating with Idolatours , they would dye manye deathes rather then yéelde .

¶ The Aunswere .

THat which they graunt ( because they must néedes ) of auoyding Idolatours sacrifice and ceremonies , shal flatly conuince them , to auoid heretiks and their conuenticles , equally at the least , and peraduenture much more . S. Hierome throughout al his commentaries vpon the Prophetes , applieth that mistically to heresies & heretikes , which literally is spoken of Idols and Idolatours , vsing commonly this preface : Oseae . 4. Super hęreticos facilis interpretatio est . The meaning of this place being referred to heretikes is very easie , Amos. 5. namely to our purpose , that , Nolite ingredi in Galgala . &c. Enter not into Galgal in any wise , aboue mentioned at large . 1. Ioh. 5. Againe , he that saide : Filioli , custodite vos à simulachris . Children , kéepe your selues from Idols , saide of an heretike , Ioh. 2. Nolite recipere eum in domum , nec Aue ei dixeritis : Quinamque dicit illi , Aue , communicat operibus eius malignis . Receaue him not into your house , neither saye vnto him so much as God saue you , for he that so sayeth , communicateth with his wicked workes . And he that saide : Fugite ab Idolorum cultura . 1. Cor. 10. Flée from the woorshipping of Idols , saide also of heretikes : Declinate ab illis , hos deuita , Rom. 16. 2. Tim. 3. Tit. 3. haereticum hominem post vnam & secundam correptionem deuita . Turne aside from them : And againe , Audid al such : And againe , Shunne him that is an heretike , after he hath béene once or twise warned . And that he meaneth of whatsoeuer communicating and societie with either of both , he declareth : 2. Cor. 6. Quae participatio iustitiae cum iniquitate ? aut que societas luci ad tenebras ? Quae conuentio Christi ad Belial ? aut quae pars fideli cum infideli ? Qui consensus templo dei cum idolis ? vos namque estis templum dei viui , propter quod exite de medio eorum , & seperamini . &c. What part hath righteousnes with iniquitie ? Or , what felowshipp is betwéene light and darknesse ? What agrement betwéene Christ and Belial , what portion hath the faithful with the faithlesse : howe doth the temple of God agrée with Idols ? for you are the temple of the liuing God . wherefore depart from among them , and seperate your selues . Howe many wayes doth he expresse , that there ought to be no communicating inter fidelem & infidelem , betwéene the faithful and the faithlesse : which comprehendeth the heretike aswel as the Idolatour . And our Sauiour him selfe most plainelye : Si ecclesiam non audierit , Mat. 18. sit tibi sicut ethnicus . If he wil not hear the Church , let him be to thée as an heathen : tibi , to thée , speaking to his disciples that wer Iewes . Abhorre from him as from a Gentile . Ioan. 18. howe is that ? Nolebant ingredi praetorium , nè contaminarentur . They would not enter into Pilates court , who was a Heathen , least they should be defiled . And Cephas subtrahebat & segregabat se à gentibus . Galat. 2. Cephas or Peter withdrewe and seperated him selfe from the Gentiles : why ? timens eos qui ex circum cisione erant , for feare of offending the Iewes . The Iewes abhorred nothing so much as a Gentile , so we must abhorre the conuenticles of heretikes . Epist. 76. figur . 2. S. Ciprian vpon that place ( Math. 10. ) In viam gentium né abieritis , & in Ciuitates Samaritanorum nè intraueritis . Goe not into the way of Gentiles , and enter not into the Cities of Samaritanes , saith , that he would not haue added , of the Samaritanes , but that he made Schismatikes equal with Gentiles . Addendo , & Ciuitates Samaritanorum debere omitti , ostendit schismaticos Gentilibus adaequari . By adding ( saith he ) that they should passe by and leaue the Cities of Samaritanes also , he declareth that schismatikes and Gentiles are of equal accompt : for the Samaritanes were schismatikes from the Iewes . And , de vnitate ecclesiae , he declareth very excellently , how heresie & schisme succéeded into the very place , & the self-same degrée that Idolatry had before time . Christi aduentu prostratus inimicus vidensidola derelicta , & per nimium credentium populum sedes suas ac templa deserta , excogitauit nouam fraudem , vt sub ipso christiani nominis titulo fallat incautos , haereses inuenit et schismata , quibus subuerteret fidem , veritatem corrumperet , scinderet vnitatem . etc. The enemy Satan being ouerthrowen by the comming of Christ , seing Idols forsaken , and that his Sées and Temples were left desert , by reason of the great multitude of faithful people , he deuised a newe subtiltie , vnder the very title and name of Christianitie to deceaue the vnwarye . He found out , I say , heresies and schismes , whereby he might ouerthrowe fayth , corrupt the truth , deuide the vnitie of the Catholike Churche . S. Ambrose to signifie , that they are very Infidels , saith : De incarnat . cap. 2. Quadam nuncupatiua fidei germanitate , parricidialibus gladiis nos cupiunt vulnerare . With a certaine brotherly affinitie or likenes of one faith they couet to wound vs , as if one brother shoulde drawe his sworde against his other brethren . And praiseth his brother Satyrus , quòd non arbitrabatur fidem esse in schismate , because he thought there was not a right & perfect faith in schisme , much lesse in heresie . S. Austen : In psal. 88 sub finem Amemus Dominum deum nostrum , amemus Ecclesiam eius : illum sicut Patrem , istam sicut matrem : sed matrimonium hoc magna charitate compaginatur : nemo offendit vnum , et promeretur alteram : nemo dicat , ad idola quidem vado , sed tamen Ecclesiam dei non relinquo , Catholicus sum : timens matrem , offendis patrem . Alius item dicit . Absit à me , non consulo sortilegium , non seruio lapidibus , sed tamen in parte Donati sum . Quid tibi prodest non offensus pater , qui offensus vindicat matrem ? Let vs loue our Lord God , let vs loue his Church : him as a father , her as a mother . This Matrimonie is knitt together with great charitie . No man offendeth the one , & hath the fauor of the other . Let no man say : I go to Idols in déede , but for al that I doo not forsake the Church of God , I am a Catholike stil , although thou sticke to the mother , yet thou offendest against the Father . Some other saith : I aske no councel of Southsayers , ( God forbid ) I woorship no stockes nor stones , but for al that I am of Donatus side ( a schismatike and an heretike ) what doth it auaile thée not to offend directly against the father , who is offended notwithstanding , and wil punish the iniurie done to the mother . To committ Idolatrie he maketh a sinne against God : to be in schisme , a sinne against the Churche of God . Whether a man doo th one or thother , he saith , it offendeth God al one .

Thus farre it séemeth the case is equal , Heretikes more to be shunned then Painims or Iewes . and that they are to be shunned alike . Nowe , ex abundanti , to proue , that the heretike and schismatike is woorse then the Gentile or the Iewe , and therfore to be more eschewed , these may séeme verye plaine argumentes . S. 1. Cor. 5. Paule : Scripsi vobis in epistola , nè commisceamini fornicariis , non vtique fornicariis huius mundi , aut idolis feruientibus , sed si is qui frater nominatur , est fornicarius , aut auarus . &c. cum eiusmodi nec cibum sumere . I wrote to you in an Epistle , not to kéepe company with fornicatours , I meane not the fornicatours of this world ( Infidels and Gentiles ) or woorshippers of Idols : but if he that is our Christian brother , be a fornicatour , or couetous , with such a one that you doo not so much as eate and drinke . Is it not euident that he willeth them to abstayne from a false christened brother , rather then from a flat Panym , and that for lesser sinnes then heresie ? Againe , the Church permitteth them to liue , & that by the Apostles authoritie , Quid mihi de iis qui foris sunt iudicare ? What haue I to doo to iudge of them that are without ? meaning al that were not Christians : but the heretike is punished with death . Whether is more abhorred ? Li. 6. ca. 37. See the ecclesiastical historie of Eusebius , where Dionisius the famous Bishopp sayth , that to suffer Martyrdome for the auoiding of schisme is more commendable then for the aauoyding of Idolatry , because in the one is the safetie of our soule , in the other is the saluation of the whole Churche . It is a notable place . And S. Austen proueth , that schisme offended God more then Idolatrye by the selfe-same reason , because it was more gréeuously punished , as in Chore , Dathan , and Abyron , then in Aaron , and them that woorshipped the calfe . Againe , of the Iewes and heretikes , the same Doctour writeth : In ps. 45. Quòd haeretici offendant ad lapidem iam montem factum , miseriores Iudęis qui faciliùs ad lapidem tum paruum , et paulò antè abscissum offenderunt . Heretikes stumble at the stone that is now growen to be a mightie hil , being more miserable than the Iewes , who , no meruaile , if they stumbled more easily at the stone as then being litle , and cutt out of the quarrye a litle before . He alludeth to Daniels prophecie of our Sauiour to be borne of the Virgin. The Iewes stumbled at the beginning when the Church beganne : but heretikes stumble nowe at it , when it filleth the whole world . If then they be woorse then the Iewes , ergò muche more then the Panims which are Infidels onely negatiuè , negatiuely , as S. Thomas termeth it , because they haue not heard of Christe and his Church , according to those places : Si non fecissem in eis signa , Ioh. 15. quae nemo alius fecit , peccatum non haberent ( nempè obstinatae infidelitatis ) nunc autem viderunt et oderunt . If I had not wrought among them tokens , such as no other man did , they shoulde not haue sinned ( to witt , the sinne of obstinate infidelitie ) but nowe they haue séene , and yet hate me . And , Si coeci essetis , non haberetis peccatum . Ioh. 9. If you were blinde in déede , and had neuer heard of me , you should not haue sinned of obstinate infidelitie . Nunc verò dicitis , quia vidimus , peccatum vestrum manet . But nowe ye saye , that we sée very wel , therefore your sinne remaineth . And therfore he saith : Math. 11. Terrae Sodomorum remissius erit in die iudicii quàm tibi . There shal be more fauour Sodomites in the daye of iudgement then to thée . The greater punishment is alway a token of the greater sinne , especially after this life . Now it is certaine , that this obstinate infidelitie is greater in the heretike , then eyther in Iewe or Paynim .

Againe , al authours of heresies , and Catholikes peruerted by them , are Apostates , and reuolters from their first Christian profession , ergò woorse then they that neuer professed the name of Christ . 2. Pet. 2. Si refugientes coinquinationes mundi in cognitione Domini Iesu Christi . If they that flye from worldly vnclennes by the knowledge of Iesus Christe ( as when Painims are christned ) hi rursus implicati superantur , facta sunt eis posteriora deteriora prioribus : melius namque erat illis non cognoscere viam iustitię , quàm post agnitionem retrorsum conuerti . &c. If they , I say , intangled againe with them , be so ouercome , this later reuolt maketh them in woorse case them before they first beléeued : for they had béen better not to know the way of righteousnes , then after they knowe it to turne backe againe . And , Immundus spiritus egressus de homine . &c. An vncleane spirite being departed out of man ( when by Baptisme the spirite of Infidelitie and paganisme is driuen out ) non inueniens requiem , dicit : Reuertar in domum meam vndè exiui . Not finding anye rest , saith : I wil returne into my house from whence I departed , and so with seuen other spirites woorse then him selfe ( to signifie what a heynous offence reuolting heresie is ) reentreth , & facta sunt posteriora illius hominis deteriora prioribus . And the later state of that man is farre woorse than the former was . If woorse , ergò the more to be auoided .

But the greatest reason is , the greater daunger that ensueth of communicating with heretikes , that beare the name of Christians , then with Painims which are manifest Iufidels , as S. Austen deduceth of these scriptures . Si enim inimicus meus maledixisset mihi , abscondissem me forsitan ab eo : S. Aug. in Psal. 40. tu verò notus meus , qui dulces mecum capiebas cibos , veniat mors super illos . etc. For if mine open enemie had reuiled me , I might perhaps haue hidd me from him , but thou art my familier acquaintance , that diddest eate meate with me swéetely , let death come to such . And , Homo pacis meę in quo speraui , magnificauit super me supplantationem . The man that séemed to be at peace with me , in whom I trusted , wrought mightilye to supplant and vndermine me . But let that one place of the same Doctor suffice for a number vppon these wordes : Ab his qui appropinquant mihi . From them that approche vnto me , she saieth : Ab his qui longè sunt à me , In ps. 54. facilis cautio est . Non me tàm citò fallit , qui dicit , veni Idolum adorare , multùm à me longè est . Christianus es ? Christianus ( inquit ) ex propinquo aduersatur , propè est , redime in pace animam meam ab his qui appropinquant mihi . I can eastly beware of them that are farre off from me . He doth not deceaue me so soone that saieth : Come , woorshipp an Idol , he is very farre from me , a Gentile and Panime . But I saye to an other , art thou a Christian ? Yea forsooth , a Christian , saith he . This felow standeth very néere me , he may quicklye ouerthrowe me . Redéeme and deliuer , O Lord , my soule from them that after this sort approche , and come néere vnto me . Here it is plaine , that he desireth to be deliuered from the heretike or schismatike , more then from the Panim or Idolatour . Ciprianus . Lib. de vnitate ecclesiae . Non aperta tantùm pericula metuenda sunt , facilior cautio est , vbi manifestior formido est , plus cauendus est inimicus . cùm latenter obrepit . etc. Not onely open daungers are to be feared . A man may sooner take héede , when the feare is more manifest . We must be more circumspect for the enemie , when he créepeth towarde vs secretly . And therfore , because the case is like in auoyding both , or more vrgent against the heretike , I wil conclude this answere with S. Ambrose , Ferendūnè istud , Epist. 30. vt Gentilis sacrificet , et Christianꝓ intersit ? Is it to be borne that a Gentile doo sacrifice , and a Christian be present at it ? euen so is it tolerable , that an heretike praye or preache , or minister Sacramentes , and a Catholike to be present ?

¶ The fourth Obiection .

IF they were Arians or the like old famous condemned heretikes , if thei did denye the Godhead of Christe his incarnation , or any principal article of the Créede , I would flée from them as from Infidels .

¶ The Aunswere .

THis point is much to be considered , because the ignorance of men is such , Caluinists and Lutheranes are as much to be abhorred as any olde condemned heretikes . that they thinke it hardly to be heresie , vnlesse it be expreslye against the Trinitie , and the articles of the Créede . First therfore to this out of S. Austen ad Iulianam viduam , to Iulian a widowe . Illud optimè nouimus , cum omnibus vestris cultores vos esse & fuisse individuae Trinitatis : Epist. 143. Sed non hinc solùm error humanus obrepit , vt aliquid sentiatur de indiuidua Trinitate : sunt namque & alia in quibus pernitiosissimè erratur , sicut hoc est . &c. We knowe that very wel , that you and al yours are and haue béene woorshippers of the vndeuided Trinitie : But not thereof onely créepeth in humane error , if a man be falsely persuaded concerning the Trinitie : for there are other pointes also wherin error is committed verye daungerously , as this is one , he meaneth pelagianismum contra gratiam dei , The heresie of Pelagius against the grace of God . It is plaine that this heresie against the grace of God is against no article of the Créede expresly , and yet I trowe they wil not communicate with a Pelagian : who was in his time so abhorred , especially in our countrey , that wise men thinke the name of grace , so often in our English phrase , begann to the detestation of his heresie , as past grace , he lacketh grace , vngratious , grace and vertue make a man . &c. Againe in another place : Dicent rudiores : Nonnè isti quos vocatis haeretici , eandem Trinitatem confitentur , in eundem Christum credunt ? atqui id fecerunt antiqui haeretici , quorum tamen opiniones ipsa absurditate sua iacent . The ruder sort wil say ( such as our simple Catholiks are ) These whom you cal heretikes , I praye you doo they not confesse and acknowledge the self-same Trinitie that you doo , doo they not beléeue in the same Christe ? yes , but so did very auncient and olde heretikes too , whose opinions notwithstanding are come to nothing for the very absurditie of them . Li. 2. Trinit. cap. 17 S. Austen hath the like place . Hoc qui credunt , nec tamen in catholica fide , sed in schismate aliquo aut haeresi credunt . &c. Whosoeuer beléeueth al articles of the Créede , and is otherwise a schismatike or an heretike , or not in the Catholike Churche , it auayleth him nothing . And in the ende of his booke concerning heresies , hauing reckoned vp al heresies vnto his time , Multùm adiuuat cor fidele nosse quid credendum non sit , etiamsi disputandi facultate id refutare non possit . Omnis itaque Christianus Catholicusista non debet credere . Sed non omnis qui ista non credit , consequenter debet se Christianum iam putare vel dicere . It doth much helpe the heart of a faithful man to know what he ought not to beléeue , although he can not by the way of disputation refute it . Euery good Christian Catholike man therfore ought not in any case to beléeue any of these foresaid heresies : but euery one that doth not beléeue these , may not therfore by & by thinke or cal him selfe a good Christian . Why so ? If he condemne al olde heresies against Christ , & the Trinitie , is not that sufficient ? Noe , Possunt enim ( saith he ) & haereses aliae quae in hoc opere nostro commemoratae non sunt , vel esse . For there may be other heresies also which are not mentioned in this Treatise , eyther now be ( which he had not hard of ) vel fieri , or be coyned hereafter vnto the worlds end , quarum aliquam quisquis tenuerit , Christianus Catholicus non erit . Of the which whosoeuer shal mainteine one , he shal not be a Christian Catholike man . Note the same , quarum aliquam , to maintein any one error stubbornly , is heresie , eyther of those opinions there named , or any that might rise afterwarde . And because it is heresie , therfore the mainteyner thereof is to be auoided , euen as an Arrian , iuxta illud , Hęreticum hominem deuita . Auoyde the man that is an heretike . Whatsoeuer his error be , as the selfe same Doctor declareth excellently for this purpose , De fide ad Petrum . cap. 44. saying : Haec quadraginta capitula fideliter crede , & si quem contraria his dogmatizare cognoueris , tanquam pestem fuge , & tanquam haereticum abiice . Ita namque ista quae hìc posuimus fidei Catholicae congruunt , vt si quis non solùm omnibus , sed etiam singulis voluerit contraire , in eo quòd singulis horum contumaciter repugnat , hęreticus , atque ex hoc omnibus Catholicis anathematizandus appareat . &c. These fortie articles beléeue faithfully , and if thou shalt know any man to holde contrary opinions to these , auoyde him as a plague or pestilence , and cast him off for an heretike : for these poyntes which we haue put , doo so agrée iumpe with the Catholike faith , that if a man wil gain-say , not only al , but any one of them by it self , in that he doth stubbornly stande against anye one of them , it is euident he is an heretike , and therefore to be abandoned and accursed of al Catholike men .

Let vs examine a litle those two testimonies . In the first de haeresibus he saith , the he that holdeth any one of those points , is no Christian Catholike man : but there you haue Iouinian condemned and Aerius , whose heresies our Calvinists mainteyne at this day , ergò they must be abhorred aswel as Arrians . In the second he saith , that he which doth not beléeue euery one of those fortie articles by him rehearsed , is to be abhorred as an heretike . Reade them , and you shal finde that our heretikes denye very many of them , albeit he addeth of euery one , Firmissimè tene , & nullatenùs dubita . Holde it for a most assured certaintie , and doubt in no wise . It is plain then that there may growe , and dayly doo , sundry heresies , that are not expressely against the articles of the Créede : Vnlesse you wil saye , they are al against that article : Credo in Ecclesiam catholicam , in this sense , I beléeue al that the Catholike Church beléeueth , and so there may be as many heresies , as are verities in the Catholike faith : Quicumque vult . Quam nisi quis integram inuiolatamque seruauerit , absque du bio in aeternum peribit . Which fayth vnlesse a man doo kéepe whole & without breache , without doubt he shal perish euerlastingly : why ? but because he is an heretike . 2 , 2. q. 5. 3. And S. Thomas conclusion is wel knowen . Qui errat in vno articulo , de nullo fidem habet . He that erreth or beléeueth not any one article of the Catholike faith , he in very déede , to speake truely and properlye , beléeueih none : because the Catholike Church beléeueth aswel al as one . And therfore if he did beléeue vpon that ground , he should beléeue euery one : if that be not his ground , he beléeueth not , but foloweth fancie and his owne reason . For this cause Iconoclaster or Image breakers are auncient heretikes , because they denied that article of the catholike Church de venerandis imaginibus , So Eunomius , Vigilantius , Iouinianus . of reuerence to be geuen to Images , and are condemned by the second Councel of Nice , as Arius was by the first : they for their heresie against the Church , he for his heresie against the person of Christe . So that the case of both heresies is equal , of that that is flatly against Christ the head , and that that is against the Church the bodye . Is that possible ? yea . Qui vos spernit , me spernit . He that despiseth you , despiseth me . And , Saul ! Saul ! quid me persequeris ? Saul , Saul , why doest thou persecute me ? when he did persecute his Church . And , Ego sum veritas ( saith he ) I am truth : as of the Church is saide : Firmamentum & columna veritatis , that she is the stay and piller of truth : ergò euery opinion against the truth , is against Christe & his Churche equallye . And , Spiritus sanctus quem mittet pater in nomine meo , ille docebit vos omnem veritatem , quia de meo accipiet , & annunciabit vobis . The holy Ghost , whom the Father wil sende in my name , he shal teach you al truth : for he shal receaue of that that is mine , and declare vnto you . If Christe sent the holy Ghost to direct the Churche into al truth from time to time ( Habeo namque multa dicere , sed non potestis omnia portare modò . For I haue many things ( saith he ) to tel you , but presently you cannot beare them al ) whosoeuer stubbornlye resisteth one article of the Catholike Churche , 1. Ioh. 4. resisteth Christe . Omnis spiritus qui soluit Iesum , ex Deo non est . Euery spirite that deuideth Iesus , is not of God . He deuideth him that maketh not accompt of his body the Church . Ephes. 4. And , Ipse dedit quosdam quidem Apostolos , quosdam prophetas , alios verò Euangelistas , alios autem Pastores & Doctores , ad consummationem sanctorum , in aedificationem corporis Christi . &c. He gaue some to be Apostles , some Prophetes , other some Euangelistes , others Pastors and teachers , to make vp the number of Saintes , to the edifying of the body of Christe . Why ? Vt iam non scimus paruuli sluctuantes , et circumferamur omni vento doctrinae . etc. That nowe we be no more litle ones wauering and caried about with euery blast of doctrine . Therfore Christe gaue vs Councels , Fathers , Popes , Bishops , not to swarue from the truth : if we doo , is it not a denying of Christe ? And therfore he saide : Si Ecclesiam non audierit , sit tibi tanquam ethnicus . If he wil not hear the Church , estéeme him as an Heathen or Gentile . As much to say , Si me non audierit , Luc. 10. If he wil not heare me : for , Qui vos audit , me audit . He that heareth you , heareth me . And , Vbicunque duo vel tres congregati sunt in nomine meo , ego sum in medio eorum . Wheresoeuer be two or thrée gathered together in my name , I am in the middes of them . And wheras S. Iohn writeth of the Samaritanes , Ioh. 4. Multi crediderunt in eum propter verbum mulieris testimonium perhibentis . Many beléeued in him vpon the womans worde , that bare witnes , ( which woman is a plaine figure of the Church ) he addeth : Cùm venissent ergò ad illum Samaritani , dicebant mulieri : Quia iam non propter tuam loquelam credimus , ipsi namque audiuimus & scimus . When the Samaritanes were come vnto him , they saide to the woman : Nowe we doo not beléeue vpon thy report , for our selues haue hearde and doo knowe . So that the testimonie of the Churche , and the testimonie of Christ alwayes concurre and agrée vppon al truthes . In psa. 88. And therfore S. Austen saide very excellently . Matrimonium hoc magna charitate compaginatur . Nemo offendit vnum , & promeretur alteram . This matrimonie is coupled with great charitie and loue . No man offendeth against the one , and winneth the other . Epist. 49. And S. Ciprian . Confessor Christi nec dici , nec esse iam potest , qui ecclesiam Christi negauit . Nam cùm Paulus dicit , Erunt duo in carne vna , Sacramentum hoc magnum in Christo & ecclesia , quomodò potest esse cum Christo , qui cum sponsa Christi , atque in eius ecclesia non est ? He can neither be called , nor be in very déede a Confessor of Christe , that hath denied the Church of Christ . For wheras Paule saith : They shal be two in one fleshe , This is a great Sacrament in Christ and the Church , howe can he be with Christe , that is not with the spouse of Christ , and in his Church . Ad virginem Demetriadem . He calleth it S. Innocentii & D. Anastasii fidem , the faith of S. Inno centius and B. Anastasius . And S. Hierome ad Damasum of the Churche of Rome , which he alwaies maketh one with the catholike Church . Qui tecum non colligit , spargit . Hoc est , qui Christi non est , Antichristi est . He that gathereth not with thée , scattereth : that is , He that is not with Christ , perteineth to Antichrist . Marke . Qui cum ecclesia Romana non colligit . He that gathereth not with the Church of Rome : what is that to say ? Qui christi non est , He that is not with Christ : sée howe they runne stil together . De obitu fratris . And S. Ambrose speaking of the Luciferians schismatikes onely , no heretikes , saith , that they had not fidem in Christum , any true faith in Christe . Ambros . ibidem . Cuin Catholicis , hoc est , cum Romana Ecclesiaconuenire . To agree with Catholiks and to agree with the Churche of Rome , is al one . Quia etsi fidem erga deum tenerent , tamen erga dei ecclesiam non tenerent . Etenim cùm propter ecclesiam Christus passus sit , et Christi corpus ecclesia sit , non videtur ab eis exhiberi Christo fides , à quibus euacuatur eius passio , corpusque Christi distrahitur . Because albeit toward God they kept their faith , towarde the Churche they did not kéepe it : For whereas Christ did suffer for the Churche , and the Churche is the body of Christe , it séemeth that they doo not beléeue in Christe , by whom his passion is made fruitlesse , and the body of Christe distracted in péeces . And therfore he praiseth his brother Satyrus excéedinglye for not communicating with them . This point is much to be considered of them , Euseb. hist li. 6. ca. 37. that easily abhorre such as blaspheme Christe , but thinke it is a smal matter , or rather knowe not what it is to resist or discredite that Church . And therfore an Arian they would abhorre perhaps , a Marcionist , an Ebionite , that helde heresies directlye against Christ , not a Lutheran , a Zuinglian , a Caluenist . &c. that blaspheme the Church . But hitherto I haue proued , that they are to be auoided alike . In psa. 30. conc. 2. Now that they are more to be shunned and abhorred , when S. Austen writeth thus in the former comparison of Christ and his Church : Obscuriùs dixerunt Prophetae de Christo quàm de ecclesia , puto proptereà , quia videbant in spiritu , contra ecclesiam homines facturos esse particulas , & de Christo non tantam litem habituros , de ecclesia magnas contentiones excitaturos . The Prophetes spake more darkly of Christ then of the Church : therfore I suppose because they foresaw in spirit , that men would make partes against the Church , and that they would not striue so bitterlye concerning Christ , but concerning his Church they would rayse great tragedies . Doth he not meane , that the heresies against the Church should be more perillous , then against the person of Christ , because the prophets arme vs against them more strongly , & informe vs more plainly . Again , more daungerous , because vnder the name & profession of Christ they seduce the sooner , which I handled partly in my aunswere to the third obiection , and wil say more to the obiection folowing : but this one argument must of force conuince . The Arian and other auncient heretikes , ech denyed but one article of Christian faith , being in al other pointes Catholike : these men , besides the renewing of many olde condemned errors ( which are wel knowen ) they shake most pointes of Christian Catholike religion , standing al vpon negatiues , scoffing schoolmasters , preachers of al licentious libertie , of whom may be saide that which Leo magnus writeth of the Manichées , Ser. 5. de iciu . 10. m. who were alwaies accompted somwhat more then heretikes : Cum in cunctis peruersitatibus multiformem teneat principatum ( diabolus ) arcem tamen sibi in istorum struxit insania , & latissimam in eis aulam in qua se exultantiùs iactaret , inuenit : vbi non vnius prauitatis speciem , sed omnium simul errorum impietatūque mixturam generaliter possideret . Quod enim in paganis prophanum , in Iudęis carnalibus coecum . etc. hoc in istos quasi in sentinam quandam cum omnium sordium concretione confluxit . Whereas in al peruerse & wicked professions the deuil bereth rule many waies , yet he hath built his topp towre in the madnes of these good felowes , and hath found in them a very large court , wherein he might make mery , & vaunt him selfe , as in whom he had possession , not of one kind of naughtines , but a general mixture of al errors & impieties together : for that which is prophane in the Gentiles , & blind in the carnal Iewes , that same with al other filth clammed together hath runne into them like streames into a sinke . And surely for their life and maners , 2. Tim. 3. 2. Pet. 2. reade S. Paule & ep. Iudae , foretelling the nature of later heretikes , you shal sée that al concurre in ours . But I had rather proue my conclusion , by the multitude of their errors . S. Austen de origine animae ad Vincentium , Li. 3. ca. 15. hauing reckoned vp eleuen of his false articles , Haec ( inquit ) si pertinaciter singula defendantur , tot haereses facere possunt , quot opiniones numerantur . Quocircà considera quàm sit hoc horrendum , vt omnes sint in vno homine , quę damnabiles essent in singulis singulae . These ( saith he ) eche one by it selfe , if they be stubbornly defended , maye make so many heresies , as there be opinions in number . And therfore consider what a horrible thing this is , for al to be in one man , wheras euerye one in diuers men were damnable . His place aboue alleged is like to this . Ca. 44. de fide ad Petrum . Now if a man would scanne Luthers opinions and Caluines , howe manye errors shal he there finde in one of them , that were eche one by it selfe damnable in diuers men , and very manye haue béene alreadie condemned in others ? And therfore if Arius for one error , by their owne confession ought to be abhorred , let them consider , quàm horrendi sunt illi , what horrible heretikes they are , and how much to be abandoned , in whom so many heresies doo concurre , so many that it is very like Antichrist himself named ( arnoumai I deny al ) is next , Apoc. 13. de numero bestiae . whose next forerunners these are in denying al , and in omni seductione iniquitatis ( as S. Paule saith ) iis qui pereunt , in al deceipt of iniquitie to them that perish : for of those olde single heresies it was saide in the Apostles time , 2. Thes. 2. Misterium iam operatur iniquitatis . The misterie of iniquitie doth worke , or is in woorking euen nowe , as it did in al heresies downewarde , but tum reuelabitur filius iniquitatis , quandò instat dies Domini . Then the sonne of iniquitie shal be reuealed , when the day of our Lorde is at hande : then ( toward the later dayes ) he shal come with his maine force . S. Basil doubted in his time , Ep. 70. & 71. Num ecclesias suas prorsus reliquit Dominus ? an nouissima hora est . &c. Hath God vtterlye forsaken his Churches ? Is the last houre come ? But reade him , and you shal sée that the heretikes which he complaineth of , were very tolerable in respect of ours . So that if equal euils , are equally to be eschewed , and the greater , the more : it foloweth , that Caluinistical conuenticles are as much , at the least , and by al good reason much more to be abhorred then Arians , Pelagians . &c. But because our question is chiefly of frequenting their praiers , vnderstande this , that not only auncient schismatikes , of whom it is certaine , ( as Donatistae , Luciferani ) but the heretikes also Ariani , Macedoniani , Pelagiani , kept al ecclesiastical seruice and ceremonies like the Catholikes . And yet what zeal the good Christians then had , not to come into the Churche where such were present , you may remember by the ecclesiastical examples aforesaide . Cap. 3. How much more these , where nothing is like , but al of purpose and in despite made vnlike , not without blasphemie , as when they say : From al Papistrie good Lord deliuer vs , meaning al Catholike religion . May a Catholike man be present at this , more then a Christian at the Iewes curse pronounced euery day in Nazarenum & Nazarenos ? 1. Cor. 10. against Iesus of Nazareth and the Nazarenes ? As they speake in despite of Christ and Christians , so our heretikes in despite of the Church , and Catholiks , vt prudentibus loquor , vos ipsi iudicate quod dico . I speake as to wise men , Your selues be Iudges of that that I saye .

¶ The fift Obiection .

THere be many good men of them , godly prayers , Psalmes , Scriptures , although somewhat be lacking , yet that which they haue is good , and agreing with the Catholikes .

¶ The Aunswere .

MAny good men ? Are they better then Angels ? Gal. 1. Si Angelus de coelo euangelizet vobis : Si quis vobis euangelizauerit praeter id quod accepistis , Anathema sit . If an Angel from heauen from heauen preache vnto you , if any whosoeuer he be shal preach otherwise then that you haue receaued , be he accursed : Any man or Angel whatsoeuer he be . And because many folowe their good vicar , which before said Masse , and now preacheth the contrary for aduantage , and saith the communion , S. Paule addeth of him selfe , licet nos . If we our selues , and the rest Apostles come and preache contrary to that we first preached , Anathema sit . Be he accursed . But are they gentle persons , swéete men ? no meruaile : Eiusmodi pseudoapostoli sunt operarij subdoli , 2. Cor. 11. transsigurantes se in Apostolos Christi , & non mirum : ipse namque Sathanas transfigurat se in Angelum lucis . Non est ergo magnum si ministri eius transfigurentur velut ministri Iustitiae . Suche false Apostles are craftie woorkers , transforming them selues into the Apostles of Christ , and no meruaile , for Satan him-selfe transformeth him-self into an Angel of light , and therefore it is no great matter , if his ministers be misshapen as the ministers of Iustice or righteousnes . Such common places are infinite . But Apoc. 9 They are described excellently vnder the names of Locustes , similitudines locustarum similes equis paratis in proelium . The formes of these Locustes were like hor ses redie to the skirmish , they are hoat and vehement . Super capita eorum tanquam coronae , Vpon their heads as it were crownes ( not crownes in déed ) similes auro , like to golde ( not golde ) al their triumph and victorie in pulpets is counterfait : Facies earum tanquam facies hominum . Their faces are as it were the faces of men . They séeme verye swéete men , & habebant capillos sicut capillos mulierum , and they had heare like to womens hear . They haue wife and children , and liue honestlye forsooth in wedlocke , and extol Matrimonie wonderfully , which pleaseth maried men excéedingly . Vox alarum sicut vox curruum equorum multorum currentium in bellum . The voyce of their winges like the voice of manye chariots and horses running to the campe ( their vehemencie in pulpettes ) But what foloweth ? Et habebant caudas similes scorpionum , & aculei erant in caudis earum . And they had tayles like to Scorpions , and their stinges were in their tayles . The ende and effect is to seduce men to euer lasting damnation . Rom. 16. Per dulces benedictiones seducunt corda multorum . By swéete blessinges they seduce the hearts of many . Ep. 7. vel 190. S. Austen . Ab ea ( ecclesia ) seperati , quam diu contra illam sentiunt , boni esse non possunt , quia etsi aliquos , corum bonos videtur ostendere quasi laudabiliter conuersatio , malos eos ipsa facit diuisio , dicente Domino , Qui mecum non est , aduersum me est . Being seperated and deuided from the Church , as long as they haue a contrarye opinion to it , they cannot be good : for although their conuersation after a sort laudable make a shewe that they are good , the very schisme and diuision maketh them naught , according to our Lordes saying : He that is not with me , is against me . S. Ciprian . Epist. 52. Quisquis ille est , & qualiscunque est , Christinus non est , qui in Christi ecclesia non est &c. Whosoeuer he be , and what maner of man soeuer he be , a Christian man he is not , that is not in the Church of Christ . Sée S. Austen ep. 120. ca. 27. Nec tales sunt quos facilè contemnas They ar not such ( saith he ) as a man mai make light of , they appere wonderful Saint-like . &c. S. Ambrose . Li. 3 de spiritu sancto . Cap. 18. Etsi multi nominent se Christianos , nomen vsurpant , non omnes mercedem habent . Et Cain obtulit sacrificium , & Iudas osculum , sed audiuit : Iuda , osculo filium hominis tradis ? hoc est , amoris pignore scelus imples , & pacis instrumento odiaseris , et charitatis officio mortem irrogas ? non agnosco nomen meum , vbi non agnosco doctrinam meam . Although many name them selues Christians , and vsurpe the name , al haue not the rewarde . Caine offered Sacrifice , and Iudas a kisse , but he hearde these woordes : Iudas , doest thou betraye the Sonne of man with a kisse ? that is : Doest thou worke mischiefe with a pledge or token of loue ? and doest thou sowe hatred with that which is an instrument of peace ? and by semblance of frendly charitie art thou authour of death ? I acknowledge not my name , where I doo not acknowledge my doctrine . Marke how they are compared cum osculo Iudae . Ep. 2. Ignatius . Non Christiani sed Christempori , qui ex nomine Christi quęstum faciunt , erroris venenum alliuentes dulcibus alloquiis . &c. They are not Christians , but merchants of Christe , that make gaine by the name of Christ , annoynting the poyson of error with swéete wordes . Briefly , what greater shewe of vertue and true Christianitie may be made in outwarde apperance , then if they dye willingly for Christes sake , not in a false opinion , but in the maintenance of a truth : as many heretikes haue in the persecution of Pagan Emperours . Devnitate ecclesiae Of whom S. Ciprian writeth , that it nothing auaileth them , no , although they dye in the honour of Christe against Idols . If they be schismatikes , heretikes , or out of the Church , which is S. Paules doctrine . 1. Cor. 15. Who presupposing al other good thinges to be in man , yet , Si charitatem non habeam , If I haue no charitie , although I woulde be burned for Gods sake , nihil mihi prodest , it auaileth me nothing . He hath not charitie that is not in the vnitie of the Catholike Churche , as Saint Austen doth largely declare . ( Ep. 204. ) Aug. 204. Foris ab Ecclesia constitutus , & seperatus à compage vnitatis , & vinculo charitatis , aeterno supplicio punireris , etiamsi pro Christi nomine viuus incendereris : hoc est enim quod ait Apostolus . Etsi tradidero corpus . &c. For as concerning Foxes Martirs , wherein they glory moste as an argument of their true confession , S. Austen saith : Aug. in Psal. 68. Non persecutionem pati , non teneri , non flagellari , non includi , non proscribi , non occidi laus est : sed habendo causam bonam ista pati , haec laus est : laus namque est in causae bonitate , non in poenae acerbitate . It is no praise to suffer persecution , to be taken , to be scourged , to be imprisoned , to lose goods and landes by proclamation , to be put to death : but for hauing a good cause to suffer these things , that is praise woorthie : for praise consisteth in the goodnes of the cause , not in the sharpnes of the punishment . But if none of these shewes may make a man bold to communicate with them as good Christians , how is it saide : Ex fructibus eorum cognoscetis eos . How heretikes are discerned from Catholikes . Ex fructibus , By their fruites . By their fruites you shal knowe them ? Looke vpon their opinions , and sée the fruit or sequele of them , and from what spirite they procéede , and you shal easilye proue their spirites , An ex Deo sint . Whether they be of God . To denye al authoritie of Councels and Fathers , to folowe their owne iudgement , self-wil and wisedome . &c. Is it not the most certain fruit of excessiue pride ? To preache against merite of Christian workes , is it not the meane to neglect al goodnes , by a foolishe securitie of faith ? to make chastitie impossible , vowes vnlawful , and therfore to breake them : virginitie of no merite before God more then matrimonie , no difference of meates or dayes , no fasting , &c. Is it not the fruit of licentious mindes , and the redy way to riotous libertie , to Epicures brutishnes , to Atheisme . &c. Contrarywise , looke vpon al Catholike articles , euery one procéedeth from holy inspiration , and tendeth to perfection of vertue and godlines .

But they haue good praiers , psalmes , &c. S. Austen . Quid prodest , In psa. 102 quia hymnum cantat lingua tua , si sacrilegium exhalat vita tua ? What auaileth it , that thy tonge singeth a psalme , if thy life breathe out sacrilege ? Al heretikes and Schismatikes are sacrilegi , robbers of al sacred and holy ordinances . And , Quid prodest si domiuum confiteris , In psal. 88 Deum honoras , ipsum praedicas , filium eius agnoscis . &c. et blasphemas ecclesiam eius ? What doth it profite , if thou confesse our Lorde , honourest God , praisest him , acknowledgest his Sonne , and so forth , and in the meane time doest blaspheme his Church . S. Hierome . Quicquid loquuntur & putauerint se in laudem dei dicere , vlulatus luporum & vaccarum insanientium sonitus est . Whatsoeuer they speake and thinke that they say to the praise of God , is the howling of wolues , and the belowing noyse of mad kine : interpreting these wordes : Non clamauerunt ad me in corde suo , sed vlulabāt in cubilibus suis . They cried not to me in their heart , but they shal howle in their cabbins . That which they sing or say , In. 8. Oseae , & in 4. although it be verye good , God doth abhorre it . Nolo per os vestrum nominis mei fieri mentionem , quod Idolorum recordatione pollutum est . I wil haue no mention made of my name by your mouth , which is polluted by often naming of Idols . Interpreting that , Neque iuraueritis , viuit Dominus . Neither shal you sweare , As the Lorde liueth . Non est speciosa laus in ore peccatoris . Praise is nothing séemly or pretious in the mouth of a sinner . And , Hic populus labiis me honorat , cor autem eorum longè est à me . This people honoreth me with their lippes , but their heart is farre from me . Non omnis qui dicit , Domine ! Domine ! Not euery one that saieth , Lorde , Lord , shal enter into the kingdome of heauen . Many Prophetes and virgins shal say in the later day : Domine , domine , aperi nobis , nonnè in nomine tuo prophetauimus , dęmonia eiecimus ? Lorde , Lorde , open to vs , haue not we prophecied in thy name , and cast out deuils ? haue not we done many goodly things , and that in thy name ? His answere is : Amen dico vobis , nescio vos . Verily I say to you , I know you not : that is , Non probo . I doo not allowe you . Notwithstanding al this : Discedite à me operarii iniquitatis in ignem aeternum . Depart from me ye workers of wickednes into euerlasting fire . Modicum fermentum totam massam corrumpit . A litle leuen spilleth al the dowe . Ad quem respiciam nisi contritum spiritum , & trementem sermones meos ? To whom shal I haue a regarde , but to him that is of a contrite heart , and trembleth at my wordes ? Otherwise if vertue and sinceritie be wanting , Qui immolat bouem . He that offreth an oxe to me ( a good thing ) quasi qui interficiat hominem , euen as he that killeth a man . he pleaseth me no better . Esay . 66. Qui mactat pecus , quasi qui excerebrat canem . Qui offert oblationem , quasi qui sanguinem suillum offerat . Qui recordatur thuris , quasi qui benedicat idolum . He that doth sacrifice a shéepe , is al one with him that knocketh out the braines of a dogge . He that offereth cake-bread , as if one should offer swines bloud . He that burneth frankincense , and he that blesseth an Idol , both please me alike . A goodly place to proue , that God doth abhorre heretikes praise , be their wordes neuer so gaie , their prayers , their preachinges , as much as if they should speake blasphemie . Psal. 49. Quare tu enarras iustitias meas , & assumis testamentum meum per os tuum ? Why doest thou preach of my iustice , and takest my testament through thy mouth ? If thou sawest a thiefe , thou diddest runn with him . &c. Peter for saying , Tues Christus filius dei viui , Thou art Christ the sonn of the liuing God , was made head of the Church . And , Beatus es Simon bar-iona . Blessed art thou Simon sonne of Iona : but when the wicked spirite saideeuen as much in the same words , he was rebuked and commaunded to hold his peace . In like maner , although their prayers and seruice were al one with ours , ( as it is in déede cleane contrary ) yet they in opinion and otherwise being not Catholike , al is nothing woorth . Ignatius . Epista . Nemo bonum dixerit , qui bonum malo admiscet . No man can cal him good , that mingleth good with that which is naught . S. In psa. 54. Austen of the Donatistes & Catholikes , vnum alleluia resonamus , we sing one Alleluia , & many other thinges he reckoneth , wherin they agrée : but because they wer schismatiks out of the Church , it auaileth not . And super illud ps. Psal. 54. In multis erant mecum . In many things they were with me , he reckoneth vp many Sacramentes and ceremonies , in quibus omnibus ( saith he ) erant mecum , sed non omninò mecum : in schismate , non mecum : in haeresi , non mecum . Sed in hiis paucis , in quibus non mecum , non prosunt eis multa , in quibus mecum . In al the which thinges they agreed with me , but not with me altogether : in schisme , not with me : in heresie , not with me . And for these fewe wherein they are not with me , those many doo nothing auaile them , wherein they are with me . So Luther of the Zuinglians ( whom I alleage non ad authoritatem , sed ad confusionem nostrorum Catholicorum . Cop. dial. 6. cap. 15. Not for his authoritie , but that our Catholikes may be ashamed to sée the heretikes iudgement in this point ) ( better then theirs ) frustrà illi in deum Patrem , & filium , & spiritum sanctum , & Christum seruatorem credunt , omnia ( inquam ) haec nihil illis prosunt quandò hunc vnum negant articulum , eumque falsi insimulant , dum de Sacramento Christus ait , Hoc est corpus meum . They in vaine beléeue in God the Father , and the Sonne , and the holy Ghost , and Christ our Sauiour , al this , I say , doth auaile them nothing . Wheras they denie this one article and accuse it as false , De fide cap. 1. when Christ saith of the Sacrament , This is my body . S. Ambrose . Vinci illi vel facilè possunt , vel facilè vitari , quorum prima propositione omne consilium pectoris proditur . At verò hi quibus multa nobiscum paria sunt , facilè possunt innoxias mentes & soli Deo deditas , fraudulenta societate percutere , dum malorum suorum virus per bona nostra defendunt . Nihil enim periculosius his haereticis esse potest . &c. vndè vehementer nobis cauendum est , nè se vel sensibus vel auribus nostris huiusmodi aliquid latenter insinuet , quia nihil tàm cogit in mortem , quàm sub obtentu fidei fidem violare . They may eyther be ouercome easily , or easily auoyded , by whose first proposition or sentence al the purpose of their heart is disclosed : but they that haue many thinges equal with vs , may easily by false felowshipp wounde simple soules that thinke no harme , and are geuen onely to please God , whiles they defende the poyson of their owne euil by such good thinges as they borowe of vs : for nothing can be more perillous then such heretikes . Whervpon we must be very circumspect , that no such thing enter in secretly and swéetly into our senses or eares , for nothing doth driue a man so forcibly to death , as vnder the colour of faith to destroy fayth , or by séeming a good Christian man to persuade heresie . Let vs therfore say with Dauid . Cum hominibus operantibus iniquitatem , non communicabo cum electis eorum . With men that woorke iniquitie , I wil not communicate with their chosen brethren . I wil neither make nor meddle with them that séem the best of them , and most sanctish or Angelical . Oleum peccatoris non impinguet caput meum . Their swéet oyled words shal not drop vpon my head .

¶ The sixt Obiection .

TO come to their praiers onely séemeth a smal thing , and to forsake Parentes , wife , children . &c. is very much . And therfore , if presence onely wil excuse the matter , it séemeth more expedient to yéelde .

¶ The Aunswere .

HEre be two pointes , th one , whether lesser pointes of religion may be neglected , presupposing them to be litle or lesse : thother , howe farre we may be affected toward flesh and bloud , when they hinder faith and religion . To the first : The truth is , it is no smal point : For if Catholike Christians haue alwaies auoided the company of heretikes in euery place , and in euery thing , by the Apostles commaundement , if the Catholike seruice , not only of an heretike , but of a schismatike . &c. as before appereth by my examples & scriptures , is it a smal matter to frequent their conuenticles in the Church , whose seruice , Sermons , ministration of Sacramentes are as heretical , as them selues are in most articles heretikes ? But presupposing it to be so , let vs consider of lesser pointes generally . De mendac . cap. 13 If a man should tel you out of S. Austen that we ought rather to dye then to make a venial lye , or to dissemble venially against the truth , you woulde wonder . Wel , let that be perfection rather then necessitie . This is certaine , the lesser the thing is for the which we susteine persecution , D. Greg. in resp. ad in terrogationes Augustini Anglorum Apostoli . propter iustitiam , for righteousnes , the more heroical and meritorious the fact is , S. Iohn Baptist for telling Herode of his vnlawful wife ( it is a smal thing in respect of death to holde ones peace . ) S. Laurence for the Church goodes to the poore . Manye for not deliuering Church-bookes , See Chrisostome in Babila , that a prelat ought to dye for the least point of ecclesiastical priuiledge and priestly authoritie Contra Faustum li. 19. ca. 14 Bibles , ornamentes in the time of Dioclesian . Chrisostome for rebuking the pride of Eudoxia the Empresse . Babilas before him for excommunicating the Emperour a murderer . Not as though these were smal thinges , but many so estéeme them , and thinke it were better to yéelde , or at the least not meddle , then to deale in them . S. Austen hauing amplified the glorious martirdome of Eleazarus and the Machabées before the time of grace , for refusing swines fleshe , not the greatest point of their lawe , declareth howe more necessarye it is that we sustaine any death pro Eucharistia , pro Baptismo : for the blessed Sacrament , for Baptisme , for any other article of the newe lawe . As for Images onely , accompted a smal point among cold Catholikes , howe many of al estates , prelates , nobles , suffered either death or banishment in the time of seuen Emperours that wer Imagebreakers ? They considered that Quicunque totam legem obseruauerit , Iacob . 2. offendit autem in vno , factus est omnium reus . Whosoeuer kéepeth al the law besides , and offendeth in one point , he is made giltie of al. They remembred that she was the true mother , which would haue the whole child , or no part thereof , abhorring from the diuision of it . He that wil dye for the blessed Sacrament , and wil not for purgatorie or indulgences , diuideth Christe , and the lawe of his Church . He that mainteyneth al Catholike articles to death , and yet boldly communicateth with heretikes , he is content to be halfe a Catholike , and deuideth the childe . But remember what our Salomon threatneth by his seruaunt Iohn . Noui opera tua , & fidem , & charitatem , & patientiam . I knowe thy workes and faith , Apoc. 2. and charitie , and patience , and many other good thinges , sed habeo aduersus te pauca , quia permittis mulierem Iezabel ( heresie and heretical conuenticles ) seducere seruos meos . &c. Ecce mittam eam in lectum , to seduce my seruantes . Beholde , I wil cast her into a bed ( hel fire ) & qui moechantur cum ca , in persecutione maxima erunt . And they that play the harlottes with her , shal be in very great tribulation , they that communicate with her . Cap. 3. And , Esto vigilans , & confirma coetera quae moritura erant . Watche wel , and strengthen other thinges , which were like to dye , other pointes which procure eternal death , for lacke of zeale and perfection . Non enim inuenio opera tua plena coram deo meo . For I doo not finde thy workes ful before my God . Sed habes pauca nomina , qui non inquinauerunt vestimenta sua . Howbeit thou hast a fewe names which haue not defiled their garmentes , haue not by communicating polluted them selues . Li. 4. ca. 17 Math. 5. Quicumque solucrit vnum de mandatis istis minimis , minimus vocabitur in regno coelorum . Whosoeuer breaketh one of these least commaundements , shal be called the least in the kingdome of heauen . Et ambulabunt mecum in albis quia digni sunt . And they shal walke with me in white , because they are woorthy : because they haue not omitted any litle point of my pleasure . Such a Champion was S. Basil , of whom Theodoretus writeth thus : Cùm Praefectus ( Valentis Imp. Ariani Modestus ) Coesaream venislet , Basilium magnum accersitum honorificè excipit , hortatur vt cedat tempori , & ne propter nimis curiosam dogmatum obseruationem , eamque paruò aestimandam , tot tantasque , ecclesias prodat , pollicetur se Imperatoris amicitiam ei conciliaturum . &c. Cui diuinus ille vir : Pueris quidem haec ( inquit ) oratio conuenit : At qui sunt in sacris literis educati , ne vnam quidem sillabam diuinorum dogmatum prodi sinunt , sed pro istorum defensione , si opus sit , nullum non mortis genus libenter amplectuntur . Mat 5. Iota vnum aut vnus apex non praeteribit . One lote , or one title shal not passe . Quod autem ad Imperatoris amicitiam attinet , eam cum pietate iunctam magni aestimo : sed si ea careat , pernitiosum esse dico . Ac cùm praefectus diceret eum amentem esse , me ( inquit ) hanc semper amentiam opto habere . When the Lieftenant of Valens the Arian Emperour Modestus , came to Cesarea , he sendeth for Basil the great , interteineth him honorably , erhorteth him to yéelde to the time , and not to disquiet so manye and so great Churches , for an ouercurious precisenes in opinions , and that litle to be accompted of , he promiseth him to procure him the Emperours fauour . To whom that man of God aunswered : This talke , in good soothe , would doo wel to children , but they that are brought vp in holy Scriptures , and sacred writings , cannot abide that one sillable of any diuine article be betrayed or neglected , but for defence of them , if néede be , wil willingly embrace any kinde of death . And as for the Emperours frendshipp , if it be ioyned with godlines , I estéeme it greatly : if not , I say it is pernitious & hurtful . Nowe whereas the Lieftenant saide he was madd , and not wel aduised , I wishe ( quoth he ) to haue this madnes alwaies . Marke , Ne vnam quidem sillabam , Not so much as one sillable , notwithstanding the Emperour , and although he was accompted a mad man for it , as nowe a dayes they are that resist in litle pointes . Againe , how wary were the Catholikes in not graunting any one worde , no not one letter , although of it selfe indifferent : but that might be wrested to heresie , as omoiousion of a like substance , to the Arrians for omousion , and tres hypostases , for tres personas in S. Hierome , which he calleth Litum melle gladium . A sword annoynted with honey . Chrisotocos , the mother of Christ to the Nestorians . Why so ? S. Ambrose , In causa Dei , Li 2. offic. cap. 17. vbi communionis periculum est , etiam dissimulare peccatum est non leue . In Gods cause , when there is daunger of communicating , when we may be thought to take part with them , or may in déede be induced to consent after a sort to their errors , in that case to dissemble or yéelde neuer so litle is no litle sinne , which is a lesson for vs to abhorre from any one thing that the heretike would gladly obtaine of vs , be it neuer so litle , as to come to Church onely : yea , I know them to whom was saide of the greatest Potentates , doo but saye you wil come to Church : which some Eleazarus would neuer haue saide : but they did sinfully yéeld so farre , which would neuer haue yéelded , I thinke , if the heretike had not tempered his deceipt to the least request that maye be in that kinde : to whom it is al one , whether they doo , or séeme to doo , when other ignorant people thinke they doo and may be tolde , that such and such promised to doo . Which séeming onely , what a sinn it is , sée the eight and tenth reason out of S. Ciprian , S. Austen , and the example of Eleazarus .

¶ Of carnal affection to wife and children .

THe scriptures are ful to the contrarye in Gods cause . Qui amat patrem , matrem , vxorem . &c. plusquam me , non est me dignus . He that loueth father , mother , wife . &c. more then me , is not woorthy of me . Marc. 9. Si oculus tuus scandalizat te , eiice eum : si manus dextera , amputa eam . If thine eye offende theée , cast him out : if thy right hande , cutt it off , better it is to go alone to heauen , vnum oculum habentem , hauing but one eye , then with thy wife or children into hel . The rewarde of the contrary is this . Qui reliquerit vxorem , vel liberos . etc. Math. 19. propter nomen meum , centuplum accipiet , et vitam aeternam possidebit . He that shal forsake wife or children . &c. for my name , shal receaue a hundred folde , and possesse euerlasting life . Is this a hard case ? Math. 10. Putatis ( saith Christ ) quòd pacem veni mittere ? non , dico vobis , sed bellum : Veni enim seperare filium à patre suo , et nurum à socra sua . etc. mici homines domestici eius . Thinke you that I came to sende peace ? No , I tel you truth , but warre : for I came to seperate the sonne from his Father , and the daughter in lawe from her mother in lawe . &c. The enemies of a man are they of his owne housholde : not because Christ is the cause of this dissention , but because this ensued of his comming , whiles one foloweth him , & the other doth not : th one is a Catholike , thother an heretike : one zealous to forsake al , thother wil kéepe al to forsake God . Deut. 13. And therefore in the olde lawe it is commaunded : Si surrexerit pseudopropheta , & dixerit : Veni , seruiamus diis alienis . &c. If there rise a false precher , and say : Come , let vs go serue or woorshipp straunge Gods , ( that is , al false doctrine and error , ) cast thou the first stone vpon that person , albeit he be thy father , thy brother , thy sister , thy wife , quae dormit in sinu tuo , that sléepeth in thy bosome . Deut. 33. And , Qui dixerit patri suo & matri suae , nescio vos , hic est qui facit voluntatem meam . He that shal say in this case to his father , and to his mother , I knowe you not : he it is that doth my wil. Luc. 4. Qui non odit patrem suum & matrem . &c. He that hateth not his father and mother , is not my Disciple . Epist. ad Heliodor . S. Hierome not in the case of auoyding sinne , but of séeking greater perfection , saith : Licet paruulus ex collo pendeat nepos , Sir Tho. More to his daughter Margaret . licet vbera quibus ne nutrierat mater ostendat , licet in limine pater iaceat , per calcatum perge patrem , siccis oculis ad vexillum crucis euola . Solum pietatis genus est , in hac re esse crudelem . Although thy litle nephewe hange about thy necke , although thy mother shewe the brestes wherwith she gaue thée sucke , althogh thy father lye crosse thy way in the doore , treade ouer him and go forward , melte not once at the matter , but flée couragiously to the banner of the Crosse . This is the onely case , wherein crudelitie is religious godlines . This is to be done , if our frendes would stay vs from entring religion , much more in the case of professing our faith . Where those sarings haue place , Sine mortuos sepelire mortuos suos . Luc. 9. Suffer the dead to burye their dead , to him that would bury his father first , and afterward folowe Christe . Math. 23. Againe , Nolite vocare vobis patrem in terris : vnus est enim pater vester qui in coelis est . Cal ne man father vpon earth , for you haue but one father , him that is in heauen . If your earthly father be against your heauenlye , then Vnus sit pater vester qui in coelis est . Let he onely be your Father that is in heauen : otherwise , sée the daunger , and the consequence of carnal persuasions procéeding from vnfrendlye frendes in S. Austen . In psa . 48 Quid eis fecerunt tentationes soeuientium ? What did the temptations of them that dealt seuerely preuaile with them ? Nothing in comparison . Maiorem violentiam habuerunt oculi flentium suorum , quàm persecutiones insectantiū . Quàm multos etram tenebant filij nè paterentur ? quàm multorum genibus prouoluebantur vxores . etc ? The eyes of their wéeping frendes had more force and violence , than the persecutions of the hangmen . How many did the children holde backe from suffering ? how many were there , at whose knées their wiues cast themselues to that purpose ? And , quàm multi volebant esse Catholici manifesta veritate coniuncti , Epist. 48. et offensionem suorum reuerendo , quotidiè differebant ? How many would gladly be Catholikes being conuicted by manifest truth , and differred it dayly , fearing the displeasure of their frendes . To whom al true Catholikes must say , as Christe to Peter , who for vnskilful loue to his master , would haue hindred the redemption of the world . Vade post me Satana , scandalo mihi es , non sapis ea quae sunt dei . Come behinde me Satan , thou art a blocke in my way , thou hast no sauour or féeling of those thinges that God would haue . This is to be saide , if he persuade vs to subscribe , to take the othe , to receaue , to come to their conuenticles , that we maye be sounde Catholikes , that we may neyther offende in hearing , nor in seing that which we ought not , as it is written in the prayse of Lot. 2. Pet. 2. Aspectu enim et auditu iustus erat . For he was a iust man both for sight and for hearing . Which I beséeche almightie God to graunt vnto vs , who wil vndoubtedly wel reward vs for it : for litle , short , and worldly discommodities , vnspeakable ioyes , euerlasting blisse , heauen it selfe and the holy Trinitie , to which be al glorye for euer .

FINIS .

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