ALthough the prayers of the faithfull are heard , if they be faithfully made , in what places soeuer , because our Sauiour saith : Matthew 7 Whosoeuer asketh , he shall receiue , and therefore , not the Publican onely was Luke 18 2. Reg. 20 heard in the Temple , but also King Ezekias in his Chamber , Elias vnder the Iuniper tree , Ionas in the bottome of the Sea , Manasses in the prison : Yet the Church is a place more especially Iona 2 oratio Manassis . Matth 21. appoynted for prayer , it is called the house of prayer , and God is more peculiarly present in that house , than in all other houses . Of the Temple we reade , that Gods eyes were open towards that house night and day , his name was especially 1. Reg. 8 there , he harkened to the prayers of his Seruants which stretched foorth their handes in that place , and of them which were in captiuitie , if they turned towardes that house which was built for his name . A greater promise is made to the prayers of many vnited together , than of one , and a more fauourable presence of Christ amongst them which make their ioynt petition ; insomuch , that when a congregation is ioyned together in his Matth 18 name , he will be in the midst of them , and if they agree in earth vpon any thing , whatsoeuer they shall desire , it shall be giuen of his Father which is in heauen .

If we lay before our eyes the Stories of the Bible , the exercise 2. Ezra 8 of the godly was such . In the dayes of Ezra the Scribe it was so : All the people assembled themselues together , hee brought the booke of the Law of Moses before the assembly of men and women , and all that could heare and vnderstand ; he read from morning vntill mid-day vnto them , the eares of all the people harkened to the booke of the Law , he preached to them out of a woodden Pulpit , he praised the Lord the great God , and al the people answered , AMEN , AMEN , with lifting vp their hands , and they bowed themselues , and worshipped the Lorde with their faces towards the ground . In the newe Testament their maner was to meete together on the Saboth day , to ioyne in prayer , and to heare the word preached , and to receiue the sacraments . In the Acts of the Apostles at Antiochia was maintained Act. 14 a Lecture of the Law and the Prophets . Saint Paul deliuered words of exhortation there after the Lecture , and they besought him to preach to them the same sermon againe the next Saboth . Saint Paul and his company being at Philippi on the Saboth Act. 17 day , went out of the Citty by a riuer where they were accustomed to pray , there he preached and conuerted Lydia . And no doubt , but if our Recusants would heare our Sermons , many of them also would be conuerted . Vpon the Lords day at Troas the Act. 20 disciples were gathered together , to break bread , a multitude was gathered together , and Paul preached to them . When Peter was in prison , the Church making a ioynt petition for him , obtained a Act. 12 speedy and miraculous deliuery . And it was obserued as an especiall vertue in the primitiue Church , that they continued together in prayer and breaking of bread , and that they had all one heart . And to this purpose Saint Paul exhorteth them saying : I beseech you brethren , in the name of the Lord Iesus Christ , that 1. Corin. 1. ye all speake one thing , that ye be knit together in one mind and iudgement . And againe ; the God of patience and consolation Rom. 15. graunt , that you may be like-minded one to another according to Christ Iesus , that you with one mind , and one mouth , praise God the Father of our Lord Iesus Christ .

The true markes of the visible Church of God , are the hearing of the word , the participation of the sacraments and publike prayer , as out of the scriptures I haue declared . Let vs therefore examine the groundes whereupon so many of our nation , which would especially be accounted of the true church , withdrawe themselues from our publike assemblies , refuse to ioyne with vs in so Christian exercises ; insomuch , that whereas it was wont to be reputed a punishment to be interdicted , suspended , and like Lepers , to be shut out of the Congregation , they now like Lepers exclude themselues . Saint Ambrose needeth not now to excommunicate Theodosius , for hee will excommunicate himselfe , Sozos . li. 7 c. 24 and we haue as much neede to whip them into the Temple , as our Sauiour had to whippe them out , as hee did in the storie of the Gospel . They alleadge for themselues , they do communicate Ioh. 2. together in prayer , though not with vs ; they haue their conuenticles and Masses in their chambers , and the exercise of their owne religion ; but that it is against their conscience to come to our churches , that we are Heretikes , Scismatikes , not members of the Catholike Church of Rome , not at vnity among ourselues , and consequently , that they may not safely communicate with vs .

THe ignorant Recusant being perswaded by the Minister , or required by the Magistrate , to shew his conformitie and obedience to Lawes , by resorting to the parish-Church , where he dwelleth : when hee is not able to answere such arguments as are obiected against him , nor in any sorte to defend his owne Religion , pretendeth his Conscience , and saieth : It is against Vide Gre. Mar. in tract de schi . my conscience , to come to your Church , and whatsoeuer I doe against my conscience , is sinne . I confesse that whatsoeuer is done without testimonie and warrant of conscience , is sin to them which doe it , be the thing which is done , in it selfe neuer so lawfull , because the Apostle saith : He that doubteth , is condemned if he eate , because he eateth not of faith ; and whatsoeuer Rom. 14. is not of faith , is sinne . In which wordes , by faith is vnderstood Conscience . But by the way , they must see that their conscience be rightly informed , else it will be their damnation . For , as Matth. 26. Act 9 it was sinne in Saint Peter to deny Christ , when in his conscience hee know that hee did euill : so it was sinne in Saint Paul to persecute Christ , when hee thought in his conscience hee did well . Therefore , it is not onely damnable to do contrary to their conscience , but also to doe according as their conscience shall direct them , if they be not perswaded by the truth . Therefore , let them not deceiue themselues , taking that for conscience , which is but an error of conscience , and indeede a false perswasion of their minds , in following that which the ignorance of their owne fantasies and blinde conceites doth leade them vnto , without seeking any further . For so in his zeale Vzza supported the Arke 1. Chron. 13 when it was ready to fall , his conscience perswading him that he did wel , although it was displeasing vnto God . So saint Paul Act. 22 speaketh of himselfe , that he was zealous towardes God when he persecuted , and so our Sauiour fore-warneth his disciples , that Iohn 16 men shall excommunicate them , that the time shall come , that whosoeuer killeth them , shall thinke hee doth God good seruice ; and hee sheweth the reason of this their error . These things saith hee , they will doe vnto you , because they haue not knowne the Father , nor me .

Therefore , for their better instruction , I wil define vnto them what Conscience is . Conscience , I say , is an application of a generall knowledge grounded vppon Gods word to particular actions and intents . Or thus : conscience is a kinde of argumentation or practike syllogisme , whereby , out of a generall proposition , we doe , by a particular conclusion , absolue or condemne our selues , or others . In this syllogisme , the maior proposition is the inward sense and feeling of Gods iudgements , whereby we do reason and discourse of our actions , intents and purposes , hauing before our eyes the rule of the lawe of God . The minor is the examination of our actions , intents , and purposes , according to that rule , the conclusion is our finall determination concerning our selues or others , what wee or they hauing thus done , intended , and purposed , are to deeme or iudge of our selues or them . So then , in our conscience first we discourse , then we examine , and last of all wee determine . For example . In Dauids taking Vrias his wife , we may see what Dauids conscience was . 2. Sam. 11. First , he had this generall notion imprinted in his minde , and grounded vpon Exodus , that adulterie was damnation : and if Exod. 2● when he entended to take Vrias his wife , he had examined his intent by the rule of Exodus , hee had found it to be adulterie : and thirdly , after due examination had , finding his intent to bee adulterie , hee could not but condemne himselfe in his owne conscience , that he was guiltie of damnation . According to this sense Rom. 1. saith Saint Paul : They haue the effect of the Lawe written in their hearts , their conscience also bearing witnesse , and their thoughts accusing or excusing one an other .

Albeit conscience is sometimes taken only for the intellectuall power and facultie of our vnderstanding & reasonable soule , by which we are able thus to argue and discourse with our selues : so Saint Paul saith ; Wee must obey Magistrates for conscience Rom. 13. sake ; that is , because of our owne reason , knowledge , and vnderstanding , which reuealeth so much light vnto vs : GOD will eternally punish disobedience , and therefore it shall not be safe for vs to charge and burthen our soules with the wrath of God . Sometimes for the minor alone , which is the examination of our actions and intents , whether they be good or euill : so the Apostle saith of himselfe ; Nihil mihi conscius sum , I knowe nothing of my selfe , yet I am not thereby iustified ; that is , I know no hainous crime wherewith I should be touched . Sometimes 1. Cor. 4. for the conclusion alone , so he saith : I haue in all good conscience serued God vntill this day ; that is , I do absolue my selfe from any Act. 23. grieuous crime that I haue committed .

Now , the Recusants argue in this maner : No Heretikes nor Scismatikes are to be communicated withall , but Protestants are Heretikes and Scismatikes , and therefore not to bee communicated withall . Their maior proposition is vndoubtedly true , because it is grounded vpon scripture , Titus the third ? Reiect him that is an Heretike after two or three admonitions : and Saint Iohn in his second Epistle ; Bid him not God speede : and Rom. 16. Marke them diligently which make diuision , and auoyde them . The error therefore , is in the minor or examination of this action of communicating with vs according to that generall rule , that no societie is to be had with Heretikes : for whereas they say wee are Heretikes , it is not true . Neither is it maruell though our Recusants haue erred concerning vs , seeing that Saint Peter and the Disciples haue erred concerning the like . When the sheete was Act. 10. let downe , wherein were all manner of beastes , and Saint Peter was bidden to arise , kill , and eate : Hee answered : Not so Lorde : for I neuer ate any meate that was vncleane . And therefore hee argued in this manner : No vncleane meates are to bee eaten : But these meates are vncleane , therefore they are not to be eaten . The Maior was true , because grounded vppon Leuiticus 11. Deut. 14. where the differences of meates are set downe . But in his Minor he was deceiued , which thought those meates to be vncleane , for as much as vnder the Gospel , the difference of meats was taken away , and no meate was polluted , in respect of the conscience of man . So then , as it was not Saint Peters conscience , but the errour of his conscience , when he refused the meates as vncleane , which God had sanctified and made lawfull ; so it is not their conscience , but the error of their conscience that they refuse vs for schisme & heresie , which indeed are true gospellers and members of the mysticall body of Iesus Christ , as by Gods assistance I wil proue . And as the Disciples , not knowing of Pauls Act. 9. conuersation , were afraide to ioyne with him , supposing him to be a persecuter when he was a Preacher : so they feare to ioyne with vs , supposing vs to be in the wrong way , whereas indeed we be in the right .

And because I haue saide , it is not vpon conscience that they sequester themselues from vs , I will shew them how many wayes a mans conscience may erre and be deceiued , and so carried away from the truth , and they are these eight following . The first is ignorance , so the common sort ignorantly alledge we are heretikes , that our religion is not warrantable , but cannot know what heresie is , neither yet rightly conceiue the groundes either of our religion of their owne . For they are inhibited to heare our Sermons , Vide Concil. Trid. & Pref. in indicem expurg . & Greg. Mart. de schis . to reade our bookes , to haue conference with vs , or to be catechized by vs . How then should they knowe our religion ? They are nourished in blindnesse by their owne teachers , which hold it as a principle , that it is fit they should be ignorant . Neither are they permitted to haue the Bible in their mother tongue . How then can they know their owne religion ? They are vnfurnished and vtterly destitute of all meanes and helpes which may bring them to be able to discerne truth from heresie .

THey lay heresie to our charge , as if so be that we were like Vide Gregor. Mart in tract . de . Scism . to Seruerus , Cerinthus , & Arrius . If we be heretiks , they do well to refraine our companie . But that we may the better proceed in this argument , for the purgation of our selues , let vs first define what heresie is . Secondly , let vs inquire by what Court or Consistory we are condemned of heresie . Thirdly , let vs set downe the fundamentall points of our Doctrine , that it may appeare whether we were iustly condemned or no ? Which being done , we shall not onely cleare our selues from iust suspition of heresie , but also demonstrate how the greatest Papists in the world , for learning and iudgement , do imbrace the same , and agree in them , with vs , not as if we did comforme our selues vnto them , because wee holde the same conclusions which we haue alwayes held , but they seeing their owne errours laide open before them , and being in their owne consciences conicted by a manifest trueth , do dayly ; so farre as they dare , and may without the generall notice of the world , come neerer vnto vs , as if our doctrine in their knowledge were the soundest . And therefore , why should not the inferiour sorte of Catholikes which are but their disciples doe the like ? The Church of Rome being taxed by Luther for their discipline as loose , and their doctrine as erroneous , called the Councell of Trent , to deuise a reformation , seeing that in the eyes of the world they were not slandered . In that counsel they set foorth such wholesome Canons concerning Discipline as were fit for a reformed Church , but they were not so carefull of their points of Doctrine , because they saw the world could sooner looke into their disorders , then iudge of their doctrine , and so did as it were yeeld Luthers complaint in parte to be iust . As for the doctrine , although they hold in termes the same which they did before , because Princes and estates should not thinke they had so long deceiued the world , and continued in error , and not espied the same vntill by Luther they had bin discouered , and as it were by him awaked like men which were in a dreame so many yeeres : yet they set downe their conclusions so cunningly , as if they would beare men in hand that they were ( in some sort ) but mistaken , & inclined of themselues somewhat vnto that which Luther perswaded . Whereupon , some protestants suspected that they had an intent , in time , to become Lutherans , onely it should come of themselues , and not by force of Luthers arguments , vntill Andradius , a man more audacious then the rest , to remoue that hope of theirs , when he thought the Lutherans to be more cold , and the brunt almost passed ouer , tooke vpon him to expound the meaning of the Tridentine counsell , and to conster all points to as grosse sense as they were euer before . But nowe they beginne to incline to vs againe , insomuch that Cardinall Bellarmine late Diuinitie Reader of Rome , and the learnedest Diuine of that Church which now liueth , in the course of his controuersie lectures , though where he deliuereth the state of the question he bringeth what may be brought on their side , for fashion sake , that he may auoide all suspition of heresie with them : yet he handleth his matters so cunningly , and so doubtfully , that in his conclusions he agreeth with vs in many things , although in diuers termes , wherein his predecessors vtterly dissented from vs . And in many things he sheweth himselfe to be ; so farre as he dareth , a Protestant , or at the least not a Papist : if we take papistrie to be that which before it was . And whosoeuer doth obserue him well , shal finde how he discourseth of many things superfluous , like one which is more desirous to deceiue the time , to fill vp the page with varietie of reading multitudes of Fathers , and citations of places , then to refute vs . Yet his Volumes are allowed by the Inquisition , and he is rewarded for his learned workes . Therefore I say , papistrie is newely corrected and refined , they hold the same conclusions in generall termes which they did , but they hold them not as they did : they seeke out new defences , as if they could not stand to the olde , & come neerer to vs in iudgement euery day . For so it hath pleased God in this latter end of the world to lighten their darknesse , and to quicken the dulnesse of their vnderstanding .

Touching the first , if they will vnderstand what heresie is , they must distinguish betweene heresie and errour , for euery heresie is an error , but euery error is not an heresie . As there is one error in maners , and so euery haynous offence is called a crime , as the adulterie of Dauid ; but such offences as are committed only vpon infirmitie , are cald by the general name of errors ; so there is another error in doctrine , and euery man which holdeth a wrong opinion is said to erre , as the Apostle did , which supposed the Kingdome of Christ to be of this world , and that the Gospel was Actes 1. Acts 11. not to be published to the Gentiles : and these errors were no heresies , but that which is heresie , is more dangerous and of an higher nature . It is an old saying : Errare possum , hereticus esse nolo , I may easily erre , as all men haue done , but an heretike I will not be .

I define an heresie in this maner : It is an error stifly and obstinately defended and maintained , not by a consequent , but directly impugning some Article of faith . For example , the Disciples Act. 15 erred when they helde it necessarie to be circumcised , yet were not heretikes , because they were not obstinate ; for they submitted themselues to the iudgement of the Church , and after due consultation was had , they consented to the truth . Againe , that opinion , did not directly impugne faith , but onely by a consequent , for so saith the Apostle : Behold , I Paul say vnto you , if Gal. 5 you be circumcised , Christ shall profit you nothing , for I testifie againe to euery one which is circumcised , that he is bound to keepe the whole Law . Then , if we allow of Circumcision , wee hold the Ceremoniall Law to be still in force , and by a consequent deny the death of Christ , by whose death onely that Law was abolished . But Arrius was condemned for an heretike in the councell of Nice for these two causes : First , he defended his error obstinately , vntill his bellie burst , and bowels gushed out , not yeelding to the learned Bishops of the world , which conuicted him by manifest places of the scriptures . Secondly , hee denied the Godhead of Christ contrary to the article of the Creede , which hath ; and I beleeue in Iesus Christ his onely son : and the doctrine of saint Paul , which saith hee was mightily declared Rom. 1 to bee the Son of God by his resurrection from the dead : and of saint Iohn , which saith , God was the word . It is one thing therefore to denie the faith directly , as to say , Christ hath not yet suffered ; and another thing to denie it by a consequent , as they which hold a necessitie of circumcision . But as for vs , we neither hold any opinions obstinately , because we wil recant & subscribe to the Church of Rome , if they can disproue vs by the scriptures : Neither doe we impugne any article of faith , because wee holde the Creed of the Apostles , of Athanasius , of Nice , of Ephesus , of Constantinople , which the Papists also do hold , and the same Bible which we receiued from them , and we expound all these as all godly and learned antiquitie hath expounded them before vs , and therefore wee are vniustly charged with heresie .

That I may come to the second thing which I proposed . No Church can be condemned and adiudged hereticall by any priuate censure , but it must be publike . Therefore they alleage for our condemnation , the decrees of the councell of Trent , against the authoritie of which councell we take these iust exceptions : First , they call it a generall councell , as if almost all the Diuines of the world had beene assembled there . Let vs therefore number how many were present . They reckon for the credit of that councell as present , sixe Cardinalls , foure Legates , three Patriarkes , two and thirtie Archbishops , two hundred twentie eight Bishops , and fiue Abbats . Wee denie not , but at the end of the councel so many were procured to be there , but at the beginning , when matters were propounded , at the time when points of religion were argued and debated , they exceeded not the number of fortie Bishoppes , foure Legates ; very small assembly to deserue the name of a generall councell , to consider of so many weightie causes . Onely therefore at the latter end , the Pope seeing almost all Bishops to forbeare comming thither , did create new Bishops to make vp a number , and grace the councell with their presence , and to subscribe to all conclusions for forme sake , which they did , neither here argued by others , nor yet well consider of their selues . Therefore let indifferencie be the Iudge betweene them and vs , whether so rash a censure was to stand in force Secondly , who were there ? onely our aduersaries which Ioh. 7 were of a contrary religion , we were not present , so that they did not onely by vs , as the Pharisies did by our Sauiour , contrary to lawe contemne vs in our absence and our cause being not heard , but also the same men were both our accusers and our Iudges . If ye aske a reason why we were not there ? had wee letters of safe conduct ? either could we haue trusted to such conduct if it had bin graunted ? What if they should haue falsified their promise made to vs , as they did to Iohn Huz in the councell of Constance ? especialy they holding such a Principle , as they are not bound to keepe faith and fidelitie with an heretike . But suppose wee had beene present , wee should haue stood for ciphers and not for a number , because they were linked together in the same confederacie , to suffer nothing to passe which might be preiudiciall to the See of Rome . Thirdly , Bellarmine defineth those councels , Tom. 1. controuers. 4. cap. 4. onely to be vniuersall , where all Bishops of the world either were or might be present , these be his words : Vbi adsunt aut adesse possunt omnes Episcopitotius orbis and in the next chapter he defineth that councell onely to be lawfull which the Pope hath approoued , and the catholikes generally haue receiued . But neither all could be present as I haue declared , neither haue the greater part of Catholikes yet receiued that councell with the decrees thereof , for they are refused by the Catholikes of Germanie , France , Hungary , Bohemy , Poland , as our owne experience can tell vs .

In the third place , forasmuch as I haue shewed you , that Christians dwelling in one place are to meete together for the exercise of their religion , which consisteth in these three things prayer , the word , and the Sacraments : Let vs examine the worde which we teach , the leiturgie or forme of prayers which we vse , the maner of our administration of the sacraments whereof wee would that they should be partakers .

Concerning the doctrine , as I saide before , wee holde with them the same Creede , and the same Bible , concerning which Bible these haue bin the chiefest differences betweene them and vs , which follow .

First , whether all the books of the Bible be canonicall or no ? They affirme that Tobie , Baruch , Iudith , Ecclesiasticus , Wisdome , the Maccabees , and the fragment of Esther &c : be canonicall ; we holde them for Apocripha . They prooue them to be canonicall out of Saint Augustine ; we , that they be Apocripha out of Saint Hierome , both which doctors are of no small authoritie with the Church of Rome , and therefore in this wee differ no more from them than Saint Hierome did from Saint Augustine , which did both agree , and were easily reconciled . S. Hierome interpreteth Saint Augustines meaning , that they were canonicall enough to prooue rules of life , not groundes of doctrine and faith . Thus Saint Hierome answered Saint Augustine in the Primitiue Church , thus we haue answered the Papists of our age : and Bellarmine since this answere was giuen , handling this controuersie at large , replieth not against our answer . Onely he prooueth in generall termes , that they be canonical , which we do also confesse , but hee dooth not so much as mention this destruction of Cannons of faith , and Cannons of good life and manners , much lesse dooth hee reply against it , therefore wee take it proconcesso , as a thing graunted by the Lawes of disputations , De verbo Dei lib. 1. capitibus 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15. that hee holdeth as wee holde , fl●eth to our defence , and so resteth satisfied with our answer , and the case to be cleere betweene vs both .

Secondly : A question hath beene debated betweene vs concerning the Bible , forasmuch as there be many editions , as Hebrue , Greeke , Latine , which is the best ? Wee say the Hebrew , they the Latine , and the councell of Trent hath obtruded to vs one only Latine edition , that is , the old vulgare translation , and decreed , that it onely should be authenticall and no other , that all others should be corrected by it , and it by none . Wee grant it fit , that for vniformitie in quotations of places in schools and pulpits , one Latine text should be vsed , and we can be contented , for the antiquitie thereof , to preferre that before all other Latine books , so much we do yeeld to the Councell : But forasmuch as that translation hath many faults , as al other translations haue , because they are the workes of men , we preferre the originall , that is , the olde Testament in the Hebrew , and the new in Greeke farre before it , forasmuch as they were written by the finger of God the Holy Ghost , which cannot erre . And Bellarmine condescendeth to our opinion , as more sound than the decree of the councell of Trent , shewing that wheresoeuer the Latine bookes do discent one from another , that it may be discerned , which is the truest , each of them to be examined by the originall , which is of greater authoritie , and the Latine bookes to be corrected by them , that onely to be sound , which agreeth with them , and that to be reiected , which discenteth from them . His words are these : Ad aliud de emendatione Latinorum codicum ad Hebraeos De verbo Dei lib. 2. cap. 11 & Graecos respondeo , quatuor temporibus licere nobis recurrere al fontes Hebraeos & Graecos , vt illi patres monent . Primo quando in nostris codicibus videtur esse error librariorum &c: Secundo , quando Latini codices variant , vt non possit certò status quae sit vera vulgata Lectio , possumus ad fontes recurrere , & inde iuuari ad veram Lectionem inueniendam . Sic Iosue 5. quidam Latini codices habent : Quibus iurauit vt ostenderet illis terram lecte fluentem & molle , quidam habent , vt non ostenderet &c: vera lectio videtur esse posterior . Nam in Hebraeo constantèr additur , Non. Sicut è contrariò Iosue 11. Quidam codices habent : Non fuit ciuitas quae non se traderet : Quidam habent : Non fuit ciuitas quae se traderet , Et hoc est verius quià conforme est Hebraeo , & verba sequentia id requirunt . Sic Lucae 1. quidem codices habent : Redemptionem plebisuae : Quidam plebi suae , & haec videtur verior , cùm in Graeco sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .