AN APOLOGY AGAINST THE DEFENCE OF schism.  
Lately written by an English Divine at Douai, for answer to a letter of a lapsed Catholic in England his friend: who having in the late Commission gone to to the Church, defended his fall.  
wherein is plainly declared, and manifestly proved, the general doctrine of the Divines, & of the Church of Christ, which hitherto hath been taught and followed in England, concerning this point.  Prou. 22. 
Do thou not pass the ancient bounds which thy Fathers have put.   
Eph. 4. 
That now we be not children wavering, and carried about with every wind of doctrine in the wickedness of men, in craftiness, to the circumvention of error.  Gal. 5. 
You ran well: who hath hindered you not to obey the truth? The persuasion is not of him that calleth you. A little leaven corrupteth the whole past. I have confidence in you, in our Lord, that you will be of no other mind. But he that troubleth you, shall bear the judgement whosoever he be.  Testament of Rheims. Mat. 10, 32. 
See how Christ abhorreth them that deny him before men. Which is not only to deny any one little article of the Catholic Faith commended to us by the Church. but also to allow, or consent to heresy by any means: as by subscribing, coming to their service & sermons, furthering them any way against Catholics, and such like.  Testament of Rheims in the Annotation upon the 2. epistle of S. Ihon. 
Though in such times and places, where the community or most part be infected, necessity often forceth the faithful to converse with such in worldly affairs, to salute them, to eat and speak with them, and the Church by decree of Counsel for the more quietness of timorous consciences provideth, that they incur not excommunication or other censures for communicating in worldly affairs with any in this kind, except they be by name excommunicated, or declared to be heretics, yet ever in worldly conversation and secular acts of our life we must avoid them as much as we may, because their familiarity is many ways contagious and noisome to good men, namely to the simple. But in matter of religion, in praying, reading their books, hearing their sermons, presence at their service, partaking of their sacraments, and all other communicating with than in spiritual things: it is a great damnable sin to deal with them.  
Eph. 4  To all true Catholics, careful to keep the unity of the spirit in the bond of peace: S. John in his second epistle giveth this warning. 
Is any man (any Priest or jesuite from Rome, Rheims, Spain) come unto you, & bring not this doctrine: receive him not into the house: nor say, God save you, unto him. For he that saith unto him, 
2. Tim. 3.  God save you, communicateth with his wicked works.   


The order of the objections.  A TABLE OF THE PRINCIPAL THINGS CONTAINED IN THIS Treatise.  


The 1. & 2 objection  Whether there be a dispensation lately granted for going to Heretics Churches. §. 1 & 2.  

The 3.  Whether it be defended and allowed by Priests in England. § 3  

The 4.  That it is against the authority of all the learned men of our age. § 4  

The 5.  Of the example of the 3. children in Nabuchodosors Court. § 5  

The 6.  The objection of jehues' dissimulation is refuted. § 6  

The 7.  The fact of Naaman & of Valentinian is expounded. § 7  

The 8.  The extravagant of Martinus the fifth and the Council of Constance is examined. § 8  

The 9  That for obedience it is not lawful to be present at Heretics service. § 9  

The 10.  That fear cannot make it lawful, or not voluntary. § 10  

The 11.  That by no good intention it can be justified. § 11  
That the right which Catholics have to the ancient Churches, cannot excuse it § 12  
What is understood by such going unto the Church as is disproved. § 14  
what doings may be allowed. § 15  
what diverse manners of going are unlawful. §. 16  
whether the doctrine of recusancy is over scrupulous or rigorous. § 17  
Of the Precept of exterior confession of faith. §. 19  
Of the Precept of not denying our faith. § 20  
That going to the conventicles of heretics is an exterior act of heresy. § 21  
Those which go to heretics service are many ways excommunicate. § 22  
Wherein Schism doth consist. § 23  
That they are most properly schismatics. § 24  
That every heretic is also a schismatic, and so he which goeth to heretics congregation, is both an exterior heretic and a proper schismatic. § 25  
That a man may be an exterior heretic, and yet not an absolute heretic; but none may be an exterior schismatic, but he shall be an absolute schismatic. § 26  
That all exterior heretics are also perfect schismatics: yet not excommunicate as schismatics, but in two cases: in both which this action of going to the Church is placed. § 27  
That going to the Church with heretics, is superstition. § 28  
That it is contrary unto Christian obedience. §. 29  
That it is in the highest degree of lying, and dissimulation. § 30  
That it can never be altogether void of scandal, which is rather increased by Protestation. § 31 and of Protestation, see also § 16. and § 35  
That it is a great deceit, to think it to be at any time void of danger of insection. § 32  
Of the grievousness of this sin, and comparison with other kinds of grievous offences. § 33  
Of the duty of Parents toward their children in this point, and of every one towards his neighbour. § 34  
That this action of going to heretical service, was always a sign distinctive of religion, before any law, statute, or declaration. And of the variety of signs of religion, and the lawfulness or unlawfulness thereof. § 35  
What may by the Canons be permitted in this point. § 36  
What proceeding must be observed in discussing the authority of Canons herein. § 37  
Of the general bond of avoiding heretics. §. 38  
What the Canons have decreed of avoiding heretics service. § 39  
What they decree of schismatics service. § 40  
To the intent that every one may sully be satisfied in this great and important controversy: besides the objections which of purpose were propounded at the beginning, here follow also the answers to other objections which may be made, although not propounded in manner of objections: yet handled sufficiently in the discourse.  

The 12.  The 12. objection, that he which goeth to the Church, is not a schismatic, but rather an exterior heretic. § 25  

objection The 13.  The 13. objection, that this act is only exterior schism, and not absolute and perfect schism. § 26  

The 14.  The 14. objection: that if it were schism, all exterior heretics should be excommunicate, because they are all schismatics. § 27  

The 15.  The 15. objection: that it is not schism, because it is not accompanied with an inward desire of division. § 27  

The 16.  The 16. objection: that temporal laws or Princes cannot appoint distinctive signs of religion. § 35  

The 17.  The 17. objection: that we have no express Canon, or ancient practice of the Church, against going to heretics service. § 36.37.38.39.40    

The Printer to the Reader.  
Having made ready for thy necessary preservation against all contagion of Schism, so present an Electuary, (Gentle Reader) I thought it very profitable for thy better understanding, and the easier reading of this Treatise, to advertise the of the general order and method thereof. The whole book therefore is fitly divided into five parts. The first answereth in order the objections, which are usually made in defence of Schism: and were the principal cause of writing this Treatise, according to the occasion ministered by the letter here confuted although afterward also, through the whole book, many objections be answered: either propounded by the author himself, or touched in the aforesaid letter.  
The second part, out of Theological grounds and reasons, 
§. 13.  declareth the unlawfulness of this kind of Schism.  
The third part, entreateth of some things annexed unto this Schismatical action. 
§. 32.  as danger of infection: the grievousness of the sin, & comparison with other sins: and the neglecting of our duty towards our neighbours in the reformation thereof.  
The fourth part deduceth out of that which went before, 
§. 35.  that this action was unlawful and a sign distinctive before any statute of the realm, or late Canon of holy Church: and largely entreateth of the nature and variety of signs distinctive of religion.  
The fifth, 
§. 36.  examineth the ancient practice of God's Church: and out of the same doth evidently conclude the determined purpose.  
This, gentle Reader, did I think good to warn thee of: desiring in recompense of all my labour, that thou wilt courteously pardon the faults escaped: which although they be more than I would, yet considering many difficulties of a strange language, a strange country, absence of the author, and an unready copy: are notwithstanding fewer than I expected. Other faults thou mayest let alone, until in reading thou be at a stay: yet in two places there wanting whole lines: take the pains at the beginning to amend them. that so both thy own course in reading may be easied: and those which shall come after thee, may be furthered.   

The faults escaped.  

P. 4. in the margin. job. 41.  
P. 23. there wanteth the quotation of S. Augustin in the margin. Tract. 48. in joan.  
P. 29. l. 2. in marg. 8.9.  
P. 35. l. 15. there wanteth a full point before, very well.  
P. 36. in the margin. at the beginning note, Tract. in Psal. 124.  
P. 40. l. 2. it is not only.  
P. 46. l. 17. unuoluntary.  
P. 60. l. 7. for undoubtedly, read, undewtifully.  
P. 61 l. 25. of this deed.  
P. 66. in the margin. l. 14. Q. Iniuncti.  
P. 75. l. 3. in religion.  
P. 76. l. 12. in the margin. sense. l. 26. and outward.  
P. 81. l. 18. put a comma (after truly)  
P. 82. l. 30. read thus, all heretics; if such be indeed inwardly heretics:  
P. 83. l. 20 which as a visible.  
P. 85. l. 4. in the mark read thus. Psal. 118. ver. 165.  
P. 93. l. 8 in mark in Brevic.  
P. 95. l. 3. mark c. 15. l. 18. away.  
P. 101. l. 23. mortal.  
P. 112. l. 12. read thus. S. Agnes, My Angel will keep me that I be not polluted with other men's filthiness; or with S. Lucy, ibid. in mark Amb. ser. 90. ad Virgin.  
P. 113. mark See §. 16.  
P. 116. l. 12. Concurrent.  
P. 123. l. penult. objects.  
P. 127. there wanteth the note of §. 34.  
P. 128. l. 26. they be never.  
P. 129. l. 18. mark for 23. read 32.  
P. 130. l. 11. mark Honoratur.  
P. 150. l. 12. for.  
P. 164. l. 15. to your politic.  
P. 166. l. penult. Ariminum.  
P. 173. l. 5. marg. 162.  
P. 177. l. 5. with Martyrdom.  
P. 187. l. 20. Donatian  
P. 188. l. 2. mark l. 2. vitae.   
The places of S. Cyprian are sometimes cited according to an old imperfect edition, which the author used at the beginning: but afterward he got the last edition of Pamelius.   

AN APOLOGY AGAINST THE DEFENCE OF Schism.  
THe first degree of felicity (as worthily noteth S. CYPRIAN) is not to offend: 
Lib. 1. ep. 3  the second to know the offence. It is a great misery and most heavy punishment of God's justice, after that the innocency and purity of an unspoted conscience is once lost, not to know what is amiss: and not feeling the smart of the disease, to neglect the help of physic. One of the highest degrees of pride, the root and complement of all iniquity, is the defence of sin: 
Psal. 140.  and with very great reason did DAVID ask of God that his heart might not decline into words of malice, for to frame excuses in iniquities. The not knowing of sin is so great a plague of God's indignation, that he hath reserved the same especially for the times of Antichrist, when wickedness abounding, 
2. Thes. 2.  God's severe punishment shall also match the same. At which time as saith S. PAUL, to such as have not received the charity of truth that they may be saved, God will send the operation of error, that they may believe a lie. So did he punish those which 
* Esa. 3.  preached their sin like unto Sodom, and were so far from the knowing of sin, that by preaching it they did defend it. Woe unto you (saith the Prophet ESAY) which call evil, good; and good, evil: making darkness, 
Esa. 5.  light: and light, darkness: making bitter, sweet: and sweet, bitter. Woe unto you which are sage in your own eyes, and wise before yourselves. Be not 
* Ro. 13  over wise, but fear (saith the vessel of Election) for 
* Ro. 11.  the wisdom of the flesh is death. The 
* Ro. 8.  Prophet jeremy, in the person of God propoundeth a question of the obstinacy of the jews, what should the cause be, that he which was fallen, 
* c. 8.  did not rise again, and he which was gone back, did not return. But he answereth it in these words: why therefore was this people in Jerusalem averted with a contentious aversion? they have taken hold of a lie, and would not return. I have attended and hearkened, no man speaketh, that which is good, there is none which doth Penance of his sin, saying what have I done? All are turned unto their own course as a horse going impetuously unto war. The Kite in the air hath known his time, the Turtle, and Swallow, and stork have kept the time of their coming: but my people hath not known the judgement of their Lord. How do you say, we are wise, and the law of God is with us? verily the lying style of the Scribes hath wrote a lie. Thus jeremy. I may seem unto you (my dear friend) to forget the familiarity of an epistle, and being carried away with the vehemency of an extraordinary grief rather to write an invective against an enemy, then in loving manner to deal with an absent friend. A friend in deed I always have accounted you, and hope that on my part our friendship shall continue until death, neither can any thing in the world cut a sunder in me, that which with the two most forcible bonds of nature and grace hath been knit togeiher. And yet must I needs, although with no small discontment of my own, accuse here your unfaithfulness, as well towards myself, as also towards God in both respects if they be sufficiently weighed, & not according to the corrupt judgement of worldly affection: you have ministered not a little matter of just suspicion, lest our friendship should not be perpetual. The perfect charity of a Christian to any other, is founded in that capacity which every one hath of eternal felicity: and therefore we must love so long as this life lasteth, with Christian charity, the most desperate sinner in the world: for so long as he here liveth, he is not out of possibility of salvation. But if that death which depriveth him of bodily life and sense do entrap him either unready or careless of that bliss for which he was created: then as he salleth into eternal miseries: so is he cut off from all affection of whosoever is the child of God, and no more to be beloved than Lucifer. You have sought of late to enter into friendship with this world, you have esteemed your worldly riches more than God, you have most basely denied him before men: what can you now expect, but that you acknowledge yourself the 
* jac. 4.  enemy of God, altogether unworthy of him, and even now already denied of Christ before his Father and his Angels, and except you correct your error) to be before all his elect at the day of judgement denied for ever? And herein you not only injured God your creator, but dissolved also the knot of perfect friendship towards his creatures: for how can there be true friendship, where charity is lost? or perfect amity, where there is no right of perpetuity? But that with doth most increase your misery & my grief, is, that you do with arrogant defending of your iniquity, stubbornly with stand all helps of your recovery. You are anerted as the Prophet saith) with a contentious aversion, you have taken hold of a lie, yea you have of yourself taken upon you the office of a Scribe, and being your own counsellor, with a most lying pen have set down unto yourself a most pernicious untruth. The holy patriarch JOB very particularly describing the properties of the Devil in the figure of LEVIATHAN, 
job. 14.  saith that his body is as it were targets of melted metal, compact of scales joining together. One is linked upon an other, & not so much as the wind can get between them. One will cleave unto another, and holding fast themselves they will not be severed. 
Greg l. 33. mor. c. 30.  ❧ What is this body of the Devil (Pardon I pray you, my true, but friendly speeches) but yourself and such others, as having severed yourselves from the unity of Christ's, body, are now incorporate unto the monster LEVIATHAN? You therefore are become a brazen target, whilst with the hardness of your heart, you drive back the arrows of wholesome counsel, and with the scales of sophistical reasons, you bear off the fruit full dint of God's inspirations Neither are you contented with your own stubbornness, but (as God hath given you many singular talents, more fit to be converted to better uses) you have linked unto yourself the iniquity of others, thereby to confirm your own, and keep away the sacred counsel of godly instructions from your brethren; least by their recovery, either your pleasant malady should be cured, or your stiff-necked iniquity confounded. Wherein also as your whole evil doth come from this, that you have received the operation 
* 2. Thes. 2  of error for to believe a lie: So do you most manifestly imitate the father of lies, who from the beginning doth nothing but lie: I mean that LEVIATHAN of which I spoke before, who contenting not himself with his own ruin, abused the excellency of his most beautiful nature, to the drawing of the third part of the stars 
* Apoc. 12.  of heaven into the like destruction. How unlike are you, I pray you, unto this Dragon, who abuse so many gifts of learning and nature, not only to sin in the sight of the whole world; thereby to give evil example: nor to defend your sin committed; so to pervert the understanding of many: but also by earnest persuasions and busy divulging of your evil hatched opinions, to allure your acquaintance to so sinful imitation. It is a miserable thing to sin, so to lose God's favour: worse to sin openly, so to give a scandal: more abominable to defend your sin, so to refuse repentance: But most horrible, with the filth of sin, reproach of scandal, obstinacy of a proud mind erected against God and his holy spirit, to cause directly the fall of a number. The damned reprobate souls although in hell they have no good affection at all, but rather a desire of all iniquity: yet have they a certain horror of causing the damnation of others: as may appear by the rich glutton, who knowing how much his torment should increase by the coming to hell of his wicked brethren, whom he had with evil example corrupted: not of charity towards them, but of a natural love to himself desired to prevent their judgement. What may in the like case a Christian expect, who directly fight against Christ, seeketh to persuade that which he dissuaded, travaileth to pull down that which he builded, causeth that to perish for which he suffered? This is your estate (my dear friend) whilst you seek not lawfully to abound in your own sense, as S. PAUL teacheth: but by your own unsound and pernicious judgement, condemn and despise the whole consent and authority of holy Church. But what reason have you lest you may seem without reason to go mad for to defend either your faithless practice, or wicked doctrine of going to the Church with heretics? You have as you writ unto me, two kind of arguments: the one consisteth in authority the other in reasons. Let us examine these grounds, let us weigh your proofs, if perhaps you may rise again from your impiety. I say (if perhaps) for whereas from the dead as from one which is not (as saith the wise man) confession perisheth: 
Eccli. 17.  you which by defence of your sin do shut up the only welsping of God's grace, which is confessing and acknowledging the same: must of necessity be dead and so overwhelmed with earthly cogitations, that without his call who raised Lazarus you cannot be revived.  

§. 1.  
Your first anb chiefest authority is derived from the very head and top of all authority. 
The .1. objection of the Pope's dispensation  You say that the heife pastor of God's Church hath approved the fact hath he approved it? and how I pray you? by dispensation, or definition? hath he defined it Excathedra to be lawful in itself, neither contrary unto the law of God, nor unto the positive law of the Church? or hath he supposing it to be only against the second, as one which is the steward of God's family, dispensed herein?  
Now for the dispensation: 
That the Pope hath not dispensed.  I see not how if there were any, it could avail you, considering the danger of dispensations from Rome in our country: and that although you would never so carefully conceal it, yet you might hereafter be put to your oath, whether you went to the Church upon any dispensation or toleration from Rome, or no. But let us scan the truth of this dispensation. When was it granted? by whom? in what form, or manner? how passed it the Alps, without our privity in these countries? why are not the priests there with you made privy thereunto, considering that the 
* Mal. 2.  lips of the priests do keep knowledge, & men must require the law out of their mouth? what subordination is there kept, when such things are sent unto laymen and not unto the Pastors & teachers of your souls? why do we not in these countries inform those which come out of the Seminaries of this enlargement? must a few unlearned, timorous, inconstant laymen (and such as yourself are for I mean not all) be the Pope's Agentes in so weighty matters, to have the divulging of them in the Realm? But how began the Pope so lately to tender thus providently your distresses? and how hard hearted have his predecessors been all this time, who have not considered them? was Gregory the 13. whom both for corporal & spiritual provision for our country, we may worthily call an other Apostle of England & heir unto the first of his name, not only in his seat, but also in his affections: way that great Patron, so kind unto our nation that he would oftentimes weep at the hearing of our miseries, only in this point unkind? or did he with all his learning, in which he excelled, forget his authority in this one point? Bring forth the letter, the messenger, the reporter of his own knowledge of this new grant: which if you cannot (as I am most sure you cannot) then as I said unto you before out of the Prophet Hieremy, that you have taken hold of a lie in your erroneous proposition, which you maintain: So do I now say that you have taken hold of an other lie to prove the former, and such a lie, as upon my conscience is as long as between you and Rome, as broad as the way thither, whether you go by Sea or by Germany, joining thereunto all the space in the midst: And finally as loud, (as if lies may be hard farther than true tales) it may be heard from Westminster hall to the Pope's Consistory. So that plainly to deal with you, I will not say you have devised, for I know your nature too well: but in over much credulity you have taken hold of a long, large, loud lie: although it pleased one in chief authority of late to report that such a dispensation was granted for men and not for women, who surely hath been also too credulous: for it did not beseem his place or person for to lie.  
Now for any definition of the lawfulness of the act: 
The Pope hath not defined it as lawful.  I say the very same, which for the dispensation. And beside, for them both I add, that it was never heard of in any age, that the Pope did define or dispense in a thing which he had no Divines to maintain. It may be that he define a thing which hath been doubtful among Divines, 
The Pope never defineth or dispenseth, contrary to common doctrine of Divines.  or that he dispense in a thing which some affirm; others deny to be dispensable, as we know he practiseth in dispensing in some kind of matrimony: But this is such a point, so necessarily deduced out of God's word, so confirmed by the practice of all ages, so resolved in all learned men's judgements of the world: that I assure you, whosoever taking upon him the name of a Divine, should propound it as a doubtful or disputable question (I mean practically, and not only as to exercise men's wits, in disputing of very resolved cases:) in any university of the world, he would be hissed at: much less it is to be thought that the Pope would dispense in it.  
Yea this I say unto you and am most assured of, 
The Pope cannot dispense in this case.  that although this point of going to the Church with heretics were only by positive laws forbidden (as undoubtedly it is of the own nature and by God's law unlawful, as shall be showed hereafter) yet the case so standeth in England that he can not dispense in it. For the action of going to the Church, 
going to the Church is exacted for contempt of Catholic religion: & therefore (beside many other reasons) indispensible.  is always exacted in contempt of Catholic religion, as appeareth both by the usages of those poor souls which in some parts before the late Commissioners relenting, were with singular despite and barbarous usages by the officers driven to the Church; and also by the ordinary submission which at the Assizes divers have pronounced, when they have become conformable, wherein the principal points of Catholic religion are renounced. So that I know who purposely coming to the Assizes to submit himself, by hearing his fellow before him to make so shameful a protestation, which also very contemptuonsly some are like grammar scholars commanded to repeat again, as not having pronounced it well, or not spoken loud enough: this man, I say, perceiving more to be exacted than he had stomach to bear withdrew himself and abode the adventure of the law. And although all which yield to go to the Church do not make this submission: yet hereby may we see that the intent of going to the heretics service, is so to obey the Prince, that God's Church and authority may be contemned.  
Now therefore the Pope cannot dispense in the breach of his own law, 
The Pope cannot dispense in the contempt of his own law.  when it is exacted in contempt. For than is not his own law only broken but also Gods: who saith, 
* Luc. 10  he that despiseth you despiseth me. So that if the Pope having excommunicated one of those Emperors with whom he had in times passed so great contention, should fall into the said emperors hands, and the Emperor should say unto him, thou hast excommunicated me & therefore to Priest will say Mass in my presence: But in despite of thee I will make thyself say Mass before me. In this contempt although the Emperor be excommunicate only by the Pope's own decree: yet if the Pope celebrate, he sinneth mortally. Even so although this were a positive law of not going to the Church with heretics, yet if you be commanded of purpose to do contrary unto such law: by doing it, you sin mortally; neither can the Pope dispense that his own authority be had in contempt. This is the common doctrine both in matters of excommunications, 
* Caiet. ver. contem. & verbo. In Festo licita.  which are positive, and also in working of holy days, with also (at the least besides Sunday) are positive. So that although upon necessity one may work upon such a day, yet were it a mortal sin, if even with danger of death he wrought at his Lord's commandment, for despite of the Church or contempt of that particular law. And the like is in diverse cases.   

§. 2  
Thus much therefore of your authority which you fetch from the Pope. Now let us go to our English Cardinal: of whose authority of dispensing, 
The second objection of the English Cardinals dispensation, or altering his opinion  I must say no less than I said of his superior. Besides that it being held by your lawyers there, that it is treason to take meat and drink of so dangerous a person: you may well suppose that it will be a deeper kind of treason to fetch from him his dispensations. But he hath perhaps altered his opinion concerning the lawfulness of this act, 
His opinion is well known by all his scholars, and more than 20. diverse places in the new testament of Rheims.  and now being sorry that he hath heretofore been so rigorous, he hath given you to understand how far you may proceed.  
To this I can say nothing more, than I have said before of the rest: but that you may do well to counsel all Recusants which have hitherto paid the statute, or otherwise forfeited any thing for their recusancy, to challenge of him a full restitution of all their damages. For he is not ignorant that who upon rash decision of a question of justice or injustice of an act, is cause of any man's loss or hindrance: is by God's law and man's liable for the same. beside the offence which he committeh towards God, as well in the same resolution, as if withal he have thereby caused the spiritual ruin of many souls, which any man may perceive whether it hath proceeded of his former rigour or no. But the truth is, that these are things which are fit only to be told or believed by Babes.   

§. 3  
And what marvel if you believe such reports of persons so far off, 
The 3. objection of the opinion of priests in England  whereas you are ready to believe the same of your priests at home? with whom because you dare not either for the love of your own opinion, or for the fear of the penalty of the law go forth of your doors to confer: you are easily drawn to believe every flying false report. For I am very credibly given to understand, that there is not one Catholic Priest in England, who differeth from the rest of his brethren (one only excepted) of whom I hear that no good and godly person maketh any account at all, lest perhaps the ministerial spirit of pride, which must needs have been once in him before he was a Catholic, should returning unto his former house make the last things worse than the former. especially whereas I understand that the Superiors of Rheims, hearing of his doings, sent word to all other Priests by one coming unto you: that they should not feed his contentious humour by writing against him, but account him rather as a heathen and Publican. And diverse of our countrymen are here resolved, that he will be very shortly suspended for his singular & pernicious doctrine. This also I am assured of, that a certain other Priest, who in England having committed unto writing some fantastical conceits of his own concerning this point, not finding sufficient credit at home, returned to Rome whence he first came, with his conceited writings: there freely and voluntarily making an humble submission and revoking his dreams, burned his papers. and I hear also that for desire of perfect satisfaction for his former singularity and error, he went after his return into England to the aforesaid Priest, of whose opinion before his departue he had known nothing at all: and informed him very charitably of the effect of his journey. But very likely it is that he availed little. Yet this I do understand that since his return from Rome this Priest behaved himself very well in England before his imprisonment (for now they say here, he is in Bridewell) far contrary to the conceit they had of him with us. For this I know that at Rome to hinder his return unto you, and to prevent the return unto his vomit which was feared, they would have either kept him as prisoner, or proceeded with him even so far as the inquisition, if it had not been feared lest it would have scandalised the countries there, & discovered too much unto them the imperfections of our nation. And in the low country he should have been detained by force, if they could have found of charity who would have discharged his commons. But thanks be to God he hath behaved himself otherwise then we looked for. God grant that in prison he be the same which he was abroad. It would also have beseemed any humble spirit, such as it is not like the other singular Priest is endowed withal, to have repaired also to his Superiors, (if he think he hath any) to inquire their judgement: seeing himself so singular at home. Now than you are utterly shut off from the authority of your priests at home, if you will not venture your soul either upon the fancy of one who hath since becoming soberer made known unto you the sober judgements of his grave Superiors: or of one who for his too much learning may perhaps have harboured in his mind his ancient old acquaintance. And if there be any others: counsel them I pray you to keep their doctrine secret for fear of what may light upon them.   

§. 4.  
Now against all these authorities which you see notwithstanding how they be either rotten or coloured and painted with a counterfeit show, 
That going to heretics service is against the authority of all learned men of our age  I oppose (that I may now say nothing of ancient times in which you will deny perhaps that your estate was fully resembled) I oppose I say most true and reverend authority of most singular men, which have flourished in our own age, and most perfectly viewed and examined our own cause. First the 12. 
The Council of Trent.  Fathers of the Council of TRENT whose learned judgement in this point is yet extant. Neither ought it to be called in to suspicion because it was not generally set down. For both there are sufficient witnesses alive for the verity thereof, and it was our own suit to have it done covertly, and perhaps it was a question unworthy of public discussion, none but a few timerouse Catholics of a small corner of the world's calling it into doubt. For in heretics judgements against whom the Council was gathered the case was most clear & evident: that a man may not go to the congregations of a contrary religion, and other very weighty matters were put over to divers Deputies: as the correcting of the Missal and Breviarye, the censure of books forbidden, the overseeing of the text of scripture, the making of a catechism for Pastors and other like. And finally the imminent death of the Pope caused them to leave unfinished many other matters of our faith, as may appear to whosoever considereth the whole course of their decrees.  
Secondly I bring the authority of so many Reverend and learned bishops and Prelates, 
The ancient Clergies doctrine & example with the example also of the Laity.  as at the beginning of this schism did both refuse themselves; and induce others to refuse such participation with heretics. For all the world can very well testify, that from the very beginning there have been diverse laymen who have refused. and it is a childish distinction of say that those first Reverend Fathers thought that to go to the Church was lawful for laymen and not for the clergy. To this I add that one of them wrote a learned book of the same argument: and when they began more diligently to look into the matter, they admitted none to Mass or Sacraments which did not fully determine to avoid the profane conventicles of heretics. And if they were before unwilling to publish their judgement herein, either it was for fear of the secular power, or least that the common people whose sin before had been excusable for their ignorance, should notwithstanding the knowledge of the truth herein, go forward in their unlawful course unto farther damnation in which case charity bindeth us to omit correction of our brother's fault. Or if there were some more fearful than others who allowed this action, we must consider that perhaps they were of that number, which not long before in King Henry's time, in matters of greater moment had showed greater infirmity.  
Thirdly of those which for the confession of their faith did leave their country: 
The banished Doctors and Divines.  certain it is that not one was doubtful in this question: that you may see this to be no Seminary resolution. For one of the most principal of that company in the preface asa book yet extant of Images, doth so fully and learnedly discourse thereof, that a sincere understanding can require no more. And this ener since the year 64 which is almost 30 years since. And he complaineth not a little of the foul oversight which was in the clergy, not to control at the first so unlawful an action. Of my knowledge also was he wont to blame his own and other Preachers negligence, who in Queen MARY'S time not fearing any such alteration as we since have proved, did not forewarn the people of their duty in such accidents. 
The Colleges of Rome and Rheims.   
Last of all I add unto these the whole College of Rheims & of Rome, and all those unto whom the managing & government thereof doth appertain, their books and writings in so great number, the whole multitude of priests and Martyrs which have come from thence: 
priests and Martyrs.  So many devout and constant laymen either Martyrs or otherwise: All which no doubt being guided by the holy ghost, who dwelled within them, could not but look into the distressed case of so many weaklings, so many women and children, so great families: as easily with this new doctrine might have been relieved. Thus therefore all your authority is overthrown, neither can you bring any thing to allow your action, but the temporal laws of our country: which in this case ought to bear no more sway for the crediting of the new religion professed in England, then in times past the decrees of the Turks for the reverence of their Mahomet: it being of old condemned 
* Silu. verbo Apostasia. §. 4 & haero sis primo §. 9  as an action of infidelity, to kiss for fear the tomb of Mahomet, though far against the inward consent.   

§. 5.  
Your first reason is the example of the three children Which in Babylon were present at the solemn dedication of Nabuchodonosors' Idol although they kneeled not down to worship the same. 
The 4. objection of the example of the children in Babylon. Dan. 3.  whereupon you infer, that a Catholic may be present at heretical service, so that he do no reverence thereunto, nor receive the communion. To which I answer. First, that their presence only in that place was not religious or ceremonious. for the ceremony of religion began only in the prostration unto the Idol: at which time they were sufficiently discerned from the others by their standing up: whereby they showed the contempt thereof, and no way satisfied the precept of the Tyrant. And according to this solution, that is, if there were no other ceremony there used but the prostration: they might although they knew before such a thing to be intended, with great perfection come thither, and present themselves unto such Martyrdom as was to ensue. But our case and theirs is not alike: for the very presence at service with heretics is religious, neither is there any thing required of whosoever is most devoutly and willingly present, but to be in that place in an orderly manner. And this in Catholic religion also is accounted a participation IN DIVINIS. to be present in the place. So that he which is at Mass where an excommunicate person heareth Mass, is always judged to participate Which the same. this being in Christian religion the nature of all sacred actions, that the lay people are as it were patients, that is, do nothing solemnly, but all action appertaineth to the clergy, to whom it belongeth to purge, illuminate and make perfect, as both out of 
* ad hebr. 10  S. PAUL & also out of S. 
* De hier. Ecc. c. 5  Dionysius we may gather: And yet if a Catholic came thither, and showed himself present at the very religious actions of heretics, without all contempt of Catholic Religion, scandal, and show of conformity, only to mock publicly, or disturb the minister, as those holy children did in Babylon: 
3. Reg-13. A like case unto this of the children.  such a one should (if there were no scandal or tumult to ensue) no more offend then the Prophet which came into Bethel to denounce Gods threatenings to wicked jeroboam whilst he was at his Idolatry. The like unto the case of the three children were if that in England there were a proclamation that such a day every one should repair unto the market town there in the market place to subscribe. Now some Catholic perhaps will no come at all. Others for a very desire of showing their religion, & no way to colour themselves, knowing what the event will be, come thither: and all the rest subscribing refuse to subscribe. whether part think you hath done better? the one, which hath avoided, or the other, which hath perfectly sought to viter his profession? Neither must you think that he which should be present at heretics service and refuse to receive, had done like the three children: for he hath in one thing denied, and in the other confessed his faith. and we may not do evil that good may ensue. These children did nothing but in whatsoever was religious plainly show their uncorrupted faith.  
Now if you reply: that supposing they knew before that Idolatry was there to be practised, 
A reply.  then consequently they committed an unlawful action in giving the world to understand that they would do that which was unlawful: After which manner we condemn such as say they will go to the Church, although they go not in deed nor intend to go: 
The answer  I answer that human actions are specified by the end. And so long as the means for that end be indifferent, and may be referred as well to a lawful as to an unlawful end: we may permit even in matters of faith the wrong understanding in the beholders. Yet so that if we may seem to give probable occasion of denying our faith, if the end do not presently follow which we intended than we fatisfie our neighbour by open means and declaration of our first purpose. For example if one intent to go to preach catholicly in an heretical Church, 
Whether a Catholic P. may go to preach in the Church  the means hereunto, are first to go that way which leadeth to the Church: than to go into the Church, and so strait into the pulpit these things being indifferent, and the declaring of his purpose being ready to ensue: this man is not to be condemned, and if he should meet one which knew him, he might say that he was going to the Church. for although this saying were unlawful alone by itself: yet being joined with many other actions which concur to make but one whole action, it is no more a denial of his faith than if a man making profession of his faith, in one sentence should have the one half sound heretically which by one word ensuing immediately is turned to a lawful sense. For as a man's meaning is not to be gathered by half a sentence: so neither is it by half an action; when them action is not morally interrupted. yet if this man were hindered of his purpose so that he were not permitted to preach: then were he bound to certesye those which saw him, and knew that he went to the Church, of his just determination. And yet were it unlawful for such a one to be in such manner present before his sermon that he might seem to participate with them in any part of service: as if they sung a psalm at the beginning, at which he should make no show of distinction. for these are not indifferent means for his end, neither may he do evil that good may follow.  
But if any Catholic privy to his intention should go thither for to hear him: 
In what manner a Catholic may go to hear such a Preacher.  he should undoubtedly sin, if he were so present, that his being there were not known to be no more orderly or favourable than the preachers. For the preachers presence is sufficiently showed for what end it is: but so is not the others, but all the rest of the company is esteemed heretical as coming in show to an heretical sermon. 
another like case.   
another like case were if one should go into an Idols temple when they are present at Idolany, and pull down the Idol: his going in, would no doubt be lawful and commendable. Even so say I of these children who intending there to make demonstration of their faith: in an indifferent action of going and saying they would go to the field DURA, concealed their meaning to be uttered afterward, when the action should cease to be indifferent, they being religiously present at no part of the same: And if there were any other religious ceremony: it is like they showed their dislike therein, as well as in the chiefest ceremony of prostration.  
It might also be that they presently after their coming went unto the King's commissioners to certify them of there purpose, that they would not worship, but cleave only to the true God whom they acknowledged.  
Secondly I answer unto the whole in this manner. 
A second answer to the whole case.  I say that they knew not of any Idolatry to be committed, or any religious action to be exercised, but only a solemn restivall erection or public usage of a most sumptuous and huge monument of the kings greatness. And this is meant by the word (dedication.) For although the Etymology of the word be taken from an applying or offering or consecrating a thing to an other, and so there is implied withal a certain religicuse ceremony in the same, when it is done to God: yet cannot it here signify any such thing. for if the King accounted it a God as the event showed: did he mean to dedicate God unto himself? or did he mean to consecrate his God? who would thus conceive of this dedication? although I confess in profane writers it is so oftentimes taken: yet in divine scriptures must we always take the most proper signification of words, when there can no absurdity follow. I say therefore that the King, although he purposed Idolatry, yet by this word (dedication) did not mean to show his intent: and that the children by the same word, understood neither making of a God, nor consecrating of any thing unto a false God, but only a feast at the new erection, or at the first use of the huge and monstrous Image: Even as at the rearing of houses, or at the finishing of cities and their first inhabiting is accustomed. 
The signification of this word Dedication.  This will I show out of the latin, greek and Hebrew word. And first for all these three languages; the very same word which is in this place, is in two other manifest places in that profane sense, which I have even now declared Deur. 20. Who is the man which hath built a new house, and hath not dedicated it? let him go and return into his own house, lest he die in battle, and an other deciate it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What other meaning is in this place then to begin to inhabit the house which was lately builded? Like wise in the title of the 29 Psalm we read thus. A Psalm of the Song, in the dedication of the house of DAVID: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of his house which he built in Jerusalem, as in the 2 book of the Kings the 5 chapter is recorded.  
This being the use in the holy scripture of these words in general: the greek and Hebrew words are more indifferent than the latin. 
The greek word.  The greek (ENCAENIA) signifieth, properly as much as (INITIALIA) that is the solemn beginning or renovation of any thing, the word (CAENOS) of which it is derived importing nothing else then New. But it is better to hear S. Augustine speak ENCAENIA, saith he, was the festivity of the dedication of the Temple. for in the greek tongue CAENON is that which is new. for whensoever any new thing is dedicated those are called ENCAENIA. now that very use hath this word: if any man put on a new coat, he is said ENCAENIARE. Thus S. Augustine. where if we will English ENCAENIARE we must say that he which putteth on a new coat doth either dedicated his coat because he beginneth first to use it, or at the least that he seemeth in a certain manner to keep ENCAENIA or a feast of his new coat. where who seethe not that there can be no religious meaning in the word? The Hebrew word HANUCCHA signifieth as largely as DEDICATIO in latin, 
The Hebrew word.  but it is also indifferent by derivation to the beginning of any thing. For the verb HANACH whereof it is derived signifieth to season: and because those which are taught the first rudiments of art, do begin as it were to be seasoned: hereupon doth it also signify to instruct. And for the same reason to dedicate. because that which is dedicated, is then first used, and than as it were seasoned. whereupon HANICH in the scripture signifieth a child taught, wherein no spiritual dedication is imported: and HANICHIM Gen. 14. is taken for new 
* The soldiers which Abraham took with him.  soldiers such as had lately been trained unto war, not such as had been dedicated religiously unto God. In like manner in the 22 chapter of the proverbs where we read in the hebrew HANOCH LANAAR: the meaning is not dedicate religiously, but season or begin to instruct a young man according to his way: also when he is old he will not departed from it.  
But if any one should urge the word of erecting the Image, for why it was already erected, and there could be no other end now of coming, but Idolatry: I answer, that although it were set up before, yet might there be some profane solemnity at the first use thereof. even as at the rearing of houses, the feast is made after the setting up of the house. Also we may very well say, that the scripture here useth the figure of Anticipation, as in many other places, so that when they came together, the Image was not erected, but it is said to have been already erected in respect both of the time in which the history was written, and also in respect of the time in which they denied worship unto it: especial whereas it is credibly to be thought that the King after the miracle of the fornance, caused the Image to be pulled down: Even as if we should say: K. Henry commanded all his Lords to come to the solemnisation of the matrimony of Q. Katherine whom he had married: the meaning is not that she was married before the solemnisation, but that in respect of her divorce following it may be said that he had married her, whom afterward he put away. although in the greek and hebrew, this is no more than an ordinary preterperfectense yea in greek it is the Aorist, which is indifferent to any time past.  
To conclude therefore aswell by the circumstance of the place and intent of Nabuchodonosor as by the signification of the three languages in Which this part of scripture is written, it is evident that the children might and did understand no Idolatry: and so came as it were to a civil feast or triumph, 
A 3. answer  not knowing what would happen. A third answer we may give. that they might of ignorance err, and think that to be lawful which in deed was not. For not all things which are read in scripture even of Saints are to be rules of our life, 
Lib. de mend. c. 5.  (as teacheth S. Augustine) but those only which the scripture doth either commend expressly or lay before us in them as to be imitated. As for example LOT did well in keeping himself unspotted in that wicked city, & in harbouring the Angels, for which he is in the scripture itself commended. Also in dissuading the men of his city from attempting wickedness. yet in seeking to deliver his daughters unto them thereby to divert them from their purpose, who will defend him from blame of injury to his daughters? The Midwives of Egypt did well and are commended for their piety, but not for their lying. JUDETH is commended for the affection towards the safety of her country: yet not by all doctors excused from a lie in speaking unto Holofernes: although her words may have some mystical understanding. So perhaps may we say that these children were commended, and approved by God with so great a miracle for their constancy in withstanding the King's commandment: yet is not all their other behaviour thereby canonised. Even as if one should with invincible ignorance of this our question go to the Church with heretics: & yet for refusing to receive the communion be hanged: he were a Martyr for his fortitude in the one, & excused for his ignorance in the other. Yet because we are not urged hereunto, having two other sufficient answers: it is best to excuse them being such singular holy personages not only from sin in this action, but also from ignorance. 
A 4. answer.   
Fourthly considering what great offices these three persons bore in the kingdom of Nabuchodonosor, as we read in the same chapter and in the first: we may defend their going to such place as Naaman Syrus is by diverse defended: of which we will speak hereafter.   

§. 6.  
Your second reason you bring from the example of JEHV an Idolater, 
The 5. objection, of the example of jehu. 4. Reg. 10.  and very much discommended by the scripture itself. such shifts are you put unto when you are forced to beg the patronage of wicked men for your evil course. And yet shall you see in the end that it maketh more against you, than with you. JEHV (say you) was present at the sacrifices of BAAL, although afterward he killed all the Idolatrous priests of BAAL. therefore may we also for a good end of saving our goods, lives, or families, be present at heretical service.  
Now Sir I return your Argument upon yourself. JEHV by saint AUGUSTINE and all Catholic Doctors is reprehended for being present at the Sacrifices of BAAL, though for a principal end of restoring God's Religion in his whole kingdom: therefore by the judgement of all Catholic Doctors you are condemned whilst you be present at the sacrifices of heretics, although of your presence might ensue the conversion of the whole Realm, much less to serve your belly, and to conserve the Mammon of iniquity. For although there be difference between Idolatry and heresy, and the service of Idolaters and of heretics: yet one yielding unto an other in wickedness, they both agree that they be superstitious. 
D. Tho. 22, q. 92. ar. 2. Two kind of superstitions. and both in heretics service  For there are two sorts of superstitions the one consisteth in the worship of a false God, which is called Idolatry: the other which hath retained unto itself the common name of superstition is found in the unlawful worship of the true God. which is in service of heretics, and such like, where other ceremonies are used than which Christ and his Church hath ordained. These also are of two sorts as well noteth Caietane. 
Verbo Supst  For either they be pernicious, or superfluous. Those are pernicious, which are contrary unto the verity of faith. Those are superfluous, which are any ways contrary to the custom of the Church, or otherwise then the Church doth use. The first are always mortal sins: the second also always, when there is contempt or scandal, although of themselves they were not pernicious. judge you therefore whether both sorts of this second kind of superstition be not in hereticallseruice. So that out of the fact of JEHV, as you bring an example of going to heretics service, because you think he did well: So I out of the same prove such dissimulation to be wicked, because JEHV did evil. 
See Aug. l. con. mend. c. 3. See Bannes 22. q. 3. ar. 2 dub. 1.  which I prove by the consent of S. Augustine and all school men, after S. Thomas the principal ringleader of them all. And I marvel not a little that you who take upon you Skill in divinity, did so peremptorily bring the example of JEHV, concealing the school men's opinion of his fact. For you knew undoubtedly that this Argument was not coined out of your own wit, but bothpropounded and answered, before either yourself or your new confraternity were hatched. S. Thomas bringing this example against himself to prove dissimulation lawful, answereth it in this manner. 
22. q. 111. ar. 1. ad. 2.  The dissembling of JEHV, it is not necessary to be excused from sin, or from a lie. for he was wicked, as who did not depart from the Idolatry of Hieroboam. yet is he commended and temporally rewarded by God, 
4. Reg. 10.  not for his dissimulation, but for his Zeal with which he destroyed the worship of BAAL. 
In ep. ad Gal. c. 2.  Thus S. Thomas. And although S. Hierome seemeth to allow of JEHVES' dissimulation: yet you might have considered that he doth it for to prove S. PETER'S dissimulation in Antioch to have been without sin where. even as that which he seeketh to infer is contrary to S. Augustine and all the Divines, 
Ep. 19 Ter l. 4. in martion. Cypr ep. ad quintum. Amb. high. Aug. ep 89.19. Greg. l. 28. mor, c. 12. 1. Reg. 21.  yea the true meaning of the scripture, S. PAUL saying, that PETER was reprehensible and diverse other ancient Fathers: So was his antecedent also false, and not to be followed. although we may also say, that he allowed dissimulation in general but not in this particular, whereas he bringeth other examples of lawful dissimulations: as of DAVID before Abimelech feigning himself mad, and of CHRIST our Saviour taking upon him the shape of a sinner, that condemning sin and flesh, he might make us in himself the justice of God. In like manner might JEHV have a lawful intention to dissemble, and yet in the practice exceed, God permitting for so good an end, either his sin, if he culpably erred, or his excusable ignorance, if among so many Idolaters he had none to instruct him: as in secular and warlike men, such particular knowledge of godly duties many times we see to be wanting.   

§. 7. 
4. Reg. 5. The 6 objection of Naaman syrus.   
Your next reason, is the fact of NAAMAN: who after he was converted unto the true God, yet had (as it seemeth) leave of ELIZEUS the Prophet to be present at the Prince's sacrifice unto Idols The History is this: NAAMAN returning unto the man of God, with his whole company came and stood before him and said. Verily I know that there is not any other god in the whole earth, but only in Israel. I beseech thee therefore, that thou receive this blessing of thy servant. But he answered. The Lord liveth before whom I stand, I will not receive it. And when he was earnest, he would not consent. And NAAMAN, said as thou wilt. But I beseech thee grant unto me thy servant that I may take the burden of two muletts of the earth: for thy servant will not make any more holocaust or sacrifice unto false Gods, but to our Lord. This only thing there is, for the which thou mayest entreat our Lord for thy servant. when my Lord shall enter into the temple of Remmon for to worship, and he leaning upon my hand, if I shall worship in the temple of Remmon, he worshipping in the same place: that our Lord do pardon thy servant for this thing who said unto him, go in peace. this far goeth the history. 
Naaman syrus would receive priests if he now lived.  Now Sir I do most heartily wish that you were like unto NAAMAN SYRUS. for than would you give your blessing abundantly unto ELIZEUS and his scholars: and carry of the holy land, though it were a burden into your house, erecting there an Altar to do sacrifice unto the true God, and unto no other. But so standeth the case with you, & such as you are, that when once you go to the temple of Remmon, you forget ELIZEUS and the holy land, and the sacrifice of the true God, and at the very first step into heretical synagogues, as it were take your leave of all goodness. Whether this be true or no, I refer myself to your own conscience. But to go directly unto the matter: I say that aswell the hebrew as the greek and latin word, is indifferent in holy scriptures, to signify civil and divine worship, and importeth no more than to bow himself humbly unto the ground. which we read in Genesis 
* c. 23.  Abraham to have done for civil courtesy to the children of Heth, and in the 18. chapter before he did the like to the Angels. And in these places, & also in many more, do the same words signify either civil worship to men, or religious reverence to Angels or Saints. and so the common doctrine of Divines is, that NAAMAN did not bow unto the Idol, but unto the King, yielding him that temporal service or ease of his body, which was convenient unto his Princely person and greatness: which was also the known cause of his presence in that place, he being otherwise known to detest Idolatry after his recovery from his leper. of which you may read Lyra and other his companions. 
Of going to the Church with the Prince. See §. 5.15. and 16.  After which manner divers do say that for a temporal service to a Prince to be done by a known Catholic, and not exacted in contempt, or more in the Church then otherwise, as to bear the sword, uphold the Prince's person, or other such like: any person who necessarily is to attend on the Prince, and cannot by any ordinary means keep himself from the Court, may accompany the same Prince of a connary religion unto the Church: because his going is not as to the Church: neither is he thought to go to the Church, as to a Church: that is, as it hath service and communion: but as to a place where he must serve his Prince with lawful temporal duties, such as he were to yield him in any other place: And that by this evident & known temporal service altogether void of any religious ceremony (for why he neither kneeleth nor showeth any reverence at all, more than when he attendeth in other places) all signification of religion, union with heretics, and contempt of Catholieke obedience is taken away: neither is he to be for all that accounted other than a Recusant. But how far in this matter one may proceed, I need not bear to set down, for you are no Courtier, and I think there be few Courtiers which in this point will trouble you, for counsel. To whom if they should ask your advise, you may say the matter is very doubtful. whereas many say that ELIZEUS allowed not his petition, but with a doubtful answer dismissed him, saying go in peace: Seeing perhaps that after the fashion of courtiers he hearing the truth would not obey it. And surely upon this word the scripture maketh no mention whether he went to the temple of Remmon, or no: so that his practice cannot show us Elizeus his meaning. But of this place I refer you to the two books written in our tongue: the one of schism the otherof the reasons of refusal. Sufficient it is that out of this lace you cannto inserre any formal presence or going to the Church with heretics, to be lawful.  
The like answer unto this, do I give unto the example of Valentinian the Emperor, 
Of Valentinian the Emperor,  who going to a temple with julian the Apostata (as Theodoret and Sozomenus reporteth) being one of his chief captains and always assistant to his person (by reason that it was an ancient custom as Sozomenus expressly noteth, 
Theod. l. 3. c. 15 Sozo. l. 6. c. 6.  that the captains of those soldiers which were called joviani and Herculiani should always follow the Emperor next behind him, as his defenders:) gave the Porter a blow on the ear for sprinkling him at his entrance with the Idolatrous water and cut out of his garment so much as the water had touched, even in the emperors sight, saying that he was thereby not purged but polluted with a shameful filth. For which cause as he was by that Tyrannical Apostata sent into banishment; so, as Theodoret writeth, he was by God within a year and few months for a reward of his confession, exalted to the Imperial seat. Whose example if you would follow so often as by such base officers your ears are sprinkled with heretical sounds: I doubt not but some Commissoner or other to your great benefit would quickly provide that you should come to the Church no more.   

§. 8.  
The fourth reason you make out of the Cannon law: which according to the extravagant of Martinus. 5. and the Council of Constance giveth leave to participate even in Divine service with all manner as excommunicate persons, 
The 7. objection of the extravagant of Martin the fifth  except those which either are by name excommunicate or notorious strikers of a clergy man  
This reason verily is so childish that I am even ashamed to answer it. For it is even as if you should argue thus. The Pope giveth me leave to be present at Mass in a Catholic Church and company with an heretic: therefore he alloweth my going to heretical service or communion with the same. When did you ever hear that by a Catholic mouth, the heretics profane communion was called Divine service? 
It were not lawful to go to heretics Churches although they had true Mass & Pirestes  Yea this I say: that although in the heretical Churches there were very true priests and the same Mass which is said at Rome, with the same rites and ceremonies: yet a separation being once made from the Catholic union, and the heretics using a church apart from the Catholic: for all this decree, it were a mortal sin, and an exterior act of heresy to go to the heretics Mass, of which you shall hear Navarre say his mind, 
c. 27. n. 36.  agreeing herein with all other Divines.  
He which for fear of death doth participate with an excommunicate person in Divine services doth not sin, so that he participate not with a virtual denial of Catholic faith: which would arise through communication with contempt, 
See Sotus. 4. d. 22. q. 1. ar. 4. Silu. verb. ixion. 5. dub 14. & verbo Metus. q. 7 Maior. d. 18 q. 4. Covar. parag. 3. num. 9 Angles ar. 3 diff. 7. schismatics may not be present at Mass. See more of this point §. 38. The 8. objection of Obedience Ser. 6. de ver. Do.  & despising of excommunication. for it behoveth rather to die then so to communicate. Whereas he is more bound to defend this article of faith of the authority and power of the Church to excommunicate, and the value thereof, than his own corporal life. ❧ Now you may judge whether your case were not so in England even although you had true priests and true Divine service. But in this riff-raff which you go unto, there is no question. Neither for all this may such as are excommunicate be present at Mass although they be not of those two kinds of excommunicate persons. For the Canon intendeth not to favour them at all, but only giveth leave to the Catholic not to avoid for all the sinful presence of him which is excommunicate, and for all the prohibition of the Church, which had been until that time in force, of avoiding the participation of the excommunicate, not only in spiritual, but also in civil and temporal things.   

§. 9  
Now to your fifth reason of obedience to the Prince wherein you trrumph. S. Augustine shall answer. ❧ Who resisteth unto power, resisteth unto the ordination of God: But what if he command that which thou oughtest not to do? here truly contemn power, by fearing power. 
See also l 3. confess. c. 8.  Do you consider the very degrees of human laws. If the governor command any thing, is it not to be done? yet if the Proconsul command the contrary, then truly dost thou not despise power, but choosest to obey the greater. Neither herein ought the lesser to be angry, if the greater be preferred. Again if the Proconsul command one thing, and the Emperor another: is it doubted but that he is to be obeyed, the other being despised? 
S. Augustine would not allow going to the Church if he were amongst us. Eph. 6.  Therefore if the Emperor biddeth one thing and God an other: what do you judge? pay tribute. Attend unto my service very well: but not in the Idols temple. In the Idols temple forbiddeth it. who forbiddeth it? a greater power. Pardon me. thou thretnest prison, he threateneth hell. Here now must thou take upon thee thy faith as a in the which thou mayest quench all the fiery darts of the enemy. Thus S. Augustine. Turn I pray you the words (Idols temple) into heretics conventickle, and see how it fitteth your case. Or show why there is not the same reason in the one as in the other. 
in ep. ad Tit. c. 3  If it be good (saith S. Hierome) which the Emperor and governor commandeth? obey the will of the ocmmaunder, but if it be evil: auswere him out of the Acts of the Apostles: 
Act. 5.  It behoveth to obey God more than men. This same let us understand both of servants to their masters, and of wives to their husbands, 
A lesson for wives and children.  & of children to their parents: that in those things only they must be subject to their masters, husbands, parents, which are not contrary unto gods commandments. Thus S. Hierome. Again S. Augustine. julianus was an Infidel Emperor. was he not an Apostata? wicked? an Idolater? Christian soldiers served an infidel Emperor. when they came to the cause of Christ: they did not acknowledge but him only which was in heaven. When he would that they should worship Idols: that they should offer incense: they preférred God before him. But when he said, bring forth the Army, go against that nation: forthwith they obeyed. They distinguished the everlasting Lord from a temporal Lord, and yet were they subject for the everlasting Lord, even to the temporal Lord. ❧ Thus you see what these holy Fathers do judge of such kind of obedience. 
Obedience alone is not intended in this law, but also religion. L. 5. c. 1.   
But let us I pray you consider more deeply the nature of obeidence. Although the very form and whole drift of obedience be to do according unto the law or commandment of the Superior: yet as it appertaineth unto every law in common to direct us unto all kind of virtues, as Aristotle teacheth in his Ethics. (for as he saith the law commandeth us to do works of fortitude, of temperance, and of meekness, and in like manner of other kind of goodness or naughtiness commanding the one or forbidding the other:) So is there no particular precept or law, but besides the virtue of obedience to itself, intendeth some act of some other virtue. Hence doth it proceed, that one which doth transgress a law, is not forthwith called disobedient properly, unless 
* D. Tho. 22. q. 105. ar. 1. ad. 1.  he of purpose did transgress, because he despised the law: but he is said to have sinned against that virtue which the law or precept intended. An example hereof we may have in temperance. The law commandeth that we make but one repast on a fasting day. If a man overcome with his appetite transgress this precept: than hath he sinned against temperance, not observing that abstinence which the law prescribed. Neither is he properly in this act disobedient; but so far as disobedience is materially included in every sin, which in that it is a sin, must needs be against some precept or other. And this is very evident: for two causes. For if in every sin there were a formal disobedience: then could there be but one kind of sin in the world, that is of disobedience: and the particular objects of every virtue, should be but material in every action, as the particular malice of every vice also material in respect of one form of disobedience: and so but one nature of virtue & vice in the world. Besides: one may do contrary unto a law, in such a light manner and with such want of consideration, that he may only sin venially against the same. and yet if it were properly disobedience, it were always a mortal sin, implying in itself contempt of the law, which cannot be without a mortal deformity, 
See Caiet. verbo. Contemptus & verbo Inobedientia.  even in the least sin of the world, although it were but an idle word. For to work any thing of contempt and hatred of the law and lawmakers, cannot be without such heinousness.  
Now therefore in every law there is some other goodness intended besides the goodness of obedience. 
No law intendeth obedience only.  For when or in what country was it ever heard of, that there was a law made for no other end but for obedience? Turn over all Brooks Abridgement of the law, look upon his titles, go over all your Statutes, which have been from time to time made under diverse Kings: See whether you can find any title of any law in the world, only for to be obedient. The law intendeth always obedience in every particular statute, and bindeth the subjects to obey the same, and never doubteth of the subjects obedience, so long as he observeth every law, and behaveth himself orderly in the common wealth: and having once accepted the Prince for his superior, and professed his obedience unto him, followeth his direction to all civil virtues. But that a law should be made, whose end should be only obedience, without any other reason of goodness, or the breach of which should be only a contempt, without the transgression of some other virtue, of right and equity towards the common wealth: I confess my ignorance and that I may be deceived: yet I never either heard or read in any age or in any author. Yea in the holy religious estates where obedience is vowed, the superior always commandeth according to the rule professed, which is for to guide the subjects to all particular virtues, and to mortify the worldly man, not ridiculously intending bare obedience and nothing else. obedience being practised in every particular commandment.  
Than Sir in your statute entitled An act to retain the subjects in their due obedience, there must needs be intended some other virtue besides obedience. For is not the whole law sufficient to show obidience? or if there were any doubt of acknowledging that Superior by whom law is administered, were not oaths of fidelity and homage the ordinary and accustomed way to acknowtedg the same? or is in this only act obedience to be showed and in none else? in no place but in the Church? in no manner but by joining with heretics in their service? where are so many other laws of eating of flesh, & of other actions either commanded or forbidden, which we know how little these great exacters of obedience do esteem? So may you evidently see that it is not odedience only pretended, but some other end, some other reason of that which is proportionable unto that mark which they shoot at, which if you can devise any other then religion, conformity in their superstition, 
The pretence of obedience maketh this action worse than before  contempt of Catholic unity: I pray you impart your conceit unto me. I myself can see nothing else. wheof I do infer that by such pretended obedience, this act is made worse than it was before. For a precept, law, or commandment prescribeth a matter to that virtue which it intendeth, of which it was not a necessary matter before. as the commandment of not eating flesh upon a fasting day, was not a matter of fasting necessary before the law. for why, one might have before fasted better with one bit of flesh, than with a dainty dinner of diverse dishes of fish. but after the law it is a necessary observance, and matter prescribed unto fasting. So in like manner, although to go to the Church before with heretics had not been (as always it was) an act of religion: now being commanded by the law, as an act of religion, (for that is the intent of the law, & manifestly pretended in the one or other statute of going to the Church) it is only a simple act of obedience: but an act of obedience in such a matter principally intended, as is the profession of a false religion. For every religious act applied unto a false god, or a false kind of worship, or a false Society of worshippers, is an express protestation of the same false worship or unlawful fellowship. So should you first have proved this action to be lawful in itself, 
Obedience is no excuse but when the matter thereof is first proved lawful.  and then you might have inferred that your obedience had been lawful. and you should also have showed some end in this law over and beside bare obedience, other than the end of religion: which surely must needs be yielded to be the very end and object of the law. And this, long experience hath showed in the Church of God: that when temporal Princes must be obeyed in Churches: 
Ambiguity l. 5. ep 33. ad Marcellinam.  there is farther danger in it then I list now to speak.  
But you shall see an example of Christian obedience. When the Emperor was at great strife with S. Ambrose the holy B. of Milan about the delivering certain Churches in the city of Milan unto the Arrians (as always before this fearful & abject age, 
Ibid. S Ambrose his obedience to the Emperor.  Catholics would never be found amongst heretics in Churches: S. Ambrose answered the Emperor in this manner. Trouble not thyself, O Emperor, that thou mayest think that thou hast any imperial authority over divine things. To the Emperor, Palaces appertain: to the Bishop, the Churches. To thee, is committed the right over the public & not over the sacred walls. ❧ And when the same Saint was threatened with death for the same cause by Calligonus the Emperors Eunuch, even in the Church: God permit (saith he) that thou do that which thou threatenest. for I will suffer that which becometh a Bishop; thou shalt do that which beseemeth an Eunuch ❧ In which controversy the soldiers sent word as saith S. Ambrose, unto the Emperor, that if he would come abroad he might with good leave. But that they would wait upon him, if they saw him agree with Catholics: 
True Catholic Christians were than Recusants,  otherwise they would pass unto that company which Ambrose should gather. Such account aught Christians to make of avoiding heretical synagogues. I will conclude therefore this matter of obedience with one short but invincible reason. You will have it lawful for obedience to go to the Church. 
An invincible reason, that it is not lawful to go to the Church for obedience.  Than say I in this manner. Whatsoever is lawful to be done, that being by a Superior commanded, is a mortal sin to transgress, or to omit. But (as you defend) it is lawful to go to the Church for obedience: therefore it is a mortal sin not to go to the Church, when it is so commanded. See I pray you how many priests, Martyrs, men, women, and children, you condemn to hell: whilst you seek to maintain your own dangerous & wilful estate.   

§. 10.  
Now let us proceed unto your fear, 
The 9 objection of Fear.  which you make as one reason amongst the rest, but in deed is the whole cause of your forsaking God. Because you have not perfectly learned his lesson which saidI will teach you whom you shall fear. Fear him, which when he hath killed the body, hath power to send both body and soul into Hell fire: yea verily I say unto you fear him. You say therefore that you do as you do, for fear, and not voluntarily. But nothing is a sin which is not done voluntarily: Therefore in your action is no sin at all. Where if you had said thus: that you do what you do not voluntarily: but nothing not voluntarily done is a sin: therefore what you do is no sin: then had your argument been good but your Mayor false: for I would then say you did voluntarily what you did. But now in your first proposition, where you say that you do a thing for fear and yet not voluntarily: you include two things most repugnant in themselves. For it is impossible that a thing be done only for fear and not voluntarily. 
Whatsoever is done for fear is voluntary.  And in thispoint we must beg help of heathen Philosophers. For so hath fear darkened our countries understanding, that the very principles of all moral actions and of goodness or badness in our doings are called into question. For what I pray you? if for fear of loase your own life, you unjustly take away an others, because of that fear, have you not sinned? If you have sinned, then have you voluntarily done it. For 
* Aug l. 3 de lib. arb. c. 17 & 18. et lib. de vera rel c. 14. lib. 1. retract. c. 13  asinne is not a sin except it be voluntary. If JOSEPH for fear of his Lady's slander had satisfied her will: had he done against his own? Had the three children done against their own will, if they had for fear sacrificed or done worship to the Idol? And yourself shall be judge. When you go to the Church do you go against your will? doth any man carry you? or do you carry yourself in such manner, because of your fear, that you might not stay yourself at home? Surely if fear be so mighty a Passion, that it taketh away the free government of a man's will, and not only threateneth, but inferreth violenc to the outward members: in vain did our Saviour exhort us not to fear the world, in vain did he with his heavenly instructions animate his Disciples against encounters whatsoever of the adversaries of his holy truth. But let us decide this question out of Philosophy. 
Only violence taketh away voluntary.  In a reasonable creature therefore nothing taketh away the nature of voluntary, but constraint. Now coaction or constraint always proceedeth of an extrinsical cause using our members contrary unto our own will or desire. For as in a stone it is violence to be thrown upward, because it is contrary to the nature of the stone which would go downward of itself, and proceedeth from an external cause which is said violently to move the stone: So in a reasonable creature which hath to govern itself by reason, and knowledge, whatsoever is contrary to the inclination and propension of the will received by the same knowledge: is violent and properly called constraint, 
The will cannot be constrained  and cannot be any way used but by an external cause. For whensoever the will itself agreeth unto a thing for whatsoever respect, than is the action voluntary, because it proceedeth from the will. Yea God himself although he may move the will of a man (for 
* Pro. 21  the kings heart is in the hand of God, and whither it pleaseth him, 
Aug. Tract. 26. in joan. Chrysost. ●o. 9 in joan.  he will incline it) yet doth he not violente the will at all, but sweetly draweth it and allureth it: For if he drew the will against the will: now a will were not a will. Most certain than it is that the will itself can not be constrained, because it is a will, and no way subject unto an external mover.  
Now the outward powers of man may no doubt be subject unto an outward strength, 
The outward members of man may be constrained, but not by the will.  and moved against the will. For as Aristotle defineth 
* l. 3. Eth. c. 1  that is violence or constraint, whose beginning is without the thing, the thing itself applying no endeavour thereunto. But certainly we know that a man's hand, or foot, or any other part whatsoever, yea the whole body may be moved by an external cause or beginning; the hand, foot, or body, being not applied thereunto by the will, which is mistress of the whole. And when this happeneth: then do we say that action to have been done violently and constrainedly. You go therefore to the Church, if you go carried by force, pulled, drawn, finally so that yourself apply not your members thereunto: then was this a violent action against your will, and you have not sinned. But if yourself once move your members thereunto, 
D. Tho. 1.2. q. 6. ar. 5 ad 2  yea ifyou give an inward consent to be so violented: although it be for fear of loss of goods and livings: although there stand a gallows of purpose erected for you: although the Beadle of Bridewell come behind you with his staff, fiercely and barbarously threatening you: than have you moved yourself, the beginning of your action is within yourself, if not the first motive, which is outward danger: yet the immediate beginning and natural cause thereof: you apply somewhat of your own, which cannot be but from the will: therefore is your action voluntary. For this cause do both Philosophers and Divines conclude, that what is done of fear, is always simply and absolutely voluntary. For although in other times or with other circumstances none would consent unto that which he doth for fear. yet with those conditions being present, he doth absolutely yield unto the same. Wherefore concludeth S. Thomas, that whereas every thing is properly said to be such as it actually is, not as it may be apprehended: that is absolutely voluntary which is done and consented unto for the present fearful condition which it hath annexed, although as it is imagined and apprehended without the same condition it would be rejected. He therefore which by constraint is violented, doth nothing, but only suffereth: he which is moved for fear, because he doth somewhat himself, is not violented or constrained: but the particular circumstances considered, doth voluntarily whatsoever he doth: although without those conditions it were unuoluntary. The human laws of diverse countries for that power which the common wealth hath over our civil actions, do commonly disannul those contracts which are made for fear: yet cannot all the laws of the world bring to pass but these contracts must be voluntary albeit the law for to punish the iviuriouse person doth make them void. neither can fear or any authority make such contract in him which is injuried to be no sin, if it were of itself a sin to make it. You therefore may resolve yourself that your going to the Church is voluntary. And because every action voluntary in a matter which of itself is a mortal sin, deserveth everlasting damnation, although it be done for fear: acknowledge your sin, that you may the sooner obtain remission. And for all this will I utter somewhat more in this point, that you may see I conceal nothing which may stand for you, that if this action of going to the Church with heretics were only forbidden by positive laws of the Church: than when there were no scandal it were lawful to use it: the Church like a most kind mother never intending to bind unto so great inconveniences as in our country by the omission of the same action may ensue. But this to be no such action as only human laws do reprove; shall be proved below. it is sufficient now to have showed, that only fear cannot make it voluntary, and consequently not justify it, if it be evil.   

§. 11.  
But your reason following of your good intention either to pray catholicly, 
The 10. objection of a good intention.  or to save your wife and children and goods or lands, is most frivolous. The end say you is that which maketh the action either good or bad: But my end is good: therefore the action also is not unlawful. Wherein I marvel no more that you are become a new patron of going to the Church: 
This reason serveth for the defence of all vice.  for you have taken upon you the defence & maintenance of all other wickedness. Teach I pray you the murderer; to have an intention of showing his manhood: the thief, to desire riches, that he may live in his old age honestly and truly in the common wealth: the adulterer to procure amity and friendship in his neighbours samely: and then may you upon such intentions, I will not say dispense with them, that they may seriously apply their trades: but persuade them that which they do to be sound and perfect virtue. 
Two kinds of intentions.  There be therefore two kinds of ends, and likewise two sorts of intentions in our actions. The first is an intrinsical end, which is the very object and motive which the will desireth: and that act of the will, by which we desire to obtain that end, is properly called our intention.  
There is an other end extrinsical unto the act and not always pretended, when we do not only desire that which is the immediate motive of our desire, but referring that to a farther purpose, desire withal to obtain the same. and this is also a kind of intention: but extrinsical and accidentary in our whole action and is called a circumstance thereof. An example of this you may have in all actions. If a man determine to go to dinner: the very object, and motive, and intrinsical end of his desire, that is of his intention, is to dine. But if he refer this his dinner unto obedience, or unto the glory of God, for whom he intendeth to keep and increase hiscorporall strength: these are extrinsical ends or circumstances of the first intention or end: and his immediate intention being to dine, he referreth the same with a farther intention unto those ends. Now this intrinsical end which we spoke of as it giveth the nature and form unto the inward action: so doth it also give what goodness or badness is in it. For if that object or motive be of the own nature conformable unto to reason, than is it a good action or desire: If contrary; contrary: 
A good action of itself may be corrupted by the circumstances: but an evil action cannot be justified by good circumstances or intentions.  If indifferent, so that it hath in itself no certain or determinate order unto right reason: then is the action of the own nature indifferent, neither good, nor bad. Yet doth not goodness or badness flow into an action only by the nature of the immediate object or end of the same: but also by the extrinsical end: yea by every circumstance, and every means taken for the obtaining of the same first end or object. So that although the action be good of itself or indifferent: yet if it be referred to a further end which is evil, or if any means used for the bringing to pass of the action itself be evil, or there want any circumstance of time, place, manner, or measure necessary: than is the whole action itself nought for some circumstance. Even in like manner is the action itself nought, when it being unlawful is done with all possible circumstances or intention of whatsoever farther good. 
Dion. c. 4. de diu. nom.  For the general ground both of Philosophers and Divines cannot be infringed: that good is of the whole & entire cause: but the evil is of every particular defect. Hence is it therefore evident: first, that although your remote intentions in going to the Church have never so great colour of piety: yet that which immediately you do which is to go to the Church is your intention also: And that you as well intent to go to the Church, although for those extrinsical ends: as he which stealeth for to give Alms intendeth to steal, and the dissolute woman which killeth her Infant for fear of giving scandal, intendeth the death thereof Secondly that the immediate action of going to the Church being evil, it cannot be justified by any godly or lawful circumstance. Even as if it were good of itself, yet might it be made evil by an evil circumstance. For good requireth a perfect cause, & evil is that which wanteth any part of the cause. Even as a man is not a perfect man except he have all his members perfect: yet is he imperfect, if with all other good pro portion, he do but look awry.   

§. 12. 
The 11. objection of that nature of Churches.   
As for your last reason, it is answered in one word. The Churches are ours indeed But the heretics service and company is not ours. Even as if there were Idolatry or any filthy crime there practised, you had no right unto the Idolatry or other sin, nor might be there present, for all your right to the Church. But if you have right to the Church: why go you thither at service time, or so that you may seem to be at service? 
Greg. l. 3. dial. c. 30. Heretical Churches are Devils lodgings.  is it not sufficient at any other season? O Sir it is not the Church which draweth you, but the service. And if you knew that Churches profaned by heretics have other manner of inhabitants in them then the holy Angels. you would not be very hasty for devotion to go unto them, even when they be empty. But you shall hear what S. Hillary saith of those which in his time went to the Churches where heretics were gathered, for love unto the Churches dedicated before unto God. 
Lib. count Auxent. circa. fin   
Wickedly hath the love of the walls possessed you, wickedly do you reverence the Church of God in houses and buildings: wickedly under these pretences do you talk of peace. unto me are more safe, the mountains, lakes, prisons and dungeons. ❧ Where you may see a perfect example of our age, and how the most holy Fathers which have lived in ancient times amongst heretics, accounted no small matter the joining themselves unto their detestable company. For they always esteemed it besides a favouring and exterior protestation of their sects, a most ready way unto the whole overthrow of true religion. For the heretics have always endeavoured with show of piety, to darken true piety: 
The cause why heretics retain Churches.  and with maintaining some outward show of reverend antiquity, to blot out of people's memory the ancient truth itself. Such was the invention of Idolatrous Hieroboam who made Israel to sin.  
Now saith he will the kingdom return unto the house of DAVID, 
3, Reg. 12.  if this people do ascend to do sacrifice in the house of God in Jerusalem. ❧ And for this cause he devised new Gods new priests, and profane temples. Even so is it with you. For least the people should have desire to resort to the true house of God in spiritual Jerusalem: longing after Confession, after Mass after holy Catholic Sermons, and the wholleuse of Catholic rites and ceremonies: you are fed with reverend Churches, with gay painted words, and service in the vulgar tongue, not for any affection of piety, or inclination of virtue: (For who knoweth not how little they seek for piety, or desire for other respects to keep Churches standing:) but only to nourish the dissension and maintain the division of ISRAEL from JUDA; To this end do they furnish your Tables with such dishes, as are no more comparable with the Catholic dainties, than the Onions of Egypt with the most delicate Manna of the Desert.   

§. 13. 
THE SECOND part.   
Having now answered sufficiently (as I suppose unto your objections: (for other objections which I must of force help you withal: I will after bring forth: 
Other objections are answered in the progress of this Treatise. ) there resteth the only thing which I have in this whole discourse supposed and taken as certain, in wihch in deed our whole disputation doth principally consist: that is, to prove by necessary grounds, that to go to the Church is an action of itself evil and justifiable for no circumstance at all. which I have hitherto supposed not bringing any arguments thereof, other then by answering your objections must needs be insinuated: because it was not my part in this Epistle to prove the truth but to disprove falsehood. Yet lest this letter of mine should fall into some hands of those who have not seen such learned discourses as of this point heretofore have been set forth: I will briefly set down some few reasons amongst so many, whereby I may show this action of going to heretical service to be no indifferent action, or such as may be exercised without sin: but wholly forbidden and unlawful of itself. 
The reason of the difficulry which diverse make in this question.  which thing when I undertake I know in how uncertain and slippery a place I find myself. For although in my judgement this matter may evidently be deduced out of Scriptures: yet are the scriptures wrested from our case to other senses. Although we may conclude it out of the examples of holy Fathers: yet are they interpreted of Idolatry and not of heresy, or of being present at Idolatrous sacrifices, not at heretical service. Although we may allege the grain example and severe discipline of the whole Church, even since Christ his time, in all ages forbidding communication with heretics: yet are we answered that those were perfect times; in which as all manner of virtues, so all manner of severity did also flourish; I know not what prerogative being attributed to our age. Wherefore although this were a matter fit to be discussed out of Scriptures, Fathers, & practise of God's Church: yet will we refer the large allegations thereof unto other books, the learning and knowledge whereof we are not able to reach unto: Only touching thereof so much as we shall think necessary to fortify and confirm those reasons, which out of the law of nature & of God we will bring to infer our purpose. But first we must agree what we mean by going unto the Church.   

§. 14. 
What is meant by going to the Church.   
First therefore by going to Church with heretics, we mean not that material action of going to that material place where heretics have their service. For in this respect such action is indifferent. Yea in any action in the world that which is material may be found at some time or other, 
The material of every action may be indiffe rend.  and with some respect unto reason which is the guide of all our actions; morally lawful and good: though at other times and with other respects it be unlawful. For if we take that which is material or natural in murder, which is to beteave a man of his life: as it is unlawful, when order of justice wanteth: So is it lawful when the same order is observed. That also which is material in adultery or in theft, may be found in true matrimony, or in a man's own good altogether lawful & commendable: And yet is there none Which will deny but that murder, adultery, theft are of temselues unlawful. The reason hereof is, for that actions are not morally good or bad but by that conformity or deformity which they have with reason. Wherefore diverse accidents and many varieties of respects unto reason belonging unto one material act: 
The necessary conditions, of moral objects, are not circumstances but essential un to the action.  these are not now in respect of goodness or badness accidents, but belong unto the very nature and form of that act, making different qualities either of goodness or badness: or in the one or the other diverse degrees & kinds. For example: it is not a thing belonging unto the natural substance of the act, whether the man Which is killed deserve death, or no: whether it be ones own wife, or no: whether the horse be mine, or an others. But in the moral form and nature thereof, that is in respect of that conveniency which our actions ought to have with reason: these conditions import very much, and belong unto the very substance and form of goodness or badness. yea in the very same kind of theste, as it is not a circumstance but intrinsical unto the thing which is taken, that it is an other man's, when the will chooseth and intendeth the same: So the difference, of place is not a circumstance but the very substance of the object; in as much as it is moral, and maleeth the action sacrilege when the will determineth to take from an holy place. And so may we discourse of other conditions of every object or action. In like manner must we resolve of this action of going to the Church. For when we say that going to the Church with heretics is unlawful in itself: we mean not that material action common to Catholic and heretic countries: nor going to the Church with heretics as it may be with other moral conditions which may guy it an other manner of conveniency or disagreeing unto reason: 
What conditions are those which make the going to he retickes service a moral action and of itself unlawful.  but as it hath annexed such conditions as we know are in our country, with the which the going being qualified: is of itself altogether unlawful. These conditions are, when one goeth for to be prefent at service: and so, that he may worthily seem to go as others do, with conformity in religion, or prejudice, or contempt of Catholic faith and unity: which in one word we may well term, an orderly going to heretical service.   

§. 15. 
Some manner of going not reprehended   
Whereby we exclude those which go to the Church for a temporal end of some particular duty required by the Prince, not in respect of heretical service, but of that which is due at other time and places. For such, so long as their service is known, and such action although indifferent in itself is not of them exacted in contempt of religion, 
Going with the Prince see §. 7. and §. 16.  or used by them to give the world to understand that they go to the Church: or alleged by them to prove that they be not recusantes: Such I say, are judged by diverse learned men not to go to service as unto service, neither to obey the Prince in respect of service, which neither the Prince in commanding doth respect, nor they in going. all contrary unto them, which only for obedience go to the Church, where the end of the precept and of the going is service itself. 
Going for obedience see §. 9  But they are esteemed to use that action as a duty common to all places, and no more intended in the Church than other where: And so all signification of conformity to be taken away; and this to be only marerially to go to the Church without that form and morality which otherwise it hath These I say I exclude. not meaning to set down my opinion therein, whether it be evil of itself so to go with the Prince: or if it be not, whether scandal may be separated from it or no: whether they may stay there after their particular service is finished: whether ordinary attendance upon the Prince's person be such a sufficient cause or no: and such other like: Which I will leave unto more learned persons to discuss, and to such courtiers if there be any to ascertain their consciences in, before they adventure. This one thing am I assured of, that such persons are in conscience bound to leave the court if they may without manifest danger of incurring the Prince's disgrace, not in respect of their recusancy (for that they must willingly sustain) but in respect of their want of that temporal duty which by reason of their calling or the Prince's favour is expected from them.  
We exclude also those which by chance or of purpose, not for dissimulation, 
Going through the Church.  but some other necessary end, go through the Church, without any show of reverence at all: for there wanteth the aforesaid conditions.  
Also such as with heretics go to Catholic service, to a Catholic company. For such go not to heretics service. 
Going to Mass with an heretic in a catholic Church.  Yet I say to a Catholic company: for if the company were of heretics gathered together as such: than although there were Mass: yet were this to go to heretics service, as we said above. The like I say if one went to hear an heretic preach, whom he privately knew to be an heretic: if such an heretic preached in a Catholic company, because he is Pastor of the place, or thought by the Magistrates & people to be Catholic. 
Hearing a secret heretics sermon.  For although this hearing the sermon may in other respects be evil, as for danger of infection: yet is not this formally to go to the Church with heretics: the whole company being Catholic, 
Disturbers.  and the name of service, or Church being always taken of the company to which such service is judged to belong.  
Such also are excluded, as are manifest disturbers or mockers of such service, 
curious beholders in an indifferent city.  and known only for such respect to come thither, not that they may show any liking or conformity at all.  
Also those, which in a Catholic or indifferent city do curiously enter to behold the manner and behaviour of heretical conventicles, 
See §. 36. n. 5.  so that they show no reverence or religious and ceremonious presence.  
Finally such as sitting at the table with heretics are present at their grace, so that they answer not, or pray not with them, 
Presence at the heretics grace.  or it be not a formal service before sitting down. For these are not at heretics service, and the end of their coming is known to be to refresh their body: neither are they bound to withdraw their presence being altogether temporal. and the putting off their hat is understood either an act of civility, others being bare: or an exterior sign of reverence of his own thanks giving unto God, which becometh every Christian after meat.   

§. 16. 
Unlawful going   
We do not yet exclude from the unlawfulness of this action such as although they go not to the Church yet have service at home, either by a minister or without. 
Service at home.  For it is not the Church but the service and profession of conformity which is reproved: which always is understood when the form of heretics prayer is observed. Yet would I not condemn (neither truely allow) those which without any minister gather all their house together to their private devotions, or have one of the family, to rehearse in the name of all, some Catholic prayers, not in an heretical form, although all the persons be not Catholic: so that this be not done for contempt, or with a show of unity in schism or heresy. For this is not heretical service: and without such prejudice of Catholic unity, one may pray with heretics as with any other person in mortal sin or excommunication. 
Going with the Prince & denying themselves to be Recusants.  Nor we exclude those which going to the Church with the Prince (if such going be lawful) allege that going for a show of conformity and of absolute going to the Church, when they are called into question. For as their going cannot be iuslified, if it do signify conformity in religion: So if they say that it was used for the same conformity: it must needs be anunlawfull dissimulation: For in those actions which signify religion, it is all one to do them and to say they were done. 
Making others to think that they go.  And there fore those Which any way give others to understand that they go to the Church, giving probable cause of such estimation themselves, are no way to be excused: although they may, giving no sufficient cause permit that others say or think what they list. The like of those which say that they have been at the heretics service, 
Saying that they have gone or will go.  or that they will go. For such speeches imply conformity in religion, and are so commonly understood. Hitherto appartaine those, which going to the Church, say they go for obedience. For such obedience is but an extrinsical motive or end: 
Going for obedience. see §. 9  the very form of such action being to go to Church, & principally intended in the commandment as we have said above. And therefore by the commandment the signification of religion, or contempt of the Church is not taken away, but rather increased. And the like is not in going to the Church for some particular service of temporal duty unto the Prince. For here the going to the Church is not formally respected, 
See §. 7. and 15.  but only in as much as it happeneth that a mere temporal service is to be used in the Church as well as in other places. Even as if it should happen thathe Prince in some extremity of corporal disease, would for particular devotion go to the Church: and necessity should require that the Physician, Nurse, or Apothecary should their attend for their ordinary services.  
Neither are they excused which say they go to the Church, 
Going with out intending to profess religion.  yet not intending any signification in religion. for this action of itself signifying religion, on, when for some particular circumstance, the signification itself is not taken away, as in the cases aforesaid: It is much alike as if a man hanging up an ivy garland at his door as though he had wine to sell: should answer such as offer to buy wine, that although there be a garland hanged up: yet he had no such meaning as to show that he had wine: or if a man should with very angry and fierce countenance call some person of high dignity even before his face, by all manner of opprobrious names: and being convented for the same, should say he meant not as he said. For although God himself in this action of going to the Church knoweth very well our meaning: yet doth it signisy unto men as it ordinarily doth at other times, and by others. And rather men may doubt of the true meaning of his protestation if he make any, 
Of a Protestation. see §. 31. & § 35  then of his outward action: And whether his protestation be sincere or no: certain it is that there is in the action, all signification set apart, at such time & place a very great contempt of religion, and of that person to whose dishonour the signification would tend that is of God himself. For who doubteth but that if one should contumeliously name his Prince before his face, although both the Prince & that whole court knew his meaning to be otherwise, yet if such opprobrious words were enforced by a foreign enemy for contempt of the Prince, 
A very fire example against Prote testation.  such action would be deemed treason? Wherefore that this whole matter may be perfectly conceived: Let us imagine that unto AUGUSTUS the Emperor came 4. several persons: the first contumeliously, and also from his very heart, saith AUGUSTUS is an unjust Prince. the second contumeliously also, although against his conscience, useth the like speeches: yet doth he not seek to make his conscience known unto the Emperor, or unto his courtiers being present. The third maketh in deed his mind open unto his majesty and court, that he thinketh not so undoubtedly of him: yet contemptuously, either to please an adversary of his, or else moved with greater fear of that adversary than of the Emperor, he uttereth the very same. The fourth not after any of these manners, but sent by a very loyal subject of the Emperors, bringeth him this relation: that a foreign Prince or Lord forgetting his allegiance or duty, hath publicly said of his Imperial majesty: AUGUSTUS is an unjust Prince. Most evident it is, that the three first hath formally used and most traitorously the aforesaid words. but the last only materially & without any crime at all. Now to apply this example unto our purpose: there are three kind of men which wickedly and traitorously unto God and his Church go to heretical service. The first is the heretic himself: who in this action both signifieth & inwardly meaneth a false religion The second is the dissembling schismatic, who signifieth it, and yet in his heart thinketh it not. The third is the same fearful schismatic who protesteth that he meaneth not to show liking of a false religion, yet neither can his protestation be known to all which see his fact: and perhaps also he is not believed in the same, whereas he may aswell lie in his words as in his action: and yet (although he obtained so much that he might be believed) cannot be excuse himself from contempt and derogation unto Catholic truth. The fourth only useth the action materially, with out any signification of falsehood or contempt of truth at all, as are those whom we have excused before. For as in words, which are principally instituted for to represent the meaning of the heart, there may be the material sound of them, without the signification, which is the form thereof as when one repeateth the words of an other; although they were blasphemous: So, and much more may there be in actions or outward signs, which are not ordinarily so determined to signify, as words. So may a man carry an ivy bush upon his back, home for the fire, & never be thought to pretend selling of wine: 
Bannes. 2.2.  And a comedy player counterfeit Idolatry before an Idol, without any formal or sinful meaning thereof.  
Neither for all this is going to the service of heretics, not evil in itself: 
All kind of dissimulation in this point.  For we speak of going to their service formally, that is when there is annexed unto the material thereof a signification, contempt, or prejudice of religion.  
Finally, hereby it appeareth that we exclude not any from the sinfulness of the deed, who any way guy show, or use any kind of dissimulation in these weighty matters. Such are those which go, but pray not there: or pray by themselves: those which by their own procuring or consent, are put in the book of communicants or of married folks, or of such like. Such as get licence from the Arches to be married where they will: Such as send their children to be christened by ministers, or say that the minister christened them: women which cause the minister to come to their house with his book and surplice, as though he should Church them: those which receive comfort of ministers at their death, or in sickness: for those 
* c. filii De Haereticis in sexto.  are adjudged by the Canons of the Church even heretics, and so their goods confiscate after their death: those which go with corpses to Burials, if they withdraw not themselves when service of the Burial beginneth: nor such as to save themselves from the danger of the law, cause a Catholic Priest to go into the Church to preach, thereby to make their neighbours to say or think that they go to the Church: yea and without such intent, if they go so that they seem to go to heretical service: nor those which are married by a Catholic Priest with the communion book, or otherwise, that it may seem they be married conformably: those which having secret pews or closettes looking into the Church, cause some other to go thither, that themselves may be deemed present: or those Which cause themselves to be carried to the church: for all such have not lied to men but 
* Act. 5.  unto god. And although we are not bound always to confess our religion, yet are we bond never to deny it, or to give probable occasion to others so to esteem of us. although without such occasion given we may permit them to think what they list.   

§. 17. 
Whether this doctrine be scrupulous.   
Neither let any man marvel at these manifold down falls intosinne, or esteem us to scrupulous, or the way of salvation to strait. For this is that strains of the gate 
* Mat. 7.  which leadeth unto life: this is the combat between the world and Christ, 
* 10.16.  never agreeing in one: this is that 
* Psal. 18.  unsported law of God, which not With standing converteth souls, and maketh them despising the delights of the flesh, yea & the extreme usages of the world, only cleave unto Christ: and (that which is a most happy thing) to remain 
* Luc. 22.  with him in his tribulations, in the least jot not swerving from his holy will. Marvel not though heretics dissemble amongst Catholics, though they show no difficulty of making all demonstration of feigned piety, contrary unto their own consciences, whilst they receive our Sacraments, profess our doctrine, and seem to detest all heresies: They want together with true religion all constant procession of that which they esteem for truth. Treacheries. dissimulations, false worshippings, dublenesse, deceit, and all manner of fallacy, is far from those hearts which 'em. brace Christian verety. One remedy there is which may deliver you from this preciseness. 
An easy way to avoid all seruples herein  Be at utter defiance with Schism and Heresy: Let all the world understand, that in the least dangerous point you will take the secure part, and no way shrink from your duty towards God: than shall you certainly avoid the diverse snares of conscience, with which you may otherwise be entangled, and perhaps be left in more settled quiet in the world, which ordinarily molesteth them most, which most seek to flatter it. This assure yourself of, that as you cannot too soon fly from places suspected of pestilence: So cannot you be too curious of shunning whatsoever hath the least savour of schism and heresy.  
And lest you may for want of a right persuasion of your duty, do amiss: compare alway: the case of going to the Church, 
A rule to know how far we may go in this point.  unto the receiving the communion, and doing sacrifice, or being present at sacrifice unto Idols. And what you may do, or say you have done, or will do, or what you may dissemble in one, you may in the other. For I will show hereafter, that although there be degrees amongst them, yet there is sin committed in them all alike.   

§. 18.  
Having than hitherto declared our full meaning in this question, and whom we exclude or include therein: Let us begin to handle the matter, scholastically as I said before: as for fruitful examples of ancient ages, and pithy sentences of the doctors of the Church, and devout conceits and exhortations unto that which is necessary in so weighty a point of Christian religion: I leave them unto the three books, 
The book of Schism.  which learnedly, devoutly, and largely entreat thereof in our own tongue. My purpose is only to press you with sound arguments, and so to enclose you within the bands of most firm reason, 
The reasons of refufall.  that you shall neither escape my hands, nor being once in them be wrested from me.  
We must therefore out of the sure and steadfast grounds of sound Divinity, 
The cololatory letter.  prove that the usual going unto the Church with heretics in England, is altogithtr of itself unlawful: having annexed unto it as signification of false religion, a denaill, contempt, dishonour, and prejudice of the truth which do give the form and nature unto such going, and so make it that by to accident or circumstance in the world it may be justified This will we deduce out of the nature and quality of five principal virtues necessarily appertaining unto Christian duty.   

§. 19 
Every Christian is bound to profess his faith at some times.   
The first of these virtues, is an exterior confession of faith: to which every Chrstian is bound in two fortes. For first there is an affirmative precept, which commandeth us to confess our faith, and show outwardly that which we believe. and to this are we bound, sometimes in respect of other virtues, sometimes in respect of faith itself. In respect of other virtues: as of religion, which is a virtue to which it belongeth to yield honour unto God: not only with the mind esteeming him our chief Lord and final end, 
Damasc. l. 4. c. 13.  and submitting ourselves unto him as the sovereign ruler of our souls: but also with our body* and exterior actions (whereas we consist as well of body as of soul) exhibiting unto him outward reverence in prayer, thanksgiving: sacraments and ceremonies of religion. Which exterior actions always being a profession of faith, it is a clear case, that sometimes in respect of religion we are bound to this exterior act of faith, which we call confession of faith. And this bond in respect of religion taketh place, so oft as the holy Church bindeth us unto any act of religion, as of hearing Mass, confession, receiving, baptism, extreme unction or other such like, or when there may happen any necessity, either of our neighbour, or of ourselves, or of the honour of God, or singular common profit. To this confession we are also bound sometimes in respect of charity to wards our neighbour. 
A man is bound to profess his faith for the charity towards his neighbour.  As when this is a necessary remedy to hinder the perversion of others in faith and religion, or any great scandal in this behalf. As we read of diverse Saints, who seeing Christians in torments ready to relent, comforting them with wholesome and necessary counsel: have themselves confessed their own faith, and together with charity towards their neighbour showed their faith towards God, for wihch they have been rewarded even with Martyrdom. 
Christening of children a great bond.   
And here can I not conceal a thing as necessary for the good of my country, as any other thing without which we cannot be saved. It happeneth not seldom that in childbirth the little Infant is in manifest danger of death. The midwife and others assisting either for ignorance, malice or for fear of the instruments 
* Commonly against the 9 Injunctions such are now troubled by the spiritualty.  of the Devil, which seeketh to take away that only remedy of salvation which our poor & most miserable country hath retained: doth not care to christian the same. Now whatsoever other man or woman there present yea the 
* 30. q. 1. c. Ad limina.  father or mother in such necessity, is bound although manifest death would ensue: under pain of mortal sin, that is of eternal damnation if they repent not, to christian or cause to be christened the aforesaid Infant. where by it happeneth that in such fact they confess this most certain point of Catholic verety, that no Infant can be saved without Baptism. And in this bond are included schismatics & heretics themselves: who having this belief, are also bound to show the same in like necessities.  
Some other may be bound hereunto by reason of justicke, as those which are by office appointed to teach others. For such are bound even with peril of their own death to instruct their flock, so therewithal uttering their own belief.  
But in respect of the very virtue of Faith itself this outward confession is necessary. first, 
When is a man ordinarily bound to show his faith.  when any man by concealing and not confessing his faith, should be thought to deny the same. Secondly, in Baptism, where an open profession thereof is made. Thirdly, when generally the faith were in great hazard or peril of subversion. Saint THOMAS entreating of this matter giveth this rule of the obligation of this precept, saying: 
2.2. q. 3. ar. a  That a man is bound unto the exterior confession of his faith, when by the omission thereof there should be withdrawn dew honour from God, or profit to our neighbour: as saith he, if any man being demanded of his saith, should hold his peace, and thereby it should be thought either that he had not faith, or that the Catholic faith were not true, or others by his silence should be averted from the faith: for in such cases the confession of our faith is of necessity to salvation. Thus Saint THOMAS. The ground of this doctrine hitherto set down, is the infallible rule of S. PAUL, 
Ro. 10.  With heart it is belecued unto justice, but with mouth confession is made unto salvation.  
But of this kind of affirmative precept we needed not here to entreat, save that partly for the necessity thereof in our country I thought it charitable not to omit to say thus much: Partly also I think it profitable for the better understanding of that which shall follow: But most of all for that I desire to engraft in every one's mind a great conconceit of the excellency of faith, & what account we should make of the confession thereof.   

§. 20.  
Now there is concerning this very same point of confession of faith, 
A man is always bound not to deny his faith.  a kind of negative precept, forbidding us ever to deny either in word or deed our faith. For so is there in all affirmative precepts included also a negative. As in the precepts of loving God and honouring our Parents which are affirmative, there is implied a negative precept of not hating God, or dishonouring our Parents. And as the affirmative precepts do not bind us at all instants to fulfil them: So do the negative at every moment bind us not to break them. For at no season may a man steal, whereby he should transgress a negative precept: And yet at all seasons is not a man bound to pray, to fast, to give alms, to honour his father, which are affirmtive commandments, but in time and place convenient. This precept therefore of never denying our faith, 
Mat. 10. Luc. 9 2. Tim. 2. Mat. 26. Aug. l. cont. mend c 6. Theophil. in Luc. 12. Leo. ser. 9 de Pass. Do.  always bindeth unto mortal sin. For who denieth Christ, shall be denied by him: who is ashamed of Christ; of him also will Christ be ashamed: and this was the sin of S. PETER for which he wept so bitterly: For he never lost his inward faith as S. Augustine and others do affirm but only sinned against the exterior confession there of, as we may manifestly gather by the promise of Christ that his faith should not fail. Against this precept may a man sin not only in word, by saying that he knoweth not whether any one point of faith be true or false: 
A man may deny his faith by deeds aswell as by words Admitting of conference  by offering to confer with heretics as to be instructed by them, so going from the school of his master Christ, and of his mistress the true Church: by saying he is a Turk or Protestant, or no Christian or Catholic: or by using such words as may make others to conceive, that he is no Christian or Catholic, at such time as he is asked, although the words of themselves be indifferent: But also in fact, or in any sign which showeth that which in words might be falsely or unlawfully uttered. This doth S. Hierome teach. neither must we think, saith he, 
in ep. ad Tit c. 1  that in the day of judgement those only shall be denied by the son of God, which in Martyrdom have denied Christ: but all those also by whose work, or speech, or thought, Christ being denied, 
Ser. de Abra ham.  denieth: or being confessed, confesseth. ❧ And Saint Ambrose not only in false words, but also in dissembled works a lie is found. ❧ And even as the inward dissenting from true faith is either inward infidelity, Apostasy, or heresy: so the outward show of a false faith, 
Exteriout. heresy.  or denying the true faith, is called exterior infidelity, or exterior heresy and apostasy. And so were always those which had outwardly done any act of infidelity in the primitive Church thought by all Fathers to have denied their faith. 
Cypr l. 2. ep. 7.    

§. 21.  
Than out of this whole most certain discourse will we thus frame our argument. 
Going to heretics service is exterior heresy.   
The being present with heretics at their service in such outward show, as is nothing diverse from the heretics themselves: is an exterior act of heresy, and consequently a profession of heresy, and denial of Catholic religion.  
Most manifest therefore is it, that such presence is of itself unlawful, and a mortal sin.  
But let us prove our Antecedent. Such presence is a ceremonious and religious act, applied unto a false congregation and religion. But every ceremony is an exterior act or profession of that faith and religion to which it is applied: therefore is such presence a profession of Protestants religion.  
That such presence is a ceremonious and religious act, 
Going to the Church is a ceremony. L. 10. ciu. c. 6.  S. Augustine shall witness. who expressly teacheth that whatsoever work is done, that with holy society we may cleave unto God, is a kind of sacrifice: which truly cannot be without a religious ceremony. 
It signifieth a society of Godliness.  And what I pray you is the end of coming together in Churches in all men's opinion, but for to cleave unto God with holy society? than must the coming thither of hecessity be a ceremony. And of what religion or society but of DATHAN and ABYRON, of such as DAVID did detest, 
Psal. 25.  when he said I hate the Church of the malignant, and with the wicked will I not sit? therefore in this ceremony is implied a profession of heresy. Neither is it sufficient to say that your meaning is not to make any such profession, but only to go after a profane sort: or to use a lawful ceremony of your own religion: for that is the meaning of words and signs and actions, which either their own nature or the common use of men hath imposed, not that with your self would intend: neither can you by this word (Mountain) make others to understand water; nor by (Fire) an house: nor by a (horse) a man: although you would frame unto yourself never so many CHIMAERAS and false imaginations of the same in your brain.  
Besides the being present at Catholic service is a ceremony of Catholic religion: 
Presence at Catholic service is ceremonious.  Therefore the being present at heretics service is a ceremony of heresy.  
Moreover S. Augustine teacheth that no religion can be begun or maintained without ceremonies: 
A principal sign of religion. l. 19 cont. Faust. c. 11  therefore cannot we show our religion to God without the same. But wherein doth our religion show itself so much as in going to the Church on the holy days, wherein consisteth the very fulfilling of the 3. commandment? therefore is this a ceremony of our religion. 
Holy days are observed especially by going to the Church.   
Further also. the Church in the commandment of the keeping of holy days, which no doubt is a ceremony of Christian religion, doth prescribe unto us the manner thereof, and bindeth us to no other observance than to be peesent at Mass: at the which Divine Sacrifice whosoever is present, although without any attention or devotion which is dew: yet hath he done an exterior act of religion commanded: yet sinned for want of the inward devotion which he should have joined thereunto. But the same is found in the presence at heretical service. Therefore is such presence ceremonious and religious: Neither can you excuse yourself with saying that you are not attentively and devoutly present, because there wanteth your goodwill and affection: For there is an inward act of religion as I touched before and an outward, 
Inward and outward acts of religion.  and sometimes the one and the other joined together. Now this is an exterior action of religion although it want the inward form: and that is the thing which we purposed to prove that it is an outward act of religion.  
Again: in all sorts of religion there be diverse kinds of ceremonies. 
Comparison with other kind of ceremonies.  Some do consist in hallowed things as Water, Oil, Ashes, Palms, Vestiments. Other in time, as in Holy days, Vigils Fast, Lent or such like. And in like manner doth there some ceremonies consist in places: as in Churches, Churchyards, chapels. Others are found in diverse observances, as we see were kept in the old law of MOSES. Now to use the other ceremonies is always a sign of that religion unto which they belong as the keeping of Saturday, of JUDAISME: the eating of swine's flesh, of GENTILISM: the abstaining from certain meats, of MANICHISME: the keeping of the Catholic Fasts and days, of some kind of affection to Catholic religion: And why I pray you shall not the place being ceremonious, with the ceremonious action used therein, and the ceremonious time withal, of the Sunday, or holy day, be a sign of religion, of that religion I say which useth the same, 
Ceremonies of places less indifferent than others 2.2. q. 85. ar. 3.  and commandeth the same, and which there as a distinct common wealth from all others is gathered together? And this reason in ceremonious places, hath more force than in any other sorts of ceremonies. For as the Divines do excellently teach, Religion being a virtue which exhibiteth honour and reverence unto god, sometimes it happeneth that this virtue commandeth unto other virtues & ordaineth their acts to God's honour: As is to fast, not only for the punishment of the body, but also for the honour of God, to give alms, to pay debts, to visit Pupils and widows for God's honour and such like, 
jac. 1.  which properly belong to other virtues, but are by religion as it were commanded and directed unto the end of religion. But there are other proper acts which only belong to religion, and not to other virtues: Such as have no other praise (as S. THOMAS speaketh) but that they are done for the reverence of God. And these are most properly acts of religion. Of this sort are sacrifices, kneeling, knocking of the breast and such like. Such also is this ceremony of going to such a place more than to an other.  
Hereof it proceedeth that one may eat flesh upon a friday or otheer fasting day in diverse cases: 
Why one may eat flesh on a friday, and not lawfully go to the Church.  and yet in no case go to the Church with heretics. For to abstain upon certain days: is not a proper or immediate act of religion, but commanded by religion, being in deed an act of temperance, and so intended by the Church: though it may be referred not only to chastise the body, but for to do an honour unto God. And because this law is particularly found amongst Catholics: hence it is that it doth oftentimes betoken a Catholic and distinguish him from an heretic. Yet because the immediate end of the law is temperance, and the act of eating flesh or other forbidden meats is such as hath other natural ends besides the profession of religion as of feeding the body, or eating with dispensation; therefore is there not necessarily implied therein any ceremony or signification of religion: And in case of necessity it may be used, although others understand a profession of heresy therein. For why, this act of eating or abstaining, neither of the own nature nor by common estimation of men doth signify religion, but hath an other principal use. Yet the going to the Church howsoever, doth always betoken, both of the own nature and by common ac ception of all the world, devotion and religion, in Catholic Churches to the true faith: in heretical to their detestable synagogues.  
This doth S. THOMAS (whom I oftener allege because my conflict is with those which will be counted Catholics, 
2.2. q. 84. ar. 3. ad 2.  although in this apostatical action, they do deny their Catholic religion.) This I say doth S. THOMAS very plainly set down, when he yieldeth three causes why exterior worship of God should have a determinate place, where principally it ought to be exhibited, not that God may be included in any place, but for respect of those which do worship him. The first is, 
Three causes of Churchches. 3. Reg. 8.  for the consecration of the place, whereby those which pray conceive spiritual devotion, that they may the rather be heard, as it is manifest in the worshipping of SALOMON. Secondly, for the Sacred mysteries, and other signs of holiness which are there contained. Thirdly, for the concourse of many worshippers, whereby the prayer is made more acceptable: 
Mat. 18.  according to that: where there are two or three gathered together in my name there am I in the midst of them. Consider I pray you then, whether this place have not a signification of agreement in religion, and of a ceremony of that religion, which is there gathered together, I may not say in the name of Christ, but leave unto yourself to judge in whose name. As for the consecration, you know from whence it came, and how nevertheless they which were the authors thereof account it now profaned. But of the sacred mysteries and other signs of holiness, I hope you will not be very ready to brag or boast: especially when I shall tell you hereafter what manner of mysteries there be in Protestants service.  
Yet moreover do I prove this presence to be ceremonious. 
The ministers presence is ceremonious.  The minister himself is ceremoniously present, yea although whilst he readeth his service he would never so feign intent to be away or wish that as it happeneth sometime to some of his brethren, he were reading Chaucer. But the presence of the minister and of the auditors have a necessary relation together: The minister is there as one that offereth for the rest, the others as those which are offered for. 
Heb. 3.  Every Bishop saith S. PAUL being assumpted out of men, is appointed for men, in those things which appertain unto God. The minister is to enter into the Tabernacle: the people to expect without. 
Luc. 1.  The minister is to make perfect: the people to receive perfection. And therefore a sufficient sign of religion is it in the laity to be present. Than may we manifestly infer that the lay people is also ceremoniously present. Whence I infer: that as the minister if in the saying of his communion he were touched of god, so that he were resolved to renounce his heresy: were bound under mortai sin presently to lay down his book. 
It is impossible to receive God's grace in the Church of heretics.  and not to continue his unlawful action, no not for one instant. So also the lay man going thither for fear, and in offering up such prayers as he can afford almighty God in that place, being touched with remorse of conscience of his unlawful presence: is bound under pain of the same sin to follow immediately the counsel of the Prophett, and of the Apostle: 
Esa. 52. 2. Cor. 6.  Get ye hence, get ye hence, go forth from hence, touch not that which is polluted, go forth of the midst of your congregation. Neither were it sufficient for such to determine that he would go no more: for so long as he stayed there so long should he continue in the act of a mortal sin.  

The heretics pretence is ceremonious  Again the heretic himself every time that he goeth doth an act of religion and of his false religion, professing his unity in the church of Caluin: therefore so doth the Catholic also, & both alike in every particular time commit a new offence. For although the one with this exterior act of religion, hath joined the interior: yet sufficient it is that both do the same exterior act. And the heretics sin is double: for he is an inward an outward heretic. But the other is only an exterior heretic, but not an interior.  
Than that it is not lawful to receive the heretics communion, all agree. But the very same case is of the presence at service, 
Receiving the communion is ceremonious.  although one be more grievous, than the other: therefore it is not lawful to be present. For let us scan a little the nature of receiving the communion. For I pray you, why may you not receive? Because this is not an indisterent thing, as my presence is. what thing more indifferent, than to eat a peace of bread? because it is given me in steed of a far more excellent thing which Christ instituted. So is the service roung in your ears in steed of a far more sacred thing And as you set little by the service, so you may also set as little by the bread: especially whereas some of your ministers will scant take it up from the ground if it fall. Because I should receive it unworthily & to my damnation. What? do you now know that Christ is not there, & that true consecration is not made? Do you receive every but of meat which you receive unworthily, to your damnation? because it goeth against my conscience. O scrupulous conscience, and why goeth it against your conscience; or why this, more than that? Bring forth any cause why you may not receive, and I will bring the same for to disallow your presence. The true cause therefore is, for that to receive is an act of their religion, and so is also to be present at service. Obedience may excuse as well the one as the other: An intention of I know not what, may clear them both alike. And if to go to the Church be not evil in itself, neither is receiving. Yea greater indifferency is in eating and drinking which hath other material reasons of commendable and discommendable: than can be in the going to the Church, and to such a company which hath no other natural end at that time, and with those conditions, but religion. 
The ministers saying is not ceremonious. but in respect of the company   
Again the ministers saying is an exterior act of religion and a ceremonious behaviour. But his saying is not ceremonious but in respect of the company, which is there religiously present for to hear him. For if one which hath licence to read heretical books, did out of the Church, at a table for curiosity, before great companies, read the verve same it were no religious or ceremonious act. Therefore as well the hearer as the reader are religiously present.  

Presence at Idolatry is ceremonious. 1. Cor. 10 see Testament of Rheims.  Besides. To be present at Idolatry after the like manner or to eat idolothites otherwise than at a profane feast & not in the temple, is a profession of the Idols service: therefore is the like in this your presence in respect of heresy: the one signifying as well as the other. hither have we in Christian times any other Idols but heresies, nor idolothites, but their false services shifted into our Churches in steed of God's true and only worship.  
Furthermore to use the vestments of a Turk, in which for the honour of Mahomet there is his picture, 
The vestments of a Turk see §. 35.  or the picture of the moan, specially dedicated unto him: is by all Divines esteemed of itself a mortal sin: For no other reason than because such a vestiment is ordained for no other end but to signify religion: 
Caiet. verbo Habitus omissio Bannes. 2.2. q. 3. ar. 2 dub. 2.  Euch as the offering of incense unto an Idol done in such time and place is determined unto a naughty end of Idolatry,— although the intention be far contrary: But the union in prayer with a false sect being a ceremony of religion, is more near unto such a signification, than a coat which is profanely used, and only a mark of religion: Much more than must it be unlawful, although the intention be never so contrary. Also in the great and famous controversy, which was between the two great lights of the Church S. AUGUSTINE & S. HIEROME, 
Dissembling of any Jews ceremony, is ceremonious. ep. 11. & 19 Aug.  they both agree in this that the judaical obsernances are pernicious and deadly. As thou (saith Saint AUGUSTINE) with a free voice, yea although all the world were against thee, dost pronounce, that the ceremonies of the jews are both pernicious and deadly unto Christians, and whosoever shall observe them, whether he be of the jews or Gentiles, that he is tumbled down into the pit of the Devil: So do I also confirm this thy saying, 
S. AUgustin and S. Hieromes censure.  and add that whosoever shall observe, them whether of the jews or of the Gentills, not only nuely, but also dissemblingly, he is hurled down into the pit of the Devil. ❧ This doctrine is according to those words of S. PAUL: 
Gal. 5  If you be circumcised, Chust will profit you nothing: what is the reason of this? but because these ceremonies are signs of judaical religion? 
There jews ceremonies more lawful  And is it not lawful to use the signs of a religion which was once the only true religion in the world, and by Gods own prescript ordained, and may we use the signs of a Diabolical schism and division, from the truth of Christ: which never was good, neither can ever be good? or what difference is there between the circumcision, and shaving, and conversing with jews, and the signs of your goodly new religion? For even now may a man be circumcised for his bodily health, and in like manner shaven. But the doing of these things after the ceremonious manner of the jews is that which is reprehended, as a thing of itself evil. Even so do I say unto you, that although you may go to the Church, when none is there, and pray also with heretics in a Catholic Church or congregation, when a few heretics come thither: Yet if you go to the Church of heretics to their service, I say, 
Wherein do heretical ceremonies consist.  Christ will profit you nothing. Heretical ceremonies consist in their service and sacraments. the sacraments you cannot receive but by some particular act, but of the service you are partaker by your only presence. For that the very presence may be ceremonious, 
S. Peter's conversing with jews was to judaize.  it is manifest by S. PETER'S conversation with the jews, to whom he adicined himself that he might not be thought to converse withGentills, which to have been a dissimulation in religion, both S. HIEROME and S. AUGUSTINE agree: although the first excuse him from sin, the second condemneth, although not of a mortal sin. For than was it lawful to use the jews ceremonies, that the Synagogue for the reverence of the Author & antiquity thereof: being now dead after the promulgation of the new law of Christ, and of a Church which was to last for ener, might with honour be carried to the grave, 
The Jews ceremonies were lawful to the Christened jews for a while, to knit the jews and Gentiles together  yet so that they were not accounted as necessary unto salvation. And so S. PETER'S dissimulation, although it were in a matter of religion: yet being in a matter of a lawful Religion for a time, it had no other sin than it had by dissimulation, which is not mortal but when it is in a mortal matter. Now if S. PETER'S civil conversation with jews was religieuse, because it was to fulfil the jews law: how much more shall the spiritual association with heretics be ceremonious? And can it than any way be justified? No no Sir, your reasons are srivolous, and your dissimulation is pernicious. 
In Amos. 5. Heretical Synagogues do stink  Your Synagogue is long since dead, yea already buried and rotten, and if it were not buried, yet deserved not to be buried with that honour which was convenient unto the reverend Synagogue of the jews, who were God's true and natural people. And therefore in nothing must you observe her laws: but persuade yourself of them as S. HIEROME very truly faith. that so oft as heretics are gathered together in the name of our Lord, God detesteth their stench, and stoppeth his nose. 
In ose. 6.  Yea the same Doctor in an other place, hath these words even of heretics which have true administration of sacraments. 
See S. Cypr. l. 1. ep. 6.  They offer sacrilegious bread & give alms, & seem to follow humility, which things if they be done truly I esteem as holocaustes, but when they have lost the knowledge of God: 
Sacrilegious bread L. 3. dial. c. 31.  in vain do they brag having cut off the head of faith, to have the other mebers. So did S Gregory call the Eucharist consecrated by an Arrian Bishop a communion of sacrilegious consecration: 
Sacrilegious consecration  How than dare you have any part in such felloshipp? or how can you so wrest your understanding, that you can persuade yourself whilst you are joined unto Beliall, to have fellowship with Christ? 
The sabbath. Gal. 4. Col. 2. Conc. Laod c. 29. Greg. l. 11. ep 3. Can. Apost 69.   
Finally to observe the Sabbath or other days of the jews is to judaize. Therefore to be present at the sacrifices and ceremonis of the jews is to judaize. For how can one understand that not to work, or to omit an action is to judaize, and to use an ordinary action of their religion is not to judaize? than is there any doubt but in like manet to be present at Caluins' ceremonies is to Caluinise? Surely except you can invent other reason, other rules and judgements of moral actions, yea and withal other wits, and other men, than hitherto have been in the world, you can never convince the contrary.  
Than do I by so many reasons conclude, that to be present at heretical service is an exterior religious and ceremonious act, even of that congregation to whom such ceremony or religion doth appertain. 
What is a ceremony. See Bellarm l. 2. de Sacra in gen. c. 29  And therefore whereas the nature of a ceremony is to be an exterior act of religion, which hath no other end but only the profession of honour and reverence towards God. in that way which every one doth follow: this act for to be an exterior act of heresy, a profession of Caluinisme, a denial of Catholic religion & saith, and a participation with those of a contrary religion and saith, and a plain incorporation with the members of the same, utterly excluding a man from the participation of the mystical body of JESUS CHRIST. which because it doth in diverse manners I must here briefly as I am went) declare the same.   

§. 22. 
Those with go to heretics service are many ways excommunicate.   
First therefore an exterior heretic is excommunicate in FORO EXTERIORI, in the exterior court. For the holy Church generally excommunicating all heretics: they are perfectly excommunicate: But if they show that outwardly which is proper unto an heretic yet keeping inviolable their inward saith: they are not properly called heretics, 
Exterior heretics excommunicate in foro exteriori.  but only exterior or outward heretics. And the Church because she cannot judge of the inward affection of the mind, esteemeth them nevertheless as absolute heretics. Neither must you doubt but if you were in Spain the Inovisition would so proceed against you for your going to the Church with heretics, as it doth with those which will not wash their dishes or sweep their house on the Saturdays: that is as if both you were an heretic and the other. jews. Whosoever therefore is an exterior heretic, must fully persuade himself that the Church accounteth him an absolute heretic, and therefore that in places where he is known to have behaved himself as an heretic, he ought to behave himself also as an excommunicate person, not communicating with any other, either an civil or spiritual things, whereby he remaineth although not so perfectly as others, 
Navar. c. 11. num. 27 Silu. verbo haeresis. 1 q. 9 & verbo A postasia §. 4. Bannes. 2.2. q 11. ar. 4 Cap. Nuper & ca Sicon cubina. De scent. exc.  yet after some sort cut off from the Church of Christ which is a visible congregation of those which profess the faith of Christ cannot include those which in as much as is visible unto men have cut them seiues from the same.  
This is (I confess) the common doclrine of divines concerning exterior heresy: that is, that it doth not leave the parties which fall into it excommunicate before God and in conscience, but only in the out ward court.  
Yet you must understand that there are two sorts of exterior heretics, the one which doth an act of heresy for fear or any other cause, yet not so that he may seem any way to join himself unto an other sect, or to participate with the minister of such sect, being by name excommunicate; or to favour the same sect at all, the other sort is of those which do such acts with one of those conditions, 
A favourer of heretics or partaker in their crime for which they are declared excommunicate are also excommunicate  or all of them, the first is not excommunicate, because he is nothing but an exterior heretic: the second is excommunicate being not only an exterior heretic, but a favourer or partaker in the crime denoneed. Yea moreover he is properly a schismatic, when he any way concurreth unto the approving, increasing, crediting, or favouring or showing unity with a company divided from the true Church of Christ, of which we will prefently more at large entreat. Let this now remain that although ordinarily he which is only an exterior heretic, is not in conscience excommunicate, but only holden by presumption as such, punished by the Church as such, and bound publicly, where he is known, to behave himself as such: Yet as the case standeth in England, an exterior heretic is withal a favourer of heretics: for why he increaseth their number and addeth somewhat unto the credit of their congregation, and so maketh heresy to spread itself, and therefore so oft as he goeth to them he is excommunicate He is also a partaker with them in their crime: for the which he is also excommunicate, if the chief agent of the service be by name excommunicate for the same fault, which yourself may examine. But now let us discuss, whether he be excommunicate also for Schism.   

§. 23.  
My promise was (if you remember) to show that this action which I would so feign discreditt and banish from the practice of all Christian life is of itself evil, as directly repugning to five Christian virtues, from which we cannot serve without a mortal sin. Let us now, having already as I hope, sufficiently proved that it is against faith the very foundation of all Christian virtue; show also, yet with more brevity that it is against the virtue of Christian charity, the Queen and as it were the form of all true virtue.  
Charity therefore, as the Divines all do teach, 
The effects of charity.  besides her principal effect which is love of God and of our neighbour for God, hath diverse other effects as well inward as outward. Inward: as first a spiritual joy of the excellency of God and his goodness communicated to his creatures. 
Ro 5 et 14. vers. 118. vet 16.  Secondly Peace, which maketh an union of wills and consent of desires between. God and ourselves: also towards our neighbours and within our own soul, when all our powers do tend to one end and purpose. 
L. 9 ciu. c. 3.  Thirdly Mercy, which is (as S. Augustine defineth) a compassion within our heart of others miseries, by the which we are moved to yield them secure if we could. Outward effects of Charity, are beneficence, alms, and brotherly correction, which is also a kind of alms. These being the effects of Christian charity, 
Vices opposite unto charity,  there are in like manner certain vices opposite unto every one: To love, hatred: to spiritual joy, that which we call ACEDIA, and may English a certain loathing of spiritual good, & also Envy: to Peace; discord in thought: contention, in speech: schism, war, fight, sedition, and scandal in deeds.  
All these other desormities being let alone, we must make some stay upon that one of schism, 
The grievousness of schism. 2.2. q. 39 ar. 2. ad 3. see S. Aug l. 2 de bapt. c. 6.  which that you may even from the beginning the more abhor: amongst all sins which may be committed against our neighbour, in S. THOMAS his opinion & also S. AUGUSTINE, is the greatest: because it is against the spiritual good of a multitude.  
This most horrible crimne so dreadfully punished not only in Dathan and Abiron the principal authors, 
Num. 16.  but in all the whole multitudes of those which were partakers of the schism against MOSES: 
4. Reg. 17.  and in the ten Tribes rewarded with the subversion of their kingdom and general captivity into a strange land, for their revolting from the house of DAVID: this crime so great and so enormous, I say, that by your revolting from God's Church, that is, by uniting yourself to the tabernacle of Rebels to God's unity: you do most shamefully and lamentably incur. Which that I may the more plainly expound, I must first show you (yet briefly and concisely as unto a divine of the chamber though not of the schools) what this monstrous vice of schism doth mean. 
The necessity of peace and unity. 1. Cor. 14.   
That Peace therefore of which we spoke before how necessary an act it is, we may well understand by that which Saint. PAUL doth teach us, when he saith that God is not a God of dissension but of peace. And by our Saviour himself, who commanding his Disciples, 
Marc. 9  to have salt amongst them, as without which nothing can be seasoned, added these words. ❧ Have Peace amongst yourselves. ❧ who also gave a special benediction to the peaceable, 
Mat. 5  and for his last farewell before his death, & his first salutation after his resurrection, 
Io. 20.  thought nothing so necessary for his Church as Peace. Which Church although he had left amidst the storms and streams of the world in which she could have no worldly peace: yet had he so established in true peace, that she should even in the extremity of all kind of miseries, enjoy not that peace which the wicked have, 
Esay 48. Io. 14. Io. 17.  but that which should unite her unto him, and all her members amongst themselves: that they might be one thing even as his Father and he were one. Now Sir do you not tremble to think that you have no parcel of this peace? For there is no peace with the wicked: 
Esay. 48.  and the ancient holy bishops in the primitive Church, called the admitting of the Penitents into the Church again, the giving unto them peace. But whom do you think these Penitents to have been? Adulterers, thieves, incestuous and sacrilegious persons? not those only: For those were never (as we will show hereafter) in so far a degree separated as those which did in the exterior show communicate with Idolaters, heretics, schismatics: But those especially and with greater difficulty, which in a far higher degree of apostasy, heresy, or schism, although only in the exterior show, had divided themselves from the Church of God. Why do you not then long for this peace, and why do you not think it many thousand years, until you may hear that sweet voice, which amongst Catholics is pronounced in the holy Mass: PAXTECUM. Peace be unto thee? For how can there be peace unto you, which disunite yourself from that union which peace maketh of one sheepfould and one shepherd? or who is your shepherd I pray you? Sir Tinker, or Sir Cobbler? for you must not deny but that he is the shepherd, of whosoever he shaketh his filthy fodering unto.  
Or if sometimes before you be restored unto peace with the true Church of Christ, you presume to intrude yourself unto the holy mysteries: with what hellish confusion do you hear that sacred word of Catholic Peace, which you have forsaken? No, no. you have broken that Peace, neither must you look for any peace, until you have renewed that perfect union which Christ hath made in his Church.  
Neither yet must you think that Christ his Church hath any need of your person: alas it is but a small access of gain, The holy Church itself cannot be divided: For it is most perfectly one: you may be divided from it, and so are, & therefore as an unfruitful branch (save that you have a little time, God knoweth how short, to return unto the Vine) in present danger of being threwen into the fire. This Peace therefore being so important, and consisting in the union of wills or desires: Let us examine a little how many things there are in which the Church of Christ is to maintain unity, wherein her perfect Peace doth consist.  
The unity therefore of the Church consisteth in two things: 
Wherein the unity of the Church doth consist 10.21.  in the connexion or communication of the members of the Church one with an other, and in the order of all those members unto one head, that is Christ our Saviour, and he to whom he committed his sheep on earth. 
Io. 21. Col. 2.  Both these parts of the Catholic unity doth S. PAUL describe, when he saith of some that had so divided themselves from Christ his Church: that they are in vain puffed up by the sense of their flesh, not holding the head, whereof the whole body by jointes and bands being served and compacted, groweth to the increase of God. This unity have you and do continually cut a sunder: therefore are you not a peacemaker such as God hath blessed (and so blessed are they which shall procure the unity of the Church, that they shall be called the children of God:) 
Mat. 5.  but a peace breaker a divider at the least of yourself from such union, a fugitive from the Tents of your Captain Christ: Finally in one word which comprehendeth in itself many enormities a Schismatic.   

§. 24.  
That you cut a sunder this unity and so incur the detestable crime of schism I thus prove unto you.  
The Connexion and union of the members of the Church one with an other is such, that it must make them as one kingdom, one common wealth, one city, one house, one congregation under one governor yea one body under one head. For otherwise the Church could not be one, as we are taught in our Creed: and all other unions which may be found in the Church (this which we speak of being once taken away) cannot make the Church one, but may only give it a certain relation unto one thing, which relation diverse things never so contrary one to an other may have. 
divers unities in the Church. Io. 6. Eph. 4. Ibid. 1. Cor. 12.  There are diverse unities in the Church: it hath one beginning, from one God which called it: one end and hope of the same vocation, which is everlasting felicity: the same means to attain to such an end, which is one saith, one baptism, and all Sacraments the same: one Holy Ghost which governeth the Church, and distributeth to every one his diverse graces. But none of these unities make the Church one, but by them either she may be said to proceed from one or to be directed to one, or to go one and the same way, or to be subject unto one external governor, not united unto her as a necessary part and intrinsically joined unto her, which is the holy ghost. But that is the essential unity of Christ his Church, 
Rom. 12. The Essential unity of the Church  which maketh it fully and most perfectly one: that it is one mystical body whose head being united unto the members, and the members amongst themselves, & with the same head, are now truly and perfectly, not from one, or to one, or by one, or under one: but one very self same thing. This is that unseamed coat of our Saviour which cannot be divided: from which whatsoever part is cut, ceaseth to be a part of a garment: (for Christ's garment hath no part:) 
Cyp. 1. 〈◊〉 unit ecc.  but as a bough once broken from the tree, withereth: As a river severed from the fountain, drieth up: As the beam divided from the Sun, in a moment vanisheth away.  
Now Sir, can you any way persuade yourself to be in this unity when you go to your herticall congregations? 
L. de fid. & Simb. c. 10.  S. Augustine maketh a flat opposition between the Catholic Church and heretical congregations. 
Catholics Church & heretical congregations opposite.  The heretics and schismatics (saith he) call their Congregations, Churches. Where is Caluins' Church, but in his congregation? Where is Luther's Church, but in his congregation? Where is the true Church, but in the visible congregation gathered in the union of the See of PETER? Who would doubt going into S. PETER'S Church at Rome, and seeing the multitude there present at the Divine services, to say, that this is the Catholic Church? And who doubteth also when he seeleth in London streets calvin's black sanctus to fill his ears, to say this is the Church of the calvinists. 
The definition of the true Church  Define me I pray you the true Church. It is the congregation of many men professing the faith of Christ, and using the same ceremonies and Sacraments under the true Pastors. 
The definition of Caluins' church  Now define also the Church of Caluine. It is the congregation of many men professing the same faith of Caluin, and using the same ceremonies, and services, and sacraments, under a Calvinian Pastor. What exempteth you from this definition? your inward faith? your inward devotion towards PETER'S See? see how by going to Caluins' Church you have gotten Caluins' imagination of the nature of the Church. Caluin dreameth out a Church invisible, 
L. 4. inst. c. 1. §. 7.  and manifest only unto the eyes of God. Of this Church if you desire to be, you may easily dream it: but then are you not of the true Church, but of a dreamt Church. But as the true Church of God is visible itself: so is the union there which visible. And the division of other Churches which are in deed not true Churches but conventicles or as S. Hierome calleth them synagogues of the Devil, being in all the world manifest & visible, as it were the devils visible congregations: 
Ep. 11. add Geront de monog. As the Church is visible: so is the union therewith visible.  who doubteth but the union there which is also visible? You know that in Philosophy ENS & VNUM be certain Transcendents, which agree to all things equally: and look what every thing hath of Entity, that it hath also of unity. Now if Caluins' Church be a visible Church (and I would to God it were altogether invisible, and sent down) so that the persons thereof were safe (unto the Prince of darkness, from whom it first proceeded) if Caluins' Church, I say, be visible, than as the being of it is, so is the unity also: that is it hath a visible unity, and what unity is this, but that which the whole world judgeth, a visible frequenting of Caluins' congregation? The Church you go unto is Caluins' congregation: 
Eph. 6. Col. 1.  what is a congregation, but a multitude gathered together? and who maketh this multitude but John, Thomas, and Peter, and all that are there? If you will from this word (All) challenged a certain extra ordinary privilege, to say, that they are all except yourself: you surely do more than ever was heard of: and arrogate unto yourself, 
Ro. 5.  the deserved Privilege of CHRIST & our B. LADY, who only are said to have been exempted, yet with sufficient grounds of scriptures and Fathers, from general sentences, such as is that of S. PAUL: ❧ in which all have sinned. ❧ But Sir, you can no more exempt yourself from this sentence: All these are Caluinists, by saying except I: than you shall be able at the dreadful day of God's severe judgement, if you altar not your course, to exempt yourself from (go you cursed) by saying, except I 
Mat. 23. What place our schismatics have in Caluins' congregation Aug. in Brovin collat. 3 The soul of Caluins' church.   
Than are you one of Caluins' congregation. Yet, that I may do you no wrong, I will here put you in mind of a certain distinction which Catholic Doctors use: that is, that some be of the soul of the Church: and some of the body. For the Church of Christ is not a dead body, but a body quickened with a lively spirit. The soul of the Church, are the inward virtues thereof: the body is the outward show. Even so do I say that in Caluins' Church, there is a body and a soul: the soul is Caluins' belief, and whatsoever other dowry of hell it hath: for this soul hath no other place than hell fire. The body of Caluins' church, 
The body thereof  most fit for such a soul, is the outward profession or show, or union, or practise, and society of Caluins' brood. Now I confess that one of these may be without the other: And as there may be in the Catholic Church variety of her members: So may there also be in Caluins' Synagogues. In the Catholic Church some are both of the body and soul of the same: such as have both Faith, and the outward profession of Catholic religion: Others, only of the soul: such as have not the outward union and peace with the Church, but before God are of such perfection that they be immediately united thereunto by his heavenly grace. Such are those cathecumen, which abound with love of God, and true faith: or also excommunicate persons, not yet restored in human judgement, but restored before God from whom they have received true contrition and purpose of amendment For God is not tied unto his Sacraments, but can, and doth oftentimes immediately justify, those which are thoroughly converted unto him. Finally others there are which having no inward disposition at all, yet either for fear or some other affection of worldly interest, in outward show do nothing differ from the rest. And these are worthily compared unto the hears of a man's body, or nails, or evil humours, which although they be within the body, yet are they not animated by the soul, as other parts of the body are, being deprived of all sense, and lost without pain, and by nature not fit to be quickened, but rather certain excrements of the body, only made to adorn and guard the body, and to be used by the same for the operations of the whole. So than have we found out your office in Caluins' congregation. You are not of the soul thereof, in deed: For I hope of the former faith, which I know to have been perfect in you. But as S. Hierome saith, although at the beginning no schism hath false doctrine, 
in Tit. 3. Schism is the way to heresy.  yet at the length it forgeth to itself some erroneous proposition, that it may seem to have gone from the Church with pretence of some cause: much like unto yourself, who first going to the Church for fear: now that you may purge yourself of cowardice & baseness, maintain your error, contrary to the general sense, not only of the Church, but even of moral reason. Therefore look well unto yourself, least at the length, as the loss of charity 
* 1 Tim. 1.  is the way to the loss of faith: so your entrance into schism, make you an entrance unto heresy and so to a general shipwreck in faith according to the saying of the Psalmist. Destroy it, 
* Psal. 136. See S. Greg. l. 25. mor. c. 5.  destroy it, even unto the very foundation. But yet (as I said) you are not of the soul of Caluins' religion. Neither are you of the body of Caluin, as a principal member. But you shall hear what you are, and I pray you hear it patiently: 
Prou. 27.  For better are the strokes of a friend then the kisses of an enemy. You are the excrements of Caluins' congregation, 
The excrements of Caluins' religion.  receiving life neither from Catholic religion, nor from Caluins' heresy (although how could Caluins heresy, or any heresy at all give life unto the soul?) and in that body you serve for no necessary use (in which you are the happier, and so I hope you will keep yourself, from any butcherly and tyrannical exercise:) but you serve them yet, 
Caluins' religion in England hath been compacted of excrements.  for an ornament and credit, as though they had a show of a common wealth. And how fitly is Caluins' religion adorned with excrements? For if you take way these excrements, or at the least, if such excrements had been taken away from the beginning: in Caluins' whole body, there would be now never a sound member. But remember (I pray you) that whilst your body is with Caluin, your soul cannot be with the Catholic Church. 
None can be of the soul of the Catholic Church which are of the body of another. 1. Cor. 6.  For although the catholic Church have undoubtedly some which are of the soul thereof, & not of the body: yet those are such as being in soul in the Church, desire also to be in body: and no ways make the members of Christ, the members of an harlot. You whilst you are with your body belonging to heretics, cannot have your soul in God's hands, or his Churches. Therefore consider yourself where it is with Caluin it is not (and God forbidden it should: keep at the least your soul from him if you cannot your body:) with God it is not, nor with his Church: For they both of very good right require both soul and body, neither can either have the soul without the body. It is in his hands (yet not as of a lover and favourer) into whose hands, as a judge, it is most horrible to fall. 
Heb. 10.  Who for his great mercy whold a while his justice, and give you space of true and perfect repentance.  
Thus much be for this time said of schism: 
See § 40.  for we shall afterward most evidently out of holy Father's show that your action is Schism.   

§. 25.  
But your refuge will be here, 
The 12 objection, that he which goeth to the Church is not a schismatic, but rather an exterior here tick.  that by these reasons I make you a Caluinist, that is an heretic, and not only a Schismatic, which I intended to prove: and therefore assuring yourself that you are no Caluinist, whose faith and pernicious opinions I with yourself think you detest: you seem to infer, that as I conclude falsely, that you are a Caluinist: So do I also falsely infer that you are a Schismatic.  
From this starting hole can I easily expel you. I have proved that you do show an exterior union with Caluin: thence do I infer, that you are in the judgement of the Church a very Caluinist: for the Church judgeth not of inward affections, but of the outward actions: and deemeth those actions to proceed from your inward faith, as they are of themselves an outward profession of the same. And of this I spoke before where I showed how your action was contrary unto faith. But now I say you are a Caluinist also by reason of Schism: and as Caluin is both an heretic and a Schismatic: So you, 
Going to the Church is both exterior heresy & schism The difference between heresy & schism L. 20. con. Faust c. 3. & con Craesco Gram. saepe  out of his congregation come loaden with both vices, of exterior heresy and absolute schism. Which that you may the better conceive, you shall understand, that the difference between heresy and Schism, is very well, set down by S. Augustine, in that he saith, that Schism is, when one having the same, opinions, and using the same ceremony of worshipping God with others; yet only is delighted with a several congregation: But Heresy hath contrary opinions unto the Catholic Church. Now therefore Caluin in that he teacheth diversly from Christ his true Church, is an heretic: in that he hath divided the Church of Christ, & erected a new altar, and appointed new ceremonies: he is a Schismatic. 
2.2. q. 39 at 1. ad 3.  And therefore S. THOMAS with all the Divines do vere truly teach that even as faith may be without charity, so may a man be a Schismatic and yet not an heretic: 
Every heretic is a Schismatic  But as charity cannot be without faith: so can it not be that one be not a Schismatic, which is an heretic. Caluin than is an heretic, and also a Schismatic. Now in that he is an heretic, your communication with him (if we may believe yourself, saying you be no Caluinist in deed) is only exterior heresy, as I have said before: but in that he is a schismatic, your communication with him doth make you a Schismatic: and not only an exterior Schismatic (For in Schism there is no such distinction of interior and exterior schism:) but a very absolute Schismatic. So that you are a Caluinist, both for the exterior profession of Caluinisme, and also for the exterior union which you have with Caluin: And so should be called, although Caluin were no more an heretic, than other schismatics have been heretofore in the Church, whose followers have been called Novatians, Luciferians, Donatists, and such like. And to show you plainly my mind: I cannot but marvel greatly at their clemency, 
The name of a Schismatic is too favourable in our country.  who gave first unto such as you are, the name of schismatics: or rather I marvel at yourself and your companions, in that you dispute so seriously whether you be to be called schismatics: whereas you are rather in the judgement of the Church, plain heretics: being in the outward appearance (of which only the visible Church, as of a visible token and badge can judge) most absolutely worthy of that name. We in deed who know you so particularly and are fully persuaded of your inward resolution, which notwithstanding we only suppose upon your own fidelity because yond say so: 
See more §. 40 out of S. August.  albeit your own fidelity towards God we see outwardly to be very small: yet do we very fitely, and truly call you schismatics. of which name I would you were so readily ashamed for to mend it, as you are deservedly ashamed for to hear it. 
The 13. objection that this act is only exterior schism and not absolute. & perfect Schime. There is no exterior schism but is also inward.    

§. 26  
But this must we for your better satisfaction prove, that it is possible to be an exterior heretic not being properly an heretic: and yet not an exterior Schismatic, without being a very Schismatic.  
This Argument I can first answer by an other like case. For if you will have in all vices the like distinction unto infidelity & heresy, than may you say of a murderer that although he wittingly and willingly killeth: yet he may be but an exterior murderer and not a perfect murderer: And in like manner of theft, fornication, and all manner of sacrilege. The reason therefore of this difference is, that the virtue of faith, is in the understanding: for it is a kind of knowledge, which is always in that power of the soul, which we call understanding: but other virtues of charity, justice, religion, and such like, are harboured in the will. And hereof it proceedeth, that as one may do an exterior act, contrary unto his understanding, but not contrary unto his will: So may a man exteriorly work against faith, and yet his understanding not consent therewith as to veresie it, although his will do consent unto it as to do it. for it is the will which hath the rule and government over all outward actions, and they all are ready priest to work as the will commandeth. So than in all moral actions (which must needs be voluntary) it is not possible that any be exercised outwardly, which as being voluntary, do not join with the outward the inward goodness or deformity. Even as in our case propounded of exterior infidelity, such outward action because it is voluntary, hath annexed the inward deformity of the will, unto which it is imputed, although not the error of the understanding from which it did not immediately proceed, and with which it did not agree, although it agreed with the will and proceeded from the same. All this we may plainly express in a familiar example. One may tell a lie, when he speaketh contrary to that which is in his mind, and by outward dissimulation show that, which in deed is not. But yet although by such exterior demonstration he altereth not his understanding: yet doth his will voluntarily incur the fault of lying and dissembling. as in all other outward actions the will contracteth the deformity of them when they be evil. In like manner may a man tell a lie or dissemble in matters of faith, either by words or deeds, as hath been said: and than although he hath not lost his faith, by loss whereof he should be an heretic in deed: yet doth he by such lie or dissimulation show himself an heretic, and therefore is called an exterior heretic. which exterior heresy being also voluntary is a most grievous sin. showing that he loveth more the glory of men than of God. But in other actions which have no respect of conformity unto the understanding which consisteth in truth, but only a respect of conformity unto reason and prudence, which consisteth in goodness: there cannot be such disagreeing between the inward and the outward, whereas the inward now consisting in the will only, which respecteth as her proper object, goodness and not truth, as the understanding doth: must of necessity participate that goodness or badness which is in the outward. And therefore in our case, if schism be outwardly, it must also be inwardly. In few words we may utter this, for the more plain understanding of the simpler sort, in this manner. Heresy supposeth an error in the understanding, and therefore he which is only an exterior heretic without such error, is not an inward heretic. But Schism requireth nothing but a consent of the will to division from the Church: and therefore every outward Schismatic, is also an inward Schismatic: as every outward murderer is also an inward murderer.   

§. 27  
Here also you take hold of that which we said above, 
The 14. objection. That if it were schism, all exterior heretics should be excommunicate.  that exterior heretics are not holden by Divines as excommunicate: and yet schismatics are excommunicate in the yearly bull of Maundy Thursday: how then can it be that you being only an exterior heretic, should be a Schismatic, unless all exterior heretics be also schismatics. And than false is that general proposition of the Divines, that an exterior heretic only is not excommunicate: for he is excommunicate for schism, which we will have him also to incur.  
This is in very truth the greatest colour you may have to excuse you from schism, yet, besides that I will show, that it is but a colour: what have you gained, when you have won that you are not a Schismatic? or not excommunicate for schism? is it not sufficient to go to hell with five or six morsinnes, except you go also for schism? or to be cut from the Church by 3. excommunications, except you be also excommunicate for schism?  
But suppose that every exterior heretic be not a Schismatic: are you therefore assured to be of that kind of exterior heretics which are free from schism? 
Although in all cases exterior heretics were not Schismatics: yet in this case they were.  Hear I pray you what I will say unto you, in this point: For so far are you from the truth in this freeing yourself from schism, because you are an exterior heretic: that if it be possible for any one kind of exterior heretic in the world to be also a schismatic: you are belonging to that kind.  
For what want you, when you be among calvinists of the nature of schism? because Caluin is an heretic? he is also a Schismatic as I have showed. Because his service is rather heretical than schismatical, for if it were in deed schismatical, it should not differ from Catholic service? this were true if Caluin were but in one of these degrees and not in both. For I pray you tell me: if calvinists were true Catholics in doctrine, 
An urgent reason to prove this schism  and had the same rites with the Catholic Church, yet Caluin being divided from the Church, and withdrawing himself from the unity thereof, were he not than a Schismatic and his followers schismatics, and you amongst them also a schismatic? And hath he by being also an heretic, gotten a privilege, either for himself or for you, that the filth of schism is taken away from a far filthier division? No surely his division is not taken away, but increased: not excused, but dubbly accused: 
The 15. objection that it is not schism because it is not accompanied with an inward desire of division  not diminished, but exaggerated. Than doth there remain but this only defence, that although you should be most properly a schismatic, if you went of your own free will, or with an intention, or desire of disuniting yourself from the obedience and unity of the true Church, and of the head thereof: yet now going for fear, and being in heart and desire united to the Catholic, you cannot incur the disunion from the same. Here (Sir) I have catched you: for this which you think to be your defence, shall most easily convince you. If you went with those conditions and intentions, than you confess you were most properly a Schismatic: as those are which go in such manner. 
The exterior act maketh Schism.  But that exterior act is that which maketh schism, whatsoever your motive or intention is: therefore are you most properly a Schismatic. For when is more properly Schism in the Church, than when two Popes are together? And yet the intention of the Schismatic Pope is not always to decide the Church: but either to be a great Prince, or to revenge himself of his enemies, or such like: and those which follow him do oftentimes follow him for fear, 
L. 2. vitae. c. 7  as in S. Bernard's time, against Innocentius the second, diverse clergy men followed Peter Lion, for fear lest the other, if they should have reconciled themselves, would have used the severity of Ecclesiastical discipline upon them. and yet were they by S. Bernard and all the learned of that age esteemed schismatics. The like may we say of the other schisms which have been in the Church heretofore: although of this we shall say more hereafter. Sufficient it is that Schism be incurred, that such division be made, whether Schism itself be directly intended ot indirectly. Much like it is if a lose licentious young man, should defile his neighbour's bed, knowing that he shall be descried, and his leman be killed by her husband: this man is also a man slear, although he intended principally the satisfying of his filthy desire. Or if a thief upon the Alps should take away a poor traveler's apparel, whereby the other must needs die for told. Or as it hath sometimes happened, if a thief by fear and threatening, should make one true man to hang an other or that we may bring caietan's example of this very matter. If a man for to fulfil his own pleasure, 
Verbo Schisma.  should by shooting in a public place, against his intention chance to kill a man. he he notwithstanding incurreth the crime of murder. But of this point of your intention, or of the motive of fear I have sufficiently spoken above, 
§. 10.11.  where I answered your principal reasons. This is most certain: that as in all other sins the exterior action, which is the object of the interior, giveth the quality thereof to the interior, whether such exterior act or effect be principally or directly intended or no, so long as it is voluntary and foreseen: Even so is it in this exterior act of Schism, in which notwithstanding I may say as I said above, that whatsoever other extrinsical or remote intention you may have: as of fear, credit and reputation in the world, (for this is it which driveth yourself, and many other unto the Devil) yet the very intrinsical end and nature of your action is Schism and disunion from Christ's Catholic Church: So therefore although every exterior heretic were not a Schismatic: yet dye I say that you are a Schismatic.  
Now to answer your objection, and to save the general ground of Divines, that every exterior heretic is not excommunicate: I say first, that if caietan's opinion be true, who as you know is a Catholic author, 
2.2 q. 12. ar. 1. & q. 94 ar. 1.  and of no small account amongst the examiners of acts of man's conscience: than every exterior heretic is properly excommunicate, & so every exterior heretic may perhaps be no Schismatic, and yet be excommunicate for heresy: 
Every exterior heretic is not excommunicate, & yet he is a schismatic Bulla caenae c. licet de Elect.  or if he be also a Schismatic: he may be as well excommunicate for his exterior heresy, as for his schism, Secondly allowing the contrary opinion, which is of most Divines, that is, that an only exterior heretic is not excommunicate: I say, that the Church's intent in excommunicating of Schismatics, is only to comprehend those, which calling themselves Christians, either make, receive, or acknowledge unto themselves a new head as when there are two Popes together: or those, who making 
* Aug l. 1. cont. Parm. in fine  a several congregation, or joining themselves thereunto, under what manner of government soever, make a public separation from the true Church or the head or members of the same. For it is not necessary as Divines all agree, for to incur schism, 
Caietan. Bannes. The Pope may be a schismatic.  that the Schismatic make unto himself a new head: for the Pope himself remaining head, may be a Schismatic, if he should refuse to communicate with the rest of the body in spiritual things: or defend secretly or openly schism: or excommunicate the whole Church: or alter generally the Apostolical and ordinary ceremonies, rites, customs, and services of the Church. And yet in the Pope, this were peculiar that he cannot fall into excommunication, because he is not subject to the human laws which impose excommunication. 
schismatics are excommunicate only in two cases.  In these two cases therefore schismatics ere excommunicate. when they openly profess an other head, although they believe inwardly the unity of the holy Church, and of the head thereof (for other wise they were heretics:) or when they erect or make themselves part of a new congregation, divided from the unity of the whole. in other cases although they be schismatics: yet do they not incur such censure. And if you ask me, what cases these are in particular: I answer: that if one amongst Infidels, should say that Christ were not God, or deny for fear, not from his heart any point of Catholic faith: or if in a Catholic country one should upon any Passion, make show of heresy: because here is no diverse head, nor several congregation whereunto he may seem to unite himself: this man is not excommunicate, although he be a Schismatic. Contrary it is when he doth the same, for to seem to unite himself unto a seditious head, or congregation professing the name of Christ, or publicly severeth himself.  
Neither is this any strange doctrine, that every Schismatic is not excommunicate. for who would doubt but that one who maketh himself a Turk or a jew, 
Bannes. 2.2. q. 11. ar. 4. Sylu. Navarre  or an Infidel is a Schismatic? for how can he separate himself more from Christ and his Church? yet certain it is that so long as he in his mind forsaketh not Christ, or his faith, he is not excommunicate, although he sin most grievously: or except he commit exterior Idolatry, which hath a particular excommunication, although not in respect of Schism, but in respect of Idolatry. 
Direct. Inquis. p. 2. q. 43.  Which excommunication also was not before the time of JOHN 21 the Pope. To this also I add, that according to most Divines, no schismatics at all were excommunicate before Bulla Caenae. Wherein the intention of the Church doth comprehend only such actions as have been usual in the Church, and scandalously are wont to break the public peace thereof. But such pernicious schisms are only in the cases aforesaid. Again, an heretic never so secret, if he privately unto himself utter his heresy: is excommunicate for heresy. and yet I see not in the practice of the Church, but that such as have special authority to absolve from heresy, would not stick to absolve him, for all his Schism: which is always annexed unto heresy.  
The reason her of is this. 
why all Schismatics are not excommunicate Aug. l. 1. de lib. arb. c. 5. D. Tho. 1.2 q. 96. ar. 2.  for that the holy Church being a certain common wealth, doth not always punish alike equal sins: but in ordaining of penal laws hath a regard unto that which is pernicious for the whole body: Blasphemy is a greater sin than theft: so also is adultery: & yet we know the punishments are not alike. So is it also in the Church. some are excommunicate for a fault in one degree, others for the same fault, in an other degree, are not excommunicate. The cause why the Church excommunicateth schismatics only in these two cases, is for that which these two only the Church hath been or may be ordinarily molested, and generally hindered from her necessary peace. Wherefore S. Augustine 
(a) l. 20. cont Faust. in Tit. 3. vide Cypr. ep. ad Magnun 24. q. 1 c. Schisma.  defineth schism by a separation of congregation: & S. Hierome, by episcopal dissension. Whereunto Pelagius an ancient Pope doth also agree: who speaking of schismatics; saith, that they have made to themselves parts, and severing themselves from that which is one, according to the holy Apostle S. JUDAS, have no spirit.  
Thus therefore you see, how an exterior heretic doth always an act of schism, severing himself from the unity of the Church: yet is he not excommunicate so long as he followeth not, or endeavoureth not to make a part contrary unto the Churches unity. 
Schismatics in England are excommunicate  Than may a man be an exterior heretic and yet not excommunicate although a Schismatic, yet not such a schismatic as yourself, who are a schismatic in the highest degree, save that you pretend to do it for fear which is not a sufficient excuse to allege unto Christ to purge the dividing of his most indivisible holy garment. And so you see (if you will see any thing, which pleaseth you not) how contrary this action of going to the Church is unto two Theological virtues Faith, & Charity.   

§. 28  
I have stayed longer than I thought to have done in this matter of Schism. Let us now go forward unto other virtues, whose sacred laws, I say this practice of yours doth infringe.  
The next therefore is Religion, the most noble of all moral virtues, 
Of the virtue of religion.  whose duty it is for to yield unto God, honour & reverence. which it doth, both inwardly by devotion, & prayer: and outwardly also, by external show of worship, by sacrifices, offerings tithes, vows, lawful oaths, and Sacraments. To these so many excellent virtues, are there many vices opposite. Idolatry, divination of future human events, whether it be by devils, stars, dreams, fire water, birds, beasts, or any such like thing. Also palmistry, 
Caluins' service is superstitious. See §. 6. L. 2. de. nar. Deo. L. 4. c. 28.  witchcraft, necromancy, superstitious observances, tentation of God, sacrilege, simony. All these kinds of irreligious behaviour you detesting: I would you had such conceit of Caluinists service as you ought, it being a most certain verety, that it is most wicked and superstitious. There is between Tully & Lactantius some controversy concerning superstition. The one calleth it the unlawful worship of the true God, the other will have it to be a worship of false Gods. But according to the doctrine of S. Augustine and S. Thomas, 
L. 2. doct. c. 18. & 20. 2.2. q. 92.  superstition comprehendeth them both. Therefore as you cannot without mortal sin be present at the Gentills Idolatry, which is a superstition of the first kind: nor at the jews sacrifices although directed unto the true God, and having been ordained by his own commandment: So, & much less than at these second, may you not be relgiously present at the superstition or voluntary 
* Col. 2. See Testament of Rheims.  worship of heretics, invented by their own head, without the warrant of Christ in the Scriptures: or of the holy ghost in the Church: or of any lawful authority of such, whom Christ commandeth us to obey: although such service have never so great a show of wisdom, or piety, as S. PAUL expressly teacheth us. But of this I will say no more: because I have touched it also above, only I would not have you to think so grossly as many do, the superstition consisteth in the length of service, and therefore because Caluins' service is not so long as ours, to free it from such name: it is not the length of the prayer which maketh superstition, for than should Christ's most holy prayers, have been superstitious, who prayed longer than any of us all: but the form & manner of prayer only maketh it superstitious when it is either superfluous, or pernicious as we said above.   

§. 29  
You transgress also the virtue of obedience, 
This act is contrary to Christian obedience  whilst you do an act commanded for contempt of the Church's authority. of which also I have sufficiently entreated above, & showed, how such contempt cannot be without a mortal sin. Neither can here your protestation take place, 
See §. 9  as I showed before: as it cannot also, to exempt you from an exterior act of heresy. For in the Primitive Church Marcellinus the Pope & others of like condition also, were accounted as Idolaters, although their inward meaning were well known to all the world to be quite contrary to their outward action.   

§. 30  
There is an other virtue necessary in man's life which is called verity: 
It is a most detestable dissimulation. 4. Eth. c. 7.  by which a man showeth himself in his life, and speech, such as in deed, he is. Which may be transgressed either in speech by a lie, or in fact by dissimulation, which is a kind of lie, as we showed above out of S. Ambrose. 
* Ser. de Abra.  See You make therefore a great lie by such dissimulation, and are by S. Augustine 
* See §. 6  condemned in jehu, and by the example of holy Eleazarus in the scripture utterly confounded. 
2. Mach. 6  This kind of lying or dissimulation in matters of Religion is most pernicious, and by all Divines condemned of a mortal sin: being not only a lie, but a lie in the most necessary profession of faith, where all lies are pernicious as I said above: and therefore, here I will not more largely entreat thereof. But that you may more perfectly know the grievousness thereof, and learn not to dissemble in such weighty matters, for never so great danger: I will only set you down a division which S. Augustine maketh of lies: 
Lib. de mend. c. 14 3. kind of lies.  and his censure thereof. The first and principal kind of lie (saith he) and far to be banished from all men is, that, which is made in doctrine of religion, unto which lie, by no condition any man may be induced. The second is made, that it may hurt some man injustly, which is of such manner that it neither profiteth any and yet hindereth some body. The third, which so profiteth one, that it may hinder an other, although not in any corporal uncleaneness. The fourth, which is made for a mere delight of lying and deceiving, which is a wonderful kind of lie. The fifth, which is made for the desire of pleasing others with sweet speeches. The sixth, 
To save an other man's goods. To save another man's life. To save another's purity.  which neither hindereth any and profiteth some, as if a man knowing that an other man's money shall be taken unjustly from him, being demanded by any, saith he knoweth not where it is. The seventh, hindereth none but profiteth some, when one lieth unwilling to betray an other, who is sought for to death. The eight, hindereth no man, and withal profiteth hereunto, that it may save an other from corporal uncleanness. S. Augustine goeth farther and showeth his judgement of these kind of lies: 
c. vlt.  and calleth the first kind (which most maketh for our purpose) a great wickedness, and the first kind of a detestable lie. 
A lie can never be lawful.  And speaking of the last, that one may not lie for the custody of an others chastity? he yieldeth this reason, that in the nature of good things, the chastity of the mind is preferred before the cleanness of the body: and in the nature of evil things, that which we do ourselves is more damnable unto us, than that which we permit to be done. And he hath there also a notable sentence, that a man must not by the help of a lie, be lead even so much as to everlasting salvation. Yea he hath in the 7. chapter that a virgin may not without sin tell a lie to preserve herself from dishonest violence. This saying of S. Augustine, I would not have so understood, as though it were a greater sin to tell a lie not hurtful unto any, than to be dishonest: but that supposing that any one goeth about to dishonest a virtuous matron, and she have no other way to deliver herself from such filthy violence, but by telling a lie: as that some body is present, which is not: she should rather permit the dishonour than tell a lie, saying with the glorious Virgin S. Agnes, 
Amb. l. de virgin.  if violently thou defile me, my virginity shall have a double reward Hence I pray you make the comparison yourself. If a most pure Virgin or most grave matron, for to conserve the most precious treasure of womankind, may not tell a venial lie: may you by losing the greatest treasure which you have or may be had in this world, that is your fidelity towards God, and his Church, utter a most detestable lie, which you do by this wicked dissimulation, only to avoid some small penalty of body or goods? 
Uttering of Catholics secrets, to their danger a mortal sin and bindeth to restitution  Neither yet for this division of S. Augustine, must every simple body when he is examined before Commissioners, traitorously utter the secrettes of Catholics: for to tell truth than, were a mortal sin, and to tell a lie unsworne, were but a venial sin. Yet both may be avoided, either by silence, or by lawful equivocation. and less harm it is, if either must be committed, to commit the venial. And if an oath be taken in such case, it doth not bind. even as no the of any unlawful thing, can bind in conscience.   

§. 31  
I will not omit here to touch the crime of scandal, 
That this action is always scandalous  which is a vice opposite to charity: by which we give our neighbour occasion of spiritual ruin which although in this matter it be one of the least reasons to condemn your fault: yet is it in some manner always found in your action: in other manner although not always present, yet very hardly avoided. It can hardly be avoided, in that it causeth others by your example to fall, and to think the sin either none at all, or not so grievous: and withal it giveth occasion unto our adversaries to insult over us, and to blaspheme our religion. And this is both the greater and the harder to be avoided; in men of known resolution, and notable gifts or talents of wisdom and learning: which they might better have wanted, being cause of their utter damnation, when by the credit of them they cause their Brother's fall. This deformity of scandal, I say, in these respects, can hardly be avoided. For you must not think that you can avoid scandal, by informing your neighbours that you come not for any liking of their religion: 
A protestation increaseth scandal. See §. 19  for when you desire them not to take any example from your action, this doth more increase your scandal, whilst you show that you do such action merely against your conscience, & teach them by your example, if not, to go to the Church, when perhaps they go already & is but one fault: yet by giving them a general example in effect to all vice not to stick at any offence of God, either fornication, or theste, or any other enormity, when they see you, so perfectly acquainted with God's Sacraments, and the practice of the Church, to commit with hope of repentance, a fault no less enormous than theirs. Whereby, you, which should be the light of the world, give occasion to fill the world full of darkness, out of the which you were once delivered: teaching servants to deceive their masters: children, to be lascivious: wives to be dishonest: finally all manner of wickedness: so that there be no scandal, and that they intent afterwards to arise again. Which although I know, you think to be faults worthy of great detestation, and they also for you are not persuaded other wiser yet by seeing you so courageous, in adventuring your best joint, by leaping over the walls into the enemy's camp: How can you blame them, if they also, within the walls, or without, being amongst their friends, betake themselves to far less dangers? in which estimation of a lesser danger, if I seem to err: give me leave a while and I hope hereafter I shall satisfy you.  
Yet do I confess that this fault of Scandal may in part be avoided: 
Going to the Church in a strange place is unlawful and scandalous.  but never altogether. If one should go to the Church with heretics in a place where none knoweth him, not so much as the minister, or servant, or neighbour: than, I say, scandal were avoided in part. But such going can seldom happen unto a Catholic, unless a man had such pleasure in going to the Church against his conscience, as some men may have (as we said out of S. 
§. 30.  Augustine) in telling of a lie. for either he goeth to avoid suspicion in some place, and than, they which are curious of him, do conceive of him as of an heretic or schismatic: Or he goeth that he may when he is called into question or before that also (if he be so forward as many are) be thought, or said, to go to the Church. And this wanteth no more of Scandal, than the going where he is known.  
But howsoever it is, I say that scandal although it may in part: yet can it never be fully avoided. For whosoever is at an heretics church, 
Scandal can never be fully avoded.  although never so unknown so that he go not invisible, but be seen there, by those which are there present:) besides the signification of the religion which is there used, schism, dissimulation and such like as we have said before: he incurreth the grievous crime of scandal, because he seemeth to consent unto the wickedness of the minister, and his adherents in that service. Wherein you must remember an ordinary distinction of Divines. For there are 2. manner of consents. the first is consent, 
Caiet verbo Restit.  which is cause of the action: as when I know that without my consent, such action would not be done. An other is a simple consent, which only consenteth, 
Two manner of consents to an other man's sin.  and yet is not the cause of the action. As if in Parliament there be a Bill put up against Catholics: and I know that so many voices being passed already before mine, my contrary voice can not hinder, but it will be made a law: Now if I consent after so many voices, as are sufficient, (for if I should before sufficient voices were granted, the case were altered, although I knew what voices were to follow:) than is not my consent a cause of that law: yet is my consent, a consent: 
Ro. 1.  and so according to S PAVI. worthy of death as well, as that of the others. In like manner of you go to the Church, and the minister saith service only for you: than is your consent the cause of his sin and of the sin of as many, as are there present: and than, who doubteth but you commit a scandal? But if you go at ordinary times, when the minister notwithstanding your presence, would say service, and others be there without your inducement. or any evil example if this be possible:) yet is your consent present, and so understood by all men, and therefore is not your action void of sandal, but by consenting unto an other man's sin, you are also guilty thereof: as a coucurrunt, though not as the cause or mover thereunto: as one which alloweth, not as one which commandeth: as one which giveth the voice; when the number already is sufficient to make the law. Neither is there any doubt but you may as well give consent unto an action unto which you concur for fear, 
See §. 10.  as if you concurred for love, as we have said before. Than unto yourself must you apply the verses of the Psalm. 
Ps. 49.  When thou sawest a thief, thou diddest run with him, & with adulterers thou diddest put thy portion. Thou diddest wickedly think that I were like unto thee: I will reprove thee, and set thyself before thy own face that is, that your own conscience shall judge and condemn you. But lest you should think I speak this of my own judgement, not leaning unto the general doctrine of God's Church: you shall hear the Martyr Irenaeus his grave doctrine against the Valentinian heretics and other like. 
L. 4. c. 46. A plain testimony of S. Ireneus  Be not you (saith he) partakers with them. And as there (in the schism of Dathan and Abyron the damnation of the principal sinners was common to the rest, because they liked them, and conversed with them: So here also a little leaven corrupteth the whole heap.   

§. 32.  
Hitherto you see I have proceeded from the very necessary grounds of the law of God and of nature. 
THE THIRD part  Neither can you by your protestation, or intention, or pretence of fear, or any other motive whatsoever, excuse yourself from the violating of any one of these virtues before rehearsed.  
There are some other reasons of no small force, used to be alleged, of which because I know you will make no great account, I will be content to say no thing. One only thing will I put you in mind of: that is, of the danger of infection, 
Danger of infection.  which by going unto heretics churches, you expose yourself unto. of which if you make small reckoning esteeming yourself a great doctor, & able to answer all manner of heretical objections: yet do I earnestly desire you to remember, that once you could say as much in this point of going to the Church, as in any other matter of Catholic religion. And O senseless Galathian who hath bewitched you? 
Gal. 3. Sap. 4.  how are you so suddenly altered? verily malice hath altered your understanding, & fiction hath deceived your soul and therefore most happy had you been, if as the wisdom of God doth speak, 
Dissimulation is the way to infection.  you had been them taken up unto god, when living amongst sinners you were pleasing & beloved unto God. O how true it is that fiction and dissimulation deceiveth the souls of many in our poor country? What old man is now a Protestant, who hath not gotten such pestilence by fiction? who is now a Commissioner of ripe wit, who being son of Catholic parents, hath not been altered by fiction? Yea who is now so earnest persecute our of Catholics, as those which at the beginning of this last revolt, having been Catholics themselves, are now most opposite, because they saw they could not have creditte at the first, but by fiction? 
L. 4. mor. c. 27.  S. Gregory describeth four degrees of sins, both in the mind and in the deed, expounding a sentence of JOB, and to every member of that sentence applying one degree. The words of JOB, are these: 
job. 3.  Wherefore died I not in the womb? or being come forth from thence, did I not forthwith perish? why was I taken upon the knees? why was I nourished with the papes? Four ways (saith he) is sin committed in the heart, 
Four degrees of sin.  and so many also is it executed in the deeds. In heart it is committed, by suggestion, delection, consent, and by the presumptuousness of defence. Suggestion is made by the adversary: delectation, by the flesh: consent by the Spirit: the presumption of defence, by pride. For the sin which should terrify the mind, doth extol it: and having thrown it down, doth lift it up; but being lifted up, doth more grievously bruise it. In the same manner is a sin executed in the deed. First, the sin is 
* Going to the Church secretly.  secretly done: afterward, before the eyes of men, without any shame thereof, it is manifested: than is it brought in to custom: at the last either with the seducements of false hope, or the obstinacy of miserable despair it is nourished. Thus S. Gregory. This is the miserable progression of lamentable schismatics, who trusting too much to their own cleanness, adventure to touch pitch: and much like unto the lewd persons of the world, seeking to enjoy their unlawful contentments, before they be aware, conceive sorrow, 
* Psal. 7.  and bring forth iniquity: which so long they harbour in their unhappy lap, that at the length they nourish it with their paps, and drink it in unto their very heart? Thus much for a wise man as you are will be sufficient, for the danger of infection, 
Eccle. 3.  lest perhaps loving danger you perish therein. I myself have been acquainted with a learned religious Professor of Divinity, who according to the necessity of his lectures having sometimes Caluins' works in his chamber: with great humility (a far contrary spirit, unto that which beareth great sway in our country) protested unto me, that he trembled, when he remembered he had them in his chamber. Much more should you tremble at the lively voice of your blasphemous ghospellers, as from whose mouth undoubtedly the Prince of heresy himself, belcheth out the smoky doctrine of his filthy kingdom. And it is a thing to quake and tremble at, that the Prince of the Apostles who thought himself (and that with great reason) more strong than yourself, was notwithstanding at a girls voice so infected with fear, that he repent it all his life after.   

§. 33  
Now for the grievousness of this sin, 
The comparison of this sin with other grievous offences  which as you see containeth in itself so many sins, I know not how to deal with you. For we have received even from the first Parents of mankind such inclination to the defence of our own iniquities, that every one seeketh to make that fault which he himself is subject unto, the least of all other. much like unto a tale (which is for all that no false tale) which I have heard of a robbery done between London & Portchmouth. when the thief taking certain golden buttons, which the true man had upon his doublet, and by chance letting some of them fall: the true man set his foot upon 3. or 4. of them, & being asked by the thief, who had diligently sought to take them up, whether there were all: he anuswered that there were all. But the thief removing the others foot and spying the buttons took them up, and sharply rebuked him for his lie; Saying: what a liar? a lie is the worst fault in the world. So that I fear very much, least as the thief esteemed his own fault less than a venial lie: So you will not be induced to judge aright of your fault of going to the Church. But I told you before S. Thomas his opinion of schism, who judgeth it the greatest sin which may be committed of all others, which are not directly against God: 
See §. 73. The heinousness of Schism.  such as are heresy, Idolatry, & other like: but only against the neighbour. Yea in the same place he saith that sometime Schism is greater than heresy, because it causeth greater harm. S. Augustine saith that it is a greater fault, 
L. 2. de bapt c. 6.  & sacrilege: & proveth it by the punishment of Dathan and Abyron. S. Cyprian is very vehement in the reprehension of schism saying that the schismatics of Christ's Church offend more heinously than Dathan and Abyron: 
L. 1. ep. 6. ad Magnum.  because these did not make a new congregation, but only presumed to take upon them the office of doing Sacrifice, which belonged only unto Aaron. But schismatics make a new congregation opposite unto Christ his Church. But you will surely bear reverence unto Christ his own testimony, who appearing unto S. PETER of Alexandria a glorious Consessour and Martyr, 
Peda in martyrol.  with a torn coat: gave him this answer, demanding the cause: that Arius had torn his vestiment, which is the Church. Think therefore with yourself of the filth of this sacrilege: and blush to see yourself a shameful patch in Caluins' coat, whose coat surely, is not now a piece of Christ his coat, which is altogether undivided, but a ragged clout, raked out of the sink of hell, although presumptuously arrogating to itself the name & title of a Church of Christ. But we will stay somewhat upon the general doctrine of S. Thomas, whom willingly I follow, for that his authority in common doctrine of Divines is sufficient to stop any man's mouth who pretendeth to believe catholicly. 
1.2. q. 73. Whence is the grievousness of sins examined  This doctor therefore, doth define that sin to be more grievous, which hath an object of greater dignity. As because all outward goods, are of less dignity than man himself; man being the end of all exterior things: and God more excellent than man, as his final & principal end: Therefore is murder a more grievous sin, than these: & infidelity, blasphemy, 
The order of those good things which we must love and pursue  heresy, and such like, are more heinous than murder. Than according to this rule must you consider what good is taken away by every vice. And that which taketh away that good which is dew unto God and his Church: you must prefer before all other. Afterward, there followeth the good of your own soul: than, of your neighbour's soul: next, of your own body or life: than, of your neighbours: And finally your own temporal good hath the last place of all. So that you may see what account you must make of that action, which neither observeth faith towards God, nor unity, and obedience to his Church: nor charity toward yourself, or your neighbour. If a man sin against a man (as the holy scripture saith) god may be pacified unto him: 
1. Reg. 2.  But if a man sin against our Lord: 
Sinners in the Church easily rise again.  who shall pray for him? Besides if you sin within the Church of God, you have a remedy at hand: the daily use of holy Sacraments do as it were invite you to repentance: the continual prayers and Sacrifices of the Church are offered up for you, to mitigate the wrath of God, against you. But if you once sever yourself from the body: 
Ser. 11. de verbis Do. et ep. ad Bonif come. 50. S. Augustin saith that schism is a sin against the holy ghost.  you can receive no influence from the other members. S. Augustine where he expoundeth the words of our Saviour, concerning the difficulty of remission, when a man sinneth against the holy ghost: very learnedly discourseth of the sin of schism, which he affirmeth to be the sin against the holy ghost. For that the Schismatic uniting himself to other congregations, or rather as this Saint saith) to other segregations, and so dividing the spirit of God: cannot in any manner have the same spirit of God, by which only remission of sins is given: so that Martyrdom itself cannot avail him. 
Martyrdom profiteth not in Schism.  whereas those which sin, being in the Church; do only sin against the son of man, not dividing the unity of the spirit. And all this he confirmeth by the authority of S. JUDAS, who saith, that schismatics not holding the head, have no spirit or life within them.  
Nevertheless that no man may take occasion hereby to give himself to licentiousness within the Church: let him understand, 
Against licentiousness in the Church of God.  that although heresy and schism in themselves be more filthy, abominable, and offensive unto God, than any carnal sin whatsoever: yet may schisine perhaps sometime be committed in so small a degree, and with such circumstances of fear, or want of deliberation, or of perfect knowledge, or of the smallness of the matter in which schism is showed, that although it cannot be excused from mortal sin: yet it may so be diminished that the grievousness of other sins, less in their own kind, but being committed with great disorder and continuance, may far exceed the grievousness of schism. Moreover carnal sins are more dangerous, 
Carnal sins very dangerous. l. 3. eth c. 12.  than such schism as may be of frailty and fear committed. For as the Philosopher teacheth, the appetite of delight is unsatiable, whereupon it ordinarily happeneth, that a man is very hardly withdrawn from fleshly concupiscence, if he be once entangled therewith: which is also the cause that the Devil most of all (as S. Augustine saith) rejoiceth of Idolatry & lechery. 
in Leuit. Isid. l. 2. c. 3.  But he which once goeth to the Church for fear, and with trembling of heart, and humble acknowledging of his fault before God, may easily rise again. Furthermore he which is drowned in carnality, for the vehement applying of his thoughts and powers to such senfuall abjects, is hardly capable of reason, and of God's holy motions and inspirations, whereby he may be moved to rise again: which hindering of reason and Gods motions, is not ordinarily found in one indeliberate or fearful act of schism. Finally (as S. 
L. 33 mor. c. 11.  Gregory saith) carnal sins have a certain filth and infamy joined unto them, which is not in other sins, although greater in their own nature. Wherefore Aristotle himself affirmeth, 
3. Eth. c. 10.  that the sins of intemperance, as well in touching as tasting, are of all other most reproachful: because they be about those delights, which are common unto us and beasts. Whereupon he concludeth thus: With such things therefore to be pleased and delighted, 
Against those which call carnality a man's fault  is beastly. ❧ Those therefore are beastly men, which give themselves to such delights as they are capable of, not in that they are men, but as they are (animalia) that is, living things, which is a name common to them and beasts. 
Schism a proper sin of the Devil  Yet on the other side lest I should flatter you to much: those are Divelesh men, which give themselves unto sins, more proper to Devils, than unto men. which sins although they be far severed from beastly concupiscence: yet do they imply such deformity, as the Devils only loved at the beginning. as Pride, against God and his Church, heresy, schism, & such like. For that you may know perfectly your own estate: the first Schismatic that ever was, was Lucifer: making a division in that holy Church, as yet being but militant, from whence he was by his detestable schism thrown out: that as of him it is most worthily sald; 
Hier. 2.  From the beginning thou hast broken the yoke, thou hast pulled a sunder the bands & haste said, I will not serve: so he might, being here permitted to govern the darkness of this miserable world, be King over all the sons of Pride, who breaking the sweet yoke of Christ, 
job. 41.  and renting the holy bands of his undivided garment, refuse to serve unto his holy Spouse. 
Esay. 60. Gen. 7. Hieron. ep. 57 add Damas'. Degrees of these kinds of sin  For what nation or kingdom soever shall not serve this most glorious Queen, shall perish. Whosoever is out of the Ark of Noah, shall be swallowed up in the general deluge. I will show you therefore my opinion of the degrees of this kind of fault. In the highest degree is he which going to the Church, is an heretic in deed. Than followeth he which is not an heretic inwardly, but so goeth to the Church, that he seemeth to go with all his heart, and as an heretic. Afterward, he which being commonly known to be in mind and resolution a Catholic, yet goeth to the Church, and defendeth it as lawful. and in this degree he may go the deeper, if others by his example & doctrine be induced either to the same opinion; which is worse: or to the same practice only, without the inward allowing of his act; 
Persuaders of schime or allowers.  which is not altogether so heinous And if this scandali be notably joined thereunto: I dare match this person, yea, and prefer him, also, to the heretic himself: and that by S. Thomas his authority: 
2.2. q. 39 are 2. Chrysost. ho. 11 in ep. ad Eph.  who saith in this manner: It may happen that some Schismatic may sin more heinously than some Infidel, or heretic: either for his greater contempt, or for the greater danger which he causeth, or for some such like thing. Than let there follow in this rank, he who usually goeth to the Church, yet all the world knoweth he doth it for fear only, and no way defendeth his own sin. The next company of this band, shall be of those, which use to go seldom, as once or twice a year: yet continue in this purpose, and mean to sleep still in their excommunication and separation from the Church of God. For this continuance of sin, and of so great a sin, and contempt of the censure of the Church of how great account it is, the Council of Trent declareth, 
Sess. 25. c. 3. de refor.  when it commandeth that against such as after they are by name excommunicate, remain in their excommunication for the space of one whole year, such proceeding be taken as is ordinary against heretics or the suspected of heresy. Unto all these in my judgement, do those men which live in the shameful filth of drunkenness and carnalities (so that the circumstances thereof be not exorbitant) yield the upper hand. And such a one as once only, for fear, or some other passion yieldeth to go to the Church, yet without any notable scandal. or perverting of others; and presently showeth afterward unto the whole world his perfect repentance: This man I account of an inferior degree of iniquity unto those which continually live in a filthy state of carnal dishonesty: yet I prefer him in this band of wickedness before him which through frailty often falleth into the other sins and presently riseth again. One only sort of men there is, who although they go not to the Church, 
priests allowing of this action.  yet may incur in very high degree the crime of schism and these are Priests, (if there be any which maintain this action) of whom I need to say nothing in this place Whereas for that learning which God hath bestowed upon them, themselves may consider, what censures they have incurred, or may incur, and how great a fault it is opposing themselves to their chief rulers herein, in steed of shepherds to become wolves. But if any one should so forget himself, and in corners secretly whisper against the received truth: such you are bound under pain of mortal sin, to detect, that by their superior they may be corrected. For it is convenient that they know how there is one unto whose decision in all doubts in virtue of obedience they are bound to stand. who hath long since not failed to make his judgement known herein.  
Now Sir I remember that in heathen common wealths, it was accounted a great indecency, 
Cicer. de office  for parents to bathe themselves together with their children: Such great reverence they thought to be dew to natural comeliness, that they esteemed it no small fault, to be unto them a pattern of the breach thereof. 
Impiety of schismatic Parents.  But how can you here answer the great impiety which you use unto your children, when not only you show them your evil example of doing wickedly, thereby giving them a certain licence to fall into whatsoever wickedness, they can craftily conceal: But you enforce them, or command them, or at the least permit them, to go to heretics Synagogues. Where is your wisdom? where is your piety? where is your fear of God? I will here say no more than this: that according to the law of God and of nature, 
Eph. 5.  you are under pain of mortal sin bound to bring up your children in the discipline & correction of our Lord, for who hath not care of his domesticals, as S. PAUL saith, 
1. Tim. 5.  hath denied his faith, & is worse than an Infidel. And what is this which you do in your children, but to sacrifice them unto the Devil? Let the example of Hely fear you: who though he severely reprehended his children for their sacrilegious extortion: 
Psal. 105. 1. Reg. 2.  yet because he did not remedy their disorder, was severely punished, both with the loss of his life, and also with the desolation of his whole country and family, and the taking of the Ark of Gad. And it is to be noted as S. Chrysostome very well saith, 
Cont. vituperat. vitae monast. Parents never so holy condemned for their children. Carrying to the Church by Nurses  that this Hely was otherwise a virtuous and perfect man, as that Saint gathereth out of his resignation which he showed unto Samuel, when the young Prophet after his new vocation, threatened unto him from Gad that which afterward befell unto him. But this one fault did grievously incense God's wrath against him. Let this be sufficient for your paricidiall impiety towards your children, that howsoever they be carried by their Nurses to the Church, so long as they suck (which notwithstanding is a greater danger, then to let than go to bed without blessing, or to suffer them to remain in placens haunted with spirits, 
Going of children.  as experience hath taught us) yet after they be once able to have a conceit of devotion towards Almighty God, although they de neber so little, or so simple, to suffer them to go, much more to send them to such conventicles: is in you a heinous mortal sin, as being directly against the charity, and piety, and discipline towards your child. 
Marrying them out of the Church.  The like I say of marrying them, or permitting them to marry out of the Church. It is the child's office in deed not to marry without his Parents or tutors consent, and in so doing albeit his marriage be sufficient, though it be secret, and without Priest, or witness in our country where the Council of Trents decree taketh not place: yet aswell in the secrecy of the marriage and in the secret use thereof, which is always unlawful, although they be sufficiently married, until it be published: 
No small fault for children to marry without consent of Parents or tutors Catechism: conc. Trid. de Sacr. matri in fine 30. q. 5. c. Aliter etc. Nostrates &c. qualis & 23. q. 2. c. Non omnis Nau. c. 14. n. 15. Sotus. d. 29. q. 1. ar. 4: Bellarm. l. 1. de matr. c. 19  as in the want of his Superiors consent, he sinneth grievously. This being in man's life reputed a great injury, and against the honour dew unto his Parents, except the Parents or Tutors offered him herein some great wrong. For although a child be not bound to marry whom his Father will, except there were other particular circumstances of the necessity of his family, or some great cause, which in charity might bind him, there being no cause to the contrary: yet one thing it is, not to marry at his father's appointment (which notwithstanding sometimes may be mortal sin.) an other it is to marry one of his own choice and appointment, and to bring into his father's family a new daughter in law, without ask his father's consent, or without presuming of his liking: which thing is both contrary to the custom of the holy patriarchs, and the honour dew unto parents; and the doctrine of holy Fathers & of most grave Divines, and the custom also of the holy Church, which useth to have the spouse delivered by her Parents or Tutors at the solemnisation of marriage. Now you must not be like unto those which love to buy good cheap, and to sell dear. Therefore as you must have your children obedient unto you, so which mutual bond, must you provide for them, and that much more in spiritual things than in corporal, 
Conc. Carth. 4. c. 13. Tert. l. 2. ad uxo. in fine. Ambr. ep. 45. ad Sisin & l. de Abraham. c. vlt. & habetur 32. q. 2. c. Honoran tur very plainly intreateh hereof.  and with more care and diligence preserve them from schism and heresy, than from the temporal infamy of other wickedness. which if you do not, what do you else; but as 
* l. con. mend. c. 7 Our duty towards our neighbour in this point Eccli. 17. This duty is much greater in extreme necessity & at the point of death. Ser. 16 de verbo Do. l. 1. ciu. c. 9 Ser de natiu joa. Bapt.  S. Augustine saith, beget children, that you may nourish them, not to God, but to the Devil? I will not say that you are bound with your own imminent peril, to admit them ordinarily to Mass: but to keep them from Churches, to instruct them catholicly, & when it is thought necessary, to provide them spiritual helps: this I affirm to be your necessary duty.  
If you have manifest hope and fit opportunity of reducing any most simple person from his wicked ways, whom you see to have necessity of your brotherly correction and admonition: when there is none other which can or will undertake the same: so that you fully perceive that he will thankfully accept such office of charity, and not traitorously detect you for a persuader, neither maliciously or perversely bring you or others into manifest danger of spiritual detriment: than are you bound under the guilt of mortal sin, by the very law of God himself, who hath given unto every one charge of his neighbour, to bestow this charitable alms, and to show this spiritual mercy like a good Samatitane towards your neighbour. which office if you culpably omit, you are as S. Augustine saieith, guilty of the same crimes which your neighbour committeth. the reason of such censure we may understand by S. Bernard. Let none say, am I the keeper of my brother? Let none as much as lieth in him, bear patiently, that order do perish, & discipline be transgressed. For to be silent when thou mayest reprove, is to consent: and we know that like punishment is provided for those which do, and those which consent. Feed, saith S. Ambrose, him which dieth for hunger. 
Dist. 86. c. Pasce. vide. l. 3. off. c. 6.  for whosoever thou art, which by feeding him, mightest have saved his life if thou hast not fed him, thou hast killed him. ❧ Infer hence the greater necessity of saving a soul, than feeding the body: and the grrater bond of fatherly piety, than of brotherly charity. God grant that in our afflicted country many thousand souls, without any other crime but with this only want of charity and piety towards their neighbours, and children, do not every day eternally perish.   

§. 35  
By this which hitherto hath been said, 
THE FOURTH PART Of the nature of a sign distinctive  it remaineth proved, that this action of going to heretics service, is of itself repugnant unto the very law of God, and of nature, & a case indispensible by any power upon earth: and, beside, many other deformities therein contained, a distinctive sign and manifest note, whereby heretics or schismatics are discerned from true Catholics.  
Whereupon I do infer two very certain truths. 
The 16-obiection that temporal laws or Princes, can not appoint distinctive signs of religion  first, that most frivolous is that reason of yours that the going to the service of heretics was lawful before the statute of going to the Church, and no distinctive sign at all: and thence you conclude, that neither it can now be a distinctive sign, where as temporal Princes cannot give the nature of a necessary sign of Religion, unto any exterior action, which is not such of itself. For howsoever your assertion of the power of Princes in this point be true or false: 
This action is of itself a sign distinctive  this action is (as I have said) not by any worldly Prince or law instituted, but by nature itself, and by the very form of all manner of Religions, ordained, as a ceremony. and from a ceremony if you take away the signification of religion, of that religion I mean, unto which it doth belong: you destroy the nature of a ceremony, and make a ceremony, no ceremony.  
But I perceive the cause of your error in this argument, to be the dissension between Caietane and the rest of the Divines. Caietane saith that if a Prince or a law amongst Infidels, 
in 2.2. q. 3. ar. 2. Whether a Prince may make a sign distinctive the omission whereof may be a mortal sinac  do command, that every Christian wear a certain kind of garment, different from the rest of that country, as a red or yellow cap: such law or commandment may be in two respects: either for the protestation of religion, that the Prince intendeth only to know their religion thereby: or else for a politic distinction, that a Christian may be known from an Infidel, for the peaceable order of the common wealth, and by such mark be reputed as it were infamous. Of these two cases he giveth a different censure. For in the first, that is, when the Prince intendeth to know every man's faith and religion, although the same Prince intendeth thereby to take occasion of persecuting the Christians: he saith, that it is a mortal sin to omit such garment for than (as he saith) every one is virtually, and in effect interrogated of his religion, which than he is bound to confess. In the second, he saith that a man may lawfully omit such a sign, especially for to save his life, whereas such law doth not bind in danger of life, being only a politic and civil law, for the peaceable government of the state, not in respect of religion. 
What Caie ta'en thinketh of the omission of a sign of true religion appointed by the Prince of a false religion.  Therefore he concludeth that if a Christian amongst Infidels should be commanded to wear a red cap, only for civil policy, lest any tumult should arise or disorder in the common wealth, by diversities of religions, than in danger of death, and with less danger also he may without mortal sin omit that sign: As a jew at Rome, or at Venice, for to avoid the officer which cometh to arrest him, may without deadly sin cast off his jews cap, that he may not be known; yea although his religion were the only true religion of the world. For such sign is not ordained for the protestation of his religion, but only for civil policy. But if the end of such law were only to protest religion, and that the Prince intended thereby to know Christians, for to punish them for their religion, and not to make only a civil distinction, for the peaceable government of Christians and Infidels: than to omit such sign is a mortal sin, against the confession of faith, which always is necessary when a man is interrogated: even as he is now (as it were, in effect) interrogated by the law or commandment of the Prince. Thus doth Caietane discourse of the omission of the sign of a Christian used amongst Infidels. 
caietan's opinion of the use of a sign of a false religion.   
But now let us also see (for it maketh much for the understanding of the whole matter, and there is great difference) what he saith of the usurping of the sign of an Infidel, either when Infidels live in a Christian common wealth, as jews at Rome; or when Christians live in an Infidel common wealth, as among the Turks. Than, saith Caietane, although there be a sign appointed for an Infidel only for civil respects of temporal peace: yet is it a mortal sin, for a Christian every time which he useth the same. So that a Christian at Rome wearing a jews cap, or amongst the Turks a white Turban, doth every time commit a mortal sin, although it were for to save his life: for he than showeth himself a jew or Turk, by using the sign of either of them.  
Thus you see caietan's opinion is, 
Mark the difference of using a sign of false religion, and omitting a sign of true religion.  that a man may never use a sign of a false religion, although appointed by the Prince: but that he may omit the sign of his own religion, when it is not instituted for a protestation of religion: but when it is ordained as a sign of religion, than cannot he omit it without mortal sin.  
This doctrine by all other Divines for the most part is thought to rigorous. And they teach very well, 
Bannes. 2.2. q. 3. ar. 2.  that a sign of an Infidel, ordained for civil respects only, may lawfully be used by a Christian in time of necessity, and when there is no scandal. neither is there is such use, any signification of religion justly given, 
Other Divines are against Caietane.  but only permitted. Even as a lay man may wear a religious man's ordinary apparel, or a man a woman's gown for a good end, or for necessity, and yet not make any lie at all in the outward show: but using that which hath an other end besides the signification; permit the beholders to think him, to be either a freer or a woman, which in deed he is not. As also Christian Captains in war often times for policy use Turk's banners: and Priests among heretics, lay apparel: and never are reprehended by any devout conscience, for lying or dissembling, either in religion, or in their particular estate.  
In like manner the same Divines do teach against Caietane, that a man may lawfully omit a sign of a Christian where it is appointed, when by any necessity he is urged thereunto. and they yield a reason, for that such Princes cannot prescribe unto us by what signs we shall protest our faith.  
Here Sir, was that with which you were deceived. For although Caietane be worthily judged, to have been too seveere: yet against this action of going to heretical service, together with Caietane, do all other Divines give their grave and most deserved verditte. 
diverse kinds of signs or tokens of religion.   
For they distinguish in these matters, whether they be garments, or other actions; diverse kinds. The first is, when some special garments or actions, are proper only to a certain nation, which is heretical, jewish, or Turkish; not in that they be of such religion, 
A signe distinctive of religion in respect of the nation  but in that the common use of their country, hath brought into practice, such particular custom. Such are the diverse banners of several countries, and the manifold fashions of apparel, which in every country we see to be most in use. and in this kind there is no difficulty but any man may use such garments or signs, as well as the proper tongue of the country, 
A signe distinctive in respect of civil Policy  for any lawful advantage.  
The second degree is when not only in respect of the country, but particularly, for to make a distinction of religion, such garment is prescribed or used: And if such prescription or custom be only brought in for human policy of civil government, although withal there were a purpose of punishing or afflicting Christians thereby: yet if there be some civil or honest human use of the same besides the signification of heresy, judaisme, Turkisme, or other sort of Infidelity and Apostasy: In urgent case of necessity it may also be used lawfully by a Christian, as we have said before. and it seemeth very reasonable, for that a Turk newly converted to Christ, were not in any man's judgement bound under mortal sin, presently to cast away his white Turban and so to betray himself: for in those countries a sign of a Turk is a white Turban on his head.  
The third degree, is when such garment or action, is beside the civil use thereof, 
A sign distinctive in respect of religion, yet having a profane use for the principal end  (which is the principal end) referred unto a ceremonious signification in every religion. As amongst Catholics, a corner cap, a Freers weed, eating of white meats, and not flesh upon a friday. Amongst other sects a ministers apparel, an Idolatrous priests ordinary and profane garment. And in this degree also they say, that whereas these things have of themselves a good and convenient use for the life of man, and the principal end of them is an honest human use, not a religious signification (neither truly is a Freers weed, although it signify a Freer, so religious as a Surplice, Cope, Tunicle, or such like, whose principal and only end is religion:) whereas also the common practice of man's life hath as it were by a long prescription obtained, that such things in time of danger may be used, for their civil end, not regarding their religious signification: it shall be lawful for to save a man's life, or for other necessary and important good, to wear a corner cap, or Freers weed, although these holy signs were used in a false and detestable religion: Also to eat flesh on a friday, to put on a ministers, or Pursuivants apparel, or such like. Neither were a minister under pain of mortal sin, presently bound to put of his cloak or jerkin after his conversion, nor a Pursuivant to throw away his dreadful badge; which he should necessarily do, if it were a mortal sin to use the same.  
You have now 3 degrees of signs or tokens of a false religion, and the common doctrine of Divines of their lawful use and practise. 
Certain necessary circumstances in the use of the signs aforesaid.  yet are not these degrees altogether indifferent of themselves but with certain circumstances only to be practised, and not otherwise. that is, first, with necessity. for otherwise the whole action and the signification also, should delight, which cannot be without sin. secondly that it be seldom: as such necessity happeneth seldom. but that it may be prevented. Thirdly, that there concur not such circumstances therewith, that there be an effectual profession of religion. as if one using a ministers apparel for to hide his religion, should with all prepare himself as it were, to say heretical service, or to preach, or such like, although he meant it not: or if one should do any thing indifferent in itself, in manner aforesaid, but commanded for contempt of true religion.  
Fourthly that scandal and danger of infection be avoided, which in familiar conversation with those of a contrary sect doth ordinarily use to happen.  

Asigne distinctrue which hath no other use but to be a mark of religion  But besides these indifferent uses of such actions or garments, there is the fourth degree: when garments or actions either of their own nature, or by common judgement and estimation of men, have no other convenient or honest use, but only to be certain marks or tokens of religion. for the use of such manner of things, is of itself evil: and can never be admitted without mortal sin. as for to wear a garment with an Idol painted therein, or the sign of the moon which the Turks use for Mohometts honour: or to have an Idol in a man's house with an altar before it, or other religious sign: this is altogether unlawful, because it is by the conmmon estimation of men, esteemed as a necessary sign of religion, and for no other end used, and therefore no more indifferent, than to cast incense into the fire before an Idol, and with the intention to refer it unto the true God.  
Wherefore all Divines conclude that such a sign in the very instant of such a man's conversion is to be presently left: neither possible to be continued without remaining in the estate of mortal sin. Such marks amongst Protestants I think you have none. But amongst Catholics, such a sign were a pair of beads: which only to wear at our girdle, if Catholic religion were not the truth, were a damnable sin.  
There is yet the highest degree of all, 
A sign distinctive which is a  in which your going to Church shallbe lodged and harboured. that is when a man useth such signs or actions, as of their own nature & common consent, 
very ceremony of religion.  or practise of all nations are only appointed to be ceremonious actions of religion. Such for to use, and to apply unto a false sect, or to a Schismatical congregation, is a manifest sign of the same sect, and of union with the same conciliable or false congregation. 
See §. 7.  This made devout Naaman for to fear, lest his kneeling, when the King kneeled, should have been thought as done to the Idol. which in deed if it had been so judged, and not only materially done before the Idol, without any ceremonious signification: could not any way have been justified. but his kneeling to aid and assist his Prince, to whom he owed that dewtifull temporal service, convenient unto his Princely greatness: was not thought by any man to be unto the Idol, whom all the people knew he detested. 
See §. 6.  And for this cause is jehu condemned by the general consent of Doctors, for his dissembled use of an action of the own nature signifying a ceremony of Baalls religion and honour. Unto this place and lodging must I of necessity usher yourself, and all your companions. whose action of going to the service of heretics (as I have proved before) hath as intrinsical a signification of heresy and schism, as the devout going of a Catholickc to Mass in a catholic congregation, hath a profession of Catholic faith, and of Catholic unity and religion. yet is it here to be noted that as in words, which have the principal place amongst signs of the mind and affection of man, there may sometimes be themateriall use or supposition thereof, without the formal, as the Logicioners teach: So there may also be in any action, which signifieth religion. An example we brought above of one which did only relate the disloyal words spoken of Augustus: who only used those words materially, without any formal signification thereof on his part. So also did we bring an example before of a material ve of signs and ceremonies of religion, when we according to the common doctrine of Divines affirmed, that the material show of Idolatry in a play or Comedy, was not of itself unlawful. Yet notwithstanding as we say that Sacrifice unto Idols, and contumelious speeches unto his Prince are of themselves unlawful: So do we say of signs of religion, namely of going to the Church. For we always take such actions with the formal thereof: which is the signification. which when it is to be thought present or absent, the common estimation of men must decide by the consideration of time, person, place, and such like. And so we say that going to the Church in an orderly manner as it is used in our coum trey, cannot be void by all men's estimation of signification of heresy, and of contempt of verety, as hath been proved  
Than do I conclude that the grave censure of Divines condemning caietan's opinion as too severe, 
Why Caietaines opinion is thought too rigorous  cannot be understood of these express and positive signs of a contrary religion, but of the omission only of a sign of a true religion. wherein the reason is manifest. For a man is not bound always to profess his religion, but in time and place: yet is he bound in no time or place to deny his religion. So may a man omit a sign of his religion, when he is not expressly interrogated: but he cannot, neither being asked, nor without ask, use a ceremonious sign of a contrary religion, without a most grievous mortal sin. See than how you are deceived whilst you argue in this manner. If the Prince do command me to wear a yellow cap for protestation of my true religion, I shall not deny my faith by leaving it; because the Prince cannot make a yellow cap a sign of religion: Therefore if the Prince command me to go to the Church of heretics, for sign of conformity and adherency unto his religion: I shall not deny my faith by doing it, because he cannot make going to his Church a sign eof his religion. Surely, Sir, he needeth not to make it a sign of his religion. for nature itself and the consent of all nations, & the judgements of all men, not affrighted from their reasonable understanding by terror of heretical persecution: hath made it so already. And if you should remain in Bocardo until you had proved this consequence, and reduced it to any lawful mood or figure, you should never come forth alive. 
A great difference between a sign of true & of false religion.  That I may say nothing of the difference between a sign of true & of false religion. For the true religion may be protested only by ceremonies ordained by God and his Church: And therefore a temporal Prince cannot make a protestative sign thereof. But as a false religion may be by a temporal Prince instituted and followed: so may the ceremonies, and protestations, and distinctive signs thereof be framed also according to his peculiar imagination. A man may contemn God and his Church, by holding up his finger, when by a blasphemous conventicle it were so agreed: but I think he could not please God so much by holding up his finger for his honour, as he may displease him with the contrary intention, in the self same action. Neither do I think any so wise, as to make that a general sign of Catholic religion and unity.  
Let this than be our final conclusion in this point, 
The conclusion of this whole last discourse.  that although an Infidel Prince cannot make us determinate signs of protestation of our only true religion, yet may he make protestative signs of his own Religion; which cannot be practised without mortal sin: as we see in every false religion to be in use. In Mahomet's religion to kiss his tomb. IN jewish, to be circumsed. In Caluins, to receive his communion, or to be at his service. 
Sozom. l. 5. c. 16.  Which thing in julian the Apostata his time, made diverse Christians to repent their folly. who having put incense into the fire before the Emperor, supposing it to have been donne accordin gto some ancient law & custom of the Romans, only to his honour: understood afterward, that the Emperor took it as a sign of Idolatry: wherefore they with open protestation returned to let the Emperor know their Christian intent, and were banished the court for the same.  
Moreover I say that this sign of going to the Church with heretickens, is whether the Prince will or no, of the own nature a sign of heresy: and so not made by any law a sign distinctive, neither in any case to be justified by the Prince's commandment.  
As for your Protestation we have long since overthrown it; saying, 
See §. 16. & §. 31.  that for all your contrary mind, it is an exterior sign of heresy: even as in Marcellinus & others, there mind was known to be disagreeing to their exterior Idolatry. And beside, that if it were possible that your Protestation might take away signification of heresy: yet it cannot but leave signification of schism & contempt. 
Going to Caluins' Church not made first vnlaw full by any late Canon   
The second thing which I infer of that which hath been said in this whole discourse, is the manifest discovery of the malicious envy which our adversaries: always, not only carry in their minds, but most cruelly and odiously disclose both many other ways, and especially in all arraignments of Priests and other Catholics. For I perceive by your own confession, that the greatest motive of your going to the Churches of Protestants, is the fear of being esteemed a hollow and dissembling subject. And surely, I never saw so far into the drift of our adversaries, as I have been put in mind of, by the perusing of your letter. They seek to discreditt all Priests, and the lay Catholic with the bull of Pius .5 which although it is well known to have come forth before some of them were borne, yea & before the most part of them were of years of discretion: yet they must needs, forsooth, be accessary unto the same: because they are not conformable in 'tis one action of coming to their divine service. For this cause they read it openly at the bar, being faithfully translated by some honourable learned Counsellor (as they say) & are not afraid to publish that thing unto the whole multitude of true and faithful subjects, which we would feign have drowned in perpetual oblivion. They very odiously charge us, that we refuse to go to their Church, for that Pius 5. having sent forth that Bull, and reckoned up the causes thereof: amongst other things maketh forsooth, one of the crimes condemned, the using and commanding to be used by others, certain impious mysteries (for so you say he calleth them) and ceremonies according to Caluins' prescript. for which as well as for the other, he declareth not only the principal, but also the adherents in any such matters there recited, to have already incurred the sentence of excommunication, and to be cut off from the unity of Christ his body. This you say you hear to your exceeding reproach, at every bar and judgement seat in London. wherefore you are enforced (for to make known your faithful allegiance) to show in effect, that you have no part at all of the blame of that Bull. whether this be true or not: that is, whether such be the effect of the same Bull, or no: I protest unto you that I know not: and that, for the natural love, and loyal affection I bear unto my sovereign: I never did read the same. This yourself is very privy unto, I doubt not, that so long as you have been a Catholic, and so continually conversed amongst Priests & lay Catholics, you never heard any one word, or never so little signification of so unpleasant a thing. And withal, you perfectly should know, as well by the truth of the matter itself, as by many public protestations and solemn assertions, that there is not one Catholic in England, but beareth as dewtifull and hearty affection unto his most dear Sovereign, since such Bull or declaration: as either before the same, or if any such thing had never come forth. In so much that look what we might have lawfully done before without prejudice of our Relgion, and disuniting ourselves from that body, of which every one of us must necessarily live and die a member: the same we will in most dewtifull manner, and with most sincere and unfeigned love, whatsoever otherwise malicious tongues give out, even as we look for heaven, and the favour of our redeemer: continually perform unto our death.   

§. 36.  
How needles a thing it is to bring forth the authority of the Cannon law, 
THE FIFTH part The 17 objection that we have no express Canon or ancient practice of the Church  and example & practice of God's Church, in this question which we handle: I hope it doth already remain manifest. For that which out of infallible grounds of holy scripture is so necessarily concluded, what necessity is there by human laws or customs to confirm? That which is enacted by the most sacred Canons of the word of God, and the immediate inditing of his holy spirit, who will require to be by human judgement approved? especially whereas (as I said above) if this action were only contrary unto human laws although such human laws may undoubtedly bind even in peril of death:) yet is it to be supposed that our tender mother the Church, so careful of us in other matters, and extending her sovereign power over our souls to the dispensation in most extraordinary cases: would not in so great hazards and dangers as on every side environ us, hold the bridle so strait, 
1. Cor. 3.  but in the person of Christ, according to S. PAUL'S example, confirm her charity towards us, lest we be circumvented by Satan. Besides, I know very well, how many there have been heretofore, 
It were requisite that the defenders of schism should allege Canons.  who have showed herein their learned industry. So that I marvel not a little, that you who seek to transgress the bonds which your spiritual Fathers & Founders of this new of spring of religion, have with so great piety and unwearied patience laid before you: do not rather bring forth some ancient Canon, or practise of ancient times, to colour at the least, if not to defend your folly. For when was it ever heard of in all ages since Christ his time, that a Catholic orderly and religiously went to heretics Synagogues? Infinite places of Fathers, innumerable examples of Saints with the sacred Canons of ecclesiastical discipline condemn it: not one approveth it.  

Heretics sometimes have come to Catholic congregations Theod. l. 4. c. 17. l. de gest. cum Emerito. initio. L. 5. ep. 33. Theod. l. 5. c. 32.  That Heretics or schismatics have come to Catholic congregations, therein giving token of their submission, we read. As their holy mother desireth nothing more than their reunion: So came Valens the Emperor to S. Basils' Mass, & offered thereat: So was S. Augustine and all his Catholic fellow bishops desirous of the Donatists return. So also would S. Ambrose his soldiers of the emperors guard have willingly waited on their Lord to S. Ambrose his Church: And S. Chrysostome professed unto Gainas an Arrian, that his Church was open for all which would come thither to pray: In like manner hath the wisdom of the Church released unto us the ancient bond of avoiding heretics, or any excommunicate person even in Divine services. 
The bond of avoiding heretics in part enlarged  (I say) in Divine services not in Calvin's devices) so long as they are not by name declared: Whereas before, even since the Apostles, we were bound to avoid them in diverse things, which the canonists & Divines from ancient time, do express by this verse.  
OS, ORARE, VALE, COMMUNIO, MENSA NEGATUR.  
Whereby all manner not only of civil conversation, but also of communication in spiritual ceremonies, yea even of the only lawful holy Divine service of the Church is understood to have been forbidden. 
Presence at Mass in a Catholic Church lawful amongst never so many heretics  Hereupon I know very well that (as I said above) in a Catholic Church, so long as the name and title thereof and manner of service is Catholic, a man may be present at Mass, although the whole company thereof, yea the Priest himself were heretical: So that they were in such manner heretics, either secret, or publicly known, that they made not that their several congregation: but for fear, or some worldly respects, or that they allowing the Mass, dissenting in other points from Catholic union, came to that place, as to a Catholic place, not of any several right, or unity which they pretended therein. For so long as we do not participate with them in their several Altar by them erected, nor in those things which do divide them from God's Church: we shall not divide ourselves from Ecclesiastical unity.  

How some Divines, do say that it is lawful when there is no danger of infection or scandal  Farther than this, I also am not ignorant (as hath been said before) how that without any breach of Canonical precept now in use, a known Catholic, in a city, either universally Catholic, or for the most part heretical, may upon curiosity, or some other desire of mocking or disturbing the heretical service, in some Church of theirs be present at their service and sermon, so that he be manifestly known not to come as one of them, and altogether he keep himself from any ceremonious show of cap, or knee, or colour of conformity, or of unlawful obedience, exacted for the credit of such religion or service. Such a one, I know, by diverse to be allowed, or at the least, not to be condemned of mortal sin, so that there be neither peril of infection, nor scandal. For this man's going I know to be material, as when Christians enter for such intent, into Iewes Synagogues at Rome, or else where. And it is not formal, because he neither showeth any reverence, or conformity, nor is exacted of contempt, or for show of such conformity or union in their service or sacraments to be present. Although I know such practice to be far diverse from the custom of the most pure time of the Primitive Church, 
C. 59  when as we read in the Eliberin Council, it was strictly forbidden that none should go unto the public places of Sacrifices, even only foe to see such Idolatry. And if we consider the case aright, we shall plainly perceive, that the seeing, or hearing, yea the thinking of heretical Synagogues and services, is rather a thing fit with sorrow to burst the heart than to feed any curious minds, with the pleasure of other men's miseries.  

Of the practice of Scotland.  Moreover, I understand also that in Scotland (which many perversely will have a pattern for England, whereas it were greater equity, that contrariwise, that country should learn of ours, which hath been with so many holy labours, and bloody conflicts of most holy Martyrs, instructed and imbrued:) I understand I say, that in Scotland a certain toleration hath been. but, of what? of going to heretical Churches? No Sir, of no such thing: But whereas there wanteth that perfect resolution which ought to be in Catholics, who must bear every where Christ's Cross and ignominy: that such as being otherwise catholicly affected, will not refrain from the heretics Synagogues, and their Schismatical practices: may yet as other heinous sinners are, be admitted unto Divine service: and notwithstanding their excommunication, where with they are tied, be exempted from this particular effect of the Churches censure. which that the Pope may grant: no man doubteth, who knoweth that such impediment proceedeth only from his own law. And that he hath granted it: I have understood by those who have in this point conferred with such as very well have known the matter. But that he worthily granted it unto that country: I do nothing doubt: whereas it was so expedient to allure the ignorant people to the services of the Church almost grown altogether out of their remembrance and liking. But neither was it the Pope's intention to absolve them in this manner from their excommunication, neither are they continuing in this estate capable of any sacramental absolution, or sufficiently disposed to the sacred communion of Christ's holy Body and Blood: And therefore never admitted (whilst they so persist) to the participation of any Sacrament at all. Neither can the Pope, nor the whole Church of God, (as I am also most assured they will not) dispense any otherwise in communication, either with Heretics or schismatics: but so far only as we shall not communicate in their crime: which always is when we associate ourselves vuto them in the highest degree of their crime, which is in their spiritual congregations.  
All this though I willingly & plainly yield unto you: yet it availeth you nothing. For it standeth you upon, to prove, that it is lawful for to go to heretics Churches, so that neither in respect of the manner of your going, which is religious and devout: neither in respect of the motive of your going, which is obedience to a law commanding a religious going: neither in respect of the union between you and the rest which are there, which is esteemed by your orderly presence: you may justly be thought to conform yourself to the whole Synagogue. This if you can prove, or bring any one express Canon, or manifest sentence of approved Father, to maintain such opinion: you shall have the victory: And I will not only cease to disprove your action, but I will also commend the same. Neither am I so wedded unto my own opinion, nor so doting upon my own conceits, but I would willingly yield to the ancient truth. And when I could not understand the reason itself; I would think it a chief reason, to submit my reason to my betters. Yea this I do sincerely protest unto you, that for the desire of both spiritual and temporal good of my dear country, which I know might ensue, if this action were found by God's law, and the sacred Canons, tolerable: I should so rejoice at such a profitable invention, that I should not esteem of a straw, if withal for this doctrine here set down, and the like taught heretofore: I should remain infamous and marked with perpetual ignominy in this world. But too clear is the case, and so well confirmed and established by general consent, & practise of all ages: that to call it into doubt, seemeth unto me no otherwise, than if a man in the brightest noon time of the year, should having his eyesight, yet grope for the way.  
And you, Sir, & those also, who seek to make themselves Patrons & maintainers of such schism and detestable practice, 
It is ridiculous now to call this matter into question  in this examination or rather condemnation of the learned judgement of your Superiors, and of diverse holy priesles, worthy of their function, and of the great reward which they have received, that is of walking with Christ himself. IN ALEIS QVONIAM DIGNI SUNT, because they washed their garments, and as it were, 
Ap. 3. Ap. 7.  bleached them with the blood of the Lamb: you I say, and your companions or Fathers (if there be any Priest, which hath newly been your ghostly Father, to beget you to the Devil) after so many glorious confessions, after so many deaths, after so huge forfeitures of goods & lands, after so grievous disgraces of the world, only for this point, which you impugn, incurred: in examining now whether it be right or wrong: seem to do as ridiculously, as I have heard to be used in some places not far from you, where they first hang the malefactor, and afterward consult of his desert of death. From which places, even as some very pleasantly have made a form of a certain Litany, that they may escape: So do I desire our good Lord to deliver all his people from such AFTER JUDGES as yourself and your companions are.  
But lest I should seem to lean overmuch to my own discourses, or to the sentence and opinion of our late Founders and Apostles of our recovery, unto me always most grave and reverend: I intend, with as much brevity as I may, to enter into the consideration of the Canons, and practise of the Church: that we may see, how truth is ever constant, and never disagreeing to itself. Yet in all Christian charity I think it first necessary by the way to give you this fraternal admonition: 
The proud arrogancy of the defenders of schism  that whilst you and others. scarce out of the A B C when this doctrine was first universally published, by such as now living, for learning, authority, and virtue, you or they have not yet overtaken; do set so light by their sacred censure: you show yourselves scarce as yet entered into the A B C of true virtue and mortification, and perfect purgation of heretical drags of Pride and singularity. And to all godly Catholics worthy of the glory of that name, & of the general renown of constant confession of their faith, now made public in the whole world, and registered unto eternal memory: I say with S PAUL, 
2. Tim. 3.  reasoning of the dangerous times, into which it seemeth we are now fallen: of you, and of your fathers, and followers: ET HOS DEVITA. and such do you avoid.   

§. 37.  
In the manner also of requiring the testimonies of antiquity, 
what proceeding is to be used in examining the Canons & Fathers  you deal as ridiculously, as if a man by the common sentence of all the judges & lawyers of the Realm, condemned for a Robbery done in Coome Park, should plead that he could not justly be hanged, because in all the law there is no mention made, that he which robbeth in Coome Park should be hanged. All Scriptures, all Fathers all Canons are full of most severe thunderings against your action, and yet is it not enough to condemn such breakers of God's peace and his Christian unity, but we must have forsooth, every particular accident of your act, the time, place, manner, intention, and circumstances all set down by prophesy before hand, & so condemned. This may well serve you to cavil for a while, yet cannot it hinder the most just judge to pronounce upon you due sentence, and deserved punishment.  
That we may not deny our faith, that we may not make any outward show of false religion, 
what cannot be denied in this point without heresy  that we may not disunite the Church of Christ, or divide his holy garment, that we may not contemn his spouse, or any ways participate with her traitorous rebels in their rebellion: it is so clear in Scriptures, Canons, Fathers, and perpetual custom of ancient Ages; that to deny it, or to doubt of it, were a most detestable heresy. But because they name not Caluins' heresy, nor make any mention of England, nor touch your Parliaments, nor English obedience, nor high Commissioners, nor childish awe: therefore those general rules are not to be applied to your Churches, Countries, Parliaments, Intentions; which whilst you maintain: see also if there were a law made in England to defend murder, whether some also would not require an express Canon to condemn so horrible a crime.  
But as I have hitherto dealt with you out of Scriptures, and the steadfast grounds of Divinity: So will I now deal out of Canons and customs of the Church: so that you will promise me, to confess yourself as well included in the general laws of Christians: as you hope to be included in the general promises of Christ, and must whether you will or no, be included in his general threatenings. 
The division of that which followeth.   
I will therefore divide this last piece of my discourse into three parts. And first show what hath been observed from ancient times of avoiding heretics universally, even in all civil conversation. Secondly of avoiding them in their service & ceremonies of their religion. Thirdly of the like care of shunning also such as are only schismatics, even in their lawful rites and ceremonies.   

§. 38.  
Concerning the first point, 
Of the general bond of avoiding Heretics. Mat. 18. 1. Cor. 5.  I need not to be very long: considering the charge of Christ commanding us to account those which disobey the Church as heathens and publicans: and the doctrine of S. PAUL, that with such persons we must not eat and drink: And the admonition of 
* ep. 2.  S. JOHN, who warneth us, that to an heretic, or any erroneous Doctor (such are those also, which teach that it is lawful to go to the Church) who saith God save you, communicateth with his wicked works. This did the same S. JOHN teach us also by his example: 
Iren. l. 3. c. 3 S. John Evangelist.  when he suddenly departed from the Bath, in which Cerinthus the enemy of truth did bathe himself: saying, that he feared the ruin of the house, 
S. Policarpe  because of his presence. S. Polycarpe also, out of whom S. Ireneus reporteth the former example, showeth how diligent a follower he was of the holy Apostles of Christ, with whom he had been familiar. who would not so much as afford unto Martion an Arch-heriticke, a good look: but when he meeting him, desired him that he would know him: he said, I know thee for Satan's eldest son. Such care had the Apostles and their disciples not so much as to speak unto those, which went about with their deceitful leasings to salsifye the truth. Even as S. PAUL doth warn. A man that is an heretic, after the first and second admonition, avoid: knowing, 
Tit. 3.  that he that is such a one, is subverted, & sinneth: being condemned by his own judgement. All this doth Eusebius 
* l. 4. c. 13.  report of these Saints, out of Ireneus: so that you have in one thing the authority of many. of Eusebius: S. Ireneus: S. Policarpus: S. PAUL: and S. JOHN. 
S. De nis.   
The same rigour we read to have been observed by S. Dionysius an ancient Bishop of Alexandria, whose own words Eusebius thus citeth. 
l. 7. c. 6.  This Canon, and this example did I receive of our blessed Father Heraclas. 
S. Heraclas.  For he cast out of the Church such as had departed from the Church, (not so yet but that they in corporal presence were partakers of the congregation of the faithful) when they were accused, that they had much conversed with one of those, which defended a contrary doctrine unto the Church. ❧  
Finally you know very well, that if this were the ancient custom of the Church towards all excommunicate persons, 
11. q. 3. c. cum excommunicato & sequenti & preced. Chrys. ho. 25. in c. 11. ad hebr. 1. Cor. 5. In vita. S. Anthony's last will.  which were neither heretics, nor schismatics according to S. PAUL'S doctrine, who speaking of all such divided members commandeth not to eat with them: you may much more know the strict kind of bond in avoiding heretics and schismatics. Which lesson the glorious S. Anthony a most perfect master of all holiness and Christian duty, not only taught by example, but lest unto his scholars for his last will and testament. Hear (saith he) my children, the last will of your Father. And presently: To the Meletians and Schisinatickes do you not come near: neither join yourselves in ' communication with the Arrians. ❧ Thus much as in so clear a case for this first point shall suffice.  
But because I know very well, 
Two kinds of tolerations in communication with heretics  that you will say that this custom is now worn out in the Church of Christ, & you see not the most zealous Catholics of all to be so scrupulous in avoiding heretics civil conversation, as these examples do seem to require: I must necessarily say somewhat of two kind of tolerations, which hath justly enlarged the ancient severity of the Church herein. 
c. quoniam multos 11. q. 3. & seq.  The first is necessity: whereby wives, children, servants, bondslaves, are permitted to communicate in civil things with those, to whom they belong. Also travailers, & strangers, for their necessary helps might of old have ordinary traffic in places of excommunicate persons: This toleration hath a ground in S. PAUL'S doctrine: 
1. Cor. 5. See Saint Chrisost. cited before  who to the Corinthians writeth in this manner. I wrote unto you in an epistle, not to keep company with fornicators: I mean not the fornicators of this world: otherwise you should have gone out of this world: But if he the is named a brother etc. ❧ Where he showeth a certain necessity of civil conversation, with those which make the whole community of the place where we abide, for otherwise as he saith we could not live in this world. For which cause he giveth leave 
* c. 10.  in the same epistle to go to an Infidels feast. So that we may ground this toleration upon an evident necessity, that when we live amongst Infidels only or for the most part; although they be heretics and fugitives from God's Church: yet we may use such civil conversation with them, as shall be necessary unto us: avoiding always danger of infection, and scandal. Thus far may we boldly adventure by the ancient permission of the Church.  
But for the avoiding of many scandals and dangers of souls which might happen, and for the comfort of fearful consciences, it hath seemed convenient unto the wisdom of the holy ghost, to yield a farther liberty. 
Mart. 5. Ext. ad evitanda See Navar. c. 27. n. 35  and even in the countries where most be Catholics to grant by the special permission of our holy mother the Church, that we may freely, in all manner of things, as well spiritual as temporal, communicate, with whosoever, having incurred excommunication through some crime so punished by the laws of the Church, are not either specially declared, and denounced to be so excommunicate, or manifestly and notoriously known to be strikers of a Clergy man. And although some do except from this toleration all manifest excommunicate persons, & consequently all manifest heretics, according to the limitation of the Council of Constance: yet hath the custom of the Church a true interpreter of laws, received this decree, with this general enlargement: as it was also in the Council of Basill propounded. So that this toleration must be generally understood, that even with heretics not by name excommunicate nor notorious strikers of the Clergy, we may as well in civil as in spiritual things communicate. When I say spiritual things, I mean such things as belong unto the spirit of God: not the inventions, or society of infernal spirits.  
But what manner of spiritual things calvin's mysteries are, and of the understanding of this kind of toleration, 
See §. 7.  enough hath been said above. Now must I warn you and whosoever shall take the pains to give the reading unto this my writing: that these tolerations in two cases cannot be any warrant unto us at all, 
No Toleration in two cases.  they being in whatsoever case indispensible. First if we find such communication to be noisome unto our souls, so that we perceive ourselves to wax cold in our fervour, and Catholic resolution of persevering in Christian duty, good life, and frequenting of Sacraments for this bond of avoiding spiritual danger doth bind us in every sin, Secondly, if there be joined withal, an express or virtual denial of our faith, or contempt of the Church, or superstitious behaviour or scandal: which in going to heretics Churches do always concur. For even as the aforesaid toleration cannot make but if you in murder, theft, fornication, Idolatry, communicate with heretics, you shall sin as much, as before the Toleration: So is it in this case of going to the Church. That therefore which is good: you may by the toleration aforesaid, do with heretics: that which is evil, is as unlawful as ever before. And therefore in unlawful matters we must have recourse unto the ancient Apostolical rule of avoiding most constantly heretics; And especially in their service: as a thing which can never be lawful. For if a man may in putting of his cap to them, as S. JOHN saith in his second epistle communicate to their wicked works, because he may give them countenance & encouragement to prosecute the same: how much more shall he do the like in the very top of their iniquity, which is in their service, & contrary Altar unto God's holy Church?   

§ 39  
For that always, even since the beginning, 
what the Canons have decreed of avoiding heretics Service. l. 6. hist. c. 3. Origen.  there hath been amongst true Christians an especial account of communication with heretics in their prayers: the great learned clerk Origen, and most ancient Doctor, shall give plain testimony. Of whom thus writeth Eusebius. Origen (saith he) although being driven by necessity, he conversed in the same house with Paul an heretic: yet even at that time was he not afraid to show evident and open tokens of his true and Catholic opinion in matters of faith. 
Going to heretical conventicles a token of faith.  For when a great multitude, not only of heretics, but also of our men, for the great eloquence which was in Paul did flock unto him: Origen could notwithstanding never be induced to be present at prayers with him: As who from his tender age had both seriously observed the Canon of the Church, and had always detested the doctrines of errors. Thus Eusebius. Where I desire you to mark those words. Evident and open tokens of his religion. To be present at prayers. The Canon of the Church. And the condemnation of such as being in mind Catholics, were present with Paul at his prayers. 
divers manners of praying with he retickes.   
But we must necessarily make some distinction of diverse manners of praying with heretics. The first manner is, when they pray with us, but catholicly, that is either in a Catholic congregation; or else privately, but yet after a Catholic form and manner, which maketh such ceremony not to be accounted as an heretical ceremony, but rather as Catholic. So that here I do not so much show myself to communicate with the heretic, as he to communicate with me. This was accounted in the ancient Church always unlawful: until the Councèll of Constance and decree of Martinus the fifth. For this degree of communication being not of itself unlawful, neither implying any denial or contempt of religion, nor union with the heretic in his division: as it was justly forbidden at the first: so for the avoiding of many scandals and dangers it was permitted after, as we lately said. The second manner of communicating with heretics in prayer, is when we communicate with them in their proper Churches: or if in private houses, yet after their own particular form and manner. And this was that which Origen refused. And although he would no doubt have refused also the first communication, as than being unlawful, according unto ancient Canons than in force: yet was he by Eusebius judgement thought in refusing this second communication, to have showed his Catholic faith, which he should have denied if he had done otherwise. This second kind of praying with heretics, is in itself unlawful. For it importeth a particular union and association in that, in which they have cut themselves from the house of DAVID, and erected a new Altar, & fashioned new calves and new Gods, besides him which cannot be truly worshipped but in the true spiritual Jerusalem. The third kind of communication with heretics in prayers, is to receive their baptism or sacrifice, of whatsoever manner it be, or any kind of true or counterfeit Sacrament. And this is in the highest degree of spiritual communion with them, always unlawful, and most detestable, as also the second: although somewhat in a greater measure of iniquity.  
These three degrees, you shall now see plainly set down, in three Canons of the Apostles: where by the diverse punishments contained, you may judge of the grievousness of every one.  
The 44 Canon hath thus. A Bishop, Priest, 
The Canons of the Apostles  or Deacon, which shall join prarers with heretics: let him be only suspended from Communion. But if also he permit them to do any thing as Clerks: let him be deposed.  
In the 63 Canon so we read. If any Clerk, or lay man enter into the Synagogue of the jews, or conventicle of heretics, that he may join prayers with them: let him be deposed and excluded from the Communion.  
Finally, this is the 45 Canon. The Bishop or Priest which hath taken the baptism or sacrifice of heretics, we command to be deposed. For what agreement is there between Christ and Beliall? or what portion is there unto a faithful, with an Infidel? ❧  
Where although it pleased the holy Apostles to impose sometimes punishments upon the Clergy only, as which of duty should be the form of the flock: yet doth both their reason, and the practice of the Church, show the thing to be unlawful to every faithful Christian.  
But here you very subtelly reply, that it is the coming into heretics Churches for that intent of prayer, which is condemned in the 63 Canoni: not the only coming without any prayer at all. Nay Sir: that is no good gloss. For the 44 Canon imposeth a smaller penance for praying with them, and that only to some degrees of the Clergy. Therefore, here is something more than praying with them forbidden. and what is that, but going to their conventicles? which going, because they will distinguish from that going which may be sometimes lawful, they call it going for to pray. And it is always understood that one goeth for to pray, when he is orderly present, at the time of prayer. Neither can man's judgement, which searcheth not the heart, esteem otherwise. Neither did ever the custom of the Church (according to the politic and new devised intentions) interpret the presence of a man at service or Mass, but as a communication in prayer. For which cause good Catholics were always bound to avoid the Chapel or Church when any excommunicate person in none of the tolerable degrees showed before, entered in. Which if he did not, he reputed himself to have communicated with him in prayer: 
Navar. c. 27 n. 20. The 4. council of Carthage. c. 71. & 72.  howsoever lewdly or idly disposed the excommunicate person was. Thus much of the Canons of the Apostles.  
The 4 Council of Carthage where S. Augustine was present, thus honourably speaketh of your Churches. The Conventicles of heretics are not Churches, but Conciliables. with them we must neither pray, nor sing. ❧ Where if you make the same reply as before: I give you also the same answer. And a new reason also for both. For whereas prayer with them is unlawful, only for this respect, that we do make ourselves thereby of their communion or fellowship: what doubt is there but in signification of this unity, it is all one to pray with them, and to seem to pray with them? Or who doubteth, but that a shrewd wanton boy, kneeling in his mother's presence, at his prayers; may satisfy her (who knoweth not his mind, although she be his mother) as well in moving his lips only, and knocking his beads, as if he had prayed with greatest devotion?  
The Council of Antioch. 
The Council of Antioch c. 2.  With excommunicate persons, it is not lawful to communicate: neither with those, which come together in houses, avoiding the prayers of the Church must we pray. The like we read in the 5 Canon. 
The Council of Laodicea c. 9.32.33.37.   
The Council of Laodicea forbiddeth the same even when none is there present. And in the 33 Canon it expressly forbiddeth to pray with heretics or Skhismatickes, and in the Canon before, it calleth the blessings of heretics, curses. In the 37 it forbiddeth to keep holy days with heteticks or jews. how then may we go to their Churches with them on holy days? 
The great Laterane Council c. 70. C. Quidane de Apostatis. Eccli. 2. Ex. 22.   
Innocentius the third in the great Lateran Council saith thus. Some, as we understand, which voluntarily have come unto baptism, do not at all leave the old man, that they may put on a new: whereas retaining the relics of their former ceremonies or rites, they by such mixture, confound the comeliness of Christian religion. But, whereas cursed is the man which goeth upon the earth by two ways, and we must not wear a coat woven of linen and : we ordain that by the Prelates of the Churches, such observance of their old ceremonies be in any case repressed: that whom their own free will did offer unto Christian religion, those the necessity of wholesome coaction may retain in the observance thereof. whereas less harm it is, 
1 pet. 2ᵒ  not to know the way of God, than after it is known to go back. ❧ Here have you nothing to say, but that by going to the Church you use no ceremony of Protestants religion, which I have confuted above: showing that your very going & presence is a ceremony of Caluinisme.  
But let us come unto the example of so many constant Catholics, as in the time of the Arrian heresy were in greater misery than we: but bore it with far greater fortitude Wherein first there cometh unto my mind a law which was made even of going to the Church, not unlike unto ours, of our new kind of obedience, of which because it serveth for the perfecter description of those times, I will set down what Sozomenus writeth. 
L. 7. c. 13.   
What justina the Empress, mother unto Valentinian the younger, 
A law against Recusants in S. Ambrose his time.  marvelously molested holy Ambrose Bishop of Milan, and yet could not prevail to make him yield the Churches unto the Arrian sect: she growing unto more fury, sought to strengthen her endeavours with a law. Therefore sending (saith Sozomene) for BENIVOLUS the chief amongst the enroulers of the laws, 
A good lesion for true gentle men.  she commanded him, that with all speed, he should make a law for confirmation of the faith established in the Council of Arininum (which was for the Artians.) This business when he modestly sought to avoid, because he favoured the catholic Church, she was very importunate to entreat him, and to allure him with great promises of higher dignity, and yet prevailed not. For BENIVOLUS taking off his girdle, cast it at the Empresses feet, saying; 
The girdle was a sign of dignity as with us the garter.  that neither his present, nor any greater dignity he so esteemed, that he would desire it for a reward of impiety. When therefore he persisted therein that he would never do it: others were found which should undertake the service of the making of such law This law commanded that freely should come together, those with were of the Arrian saith, 
A law for going to the Church  and that such which should resist unto these, or attempt things contrary unto the Imperial law, should be put to death. Thus Sozomenus of this law, which notwithstanding was not executed because of extraordinary calamities and troubles, which as Sozomenus writeth, made justina forget her fury. About that time, notably S. Ambrose. who when the Emperor demanded a Church for the Arrians; Again, saith he, he sent this message: 
Amb. l. 5. ep. 33.  I must also myself have one Chrrch. But I (saith S. Ambrose) answered: 
* He alludeth to the speech of S. John Baptist unto Herode Mat. 14.  It is not lawful for thee to have her. what hast thou to do with an adulteress? For she is an adulteress, which is not joined in the lawful marriage of Christ. ❧ Even so do I say unto you: you may not go to the heretics Church: for what have you to do with their adulteress Synagogue, which is not joined in the undefiled matrimony with Christ? This argument is of the greater force, for that it is manifest that this Valentinian was always a catecumen, and not baptited at all, by reason of his sudden death. So that we are hereby assured that his only presence was by S. Ambrose forbidden: whereas it is most certain that being but a Catecumen, he could not receive any Sacrament nor so much as be present at the Church's sacrifice: But only at the singing of Psalms, and readings, & sermons. Those soldiers also which sought by force to get a Church for the Emperor, 
Ibid.  being by him commanded to be excommunicate: suddenly, God altering their minds, came unto the Catholic Church where S. Ambrose was: refusing to be joined with the heretics, or for them to obtain a Church.  
The same most glorious Prelate in the same quarrel of the delivery of the Churches to the Emperor, 
Orat. de tradend. basil.  for the Arrians; taketh occasion of that part of scripture, which by mere chance being read that very day, in which the tumult was attempted for the Churches; very fitly he apply unto his purpose. 
Luc. 19 Mat. 21.  The place was of the riding of our Saviour upon an Ass unto Jerusalem and casting forth amongst others, those which sold pigeons in the Temple. Where, after that this Saint had showed his servant desire to make his own body an host and sacrifice unto Christ in so noble a quarrel, if it would please our Saviour so to use the same his body, as he once used the Ass, when he satisfied with a few of his forcible words, all those which would have hindered it, saying; that he had need of his service: he addeth this most notable sentence of the Doves. What are the Doves but simple minds or souls, following the sincere and pure faith? should I than bring into the Church one whom Christ excludeth? for he is commanded to go forth, 
Auxentius because of his wicked behaviour in other places, had changed his name  which will sell the simple minds of the faithful. Therefore Auxentius is cast forth, Mercurius is excluded. One monster it is but two names. ❧  
What think you than would S. Ambrose persuade, if he now saw Auxentius in Churches? or what would that his devour people think themselves bound unto, if Valentinian commanded them there to be present? neither was Auxentius so excluded, but that if he could not have been excluded, every Catholic should have avoided him in the Church, more than in civil conversation: which also was forbidden them. Yea such was the fervent zeal of this Bishop in this quarrel, and such was the readiness of the people to cleave unto their Pastor, 
Ep. 33. l. 5.  in so just a cause: that the Emperor himself feared, least by the mutiny of the soldiers (which notwithstanding S. Ambrose never allowed) he should have been put in prison. But this Emperor, for all this, being once deprived of his evil counsellors, was always after united unto his Bishop, reputing him not only as his Father, but as his Protector and deliverer in all distresses.  
But in this matter of heretical Churches, 
Amb. orat. de obitu Valentiniani orat. de trad Bas. How we ought to esteem of laws in this point. Gal. 2.  hear I pray you a necessary lesson of this great and most holy Doctor. For speaking of Auxentius the Arrian Bishop: he saith, whom he could not by speech deceive, those he thinketh to strike with the sword. with his mouth inditing, & with his hand writing bloody laws: thinking that the law may prescribe unto men, a belief: he hath not heard, that, which even this day was read: That a man is not justified by the works of the law. Or this: by the law I am dead unto the law, 
ibid.  that I may live unto God. And we therefore by the law of our Lord JESUS CHRIST, let us die unto this law, which enacteth decrees of perfidiousness ❧ Thus the most constant Pastor, of those laws of which we spoke before: for the delivery of Churches unto Arians. judge you what he thought, of going to the same, if the Arians had obtained their purpose, although in this point also, I have showed you, even here his judgement.  
A little before that time 
* Sozom. l. 6. c. 18.  when Valens in the East did persecute the Catholics, he came to Edessa for to see a noble Church of S. THOMAS. 
A notable example of Catholics constancy.  From this city had he either by death, or banishment, or imprisonment, taken away most of the Catholic Pastors: yet when he saw the Cotholicke people to gather themselves together in a field before the city, he is said very sharply to have rebuked the Governor general, and to have given him a blow on the ear, because against his commandment he suffered such meetings to be made. 
A civil heretic.  Modestus therefore (for so was the governors name although he were an Arian, yet secretly gave them warning that they should take heed, lest the next day they came to the same place to pray. For the Emperor had commanded him, grievously to punish those which he should find there. But the people contemning his threats, with far greater desire than before, did fill the place. Which thing Modestus understanding, knew not what to do, yet went be into the field. In the way a woman drawing her child after her and contrary unto womanly decency her gown evil favouredly put about her, as it were hasting unto a desired thing, rusheth through the band of soldiers which went before the Governor: who seeing that, commandeth her to be apprehended: and asketh her the cause of such haste. That I may quickly come (saith she) unto the field, in which the Catholics are gathered together. Art thou alone ignorant (saith Modestus) that the Governor will presently come thither, and kill all that he findeth? Yea, saith the woman, I have heard thereof, and therefore I had need run most speedily, lest I come when all is done and so be deprived of Martyrdom, which now God hath offered me. But why, I pray thee, dost thou lead thy little boy with thee? That he also may be partaker of the public afflicton, and receive a like reward. Therefore Modestus wondering at the manly courage of the woman returneth unto the court. And when he had informed the Emperor of her, he persuaded him that he should cease from seeking to accomplish what he had begun, whereas especially it was a thing neither of small dishonour and of great discommodity. So far Sozomenus. O constant people, O most kind & godly mother, O happy child which livest in such a time. If our times and people were like unto these: than should we not only have more refusers of Valens his Church, but more constant practisers of their own religion, not able to be hindered with loss of goods, or of liberty, or of life itself. But we will go somewhat farther, in the worthy acts of this renowned city, 
l. 4. c. 16.  And take that which followed after out of Theodoret. For notwithstanding the Emperor feared the multitude: yet were those which were of the Clergy, that is, some Priests and Deacons (for their Bishop Baxses was sent into banishment) and one Lupus worthy of such a name, put in his place, with whom that godly devout people refused to communicate) these Cleregy men I say were brought before the Governor, and commanded either to communicate with Lupus, or to be banished. Where after a fair long tale said by the Governor to persuade them from their recusancy, 
A preaching Governor.  alleging that it was an extreme madness, for a few simple men, to resist one which was so mighty a Prince, and over so many: at the length saith the Governor to Eulogius a holy Priest, and the chief of those which was than left; 
* Go to that Church which your Prince goeth unto.  Communicate with the Emperor. Unto whom Eulogius very stilly, but quippingly, answered. What, was he, when he was made Emperor, made also a Bishop? The Governor understanding the quipp, began to be angry, & to revile the Priest, and to add these words. I said not so focile that thou art, but I exhorted you all to communicate with those, which whom the Emperor communicateth. But the good old man answered that they had a Pastor (meaning his Bishop,) whose commandment they should in such things obey. Whereupon fourscore of them were sent into barbarous Countries, into banishment. ❧  
But mark I pray you both here & in what shall be said hereafter, 
what is communication with heretics or schismatics  that to communicate with heretics, was always understood by a religious and ceremonious presence at those actions, wherein their Pastors & Bishops exercised their woolfish profession towards their scattered flock.  
And this must of necessity agree with manifest reason, that such communication as is had with heretics in their prayers, is the highest and most unlawful degree of communication with them. For if in ancient times, the holy bishops of the Primitive Church, by giving or sending of certain letters unto schismatics or heretics, 
Litrae Formarae vel commmicatoriae. Aug. ep. 16 2. & 163 Opt. l. 2. copt. parm. Conc. Mileu. c. 20  which were called LITTERAE, FORMATAE, or COMMUNICATORIAE, should thereby have signified their union with the same; & therefore have licenced others to keep company, and to communicate with them also; which they reputed always unlawful; ever refusing to grant any such letters, but to such as were in deed Catholics: in so much that S. Augustine writing to certain Donatists, protesteth that he doth not send them communicatory, but only private letters for their conversion. What shall we than judge of this association in spiritual things? neither must you now run unto your old excuse so often by you alleged, and by us refuted; that you do not communicate with them in prayers, when you do not pray yourself: For your very presence at their prayers, is a communication with their prayers: even as the presence at the same table, although you eat nothing, is a communication with them in the table: and dwelling in the same house, or lying in the same bed, is always adjudged 
* Navar. c. 27. n. 20.  a communication, expressly forbidden by holy Canons, when there is not that Toleration of which we spoke before in civil cases: yet never was nor could be granted in the crime of their rebellion.  
It is very well known, how in ancient ages, neither Catholics with heretics, nor heretics with Catholics would join Churches. Wherefore of S. Ambrose, 
Amb. in or. detrad. Basil.  the Arians sought a Church as we have said. Of Athanasius, the Emperor Constantius demanded a Church, for the Arians: and S, Athanasius in like manner, for the Catholics in Antioch. 
Sozom. l. 3. c. 19  whereas before the Catholics in private houses did use to meet, refusing to come to the Churches of heretics: as great Athanasius also himself, that worthy & immovable Pillar of Christian religion did refuse. 
Theod. l. 5. c. 32  The like petition was made by the Arians, in Arcadius' time at Constantinople. which when S. Chrysostome resisted, & signified before Gainas, who made such motion unto the Emperor, that the sacred Temple was open, and that he did forbid none, but he might pray there if he would: But I, saith Gainas, am of an other religion, and with the men of my own religion desire to have a Church. ❧  
These Arians at the day of judgement shall condemn our politic schismatics. 
The Donatists.   
When the Donatists had made certain hymns in Africa to allure the people to their service: S. Augustine, that Catholics might in all things be opposite unto them, made a godly Psalm, for them to sing, 
Socr. l. 6. c. 8 Sozom. l. 8. c. 8.  which he entitled a Psalm against the part of Donatus. The Arians also in Constantinople, when they by Theodosius had been forbidden to use their service in the city, and therefore in the night used to meet in public galleries, by sides and quires singing certain heretical responses: after that the day drew near, were wont to go from thence also singing blasphemous songs against the B. Trinity. S. Chrysostome therefore with greater solemnity than ever before; performed the like manner of nightly singing and procession in his Church. and in short space, 
Solemn procession was long before in use See S. Basil. ep. 63.  both in number and in solemnity, exceeded the Arians. For in this procession there went first a silver Cross, with Torch's kindled and charge was committed to the Empresses Chamberlain, to provide both the expenses and also the music.  
So that in all antiquity we see, that heretics churches and services unto Catholic Churches and services, have always been as opposite, as Babylon unto Jerusalem, as heaven and hell, as the city of God and the city of the Devil.  
The people of Alexandria chose rather to die. 
Theod. l. 2. ●. 14.  than to go to the Church where an Arian Bishop had possession. For which cause S. Athanasius himself comforted by writing, certain Virgins to the constant confession of their faith. For the Arians having found them once at Catholic prayers, with all manner of brutish cruelty, sought to make them profess Arianisme. 
Theod. l. 4. c. 14.  The people of Samosata having lost their godly Catholic Bishop Eusebius, were such enemies of heretical wickedness; that the Arian Bishop at service time was ever alone. Yea when he had been in the bath, some Catholics coming thither, and meeting him going forth (neither would they enter whilst he was within) would not adventure to wash themselves, before the water in which he had washed was cast forth: lest by the very water they should have received some filth of heretical contagion. He therefore soon gave over his office, and Lucius an other Arian being intruded could not yet alter the mind or constancy of God's Catholcike flock, forsaken of their Pastor; yet as the same author writeth, executing themselves the cae of a Pastor, which they plainly declared by a childish example, but a true pattern of fervent zeal to ancient religion. For when this false Bishop Lucius by chance road through the market place; a company of children there playing at ball: it happened that the ball slipping from one of them, went between the Mules legs, on which Lucius road. But the children cried out, thinking the ball to be polluted with some great filth. Wherefore having made a fire, passed the ball oft through the flame, reputing that so it might be purged. This example of childish piety, whereas Theodoret a most grave Bishop and Doctor, hath not thought unworthy of his ecclesiastical history: I also think it may very well beseem my simple writings. You may, if it please you, exhort whosoever will take the pains to supply M. FOX'S martyrologue: to put this ball in the number of those which have suffered for the Gospel.  
Very notable is also the Recusancy of the Roman citizens, 
Theod. l. 2. c. 10.  who when Constantius had sent into banishment their Pope Liberius, and placed Faelix the second in his room (who notwithstanding afterward was a Martyr) would never enter into the Church, whilst Faelix was there: both because he was not their true Pastor, and for that he had communicated with the Arians. By which fortitude they obtained of the Emperor the restoring of Liberins to his See.  
But most famous is the Martyrdom of S. Ermigildus, 
Greg. l. 3. mor. c. 31  that most noble young Prince who for refusing to communicate with Arians; was by the barbarous King his Father, in steed of his Princely inheritance crowned with a Martyrdom and honoured by God after his death with most strange miracles, and rewarded with the conversion of his whole country.  
I could here very much dilate this discourse, in the rehearfall of diverse examples of most constant Catholics, 
Victor uticensis.  whom in the persecution of the vandals in Africa heretical fury, made most glorious mirrors, for whosoever in our age hath to contend with the like barbarousness. 
Athenageras' in Apol Theoph. Antioch. l. 3 ad Autol. Text. l. de spectac. Cypr. de spect.  A great argument might also be, brought forth of the ancient custom of the purest age of the Church, when it was generally holden unlawful for Christians to be present at the plays or spectacles of the Gentills: whereby we may judge of the strange spectacles which are in your Churches.  
To conclude, what word more common in Fathers and Canons, than that it is unlawful to communicate with heretics? and where shall we not find that one of the chief communications was in Churches and Ceremonies? although the very civil communication also were always condemned but not in so high a degree. So that in all antiquity we may plainly perceive, what hath been judged of communicating with heretics in churches and service. Yea so many decrees we have of this most certain truth, as there have ever since Christ, arisen heresies, & due sentences of condemnation, have at any time been given by councils or Pastors against the same.   

§. 40  
Let us now see what we have in the like case of schismatics. 
The prescript of holy Canons concerning schismatics service.  Who although they be as much to be avoided as heretics: yet for that they retain with the same faith, ordinarily the same ceremonies which are in the Church: there may be in them a particular difficulty: And if we can in this point also show our purpose, it will be unto the matter which we handle a singular advantage.  
I say therefore that it is not lawful, but rather a thing having annexed unto it, many of those deformities we spoke of before, to be present at the service of Schismatics. I mean when they have once divided themselves, and, made a several congregation; or as the thirteth Canon of the Apostles and all ancient Fathers are wont to speak, have erected an other Altar. For than do I say, that it is an union with them: and therefore Schism, disobedience, and contempt of the Church: Scandal and danger of heresy: 
See §. 24.  Schism being always the high way to heresy, as we have before expounded. By reason and discourse, this hath been already proved. But by the authority of the Church, we may avouch it, 
This may be deduced out of the things before. 2. ways.  in two ways. First, for that in the alleged Fathers and councils, there is often times mention made not only of heretics, but of schismatics also: as in the Antiochen and Laodicean Council and others. Secondly, because many heretics have nothing differed from the true Catholic Church in service or Sacraments, as ordinarily happened in the Primitive Church. Whereupon I infer, that not the service, but the union and participating with them in their wickedness, 
True Sacraments damnable out of the Church.  is by the Fathers reproved, when they generally teach to avoid heretics service. So do the Fathers allow Christ's Sacraments, as sufficient, even amongst heretics and schismatics: when there concurreth the necessary matter, form, and intention, and the convenient minister. 
l. 2. count ep Parm. c. 13 dist. 32. c. praeter hoc. Conc. Illerd. c 13. Sending Infants to Christening.  Yet doth S. Augustine plainly teach, that such Sacraments cannot ordinarily be either given or taken without sin. Wherefore it was reputed in all ages so heinous a crime to cause a child to be christened by an heretic (although in the due form) that an ancient Council made this decree. Let not the oblation of that Catholic in any wise be received in the Church, who shall offer his children to be baptized in heresy. ❧  
So do the Fathers of the 7 general Council determine, 
Act 1. 1. q. 7. c. conveniontibus  that such heretics as have received holy orders by the hands of heretics, must be after abjuration of their heresy, received unto their functions: but if any one of purpose go to an heretic, and receive of him holy orders: him they command to be deposed. What is here I pray you worthy of condemnation, but the exterior union with an heretic, the order itself being approved, and acknowledged by the Church? In like manner we have an ancient Pope's Canon in this form. 
24. q. 1. c. si. quis dedet it  If any one do receive the communion (he meaneth the true communion of Christ's most holy body) from the hand of an heretic, and knoweth not that the Catholic Church doth reprove it: afterward knowing it. let him do penance one year. If he know and neglect it, and after repent: let him do penance for ten years. Other do adjudge him seven years, and some more mildly, five years of penance. If any man permit an heretic to celebrate his Mass in the Catholic Church and knoweth not: let him do Penance 40 days. If for reverence unto him, a whole year. If for condemnation of the Catholic Church, and custom of the Romans: let him be thrown out of the Church, as an heretic except he have Penance; and than let him do it ten years. If he depart from the Catholic Church, into the congregation of heretics, and persuade others, 
Persuading to schism  and after repent: let him do 12 years Penance. ❧ If than, in heretical rites, and ceremonies, that which is reprehended, be the company, not always the ceremony: Than when we condemned with ancient Fathers the association with all heretics, in their services: the same Argument and censure must be made in the communication with schismatics, with whom we cannot profess any union, but by disuniting ourselves from the one only Dove and Spouse of Christ. And yet will I not so give you over, but we will have some more express thing also, if it may be, for communication with schismatics: that you may the more be confounded, at your gross defending of communication with heretics. For there is a confusion, which bringeth sin: 
Eccli. 4  and there is a confusion, which bringeth grace, and glory and since you have shamefully entered into the one: be not I pray you, ashamed in respect of so great reward: to abide the other.  
than because you are so curious an enquirer for ancient Canons, I bring you here a Canon of an ancient Pope S. Pelagius, who next before S. Gregory governed the Church.  
This word Schism (which is a greek word) saith he, doth signify division. 
24. q. 1. c. schisma.  But in unity there can be no division: they therefore do not communicate with unity, who communicate with Schismatics. They have made to themselves parts, and severing themselves from that which is one (that I may use the Apostle JUDAS his words) they have no spirit. Whereby it is brought to pass, that because in unity, they are not one; because they would be in part; because they have not the spirit of the body of Christ; they can have no sacrifice. 
Gloss. ibi.  ❧ (His meaning is because such sacrifice hath no effect, whereas the effect of the holy Eucharist, is the unity of Christ's mystical body, from which schismatics are divided.) And discoursing of the great crime of those which communicate with such, he saith. Finally, either you think them to be the Church, and whereas there cannot be two Churches, us to be schismatics: or if it be manifest that the true Church is in the Apostolical Seas: than know you that both they are divided from unity, and there is now no question lest of communication, which cannot be true but only in unity. 
Presence at heretical service expressly forbidden.  Be you not therefore (as if there were no difference between schismatics, and the true Church) indifferently associated unto both their sacrifices. It is not the body of Christ, which a Schismatic maketh, if we follow truth as our guide. Neither can any man feign, without reproving the Apostle, that Christ is divided. 
1. Cor. 1.  One only is the Church which is Christ's body, which cannot be divided in two or more parts. For so soon as any departeth from her, he ceaseth to be of any Church at all. ❧ How could that ancient holy Bishop more plainly discourse of communication with Schismatics, even when they have true service and Sacraments? For that which he saith, that a Schismatic cannot make the body of Christ, 
See the gloss upon this place.  is not understood of want of true consecration if he which taketh it upon him be a Priest: but according to the ordinary custom of Doctors, which call the true body of Christ, that, which is the effect of the holy Eucharist, which is the incorporation with Christ's mystical body, which a Schismatic cannot make in any: or because a Schismatic himself is no part of that mystical body: so that he speaketh not of consecration of the Eucharist, but of the union of him which is the consecratour.  
S. Augustine disputing against the Donatists, 
S. Augustine's opinion. l. 1. de Bap. cont. Donat. c. 2. 24. q. 1. cap. Si quem fort  hath this notable saying, which I will set down the more largely, that you may see how that great Saint, and most grave Doctor of God's Church, esteemed of this exterior show of union with the true Church of God, which we defend. If perhaps (saith he) extreme necessity driveth any man where he cannot find a Catholic: & keeping in his mind Catholic peace, he do receive by some other, which is out of the Catholic unity, that which he would have received in Catholic unity (he meaneth baptism:) if forthwith he depart out of this world: we do not repute him but as a Catholic. And if he be delivered from corporal death: when he shall yield himself unto the Catholic congregation, even with his corporal presence, from whence he never departed in his heart: not only, we do not disallow, that which he hath done; but with all security and verity we commend him: because he believed that God was present in hjis heart, where he observed unity, and would not depart out of this life, without the Sacrament of Baptism, which whensoever he found, he knew to be Gods and not of men. But if any, when he might receive it in the Catholic Church through any perverseness of mind doth choose to be baptized in Schism: although afterward he come unto the Catholic Church, where certain it is the the Sacrament profiteth, which may truly be otherwhere received, but not profit: he is perverse and wicked, and so much the more perniciously, 
How a man in necessity may receive a sacrament of an heretic or schismatic.  by how much the more wittingly. S Augustine speaketh here of schismatics. Where he reprehendeth not the service or Sacrament, but the union which is by the outward show professed. Neither yet was it his mind to approve such communication with schismatics in necessity, that a man may dissemble his recourse unto them, for to be in sign of union unto them: but he speaketh of those which were public Catecumen in the Church, 
Conc. Tried sess. 14. Caiet. verbo. Absolutio cap. Pastoralis de off. iud. ord. de. Conr. Art. 8. Diffic. 9  and known to desire the Churches Sacrament, and as he saith, of the Church already in heart: which in their extremity could find no Catholic who might actually incorporate them to the same. After which manner, in extreme necessity there wanting an other Priest: at the hour of death, any Catholic may lawfully, and sufficiently, be absolved by any true Priest, although an heretic, yea by Luther himself, if he were alive: So that neither the Priest want due intention, & the Penitent make known, both unto the Priest, and others, who might otherwise be scandalised, that he would live and die in the Catholic unity.  
This is a point very good for our countrymen to know, as a thing which may happen unto them to be as profitable: as it is most certainly permitted by holy Church: So that it be not according to the form of the communion book, or with dissimulation. and due diligence be used, for to find a Catholic Priest.  
But of S. Augustine's opinion in this point, out of whom this Canon was taken, we can say much more. And if we would say all, we should exceed any reasonable volume. But our intent is not to bring here the sentences of holy Fathers, but in as much as either they show the custom of the Church, or have their grave sentences for the government of the whole Church, placed in the body of the Canon laws. This glorious Pillar of Christendom living in Africa, amongst the swarms of Donatists, which at that time molested the Church of Christ, being first only schismatics, but afterward growing to express heresy, as always schismatics, if they continue use to do, as we have new oftentimes said out of S. Hierome: in all his works against Donatists giveth most plain testimony of the custom of his days. 
Going to the Church is schism in S. Agustines' opinion.  For whosoever shall read any of those learned books which he writeth of that Schism: shall see, that neither the Donatists with the Catholics, nor these with them would any ways communicate. Yea by this great Father, it was reputed Schism, for the one part to communicate with the other in spiritual things: which when I say, I mean the religious presence at service.  
Hear, I pray you, what this Saint rehearseth of an Imperial law against this action 
* Civil law See cod de hereticis L. quicunque l. 1. count ep. Parm. in fine See ep. 166. Although the conventicles, are several, and the segregation wicked: yet the law cannot coveniently punish all. proper conventicles wicked separation congregated.  Of the other emperors laws and justice, (except of julian the Apostata, who only favoured the Donatists, permitting them to have Churches) which laws are most vehement against them: who is ignorant? Amongst the which, one general law against all such as will be called Christians, and do not communicate with the Catholic Church, but are gathered together severally in their proper conventicles containeth thus much: that as well be who ordaineth a clergy man, as also he which is ordained, be amerced in ten Pounds of gold. But that the very place where the wicked separation is congregated, be confiscated. There be also other general commaundemements, by which they are disabled either to make will or donations, or to receive any thing by any wills or donations. ❧ Thus S. Augustine. Where you may observe the cause of such punishment, only to be the gathering together into several conventicles, which he calleth wicked separations, and the not communicating with the Catholic Church. So that in S. Augustine's judgement, you may see, that it is all one, to be gathered in Caluins wicked separation, and not to communicate with the Catholic unity: which I pray you, what is it else but to be in Schism? 
l. 1. de bapt. count Don. c. 4.   
More plainly he calleth those which receive Baptism in the Donatists congregation, with an intent after their Baptism presently to come to the Catholic Church: 
schismatics.  Such I say he calleth schismatics: not disallowing the Sacrament, but the receiving of it in that Church, which maketh schism. What need is it (saith he) to commit this accursed evil, even but one day or one hour? For whosoever desireth this to be granted him, may either of the Church, or of God demand, that it may be lawful for him, but for one day to be an Apostata. For there is no cause why he should fear to be an Apostata for one day, and not fear to be a Schismatic or Heretic for one day. ❧ See how he accounteth the receiving of the holy Sacrament of Baptism of an Heretic, although with intent of coming to the Catholic Church afterward, to be Schism: and the persisting after in such congregation, to continue the schism. Thus much he saith of such as know the Donatists not to be the true Church. In the next chapter: But they which through ignorance are there baptized, 
c. 5.  thinking, that to be the Church of Christ: in comparison of the former, do indeed sin less: yet are they grievously wounded with the sacrilege of Schism. 
Wounded with the sacrilege of schism.  ❧ He expoundeth himself afterwards because their ignorance cannot be excused. Than is it Schism to receive a most holy & true Sacrament of a Schismatic. Why I pray you? not because 
* ibid. c. 2.  they receive baptism, but because they receive it in schismatics Churches. therefore the being in schismatics Church, as one of their society, is Schism. The like he hath in the same book. 
* c. 8  Those whom they Baptize, they cure of the wound of Idolatry and infidelity, but more grievously they do strike with the wound of schism. 
Schism by S. Augustine, is more grievous than Idolatry.  For Idolaters amongst the people of God the sword destroyed, but the schismatics the earth opening swallowed. ❧ Behold, what account this holy Doctor maketh of the company of schismatics in their Churches: not because the thing donne, which is the administration of Gods most pure Sacrament, is evil; for he always honourerh it: nor because of the sin of the minister, ur worthily exercising his function; for such sin is most often committed even in the Catholic Church, and cannot defile the worthy receiver: nor because of the evil, or false belief, or schismatical mind, of the receiver; for he supposeth the contrary: but only for that association which is had in a Schismatical congregation with the same, and is not only committed in the act of the Sacrament there received, but ever after by remaining amongst them is continued.  
The same Doctor where he entreateth against Emeritus a Danation Bishop: Of such as were of the part of Donatus in heart but yielded to the Catholics their corporal presence, saith: that they are CARNE INTUS, SPIRITV FORIS. Than is it also a clear case, that the very corporal presence in Caluins' part, maketh one to be CARNE INTUS, SPIRITV FORIS, that is in flesh within Caluins' Church, in spirit without. and because, as we said above, none can be of God's Church divided, 
See §. 24.  but he must be wholly of the same: what remaineth, but that such are to be esteemed of Caluins, 
S. Gregory l. 1. ep. 36.  & not of Christ his Church?  
Of S. Gregory's time, we have most evident testimony. Who not only strictly forbiddeth that any person permit his children, bondslaves, or any belonging to his jurisdiction, to be baptised by the Donatists: But when the Inhabitants of a certain Island called Caprea, 
L. 7. ep. 99  returned from schism, sending their Ambassadors to Rome for their reconciliation; he gave order, that if their fitst Bishop would be also reconciled to the unity of god's Church, he should remain their Bishop: otherwise that a new should be made, that our Lord's flock (saith he) may be secure against the darts of the deceitful enemy. Which great care (considering the tumults & inconveniences which happen, where two several Bishops do sit) had been in vain, if that people might have received their spiritual things of their old Schismatical Bishop. Neither is there any cause hereof, but the exterior show of union in his congregation, whereas the difference in doctrine, service, and Sacraments, was none at all.  
Whosoever readeth over the histories of such Schisms as have been heretofore in the Roman Church, when there hath been division of Popes (although the Roman Church was never divided, but all deviders have presently ceased to be of this Church he shall find this doctrine of avoiding Schismatics most constantly on both sides to have been observed. For as the schismatics did arrogate unto themselves the name of the true Church: so did they also always paint themselves with the show of whatsoever piety the true Church should profess. 
L. 6. vitae. Sancti Bern c. 6.  In the time of that great Schism between Innocentius the second and Peter Lion; S. Bernard a most earnest defender of the true Pastor of the Church, at POITIERS, before that Church had publicly showed itself to be Schismatical, had offered unto God in the Cathedral Church the immaculate Sacrifice. But after his the the Dean of the same Church broke very impiously, but not scotfree, the Altar in which the holy man had celleorated: for after a very short time he died most desperately. And when the Prince of that country of A quitane, who had opposed himself to Innocentius came to parley with S. Bernard: after much debating of the matter, S Bernard got himself unto the most effectual armour of the Divine mysteries. When the Prince himself was not permitted to enter into the Church: but by the Divine authority of the Saint, adjuring him in the presence of Christ's body, which upon the sacred Patene he carried forth of the Church unto him; was at the length mollified, and of a wolf, 
S. william D. of Aquitane.  became a lamb; and of a SAUL, a PAUL; and of a notorious sinner, a glorious Saint, and pattern of true repentance, for nourishing the division of the Church.  
Than do we evidently see that on both sides this hath always been an inviolable custom, that aswell the Schismatic hath avoided the Catholic, as the Catholic hath shunned the spiritual communication with the Schismatic.  
But the example & authority of S Cyprians time shall both determine and finish this controversy. 
S. Cyprian.  Against whom when Felicissimus had raised a Schism, and gathered together in a certain bid so many as he could, using thereunto the terror of secular Magistrates, and diverse threatenings: S. Cyprian sent into those parts two Bishops & as many Priests, to hinder the poorer sort, lest for poverty they should be drawn unto Felicissimus his part. 
ep. 40.  Let none (saith he) draw you Christians from the Gospel of Christ: let none take away out of the Church, the children of the Church: Let such perish alone by themselves, who will needs perish: Let them alone remain out of the Church, who are gone out of the Church. And after. But if any shall go unto the part of Felicissimus, or his Champions, & join himself unto that heretical faction: let him know that he cannot afterward return unto the Church, and communicate with the Bishop and flock of Christ. 
ep. 38.  ❧ And of the same. whosoever shall join himself unto his conspiracy and faction, let him know that he cannot communicate with us in the Church, who voluntarily chose to be separated from the Church. These my letters do you read unto our Brethren, and send them also to the Clergy at Carthage, adding also the names of whosoever have joined themselves to Felicissimus. ❧ The like censure to have been made of such as joined themselves in Churches unto Novatianus a false Pope against S. Cornelius: 
S. Cornelius  out of S. Cuprians epistles; and that which S. Cornelius himself wrote unto Fabius the Bishop of Antioch, 
ep. 52 l. 6. c. 35  which Eusebius setteth down at large; we may manifestly perceive, where it is also plainly to be seen, that this external union in service and Sacraments, is the very nature and essence of schism. For as S. Cornelius writeth, when the followers of Novatianus came at his Mass to receive, he holding their hands between his own, exacted of them this oath: Swear unto me by the body and blood of our Lord jesus Christ, that thou wilt never either forsake me or return unto Cornelius. ❧ See than that the schism is not only in receiving sacraments, but in not forsaking the schismatical congregation. Which when diverse afterwards did, than did they return unto the Church: So saith Cornelius. Know thou, that every day now the brethren forsake him, and return unto the Church, and that now he is destitute and deprived almost of the society of them all. ❧ Behold, I pray you, that to come into the Catholic Church is to forsake schismatical society. thousands of the like examples and authorities might be brought: 
l. de vnitat●● Eccl. in fine. Three manners of communicating with heretics or schismatics.  but I will conclude with a distinction of S. Augustine, who maketh three degrees of communicating with Hreretickes or schismatics. The first, of such as communicate with them when they have not plainly showed their rebellion against the whole Church: And these not with standing their communication, he calleth pure and uncorrupted wheat. Others, as this Doctor speaketh although having a goodwill, yet through fleshly darkness do wander with them a while, when their schism is manifest: And these he accounteth as wheat, whose blade is trodden down and withered, the root remaining alive: and never to grow again but by Gods merciful correction. Finally others, with an evil mind and purpose do contradict the most open truth: these are altogether pulled up by the roots, neither can be planted again, but by him, who only is able to graft again the broken boughs in their natural stock. 
Rom. 11  So that according to S. Augustine's doctrine, we may learn what is to be judged of our fearful schismatics. 
THE CONCLUSION.   
But it is now time at the length to draw to an end of our whole disputation. Wherein if I have been somewhat bold with yourself: I pray you impute it to the sincerity of my good will, and the familiarity of our friendship. If I may seem to be over vehement, & incensed against others: I name none: If any one's conscience do accuse him, let him either amend himself, or not there devise a quarrel where none is meant. If either by you, or other Catholics, I may be judged to have given some occasion by plain and true speeches, to exasperate heretics: 
2. Cor. 12.  I answer with S. PAUL: I am become foolish, you have compelled me. So long as the sheep of Christ his fold do obediently & simply hearken unto the voice of the Pastors, and choose to be guided by them, refusing to hear strangers: so long may the Shepherd be quiett & still. But if once the false shepherds be entered into the fold, or rather express wolves, who do take away and scatter the sheep: than is it time for the Shepherd, not only himself, to stir abroad; but to send out his dogs, and to use all possible remedies, against so present dangers. I do not take upon me to have said more, than hath been said heretofore, only I have sought to press you with that which most learnedly hath been brought by others, whose writings being almost worn out of mind, the effect of them seemeth to be as little regarded.  
Remember I pray you, 
Gal. ●.  that saving of S PAUL, & apply it unto yourself If I build the same things again which I have destroyed: I make myself a Prevaricatour. ❧ How odious the name of a Prevaricatour is, you know very well. A Prevaricatour, 
2. q. 3. c. fi quem. Vlpianus ibi citatus.  (saith the Civilian) is said, as it were a varicatour (a stradler, of whose legs you cannot know the right from the left) which helpeth the contrary part, and betrayeth his own. You will not be offended, I hope, if I tell you that which truly I may: that whilst you go about to build up the rebellious walls of Schism, which once in yourself and others you destroyed: you make yourself a Prevaricatour. For do you not perceive, how you help the adverse part? Do you not see how you betray your own cause? I mean that cause, which once you made your own, although now you have forsaken it, you have betrayed it, yea you have not only now by secret collusion impugned it, but by open hostility taken upon you the patronage of your adversaries cause against it. He that gathereth not with me scattereth, saith our Saviour. 
Mat. 1●.  You gather unto Satan's congregation: than can you not gather with Christ, but scatter against Christ. Or rather I may say of you, 
c. 17.  that which Hieremy the Prophett long since foresaw of the Devil, and whosoever is his instrument, in favouriug of heresies. The Partridge hath cherished (or gathered together, as S. Augustin readeth) those with she hath not brought forth: She hath made riches, 
L. de paste c. 12.  and not in judgement: in the midst of her days she shall leave them, and at her latter end she shall be unwise. ❧ The Devil whom S. Augustine understandeth by the Partridge, or, as that Doctor also faith, any Heretic, Brother coadjutor, or son of the Devil, (for these names doth this glorious Saint attribute unto these contentiouser Rebels, therefore well likened unto Partridges, who with striving are the sooner taken:) These Partridges I say, gather together those, whom they have not brought forth: those, whom Almighty God hath created, and the holy Church brought forth unto grace, & unto her blessed unity. These Partridges have increased their congregation with riches, but not in judgement. For as the Devil careth not, of what heresy one be of, so he be an heretic: So hath he without any judgement or discretion, gathered amongst heretics, such as he careth not whether they be heretics or no, so that they be in his congregation: so that they be without: so that they be in a part: whereas Christ's garment can have no part, nor any way be divided. The Devil saith not (that I may use the speech of S. Augustine) these are Donatists, and not Arians: whether these, or those: they belong unto him, which gathereth together without judgement. Let him worship the Idols (saith he) he is mine. Let him remain in the superstition of the jews: he is mine having forsaken unity, let him go unto this heresy, or that heresy: he is mine. ❧ Yea as we have showed before let him but be gathered together with Heretics at their service: 
It is a sign of heresy, to require Catholics to come to the Church. Ezech. 34  he is mine. The Devil then, and whosoever gathereth with him, and against Christ; gathereth his riches, but without judgement: far contrary unto the Catholic Church which detesteth all others, and gathereth none but such as desire earnestly to be her children, and to be the sheep of him, who said I will feed them in judgement. But in the midst of her days She shall leave them: (saith the Prophet either, because God will mightily raise up the lapsed again. or because according to that saying of S. PAUL, I would to God those were curt off which do disturb you: the favourers of such schism shall at the length discover themselves; & by open Apostasy show what they secretly harboured within their rebellious bosoms; and forsaking those whom they pretending to feed did devour; verify in themselves, the saying of the Apostle: They went out from us, but they were not of us. or else, because God will suddenly punish, and take out of this life such divided members, and wandering sheep to their eternal confusion. when at the last such Diabolical endeavours shall show the folly of their authors, & all the fair promises, and flourishing persuasions of Schismatical rebellion, shall disclose and discover themselves, as foolish devices.  
And I would to God the diverse punishments which are daily inflicted upon the lapsed, were sufficiently known unto the world. 
Three kinds of punishments of Schism. Sir de laps.  whereas we see now in our age, no less miraculous scourges for this shameful lapse, than we read in S. Cyprian of those, which in his age fell into Idolatry. So many schismatical marriages, suddenly turned into mourning: so many conformable men, either possessed or distracted, or punished with the death of their nearest allies: So dreadful torments of conscience, and cominuall terrors, as they worthily are afflicted withal; whom God with Cain hath cast out of his holy sight, & lest as vacabonds and forlorn of the earth: Such sudden deaths of Infants, baptised by heretics: no otherwise than happened to the son of Valens the Emperor, 
Theod. l. 4. c. 17.  for admitting the cursed blessing and baptism of the Arians, after S. Basils' sacred presence, and infinite other like wonders. To which effect I remember what Tertullian writeth of a far inferior kind of iniquity, 
L. de spect. c. 26.  than presence at heretical service, that is of presence at the Gentills spectacles: of which we spoke before. There happened, saith he, an example in a woman testifying God's indignation. This woman going unto the Theatre, returned with a Devil: wherefore when in the exorcism the unclean spirit was rebuked because he durst molest a Christian: the Devil answered very boldly: I did it most worthily: for I found her in my own. ❧ Take you heed therefore that the Devil find you no more in his own.  
Neither is this the only punishment of so great a treason, whereas the very infamy of the world doth follow it, as dew unto forsakers of their tender mother: setters to sale of their own consciences: inconstant reeds & wavering persons, both towards God and also towards men. 
Eus. l. 1. vit con. c. 11. Sozom. l. 1. c. 4.  For most worthy was that judgement of Constantius the Emperor Father unto the great Constantine, who desirous to make trial of Christian fortitude, gave out an edict the whosoever refused to sacrifice to his Gods, should be banished the court Whereupon some, which impiously yielded, were banished: and the other, which remained constant, with singular favour were retained. For that wise Emperor, well considered that who would be treacherous to God, could not be true to him,  
But the greatest punishment of all, is the being forsaken or God, & downfall into all sin. For as Samson after his familiarity with Dalila, 
judic. 16. Dalila  lost his former strength: and falling into his enemy's hands, was deprived of his sight: and bound in chains, was made ever after to grind in the mill. So after the entry into the heretical conventicle, a most false and deceitful Dalila, who seethe not, the the mind being blinded, betaketh itself to the bondage of all manner of iniquity, where, even as it were in a wheel, it runneth an unlimited race, never ceasing to go from one wickedness to an other. 
L. 25. mor. c. 12.  For by the desert of so great a sin, the pit of other sins is covered (as S. Gregory notably teacheth) that he which wittingly committeth one evil, even in other things may justly unwitting perish. 
* One sin is punishment of an other. Rom. 1. 1. Thess. 2. Ap. 22.  For this is therefore done, that sins may be punished with sins, to the end, that the very increase of vices, may be the punishment of the offenders. Hence, doth the Apostle say, that God hath delivered certain unto the desires of their heart. And again: that they may fill up their sins always. Hence, by an angels voice is it said unto JOHN, who hurteth, let him hurt yet; and who is in filthiness, let him be filthy yet. Hence DAVID saith: Lay iniquity upon their iniquity, 
psal. 68  that they may not enter into thy justice. Hence again, by the said Psalmist it is said of our Lord himself: 
Psal. 77.  He hath made the suggestions of malignant spirits, to be the way unto the path of his wrath. For to make that which was but a path of his wrath, to become a broad way, is by his district judgement, to enlarge the causes of wrath, that those which being illuminated would not do well, being justly blinded, should farther do, whereby they may deserve the more to be punished. ❧ God grant that you may open your eyes at the length, and find the way of the city of Cod's habitation, lest in the day of his revenge, from this wilful darkness which you have incurred, 
Psal. 106  you be against your will thrown into the utter darkness. From which God of his mercy, and by the intercession of his blessed mother deliver you.  
He which desireth nothing more, than that our friendship may through Catholic unity be perpetual.   
S. Cypr. lib. de unit. Eccl. 
What peace do the enemies of the brethren promise unto themselves? do they think that Christ is with them, when they are gathered together, which are gathered together out of the Church? Such although they be killed for the confession of Christ's name: yet this blot cannot be washed away even with blood.  S. Ambrose upon the 9 chapter of the Apocalypse, comparing the hears of the caterpillars unto the heretical Churches: saith. 
The Locusts had hears of women. for as the Saints of the Church of God had their flocks which at certain times did come together to celebrate the divine services: So also heretics had their mad and furious people, which in diverse places came together, to the celebration not of divine mysteries, but of devilish services.  The same Father, upon those words of the Gospel of S. Luke the 9 chapter: when the unclean spirit shall departed out of a man. 
This, it cannot be doubted, but that it is spoken of the people of the jews: which our Lord before did sever from his kingdom. Wherefore understand thou also, that all heretics and schismatics are separated from the kingdom of God, & from the Church. And therefore it is most manifest, that the meetings of heretics and schismatics, belong not to God, but to the unclean spirit.  S. Cyprian in his 40. epistle, even of Schismatical Churches, speaketh thus. 
There is but one God, and one Christ, and one Church, and one chair by our Lord's voice sounded upon Peter. There cannot be erected an other altar, nor made another Priesthood, besides one altar, & one Priesthood. whosoever otherwhere gathereth, scattereth. it is adulterous, it is impious, it is sacrilegious, whatsoever by human fury is decreed, that God's disposition may be violated. Depart you far from the contagion of such men, and even as if you would avoid a canker or pestilence, shun their speeches.  In the same epistle he giveth warning to avoid deceitful teachers. such as are now a days those which teach to go to heretics churches. 
Flee the wolves, which separate the sheep from the Pastor: flee the venomous tongue of the Devil who from the beginning of the world always deceitful and false, lieth, that he may deceive: ●●●attereth, that he may hurt: promiseth good, that he may cause evil: offereth life, the he may kill. Now also do his words clearly show themselves; and his poisons are manifest: he promiseth peace, that none may come to peace: he promiseth salvation, that he which hath offended may nor come to salvation: he promiseth the Church, whereas he endeavoureth, that who believeth him, may utterly perish from the Church.  The same in his 77. epistle. 
Our Lord insinuating unto us unity defineth and saith: I and my Father am one. unto which unity he bringing his Church, saith again: And there shallbe one flock, and one shepherd. if than the flock be one, how can he be of the flock, which is not amongst the number of the flock?  Again libro de lapsis in fine. 
Such manner of men (he speaketh of Schismatics) do you avoid as much as you may. their speech spreadeth as a canker, their take passeth abroad as a contagion, their hurtful & venomous persuasion, killeth worse than the persecution itself. 
Gen 4. Apoc. 2.   S. Hierome ep. 11. de Monogamia. 
Let one Eve be the mother of anll the living: & one Church the mother of all Christians. as cursed Lamech divided the first into two cities: so heretics tear this into many Church's Which according to the Apocalypse of S. JOHN, are rather to be called Synagogues of the Devil, than congregations of Christ.  
Laus Deo, ac Beatissimae semper Virgini Matri Deiparae MARLAE atꝙ omnibus Sanctis.  
FINIS.