chuse both the Oathes of Allegiance and Supremacie which if with patience they will but heare when I have said what they are I will presently prove that they may be most lawfully taken The Oath of Allegiance divided into eight branches 1. I A. B. Doe truely and sincerely acknowledge professe testifie and declare in my conscience before God and the world that our Soveraigne Lord King Charles is lawfull and rightfull King of this Realme and all other his Majesties Dominions and Countryes 2. And that the Pope neither of himselfe nor by any authoritie of the Church or See of Rome or by any other means with any other hath any power or authoritie to depose the King or to dispose any of his Majesties Kingdomes or Dominions or to authorize any forreign Prince to invade or annoy Him or His Countreys or to discharge any of his Subjects of their Allegiance or obedience to his Majestie or to give licence or leave to any of them to beare armes raise tumults or to offer any violence or hurt to his Majesties Royall Person State or Government or to any of His Majesties Subjects within His Majesties Dominions 3. And I doe sweare from my heart that notwithstanding any Declaration or Sentence of Excommunication or Deprivation made or granted by the Pope or his successors or by any authority derived or to be derived from him or his See against the said King his heires or successors or any absolution of the said subjects from their obedience I will beare faith and true Allegeance to his Majestie his heires and successors and him and them will defend to the uttermost of my power against all conspiracies and attempts whatsoever which shall be made against his or their persons their Crown and Dignitie by reason or colour of any such sentence or declaration or otherwise and will doe my best indeavour to disclose and make knowne unto His Majestie his heires and successors all treasons and trayterous conspiracies which I shall know or heare of to be against him or any of them 4. And I doe further sweare that I doe from my heart abhorre detest and abjure as impious and hereticall this damnable doctrine and position that Princes which be excommunicated or deprived by the Pope may be deposed or murthered by their Subjects or any other whatsoever 5. And I doe beleeve and in my conscience am resolved that neither the Pope or any Person whatsoever hath power to absolve me of this Oath or any part thereof 6. Which I acknowledge by good and full authoritie to be lawfully ministred unto me and doe renounce all Pardons and Dispensations to the contrary 7. And all these things I doe plainly and sincerely acknowledge and sweare according to the expresse words by me spoken according to the plaine and common sense and understanding of the same words without any equivocation or mentall evasion or secret reservation whatsoever 8. And I doe make this recognition and acknowledgement heartily willingly and truly upon the true faith of a Christian. So helpe me God This Oath according to every part and parcell of the same may be lawfully taken by any Catholike as have averred both M. Widdrington Sir William Howard and others who have so substantially wrote of the same with explanations of each branch that I thinke no wise man dares hazard his credit in going about to refute the same Yet the weaknesse of some Catholiques hath beene so great that they have not onely taken scandall being of the Pharisees not much to be regarded but gone about to defame such as stood for this Oath to their great prejudice notwithstanding the said Mr. Widdrington in his Newyeeres-gift hath sufficiently proved that besides the authoritie of many famous Divines it was the opinion of the chiefest secular Priests in England but these uncharitable proceedings were hatched by a sort of arrogant and covetous people who laboured to make every thing scandalous among Catholiques that was not done by their approbation and to this purpose the first principles were to leade people into scruples and being there to put a ring upon them abusively tearmed the yoake of our blessed Lady by which they might more easily leade them to their opinions and censures as men doe Bears to their purposes Oh wise Venetians how sacred are your lawes would a man thinke that such blindnesse or rather envious peevishnesse could be in Catholiques as what they understand not to censure at their pleasure without any respect of persons and presently judge them as fallen men whom they dislike although indeed firmer then themselves and very well able to teach most of their guides But to the purpose the truth is that the aforesaid Authours have so fully proved the lawfulnesse of taking the said Oath that no man needs speake more in proofe thereof as not being able to speak better to the purpose And therefore I referre every man to the said Writers to informe themselves lest they demeritoriously suffer for refusing the â—ame This onely give me leave to insert as a caution to some that considering it is contrarie to the Popes forced opinion as appeareth by his Declarative Breve he that shall sweare or abjure the doctrine and position That Princes which be c. in the fourth branch as impious hereticall and damnable I conceive indirectly abjureth the Popes opinion as impious hereticall and damnable and what a fault that may be made in Rome especially by some suggestors who although to mine owne knowledge doe teach this Oath lawfull in private to men of qualitie yet in publique and to his Holynesse out of a seeming zeale they will lament the fact I leave to the judgement of wise men When as they shall sweare his doctrine erroneous in such bitter terms whom they acknowledge to be the supreame Pastour of their souls questionlesse in such it will be interpreted at the least arrogacie and presumption And I for mine owne part should thinke it very hard to be forced to take the Oath of Supremacie in Rome under any termes directly or indirectly misbeseeming my dutie to my naturall Prince howsoever he might erre in mistake And therefore I doe humbly present the consideration of our case in this Oath of Allegiance to his Majesties most gracious Clemencie This caution or consideration I present to such as having taken the said Oath intend afterwards to converse at Rome But if death or ruine urge then spectata conscientia I say as before follow the opinion of Sir William Howard and Master Widdrington as secure For in such extremitie it is to be hoped that his Holinesse will be rather a pious and pittifull father then too severe a Judge If any be urged to this Oath out of any temporall preferment let him follow the example of that huge Divine a Sancta Clara an acquaintance of mine and take it in private before a Master of the Chancery and get a Certificate thereof from him and it will be sufficient Here is to be noted
the intolerable abuse which some suggestors did put upon the Popes Holinesse concerning this Oath of Allegiance who procured him to send forth a declarative Briefe forbidding English Catholiques to take the same as conteining many things plainly repugnant to faith and salvation and by this meanes compelled him against his will to make the Doctrine adverse to the Oath his owne opinion When as the procurers themselves and their abettors did as I have said counsell in private some men of qualitie who were friends to them to take the same as lawfull as may be easily proved And which is more strange that they should procure it to be declared so repugnant when as the doctrine to be abjured in the said oath wrote by Santarellus was declared by all the Sorbon Doctors and sixteene of the chiefest Jesuits in France to be wicked so that what is held lawfull by most Divines in the Church it being the most common opinion except some few that would seeme to flatter the Pope should be held wicked only for us to take but I conceive as I have said before that the intent and end of the procuration of such Briefs is that nothing should be thought good or lawfull in England to be done without the speciall approbation of the suggestors tribe so that if any man should doe what they have not approved by vertue of the Popes Briefe he shall be presently blasted for an heretick and if he doe what they approve he shall be saved harmelesse by them both at home and abroad let him be never so bad Sed meliora Spero Let any judicious man consider all the Buls Breves and Censures that have beene procured touching the affaires of English Catholiques from the first Bull of excommunication against Queen Elizabeth by Pius Quintus to the last before spoken of in Anno 1639. against one who knowes nothing of the same and he shall finde by farre more hurt done to Catholiques then ever good It were a blessed turne if some order might be taken by our most gracious Queene for the prevention of such mischiefes which serve for nothing more then to make Schismes and Rents in the Church of God and the Pope and his authoritie to be lesse regarded It were more fitting in my poore judgement that Catholiques were succoured in tribulation then by barring them of their Christian liberty in what they may lawfully doe to adde affliction to affliction I must say no more for I perceive that some beginne to swell but the matter is not great for I will write nothing by Gods grace contrary to the Catholique Church Yet I feare they will breake before I have done with The Oath of Supremacy which is as followeth divided into foure branches 1. I A. B. Doe utterly testifie and declare in my conscience that the Kings highnesse is the only Supreme Governor of this Realme and of all other his Highnesse dominions and countries as well in all Spirituall or Ecclesiasticall things or causes as Temporall 2. And that no forreigne Prince Person Prelate State or Potentate hath or ought to have any Jurisdiction power superioritie preheminence or authoritie Ecclesiasticall or Spirituall within this Realme 3. And therefore I doe utterly renounce and forsake all forren Jurisdictions powers superiorities and authorities 4. And doe promise that from henceforth I shall bear faith and true Allegiance to the Kings Highnesse his heires and lawfull successors and to my power shall assist and defend all Jurisdictions priviledges preheminences and authorities granted or belonging to the Kings Highnesse his heires and successours or united and annexed to the Imperiall Crowne of this Realme So helpe me God and by the contents of this Booke Where is to be noted first that in the first yeere and Parliament of Queene Elizabeths reigne when they abolished the Popes authoritie and would have yeelded the same authoritie with the Title of Supreme head to the Queen as it was given before to her father and brother divers especially moved by Minister Calvines writing who hâ—d condemned in the same Princes that calling liked not the terme and therefore procured that some other equivalent terme but lesse offensive although in truth it is all one with the other might be used Vpon which formalitie it was enacted that she was the Chiefe Governour aswell in causes Ecclesiasticall or Spirituall as Civil Temporal because otherwise there could have beene no colour to make new lawes for the change of Religion So the abovesaid Author to the Answer c. cap. 1. pag. 7. and 8. And this was the onely and sole intention of making the aforesaid Oath which was divâ—rs from the â—ntention of King Henrie the eighth and consequently the Oath not the same For his intention in assuming to himselfe the Supremacie was not as I shall say beneath in the third note to alter any principle of Religion the Supremacie onely excepted or so much as any ceremonie of the Catholique Church but to give himselfe a more licentious libertie in point of marriage and divorce and to make the same libertie justifiable to his subjects and because he could not have the same granted to him by the Pope was angry and displeased with him and tooke it of his owne accord and for his sake disturbed the Church and Clergy of England and took away their lands and gave them to his Nobilitie It is to be noted secondly that we are to sweare that the King is chiefe Governour as well in all spirituall things c. Where by All is to be understood in all things ordered or to be ordered by him unlesse some exception bee made in reason touching the establishment or regiment of the Protestant Church of England that the spirituall things were meant touching the Church appears by the very words themselves Spirituall or Ecclesiasticall and that they were meant touching a Church to be established distinct from the then Catholique Church in England appeares by the intention of the oath which was as I have said to inable the Queene to change and alter Religion and to forme an other Church diverse from that which then was which is the Protestant Church and that there are some spirituall things justly excepted from the King appeares by the Declaration of Queene Elizabeth in her next visitation of the Clergie after the said Oath was made wherein she her selfe made an exception and declared in print the same being published by her commandement that in truth She had not power we will not examine then from whence her Ministers power came she having none her selfe by the words of the Oath and Act to minister the Sacraments Neither had she any such intent and that no such thing was implyed in her Title or claime of Spirituall regiment nor no other thing nor more then was before granted to her father by the terme of Supreame Head requiring all her loving subjects to receive the Oath at least in that sence which was
per vâ—scera misericordiae charitatem quam Christus à suis omnibus exigit ut eam paluâ— dilucide quam primùm expediatis qua multi in hoâ— regno implicatâ— torquentur Quod haec charta complectitur nullius nomine singulariter praefertur quia non ad unum aliquem pertinet quod hic petitur sed ad omnes fere nobiles quos Anglia habet Catholicos quibus jam multis modis pericula intentantur Iis universis in tua illustrissima Dominatione magna spes auxilii effulget si eadem vel Dei vel nobilitatis respectu agere dignabitur cum amicis quos in concilio habet Tridentino ut huic questioni quae totius nobilitatis nomine his adjuncta est responsum maturum Deliberatum accommodetur huc commoda tuae D. opera perferatur In quo haud dubie acquiessent perturbatae nunc conscientiae si ex tetam sancto nobili patre certiores fieri possint quid patres hac de re iudicent Quanquam fortasse tutum non fuerit hanc questionem publice in concilio proponi ne res divulgata nostrorum protestantium animos exacerbet aliquibus periculum acceleret nisi tuae prudentiae aliter videatur ideo tua prudentia consultius fecerit si ita cum selectis quibusdam hanc causam egerit ut quod ipsi in hac causa piissimi doctissimi theologi consulti significaverint id proinde valeat ac si universi patres sententias dixissent Caeterum hoc totum tuae Do judicio arbitrio relinquendi satius sit ut ipsa quod magis in rem esse prospiciat â—d libere agat Qui in Anglia â—unc sunt theologi partim metuunt partim varie respondent ideo plane omnibus satisfaciet quod te procurante ex Tridenâ—â—no huc respondebitur Pro quo vestro tam firme christiano vere religioso animo non possumuâ— non Deo opt max. agere gratias nobis magnopere gratulari Etsi enim calamitatum vestrarum sensus cunctos vehementer tangat cruciet ut Christiana charitas hortatur quae tam arcto necessitudinis vinculo omnes devinctos constrictos tenet ut mutuo afficiat membra atque fratrum commoda incommoda non aliena sed propria ducat in illo tamen non est minima consolatio quod calamitosis hisce temporibus in eo potissimum regno in quo fides religiosorum miserè jacet cernimus nullo iniuriarum concursu aut metus vi charitatis vestrae ardorem extinguâ— aut fidem convelli aut constantiam labefactari quinimò vos esse qui in tanta rerum omnium confusione ac molestiarum turbulentissimá tempestate nunquam curvaveritis genua ante Baal non sine magna Divini nominis Christianaeque disciplinae gloria Ne igitur vestris constans animus qui nullis coÌ„modis ad impietatem torqueri flective unquam potuit fallacibus rationibus ad vestram perniciem comparatis aut Divinae legis ignoratione pietatisve simulatione deciperetur minueretur quod sustinemus dignum Christiani hominis officio debitum existimavimus vestris piissimis optatis morem gerere causamque vestram examinandam accuratè diligenter maturèque commissimus gravissimis quibusdam patribus ac reverendissimis Dominis Archiepiscopo Bracharensi Archiepiscopo Lanciâ—nensi Episcopo Dombriscensi Episcopo Lerenensi reverendo patri Iacobo Laineâ— generali societatis Iesu simulque spectatissimis quibusdam Doctoribus Alphonso Salmeroni Fratri Petro de Soto quem arbitramur vobis facie nomine notissimum D. Georgio de Fr. Francisco Fercensi Doct. Melchiori Cornelio Iacobo Paiva de Andrada item Doctori quorum omnium religio pietas eruditio certissimis testimoniis explorata est Quorum sententias nostro etiam judicio comprobatas non dubitamus quin sententiae totius concilii instar sitis merito habituri Hâ—i igitur patres ac Theologi quibus haec provincia data est cum sâ—pe convenissent atque diligenter circumspectè divina oracula sanctorum patrum sententias instituta deliberando evolvissent communibus suffragiis concluserunt minime vobis sine magno scelere divinaque indignatione licere hujusmodi hereticorum precibus illorumve concionâ—bus inâ—eresse ac longe multum praestare quaevis atrocissima perpeti quam in profligatissimis sceleratissimisque ritâ—bus quovis signo illis consentire c. The Oath of Supremacie Enacted 35. Henrici octavi I A. B. Having now the vaile of darknesse of the usurped power authoritie and jurisdiction of the See and Bishops of Rome clearely taken away from mine eyes doe utterly testifie and declare in my conscience that neither the See nor the Bishop of Rome nor any forrein Potentate hath nor ought to have any jurisdiction power or authoritie within this Realme nether by Gods law nor by any other just law or means And though by sufferance and abuse in times passed they aforesaid have usurped and vendicated a fained and unlawfull power and jurisdiction within this Realme which hath been supported till few yeeres passed therefore because it might be deemed and thought thereby that I tooke or take it for just and good I therefore now doe clearely and franckly renounce refuse relinquish and forsake that pretended authoritie power and jurisdiction both of the See and Bishop of Rome and of all other forrein powers And that I shall never consent and agree that the foresaid See or Bishop of Rome or any of their successours shall practise exercise or have any manner of authoritie jurisdiction or power within this Realme or any other the Kings Realmes or Dominions nor any forrein Potentate of what estate degree or condition soever he be but that I shall resist the same at all times to the uttermost of my power And that I shall beare faith truth and true Allegiance to the Kings Majestie and to his heires and successours declared or hereafter to be declared by the authoritie of the Act made in the Session of the Parliament holden at Westminster the fourteenth day of Ianuary in the five and thirtieth yeere and in the said Act made in the eight and twentieth yeere of the Kings Majesties reigne And that I shall accept repute and take the Kings Majestie his heires and successours when they or any of them shall enjoy his place to be the only supreame Head in earth under God of the Church of England and Ireland and of all other His Highnesses Dominions And that with my body cunning wit and uttermost of my power without guile fraud or other undue means I shall observe keepe maintaine and defend all the Kings Majesties styles titles and rights with the whole effects and contents of the Acts provided for the same and all other Acts and Statutes made or to be made within this Realme in and for that purpose and the derogation extirpation and extinguishment of the usurped and pretended authoritie power and jurisdiction of the See and Bishop of Rome and all other forrein Potentates as afore And also aswell the said Statute made in the said eight and twentieth yeer as the Statute made in the said Session of the Parliament holden the 35. yeere of the Kings Majesties
Reigne for establishment and declaration of His highnesse succession and all Acts and Statutes made and to be made in confirmation and corroboration of the Kings Majesties power and Supremacie in earth of the Church of England and Ireland and of other the Kings Dominions I shall also defend and maintaine with by body and goods and with all my wit and power and this I shall doe against all manner of persons of what estate dignitie degree or condition they be and in no wise doe nor attempt nor to my power â—uffer or know to be done or attempted directly or indirectly any thing or things privily or apertly to the let hinderance damage or derogation of any of the said Statutes or of any part of them by any manner of means or for or by any manner of pretence And in case any Oath hath been made by me to any person or persons in maintenance defence or favour of the See and Bishop of Rome or his authoritie jurisdiction or power or against any Statutes aforesaid I repute the same as vaine and annihilate and shall wholly and truly observe and keepe this Oath so helpe me God all Saints and the holy Evangelists The Oath of Supremacie enacted 1 â— Elizabeth cap. 1o. I A. B. Doe utterly testifie and declare in my conscience that the Queenes highnesse is the onely Supreame governour of this Realme and of all other her Highnesse Dominions and Countries as well in all Spirituall or Ecclesiasticall things or causes as Temporall and that no forreigne Prince Person Prelate State or Potentate hath or ought to have any jurisdiction power superioritie preheminence or authoritie Ecclesiasticall or Spirituall within this Realme and therefore I doe utterly renounce and forsake all forraigne jurisdictioâ—s powers superiorities and authorities and doe â—â—omise that from henceforth I shall beare faith anâ—â—rue Allegiance to the Queenes Highnesse her 〈◊〉 and lawfull Successour and to my power shall assâ—st and defend all jurisdictions priviledges preheminences and authorities granted or belonging to the Queenes Highnesse her Heires and Successours or united and annexed to the Imperiall Crowne of this Realme So helpe me God and by the Contents of this Booke A Proviso in an Act 5 o. Elizabeth c. 1o. for expounding this Oath PRovided also that the Oath expressed in the said Act made in the said first yeere shall be taken and expounded in such forme as is set forth in an Admonition annexed to the Queenes Majesties Injunctions published in the first yeere of her Majesties reigne that is to say to confesse and acknowledge in her Majestie her Heires and Successours none other authoritie then that was challenged and lately used by the noble King Henrie the eighth and King Edward the sixth as in the said Admonition more plainly may appeare The Admonition annexed to the Injunctions Elizabeth 1o. followes with this Title An Admonition to simple men deceived by malicious THe Queenes Majestie being enformed that in certaine places of this Realme sundry of her native subjects being called to Ecclesiasticall Ministrie in the Church be by sinister perswasion and perverse construction induced to finde some scruple in the forme of an Oath which by an Act of the last Parliament is prescribed to be required of divers persons for the recognition of their Allegiance to her Majestie which certainly neither was ever meant ne by any equitie of words or good sense can be thereof gathered would that all her loving subjects should understand that nothing was is or shall be meant or intended by the same Oath to have any other Dutie Allegiance or Bond required by the same Oath then was acknowledged to be due to the most noble Kings of famous memorie King Henry the eight her Majesties Father or King Edward the sixt her Majesties Brother And further her Majestie forbiddeth all manner her subjects to give eare or credit to such perverse and malicious persons which most sinisterly and maliciously labour to notifie to her loving subjects how by the words of the said Oath it may be collected that the Kings or Queenes of this Realme possessours of the Crowne may challenge authoritie and power of Ministrie of Divine Offices in the Church wherein her said subjects be much abused by such evill disposed persons For certainly her Majestie neither doth ne ever will challenge any other authoritie then that was challenged and lately used by the said noble Kings of famous memory King Henrie the eight and King Edward the sixth which is and was of ancient time due to the Imperiall Crowne of this Realme that is under God to have the Sovereigntie and rule over all manner of persons borne within these her Realmes Dominions and Countries of what estate either Ecclesiasticall or Temporall soever they be so as no other forreigne power shall or ought to have any superioritie over them And if any person that hath conceived any other sense of the forme of the said Oath shall accept the same Oath with this interpretation sense or meaning her Majestie is well pleased to accept every such in that behâ—lfe as her good and obedient subjects and shall acquit them of all manner penalties contained in the said Act against such as shall peremptorily or obstinately refuse to take the same Oath The Conclusion of the Authour of the Animadversions to the Reader THis Treatise Christian Reader penned by a learned and intelligent Romanist resembles Ortwhinus his Booke intituled Fasciculus rerum expetendarum et fugiendarum or the two baskets of figgâ—s Ier. 24.1.2 set before the Temple one basket had very good figges and the other very naughtie Among the very good are these assertions That in the Protestant Church there is no Idolatrie committed That the Liturgie of the Church of England hath not any malignitie in it that may â—ustifie Popish Recusancie That the Oathes of Allâ—giance and Supremacie are iustifiable by the law of God But among the very naughtie are these that when we are questioned about our Religion before a Magistrate we may vulpizure cum vulpibus goe beyond the foxe if wee can in fox-craft that in taking an oath we may frame a meaning to our selves which is proved contrary to the meaning of him that made or ministreth the Oath that we may by our outward gestures and actions make shew of that Religion of which indeed we are not that a Prudent Catholique may both frequent the Protestant Church in publique as this Priest sâ—ith he hath done often and goe to Masse â—r say Masse in private This is no better then to weare a garment not on our bodies â—ut on our soules made of 〈◊〉 and to plough in Christs â—ield with an Oxe and an Asâ—e and to 〈◊〉 betweene two opinions reproved by the holy Prophet Eliah tâ—is is to be of the
were to the injury of the Gospell retained and Christ himselfe blasphemed which no Christian eare ought to endure a See page 22. letter Q b If Papists trusted not in their owne merits it would goe better with them then I feare it will with many who the more they arrogate to themselves the more they derogate from our Saviour and the further they go from salvation I confesse many of them upon their death-beds have renounced their own merits and wholly stucke to our Saviours yet certaine it is that the generall doctrine of the Church of Rome is for trust in their own merits For they teach that faith alone doth not justifie us before God that good works are not only satisfactory for sin but also meritorious of eternall life and supererogatory also for others Consil. Trid. in sess 16. Bellar. l. 5. de iustif c. 16. and they who beleeve that they can so farre stead them do commonly confide in them Let them returne to the more ancient and true tenent with Bernard saying Meritum meum est miseratio Domini Gods mercy is my merit and if their be any worke of our own meritorious it is the renouncing our owne merits and flying meerely to Christ sufficit ad meritum scire quod non sufficiant merita Let them confesse with holy Iob Iob. 9.3 that they cannot answer one of a thousand and professe with Esay Esa. 64.6 All our righteousnesse is as filthy clowts and pray with David Psal. 143.2 Lord enter not into iudgement with thy servants for in thy sight shall no man living be iustified and close up their last Will and breath also as Bellar. is said to have done For Papists often dye in another faith then they lived with that holy ejaculation Lord vouchsafe to receive me into the number of thy Saints non meriti estimator sed veniae largitor not weighing my merits but pardoning my offences and we will not only cleare them of Pharisaicall pride and trusting in themselves but also conceive a better hope of their salvation c See a spunge to wipe out this false aspersioÌ„ upon that worthy servant of Christ and great Instrument of Gods glory pag. 59. letter H. d See the Advertisement to the Reader f The head of controversies betweene the Romish and Reformed Churches is the controversie about the Head of the Church which the Papists will have the Pope to be but reformed Churches Christ alone I say head of the Vniversall or Catholique Church but of particular Churches sovereigne Princes within their severall Realmes may be termed Heads that is chiefe Governours which this Priest here acknowledgeth For the acknowledgement of this supreame authoritie and power of the King in his dominions of England and Ireland the Oath of Supremacie was appointed by Act of Parliament in the 35. of Henry the eighth to be taken by all his Majesties subjects this Act was continued in the reigne of Edward the sixth but repealed in the first and second of Philip and Mary and revived the first of Queene Elizabeth now the question here is whether the Oath of Supremacie thus confirmed by divers Acts of Parliament exclude not that Spirituall jurisdiction which all Papists beleeve to be in the Pope Iure divino or which comes all to one whether a Papist ut siâ— that is remaining a Papist and holding his Popish religion may salvâ— conscientiâ take this Oath of Supremacie this Priest affirmeth he may but we shall demonstrate the contrary hereafter by impregnable arguments drawne from the intention of the Law-makers the letter of the Acts of Parliament and the Queenes Injunctions the judgement of the Church of Rome and the confession of the adversarie himselfe g Not the same authoritie which the Pope had in all things but so farre as it is expounded and limited in the Queenes Injunctions in the first yeere of her reigne the Queene as her brother and father before onely resumed that power which the Pope had unjusty taken from the Crowne and usurped it himselfe a power which is and was of ancient time due to the Imperiall Crowne of this Realme that is under God to have the Sovereigntie and rule over all manner of persons borne within these Realmes and Dominions and Countries of what estate either Ecclesiasticall or temporal soever they be See admonition to the Injunctions in the Appendix h Calvine conceived that King Henry the eighth by the Title of Head of the Church challenged a farre greater power then what the Act of Parliament acknowledged in him or he ever exercised but after the Title of Head of the Church was publikely declared and expounded by Q. Elizabeth boâ—h he and all the Reformed Churches rested satisfied in the lawfulnesse of that Title which imported not Supreame teacher or directer unto Trtuh but Supreame commander for the Truth in all causes and over all Persons i The intention of Henry the eighth and Queene Elizabeth was the selfe same as is expressed in the Act of Parliament 35. Henry the eighth and the Admonition annexed to the Injunctions of the 1 Elizabeth namely the extirpation and extinguishment of the usurped and pretended authoritie power and iurisdiction of the See and Bishop of Rome and the recovery of their owne right by adorning the Crowne with a flowre before wrongfully taken from it and here I cannot sufficiently admire the impudence of this Priest who so confidently affirmes that the intention of Queene Elizabeth was divers from her father in prescribing and requiring this Oath whereas she her selfe in the above named Admonition declareth to all her loving subjects That nothing was is or shall be meant or inâ—ended by the same Oath to have any other dutie allegiance or bond required by the same then was acknowledged to be due to the most noblâ— King of famous memory K. H. 8. her Maiesties father or K. Ed. 6. her Maiesties broâ—â—er k The liberty he speakes of was given by the approbation of the chief Vniversities beyond the Sea of the Romish Religion l Not to forme another Church but to reforme that Church which was before and restore Religion to her puritie by the example of Ezekiah Iosiah and other religious Kings m No power at all excepted but the former power explained onely how farre it extended viz Not to the authoritie and power of Ministrie of divine Office in the Church which none of the Kings or Queenes of this Realme possessours of the Crowne ever challenged Nor I in this place by what authoritie your Bishops anoynt your thumbes and ordaine your Priests to offer the unbloody sacrifice of the Masâ—e for the living the dead There is nec vola nec vestigium of any such calling in the Scripture or purer Antiquitie as for our Ministry it is â—o clearely justified together with the succession thereof out of your own best records and tenents by Francis Mason de succes Episc. Ministerio Angl. that ever since the printing therof all your Romish cavillers
himselfe disdained This reason seemes to me very strange that a man may goe to Church to serve his King and may not goe to Church to serve himselfe when as charitie alwayes beginneth at home and if a man be naught in or to himselfe to whom can he be good or that feare of displeasure through apprehended disdaine can excuse a man from doing that which were otherwise unlawfull as though a man were not bound rather to suffer the displeasure of his King with losse of his life then suffer wrack of his owne conscience and if feare of displeasure did excuse Naaman why should not the danger of death losse of fortunes ruine of posteritie and the like excuse Catholiques 4. The fourth reason and most especiall difference is say they that Naaman made a promise before the Prophet and his own train that he would from thence forth serve onely the true God and to that purpose carried earth with him to make an Altar for sacrifice Whereas those that goe to the Protestant Church doe not renounce all heresies nor professe to frequent Masse c. But pray give me leave to say they doe and that herein there is no difference at all For Catholikes that goe to Church are knowne to their Confessaries and their minde and intention is likewise to him knowne as Naamans was to the Prophet And if they be knowne Catholiques their beliefe is likewise knowne at leastwise to their traine if not to others by their communion with the See of Rome so that herein there is no disparitie at all And if they be not knowne it is prudence to keepe themselves so more then to their Confessaries which is a sufficient protestation in these troublesome times For I wonder by what law a mâ—n is bound to make any other Protestation of his beliefe for the doing of a thing indifferent So that as I have said for the said foure reasons and likewise because there is Idolatrie committed at Protestant Churches which I never yet could finde as often as I have frequented the same and doe hope to prove the contrarie the aforesaid Doctors make it unlawfull and scandalous to goe to Church and our case different from Naamans Hence they liken it to that of Eleazarus and the other Maccabees 2 Mac. 6.7 who were commanded by eating Swines flesh to depart from the law of God and their fathers Which say they by no meanes was lawfull to doe or to make shew of doing the same And a man may sweare it true For Swines flesh being forbidden by the law they were bound under sinne to abstaine from the same And if they should have made their brethren beleeve in words that they had eaten they would have told an untruth with dissimulation in a matter forbidden by the law both which were mortall sinnes which is as farre different from our case as light from darknesse For we contend that to goe to a Protestant Church is by no law forbidden but a thing indifferent and by a good intention may be made really good without any dissembling And they bring us an example of a thing which in doing many sinnes are committed so that for the reasons which I have given I conceive that the authoritie of the said rewoned Doctors concludeth nothing against our assertion unlesse the Protestants were an assembly of fallen heretiques where there were danger of sinne by subversion or the like which can never be proved It may be fourthly objected that it is the common opinion of men that to go to Church is scandalous because it is a signe of hereticall falshood and a man so doing is reputed as fallen both of Catholiques and Protestants I answer that it is false and experience teacheth us the contrary For who made it such a signe and Schismaticks that goe to Church with an ill conscience only to save their goods notwithstanding in this they are accounted to hurt onely themselves yet of all Catholiques they are trusted and esteemed as honest men and of Protestants they are esteemed no other And they sinne not as I have said in going to Church but in going with an ill conscience and being barred of simple Priests from other meanes of salvation and in doing so give scandall But you will say they deny their faith in this act I deny that They deny onely recusancie with an ill conscience and not religion Yet I grant that such Schismaticks professe no faith at all And if there be any other opinion of men concerning them it is malicious and pharisaical generated by the craft and deceit of others under the species of pretended piety making people beleeve that there is sinne and scandall in the act when there is none and if any Protestant thinketh otherwise of this they have it from the erroneous customary opinion of some Catholiques revealing the same It may be objected fifthly To communicate with heretiques is sinne and scandall but to goe to Church is to communicate with heretiques Ergo. It is sinne and scandall To which I answer first distinguishing the Major to communicate with hereticks publikely and particularly denounced to be such or in their heresie I grant the Major but deny the Minor in the same sence but to communicate with heretiques not denounced such not in point of heresie to be sinne that is most false for then we should neither eate drinke buy or sell with Protestants which is most absurd Which absurditie to take away and all scruple rising from thence by communicating with heretiques as well in service as otherwaies was the before mentioned constitution of Martin the fifth prudently made Adde that if we may not communicate with Protestants in going to Church we must communicate with Brownists in refraining the Church and so be thought the same with them or else every one must be bound to get himselfe convicted for a Popish Recusant that so Protestants may know him to be a Catholique and no Brownist and so to avoyd water he must runne into the fire If you answer that so he goeth not to Church it maketh no matter what Protestants thinke of him for Catholiques know what he is I reply then by the same reason that if he goe to Church it maketh no matter what Protestants thinke of him for Catholiques may likewise know what he is I answer secondly that the Major supposeth what is not granted viz. That Protestants with whom I goe to Church are formall heretiques which I desire to be first proved For an heretique is he that obstinately denieth any article of faith proposed by the Catholique Church to be beleeved How can a Protestant be said obstinately which includes a knowne infallibility rejected to deny an article proposed by the Catholique Church as I have said before when he beleeves none other Church but his owne For although Protestants hold divers tenets contrary to the Catholike Church which have been justly condemned in their Authours as heretiques Yet whether obstinately held in them the contrary not
the common charges and charitie of the rich By which the charitie and unitie of all sorts were much preserved for which cause the said feasts were called Charities of the ancient Fathers and of Saint Paul vers 20. they were called Coenae dominicae our Lords Suppers because they were made in the Churches which then were called Dominicae that is our Lords houses in which feasts because there hapned some foule abuses which the Apostle rebuking vers 22. Why have ye not houses to eate and drinke in or contemne ye the house of our Lord c. they were taken away See Con. Gang. 11. Con. 3. Laod. can 27.28 Apollorum can 39. Clemens Alex. Sâ— Iust. Sâ— August contra Faustum lib. 20. cap. 20. St. Chrysost. hom 27. in 1 St. Ambrose upon this same place by which it appeares no new thing for Catholiques to take some thing with a good intention besides what was instituted by Christ. Here some may aske whether it belongs to me out of my authoritie to institute or renew this pious ceremony in taking bread and wine in remembrance of the death of Christ generally for the prudent Catholiques of England I answer no. God forbid that I should presume to institute or renew any ceremonie in the Catholique Church but I doe onely in compassion of their miseries present to their necessitie if any be in danger of death losse of fortunes or ruine of posteritie and cannot expect leave from the supreame Pastor of our soules the doctrine of Claudius Carinnus de vi pot leg human c. 10 that even in lawes every particular man hath power to interpret the same to his advantage and to dispense with himselfe therein if there occurre a sudden case of necessitie and there be no open way and recourse to the Superiour much more then said I in a pious ceremonie against which there is no law forbidding the same And if you reply that this is taken in a strange Church I answer That in case of necessitie the plâ—ce is impertinent to the thing For Saint Bonaventure that great and pious Doctor using much jaculatory prayers and being upon the place of naturall necessitie and there uttering some of the said prayers the Devill asked him Whether that were a place to pray in to whom he answered in opusc Hic et ubique meum licet orare Deum That it was lawfull to praise God in all places and to receive bread and wine in a Protestant Church from a Minister or to receive the same in a Taverne from a Vintners boy the godly onely know the difference If you reply againe that so we may offer Incense to an Idol in a temple because we may burne perfume and the Idol we know to be nothing I deny that and the disparity is in this that in offering Incense the act and shew there tends to the honour and worship of the Devill For the place being dedicated to him whatsoever is therein done as an usuall ceremonie is taken whatsoever the intention be as done to his honour Which act as it is unlawfull in it selfe to be done because pretended Idolatrie wherein Gods worship is given to the Devill at least in outward shew so it is unlawfull to faine in words the act to be done becauâ—e it is dissembling the object it selfe being likewise forbidden by the law of God both which are great sinnes and apt to cause great scandall which I shall make appeare not to be in our case where I coâ—tend there is no sinne in the act nor yet dissembling nor the object forbidden If you reply thirdly that there is dissembling in going to Church as going two waies in Religion contrary to the Scripture for thereby I seeme to be otherwise then I am the reply is false for I professe but one religion which is Catholique and at Church I doe but observe the picture of true religion ill formed which is but a humane act not hurtfull but by a pious intention may be made good by which all hypocrisie and dissimulation may be avoyded And if I seeme to Protestants to be a Protestant what am I the worse for that I never yet could finde any law to ground an action against the censures of men If they censure me to be a Protestant I am not under their scourge for religion unlesse they will on purpose make an Act of Parliament to cut off my head which shall be no president for any other Iudges or Iustices and then I must set up my rest with a Noble man saying Contra potentiam non est resistentia There is no resistance against power But continuing alwaies loyall both to my King and Countrey and obedient to God and his Church and in so doing giving both God and Caesar their due and that without either sinne or dissembling I had rather they censure mee unjustly yet according to the lawes established for I alwaies stand pro Rege Lege and so misse their aime by an Ignoramus then I loose my life by a pure might But hence it doth not follow for all their censure that I am a Protestant for to be so I must beleeve the 39. Articles of the Church of England which is the definition of a Protestant Which Articles or any other tenents of theirs I meddle not with for if I must doe all things contrary to Protestants lest I should be thought so when they eate I must fast and when they sleep I must wake which is ridiculous As for their thinking me a Protestant it proceeds from want of knowledge for they or most of them neither knowing what a Protestant or Catholique indeed is if Catholiques went to Church they would not know how to distinguish or persecute them it being lawfull among them for every one to beleeve what he pleaseth may easily thinke amisse of me And for me to take benefit of their ignorance and to hide my selfe in persecution untill either the glory of God or good of my neighbour shall urge me to discover my selfe I cannot yet finde my selfe by any law forbidden It may be objected secondly that there were divers Statutes made upon the alteration of Religion in the 2.5 and 6. yeers of Edward the sixth and 1. and 23. of Qâ—eene Elizabeth in hatred of God and his Church as that the Masse should be abrogated and all the Kings subjects should come to Church to heare such Service as was then oâ—dained to distinguish betweene Catholiques and Protestants and that whosoever should say or heare Masse afterwards should incurre certaine penalties as by the said Statutes appeares But no man could obey these commands without sinne Ergo. I answer that I know not much to what purpose this objection can serve R. P. that made it For all Divines as well Catholiques as Protestants know that all humane lawes binde in conscience no â—urther then they are consonant and conformable to the divine law And as farre as they command lawfull unitie and uniformitie to the good
carpers at it have been as mute as fishes o See p. 117. letter â— p A shameles untruth in his sense for he taketh Catholike as usually in this Pamphlet for the Romish and Popish Church in that sense it is most false For there were many congregations in England before this 35 of Hen. 8. of Protestants and divers crowned with martyrdome as Th. Man in the yeere 1518. Io. Browne in the yeere 1517. and divers others set down in the Acts and Monuments of the Church some before and some after Luther began the Reformation in Germanie q A notorious untruth as appeares by the very Act Ann. 35. in which the Oath of Supremacy was first required to be taken King Henry never challenged to himselfe the Style of Head of the universall Church but only to bee supreame Hâ—ad under God of the Church of England and Ireland and all other His Majesties Dominions r No other Oath at all in sense but the former only abridged in words as will appeare evidently by comparing them both which are copied out in the Appendix s A ridiculous evasion and contrary to the intention and letter of the law as shall be proved hereafter The intention of the law was to abrogate the Popes usurped jurisdiction not over the Protestant Churches which he never had but over the Romish Catholiques or Papists which he before that time enjoyed and exercised Besides the letter of the law carryeth supreame governour of the Realme and all other Her Highnesse Dominions and Countreys not only of the Protestant Church within Her Realmes This is made more evident in the Admonition to the Injunctions 1. Eliz. where Her Supremacie is described to be over all manner of persons borne within Her Realmes Dominions and Countreys therefore over Papists as well as Protestants unlesse they be no manner of persons t I acknowledge the word forreiner is sometimes taken for an opposite to domesticus fidei a stranger from the covenant of grace but in the Act of Parliament and Oath of Supremacie as it is expounded in the Admonition which is also Enacted the word forreiner can signifie no other but those who are not natives u Neither can the Pope Here we thanke him for freeing us from all subjection to the Pope and See of Rome Though he challengeth not to be the Head of the Catholike that is the universall Church of Christ scattered farre and wide over the whole face of the earth yet he challengeth to be and is Supreame Governour of all His Subjects within His Dominions whether they are members of the Romish or Reformed Church w The superstition and Idolatry of Papists practised in England doth not any way abridge His Majesties Supreame power for he exerciseth His power not in regulating those idolatrous and superstitious rites but in suppressing them and punishing those who so defile Gods worship in His Kingdome x See this Evasion refuted pag. 120. letter S. y The words of the Oath are not that no forreiner Prince or Prelate hath or ought to have any iurisdiction or spirituall authoritie within the Protestant Church but within the Realmes therefore no jurisdiction within His Majesties Dominions over any members either of the Protestant or of the Romish Church z See the Answer to this sophisme pag. 120. letter T. a It is true if the words will beare it and it be agreeable to the intention of the law lawmaker but maledicta glossa quae corrumpit contextum cursed be the Glosse which corrupts the Text quite perverts the meaning of the law as this doth See the Injunctions b Of the intention of the law and lawmaker in prescribing this oath to that which I have spoken before I shall adde something in the close of this Chapter to which â—referre the Reader for further answer c The law is just and reasonable without your forced and forged Glosse for why should not all that enjoy the benefit of his Majesties lawes as well as Protestants submit themselves to his Majesties scepter and supreame power over themselves as well as Protestants especially seeing the power is the same which the most religious Kings of Iuda and most Christian Emperours of Rome and divers of his Majesties Predecessors within this Realme have exercised upon all their subjects d See pag. 119. letter Q. e See pag. 119. letter R. f And yet his words as you cite them out of his Praemonitorie Preface pag. 9. are these The oath of Supremacie was devised for putting a difference betweene Papists and them of our profession Devised by whom but by the lawmakers and if devised by the the lawmakers for this end to put a difference betweene Papists Protestants it cannot be denied but that it was their intention to make this oath as a didinctive signe whereby to know Papists in the kingdome from Protestants g See pag. 118. letter P. h The question whether a Papist may with a safe conscience take the â—ath of Supremacie may be understood either in sensu diviso or in sensu composito in sensu diviso it is true that a Papist may and ought to take the Oath of Supremacie for he that is now a Papist may become a Protestant and then he not onely may but ought to take this Oath being lawfully tendered unto him but in sensu composito it is false that a Papist continuing in his faith and profession of popery may with a safe conscience take this Oath for this Oath implyeth the renouncing a maine Article of his faith from whence he hath the denomination of a Papist See the Notes of the Rhemists upon Act. 11.26 which fasten and assume this word or name Papist to the children of their papall Church namely the Popes Supremacie and this as before was promised shall now be demonstrated 1. â—irst from the intention of the law and lawmakers who prescribed this Oath of Supremacie as appeares both by the Preface to the Oath Whereas therâ— was a Statute made and ordained against such as would extoll and stand to the iurisdiction power and authoritie of the See and Bishop of Rome in which Statute there is comprised another oath in such wise as in the same Statute among other thinâ—â— is mentioned for as much as in both the said Oathes there lacketh full anâ— sufficient words whereby some doubts might rise Be it enacted by the authoritie of this Parliament that this Oath hereafter mentioned in this Act shall sâ—and in force and place of the same two Oathes And by these words in the bodie of the Oath I shall keepe all the contents of the Act and all other Acts and Statutes made in and for that purpose viz. the derogation the extirpation and extinguishment of the usurped and pretended authoritie power and iurisdiction of the See and Bishop of Rome As likewise by the Preface to the Act of Parliament in 1. Elizabeth viz. To the intent that all usurped and forreigne power and authoritie Spirituall and Temporall may
for ever be cleerely extinguished and never to be used or obeyed within this Realme or any other your Maiesties Dominions and Countries may it please your Highnesse that it may be enacted as followeth c. Hence I thus argue No Papist with a good conscience can take an Oath prescribed by an Act of Parliament made purposely and with an expresse intention for the extirpation of the Popes jurisdiction and Supremacie over the whole Church which he claimeth by vertue of Christs promise made to Peter tibi dabo claves But such is the Oath of Supremacie as appeares by the Statutes above cited Ergo No Papist with a good conscience may take it 2. Secondly from the letter of the law and formalâ— and expresse words of the Oath which are these That neither the See nor Bishop of Rome nor any forreigne Potentate hath or ought to have any Iurisdiction power or authoritie within this Realme neither by Gods Law nor by any other iust law or meanes Henry 8.35 yeere hereunto adde the Admonition to the Queenes Injunctions Hence I thus argue No Papist may take an Oath which containeth in it the renouncing a prime Article of his faith necessary to salvation in his Religion and the iudgement of his Church But every Papist taking the Oath of Supremacie renounceth a prime Article of his faith necessarie to salvation For so we reade in the Extravagans cap. unam sanctam de maior et obed Subesse Romano pontifici omni humanae creaturae declaramus dicimus definimus et pronunciamus omnino esse de necessitate salutis We saith Boniface the eighth declare say define and pronounce that it is altogether or absolutely necessary to salvation for every humane creature to be subiect to the Bishop of Rome Ergo no Papist may take the Oath of Supremacie 3. Thirdly from the judgement of the Church of Rome which accounteth Fisher Bishop of Rochester and Sir Thomas Moore sometimes Lord Chanâ—ellour of England blessed and glorious Martyrs because both these lost 〈◊〉 heads â—ather then they would acknowledge the King Supreame Head 〈…〉 and 〈◊〉 the Popes Headship To omit the testimonies 〈…〉 â—ovius Bishop in Italie Iohn Cochleus of Germanie William Paradine a learned Historian of France Cardinall Poole living in the Court at Rome and writing to the King in the defence of Ecclesiasticall unitie saith thus by the figure of Apostrophâ— Thy Father O England thy ornament thy deâ—â—nce was brought to his death being innocent in thy sight and a little after he lefâ— his life for thy sake left he should overthrow and bâ—tray thy salvation and Cardinall Bâ—llarmine in his Booke De Scriptoribus Ecclesiasticis ab Anno 1400. ad 1500. thus writeth of Fisher Bishop of Rochester Iohannes Fischerus natione Anglus Episcopus Roffensis posteà S. R. E. Cardinalis et quod longe gloriofius est Martyr Christi occisus est Henrici octavi Regis anglorum iussu Anno 1535. Iohn Fisher an English man Bishop of Rochester and afterwards Carâ—inall and which makes him farre more glorious a Martyr of Christ was slaine by the coommandement of King Henrie the eighth in the yeere of our Lord one thousand five hundred thirty five Whence I thus argue To his evasion that it was not the same Oath See the answer p. 119. letter R. and the Appendix p. 141. Either Fisher and Moore were no Martyrs who died for refusing to take this Oath or they are no good Papists who take it But Fisher and Moore were famous and glorious Martyrs in the opinion of the Romane Church as hath beene prooved Ergo they who take the Oath of Supremacie are no good Papists 4. Fourthly from the confession of this Priest pag. 118. The Oath of Supremacie when it was made in the dayes of King Henry 8. was unlawfull to be taken by any Catholique and pag. 119. If any had sworne the King to be Supreame Head of that Church he would have sworne false as making the Church a monster having two heads or depriving the Pope of his authoritie granted him by God Whence I thus argue The Oath of Supremacie prescribed by that Act of Parliament in the 35. of Henry 8. was unlawfull to be taken by any Roman Catholique as this Priest confesseth But the Oath of Supremacie prescribed by Act of Parliament in the first of Elizabeth in force at this day is the same with the Oath prescribed by Act of Parliament in the 35. of Henrie the eighth as appeareth by comparing both the Oathes together with a proviso in an Act the fifth of Elizabeth for expounding this Oath where it is said That we confesse and acknowledge in her Maiestie her Heires and Successours no other authoritie then that which was challenged and lately used by the noble King Henrie the eighth and King Edward the sixth as in the Admonition to the Qeenes Injunctions more plainly appeares The Queenes Maiestie would that all her loving subiects should understand that nothing was is or shall be meant or intended by the same Oath to have any other Dutie Allegiance or Bond required by the same Oath then was acknowledged to be due to the most noble King of famous memorie King Henrie the eighth her Maiesties father or King Edward the sixt her Maiesties brother Ergo the Oath of Supremacie prescribed by Act of Parliament the first of Elizabeth is unlawfull to be taken by any Romane Catholique I conclude therefore super tota materia that the taking of the Oath of Supremacie is an abrenunciation of the Romish faith and consequently that we wrong no Papist that takes the Oath if we beleeve him a forswearer who forsweares his beliefe De memorando irrotulatâ— * The Helâ—esaus wâ—re condâ—mned for heretikes for holâ—ing a man might deny his faith with his mouth so hee keepe it in his heart Euseb. hâ—st l. 6. c. 31. a Rom. 10.10 Cic. pro 〈◊〉 Amâ—r vultu saepe ladâ—tur 〈◊〉 Ep. â—â— contamiâ—ari se 〈…〉 aâ—am illam vidâ—â—i◠〈◊〉 ibid. Feâ—endâ—m ne est ut gentilis sacrifâ—câ—t christianus inter sit Sâ—zo hist. eccles l. 5. c. 16. prejecto ad pedes auâ—o c. * Suidas in Auxent * Marcus Bishop of Arrethusa Theod. hist. l. 3 c. 6.
Priest against him this Sancta Clara hath Paraphrased upon the Articles of Religion established in the Church of England and sheweth in what sense and how a good Romane Catholique may with a saâ—e conscience subscribe to them all though eighteene at least of them shoot point blancke at their Trent faith and pierce it through and through Aggravate thâ—s fact of his to the height doth this Priest himselfe doe lesse who Paraphraseth upon the Oath of Allegiance and Supremacie and sheweth in what sense a Romane Catholique may take both though the former directly renounce the Popes temporall and the latter his spirituall power and jurisdiction Now I see what the matter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is and alwayes will be emulation betweene Artificers that worke at the same Trade this Priest and Sancta Clara are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Craft or Trade they both deale in like Commodities equivocations and mentall reservations and wittie devices to elude oathes subscriptions to articles of Religion and religious obligations Not to dissemble with either of them they both teach with the Helcesaites Euseb. hist. lib. 6. cap. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissimulation in point of Religion and cunning fetches to deceive Chriâ—tian Magistrates when they are convented before them and unlesse they both repent their doome is set down Apoc. 22.25 Without are Dogs and Idolaters and whosoever loveth and maketh a lye I know well they pretend by this doctrine to keepe men from perjury and lying but they doe just as Lycurgus the Law-giver of the Lacedemonians did who to prevent adulterie enacted communitie of wives For equivocation is no better then an artificiall and made lye as the Bishop of Duresme and Mr. Henry Mason prove in their Treatises of this Argument p Yet some of these Greyhounds have beene taken by the Hares he speakes of as Albertus Piggius by Calvinâ— Paulus Virgerius by Breâ—tius and divers others but of this see pag. 53. letter E. q It is true that the Romanists teach the simpler sort of the vulgar that they are not to adore Images but onely to use them for memorie sake and Cardinall Bellarmine himselfe in his second Booke De imaginibus sanctorum c. 22. hath these expresse words quantum ad modum loquendi praesertim in concione ad populum non est dicâ—dum imagines ullas adorari debere latriâ sede contrariò non debere sic adorari For the manner of speech especially in Sermons to the people we must not say that any Images ought to be adored cultu latriae but on the contrarie that they ought not to be so adored Yet the truth is that the Romane Church maintaineth the religious worship of Images For in the second Councell of Nice confirmed by Pope Adrian they are thunder smitten who adore them not clamat Synodus saith Bellarmine in the Chapter above cited imagines adorandas and venerabiles imagines amplexamur qui secus faxit anathemate percellimus and in the nineteenth yeere of King Richard the Second the Lollards have a forme of recantation prescribed them in these words From this day forward I shall worship Images with praying and offering unto them in the worship of the aints that they be made after Ex Rotulo Clausarum de Anno decimo nono R. sec. in 18. dorso See the Appendix to the Animadversions And to come neerer the Councell of Trent Sess. 25 decreeth in these words Imagines Christi et deiparae virginis et sanctorum in templis perpetuò habendae et retinendae sunt iisque debitus honor et veneratio impertienda The Images of Christ and of the Virgine the mother of God and of Saints are perpetually to be had and kept in Churches and due honour and veneration to be given unto them and lest any should thinke that this worship and veneration is not to be exhibited to the Images themselves but only to glance through them to the Saints Cardinall Bellarmine in his second booke De imaginibus sanctorum c. 21. most plainely and expresly resolves the point Imagines Christi et sanctorum venerandae sunt non solum per accidens vel improprie sed etiam per se et proprie ita ut ipsae terminent venerationem ut in se considerantur et non solum ut viâ—em gerunt exemplaris The Images of Christ and Saints are to be worshipped not onely by accident and improperly but also by themselves anâ— properly so that the worship is terminated in them as they are considered in themselves and not onely in regard of that they represent And cap. 20. He acknowledgeth it to be the opinion of Alexander of Hales Tho Aquinas Caietane Bonaventure Marsilius Almaine Carthusian Capreolus and others that the same honour is due to the Image and the patterne and therefâ—re the Image of Christ is to be worshipped with latria or divine worship And Vasquez de adorat l. 1. disp 6. c. 3. Rex Nebucadonosor admirans sapientiam et spiritum Danielis in signum honoris et reverentiae iussit ei offeri munera odorum et suffituum id quod nos etiam secundum fidem nostram immaginibus facere consuevimus Nebucadonosor admiring the wisedome and spirit of Daniel in signe of honour and reverence unto him commanded that sweete odours and incense should be offered unto him as we according to our faith use to doe to our images and now let the intelligent Reader judge whether Protestant Ministers are slanderers or Papists Idolaters and Image-worshippers by their owne profession See page 52. letter â— s The bane of Poperie not of Catholique religion See pag. 1. letter C and pag. 52. letter C. t Nay not so much for Religion noe nor at all for it but for Treason and disloyaltie See pag. 22. letter Q. u The Fathers heo speakes of were the flower of the Councel of Trent neither were they abused by any false suggestion for the case was put truely unto them and they resolved it according to their conscience after long disputation and mature deliberation See an extract of their Decree in the Appendix to the Animad versions w If Recusancie be so small a matter the more to blame all Papists who for such a toy as Recusancie doth disobey the Lawes The easier the performance of a coÌ„mandement is the greater contumacie in disobeying it x Here he hath found laâ—â—bram periurio this conceit of not being bound to answer the truth but before a competent Iudge and they will have none a competent â—udge but one of their owne religion is the â—yges ring by which the late Papists especially those that are Iesuited goe invisible in and from all our Courâ—s of Iustice. But I demand of them First why our Iudges in England are not as competent as those beyond the â—eas if the King be as it is treason for them or any other to denie our Leige Lord and lawfull Sovereigne those that are put in authoritie under him being men of learning
and integritie cannot be denied to be competent Iudges The Apostles rule is without exception There is no power but of God the powers that be are ordained of God Rom. 13.1 And by higher powers to whom we must be subject he understandeth not onely Kings but all those that are in authoritie under them 1 Tim. 2.2 First the King as supreame and after governours as them that are sent by him 1 Pet. 2.13 14. Secondly I demand of them whether that command of Saint Peter 1 Pet. 3.15 may be limited by their distinction of a Iudge competent and incompetent surely though in other causes a man is not bound to appeare or answer coram iudice non competente yet in matter of faith when we are required to give an account oâ— it there is no excepting against our Iudge For we must be ready alwaies to give an answer to every man that asketh us a reason of the hope that is in us with meekenesse and feare Thirdly I demand of them whether they account Pilate a competent Iudge in Christs cause or Nero in Peters and Pauls cause or any of the Roman Deputies and Proconsuls before whom the glorious army of Martyrs who signed the Christian Faith with their bloud were brought were competent Iudges they were no Roman Catholiques nor Christians yet Christ Iesus before Pontius Pilate 1 Tim. 6 13. and Peter and Paul before Nero and the rest of Christs noble souldiers before heathen Iudges witnessed a good profession Fourthly I demand when that confession of faith which the Apostle implyeth to be necessary to salvation is to be made Rom. 10.10 With the mouth confession is made to salvation is it not when we are brought before Kings and Rulers for Christs name sake Luke 21.12 For a testimony against them If we are bound to confesse our faith onely to those of our owne religion because they are onely supposed to be competent judges no man ever need to suffer for his religion and all the noble Confessors and Martyrs of former ages by this Iesuiticall doctrine deserved rathers fooles caps then Martyrs crownes for they did not shed their blouds for Christs cause but they spilt it causelesly For they needed not to confesse what they were before incompetent Iudges Here I will make bold to use the words of David concerning Abner 2 Sam. 3.33 Did Abner die a foole Did all those worthies whose soules cryed under the Altar Apoc. 6.10 How long Lord holy and true dost thou not iudge and avenge our bloud on them that dwell on the earth and to whom white robes were given vers 11. Die as fooles it seemed they died so in the judgement of this Priests prudent Catholique who though by this slight he now avoid all confession of his faith that he is not examined before a competent Iudge yet he shall one day when he shall come before the Iudge of all the earth condemne his own folly and justifie and magnifie also Christs noble Confessors and Martyrs taking up the lamentation of the reprobate set down in the booke of Wisedome We fooles accounted their life madnesse and their end to be without honour but now how are they numbred among the children of God and their lot is among the Saints therefore have we erred from the way of truth and the Sunne of righteousnesse hath not shined upon us Wisdome 5.6 y I have read logicam si vis discere lege Titlemannum ille SophistaruÌ„ crimiâ—a pandere vult but I never read theologiam si vis discere lege Titlemannum he is in a very ill case who rules his conscience by this casuist whose divinitie is no better here then his Latine I confesse in Machiavels schoole it is a lesson read to those of the upper forme leoninae assuere vulpinam to piece out the Lions skinne with a Foxes but in Christs schoole Zuickius teacheth us another lesson non decet in hac causa cum vulpibus vulpinari et cum astutissimis huius mundi sapientibus astutia certare certandum est nobis solâ perseverantiâ pietate simplicitate adeo et patientiâ crucis we ought not to play the fox with foxes nor contend with the subtile vizards of this world in craft and subtiltie but we must fight against them with sole perseverance and piety and simplicitie and bearing of the Crosse. In the whole Scripture we never reade of fox or fox craft commended The Spouse in the Canticles commanded to take the foxes the little foxes that spoile the grapes Cant. 2.15 And it is Davids curse upon Gods enemies let them be a portion for foxes and our Saviour to brand Herod with perpetuall infamie calleth him a fox Luk. 13.32 saying Goe ye and tell â—hat fox neither can it be proved to bee more lawfull for us to play the fox with foxes then play the wolfe with wolves or play the Sophister with Sophisters or play the hypocrite with hypocrites or play the Devill with Devils Though craftie companions may deserve to be served with their owne sawce yet it is not fit for us to dresse it for them The very Poet could say ac tu indignus qui faceres That may be very just and fit for one to suffer which is not yet fit for another to inflict or put upon him However this Priest is not his crafts master For it is against fox craft to professe it he will hardly or never deceive a mâ—n who brags before hand he will doe it and though it may be this Priest and his complices are annosae vulpâ—s old foxes and the proverbe is annosa vulpis haud capitur laqueo an old fox is seldome or never caugâ—t in a snare yet if those who are commanded to catch these foxes should be pleased to make snares with this fox his owne cords here stretched out by him namely to put them to an expresse abiuration of the maine and fundamentall points of their Trent faith or set them such a forme of recantation of their tenents and with such conditions as they enjoyned the Lollards in the dayes of King Richard the second See the Appendix to the Animadversions infra it may verily be hoped through Gods blessing upon the wisedome and care of zealous Magistrates that this Kingdome of England may in time be as free of these foxes as it is now of wolves with which in former ages it much abounded z There was no feare of the Iews perverting the primitive Christians especially in the Apostles dayes in which we reade in the Acts how mightily the Apostles and their converts confounded the Iewes Christ making good his promise to them that he would give them a mouth and wisdome which their enemies should not be able to resist Luk. 21.15 but the true reason why they made such a Canon if yet they made such Canons which is very much doubted was to prevent the scandall which the Church might receive by the Christians frequenting the Iews Synagogues in which the now abrogated rites of Moses