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
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
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.
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
of the common wealth which is the chiefe thing that States men aime at mens consciences being left to themselves they may be obeyed as I hâ—ve said out of Azorius tom 1o. lib. 8. instit moral cap. 27. puncto 5o. And for as much as concerned the abrogation of Masse which by the law of God was unlawfull they did consequenter to the State government then for having rejected the authoritie â—f the Pope they likewise rejected the Masse as knowing that there could be no Masse without Priests nor Priests without the Pope And therefore taking as much of the Masse as would serve for their Service and to be independent of the Pope they left the rest But that they did it in hatred of God and his Church or for any distinction sake it is altogether improbable For what would a man get by hating of God or the Church of which himselfe must be a member to be saved or how could they make a distinction of that they knew not for the Protestant Church was not then knowne or scarce established And therefore without wholly granting the Major or distinguishing the Minor I answer that every one ought under paine of damnation to obey his temporall Prince in matters lawfull Yet to suffer for his religion and abstracting from all obedience either to Statute or Rescâ—ipt not for Recusancie It may be objected thirdly that of S. Paul to the Romans 10.10 With the heart we beleeve unto justice but wâ—th the mouth confession is made to salvation Ergo No man can goe to Church I deny the sequele and to the Antecedent I answer that according to Divines a man is bound to confesse his religion Semper sed non ad semper alwaies but not at all waies that is not at all times and in all places but as I have said before out of Saint Thomas of Aquin in the said two cases viz. as often as the honour and glory of God requires the same or the spirituall profit of our neighbour shall exact it as likely to be impaired by silence which to be requisite I have before granted Yet hence it doth not follow that I am bound to goe into the Market place and cry out I am a Catholike who will punish me or before I am called to publish my religion to make my selfe be called or to live and converse to the same time as having a setled being and not going to Church I read that Saint Faelix going to martyrdome S. Adaucâ—us came to the Officers that led him thither and said to them that he lived in the same law with Saint Faelix and therefore that they should likewise put him to death Yet I conceive that he had a speciall revelation for the same and that it is no warrant for our indiscretion If it be replyed that so a man shall professe no religion I answer the inference to be naught for suppose a mans recusancie were never discovered this man professeth some religion for he doth not live a heathen Why then recusancie being rejected should he not professe the same If it be said that it is written that no man can serve two masters rightly Yet a man may serve one Master and have a servant to serve him or he may serve one master and keepe or use that Masters picture howsoever ill it be drawne It may be objected fourthly that the Rescript of Pope Paul the fifth in which he writes to the Catholiques of England declareth that they ought not to goe to the Churches of Heretiques or heare their Sermons without detriment of the divine worship and their owne salvation To which I answer that the said Pope wrote both piously fatherly and Apostolically according to the aforesaid suggestions by him received and if he had had the truth of the state of England I beleeve he would have written as piously the contrary For put the case that those zealous suggestors had presented to the consideration of the Councel of Trent or the Pope himselfe the truth and lawfulnesse of Catholiques going to Church with these seven reasons following supposing an absolute necessitie 1. First that there is no evill or harme done or said in the Protestant Churches to the prejudice of any Catholike soule that may not either be hindred or prevented very well by the instruction of Priests for they preach not against any notable point of doctrine held in the Catholique Church although some simple Minister for want of matter may glance at some of our tenets by halfes understood or in these daies to please his auditorie may raile against the Pope which he doth so irrationally that few Protestants of any judgement do beleeve him for if he should seriously preach controversies as insisting seriously upon the true doctrine of both sides his Auditors or at lest some of them would be apt to doubt and so to search and dive further into the truth for as Saint Augustine saith doubt begets science which might be an occasion of somes falling from him which fearing he is silent in doctrine and onely teacheth moralitie which why a man may not heare in urgent extremity from any man I cannot conceive 2. Secondly that their going to Church would be a conservation and a preservation of their lands and goods with a prevention of ruine to the family and posterity 3. That it would be a means to obtaine and purchase the love of their neighbours and a meanes of their conversion by an affable conversation by which likewise they might beare the greatest Offices in the common wealth and become Parliament men as well as others of whom and whose power and force in matters of Religion these dayes can somewhat declare 4. Fourthly that it would be a meanes that whereas Priests leave their Colledges and now live in private mens houses to the benefit of one or two and to the great danger of themselves and their Patrons they might by this meanes more freely converse with all sorts of people after an Apostolicall manner and convert many to the honour of God the increase of his Church and good of their owne soules Whereas now they doe little good out of that private house unlesse maintaine some decayed gentlewomen in good clothes to gossip up and downe and like bels to ring their praises that they may fish one in a yeere to the disparagement of their function and great prejudice of their Mission 5. Fifthly that divers Schismaticks that now goe to Church with an ill conscience and thinke themselves in state of damnation doe suffer spirituall detriment and oftentimes being prevented with sudden death everlastingly perish 6. Sixthly many thousands that are very morall and well affected Protestants were it not for the stop of Recusancie would become Catholiques Which rather then they will undoe themselves and Family now will not heare of it 7. Seventhly that no poore Catholique that is not able to give twenty pound per annum with their children to some Colledge beyond the Seas can bring
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