Die Sabbathi 22. Octob. 1642. IT is this day Ordered by the Commons House of Parliament That none other besides Mr. Nicholas Bourne Stationer or whom he shall appoint shall upon any pretence whatsoever presume to Print the Book called A Safeguard from Shipwrack to a Prudent Catholike with Animadversions upon the same by Dr. Featley called Virtumnus Romanus Ordered to be Printed and published by the said House H. Elsing Cler. Parl. D. Com. Vertumnus Romanus OR A DISCOVRSE PENNED BY A ROMISH Priest wherein he endevours to prove that it is lawfull for a Papist in England to goe to the Protestant Church to receive the Communion and to take the Oathes both of Allegiance and Supremacie To which are adjoyned Animadversions in the in the margin by way of Antidote against those places where the rankest poyson is couched By Daniel Featley Dr. in Divinitie 2 Cor. 11 13 14. Such are false Apostles deceitfull workers transforming themselves into the Apostles of Christ. And no marvell for Satan himselfe is transformed into an Angel of light Horat. Ep. Quo teneam vultus mutantem Protea nodo Tertul. in apol Nefas est ulli de sua religione mentiri ex eo enim quod aliud à se coli fingit quam colit negat quod colit etiam non colit quod negavit LONDON Imprinted by I. L. for Nicholas Bourne and Iohn Bartlet and are to be sold at the South entrance at the Royall Exchange and at the gilt Cup neere Austins Gate in Pauls Church-yard 1642. AN ADVERTISEMENT TO the Reader touching the Author and the Argument of the insuing Discourse AND THE REASONS FOR WHICH it is thought fit to be published to the view of the world AS the ignorance of good is evill so the knowledge even of evill is good for knowledge is nothing but the light and irradiation of the understanding by the beames of truth which herein resemble the rayes of the Sun that neither defile any thing nor can themselves be defiled Set aside curiositie and all kinds of vicious affection and indirect ends and you shall finde that the knowledge even of sinfull impuritie is cleane of naturall corruption is sound of worldly vanities serious and of all kinde of maladies of the minde and body healthfull And as it is the depth of Satans malice è bono malum elicere to draw evill out of good as the Spider sucks poyson out of sweet flowers and wholesome herbs so it is a high point of Gods goodnesse è malo bonum elicere to draw good out of evill light out of darknesse and order out of confusion it self Where it not for this that God who is the Soveraigne and Omnipotent Good knoweth that it more redoundeth to the glory of his infinite wisdome and power to worke good out of evill then quite to take it away there never had been there never should be any evill in the world as St. Augustine piously argueth the case There could be no evill in the world if God suffered it not and he suffereth it not against his will but with his wiâ—l neither would he which is so good nay rather goodnesse it selfe willingly suffer any evill to be but that by his omnipotencie he can and doth extract much good out of all sorts of evill This worke of Divine providence Gregory Nyssen fitly tearmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abuse of evill for what is aâ—-uti to abuse a thing but to use it contrary to the nature and condition thereof which if it be good such an use is an abusive use if it be evill such use thereof is an usefull and commendable abuse as whâ—n a Gramarian makes a rule of Anomalas a Rhetoritian a figure of a Solaecisme a Musitian an harmonie of discord a Logitian a true use of fallacies and a Physician a wholesome treacle of poyson Such a use Christian Reader thou mayst make of the unchristian Treatise ensuing Wherein the Author thereof now in bold endeavoureth to shew all Romane Catholikes a way to escape not only all bonds and imprisonment but all other penalties of the law against Popish Recusants by making their religion and conscience a leadeâ— and lesbian rule to comply with the religion professed by the Staâ—â— wheresoever they live This Booke together with the Authour thereof was sent to the Honourable House of Commmos by the care of some members of that House employed in a Committee neere Portsmouth and it hath beene thought fit to be published for sundrie reasons First to discover the craft of the Iesuits in procuring upon uniust grounds and by indirect meanes a â—ull from the Pope prohibiting all Romane Catholiques to resort to the protestant Churches in â—ngland under pain of his Holinesse curse and dreadfull thunderbolt of excommunication whereby as this Priest affirmeth they gained to themselves more disciples more money and more Colledges For bee thou pleased Christian Reader to take notice that in the reigne of King Edward the sixth of blessed memory and during the space of the first tenne yeeres of Queene Elizabeth the Phoenix of her sexe and age the Papists in England did usually goe to Church and there was no such thing as Popish Recusancie heard of But after the â—ame souldier Ignatius Loyola with his new regiment began to out-run all other orders and rancks of Monks and the Iesuits name was up and many Colledges built for them beyond the Seas the English Iesuits began to lay about how their Colledges and Seminaries might be maintained and furnished by those of the Romish partie in England and they finde this the ready way to offer to the richer sort of them the education of their children they paying a good round rate for it but because the parents then repairing to the Protestant Church might breed up their children at a farre easier rate in our Schooles of England the secular Priests willingly undertaking the care and tuition of them the Iesuits were never quiet till they had obtained from the Pope upon such suggestions as they thought would most take with his Holinesse the Bull above mentioned which frighted all Romish Catholiques from our Churches See here the beginning and originall of Popish Recusancie in England and the depth of the Myne which hath since enriched their English Colledges beyond the Sea No wonder if the name of an Author called Diana often cited in the ensuing Discourse be in great request The benefit accruing to those of the Societie of Iesus by the Recusancie of Romish Catholiques in England necessitated by them is a Diana which hath brought no small gaine to these craftsmen Demetrius with his fellow artificers cry out for many houres great is Diana of the Ephesians not so much honour to that heathenish Deitie but because they knockt and hammered out their living out of the silver shrines they made for her Sirs know ye not saith Demetrius that by this craft we have our wealth And in like manner the Iesuits stickle mainly for Recusancie
she meant that she might dispose of Church matters as her Father had and have power to forme what Church she pleased and so that should suffice her Highnesse It is to be noted thirdly that the aforesaid oath when it was made was unlawfull to be taken by any Catholique as the oath before made in the dayes of King Henry the 8th Although when it was made it was not altogether so unlawfull as that of King Henry because in his dayes there was no other Church extant or like to be extant in England but the Catholique Church of which contrary to the Law of God and his own conscience he made himself head as appears by a booke set forth by the said King himself in the later end of his raigne and many yeers after he had framed his Oath of Supremacie intituled A necessary Doctrine and Erudition for any Christian man set forth by the Kings Majestie of England c. In which he sets forth the Christian faith then to be professed in England Which was as absolutely Catholique and the self-same in every point as now it is in Rome And if any man should have sworne him the supreame head as he intended of that Church he would have sworne false as making the Church a Monster in having two heads or depriving the Pope of his authoritie granted him by God which had been to have denyed an Article of faith but when the said Oath was repealed in Queene Maries dayes And another Oath of Supremacie made in the aforesaid first yeere of Queene Elizabeth It was as I have said to inable her not so much to be head of the Church then extant and to be utterly abolished as to be Governour of a new Church distinct from the Catholique Church then out of hand to be propagated and established of which to sweare Her Head before it was or to sweare Her Head of the Church then extant which she conceived superstitious of which indeed she was not head was in a true and proper sence unlawfull And so continued unlawfull untill after the abrogation of Masse and perfect establishment of the new Protestant Church within this Realme and other His Majesties Dominions Which being established as now it is the said Oath of Supremacie ceased from being unlawfull because then there was an apparant face of a Church distinct from the members of the Catholique Church which then began scarce to appeare in respect of the greater multitude of which only she was supreame governour and chief head and no other person whatsoever had or ought to have any jurisdiction or preheminence in the same and all that were or are not of the same faith and Church were and are in a true and proper sense forreiners to the same It is to be noted fourthly that a man may be said to be a Forreiner in a twofold sence First in respect of a temporall Dominion Secondly in respect of faith whence ariseth a spirituall jurisdiction In the first sence all that are not Natives of His Majesties Dominions although some Lawyers say all that doe no homage to His Majestie are forreiners In the second sence all that are of the Protestant faith with the King are Domesticks of the same faith and within His Dominions only subject to His spirituall jurisdiction by the Laws of the Realme And all that are not of the Protestant faith are forreiners to the same conformable to St. Paul who accounted all those of whatsoever Nation or under whatsoever temporall Dominion or Iurisdiction in the world who were of the same faith with himselfe which he taught were Domesticks of that faith And those of whatsoever Nation or temporall Dominion that were not of the same faith he accounted forreiners Whence he saith Gal. 6.10 Let us doe good to all but especially to the domesticks or those of the house of faith And 1 Thess. 4. vers 12. Rogamus ut honeste ambuletis ad eos qui foris sunt nullius aliquid desideretis We desire you brethren that you walke honestly towards them that are without that is forreiners to our faith and need nothing of any mans It is to be noted fifthly and chiefly what conditions are required in every lawful oath which according to the Prophet Ieremy are three viz Truth Iudgement and Iustice for he saith in his fourth Chapter Thou shalt sweare our Lord liveth in truth and in judgement and in justice upon which place the holy Doctor S. Hierome noteth that the foresaid conditions are requisite to every oath of whom all Divines have leâ—rned the same requiring in every lawfull oath every of the said three conditions The reason hereof is because an oath being an invocation of God as witnesse that what we speake is true it is requisite that we should use judgement or discretion to see that we doe nothing rashly or without due reverence devotion and faith towards so great a Majestie but we must especially regard that we make not him who is the chiefe and Soveraigne veritie and inflexible justice either ignorant oâ— what we say or Patron of a lye as witnesse of that which either is false in assertion or unjust in promise Hence an oath wanting Iudgement or discretion and wisdome is a rash and foolish oath that which wanteth Iustice is called an unjust oath And finally where there is not truth it is adjudged a false or lying oath and is more properly then all the rest called Perjurie These notes premised I shall now prove the said Oath of Supremacie to be lawfull for any Catholique to take Every Oath that is accompanyed with the three said conditions or companions viz. veritie justice and judgement in the opinion of all Divines Canon and Civil Lawyers is a lawfull Oath but such is the Oath of Supremacie above recited in every part and particle of the same Ergo. The Minor is proved discoursing of every branch in particular and first of the first branch wherein I sweare that the King is only Supreame Governour of this Realme as well in all Spirituall or Ecclesiasticall things or causes touching the Church of the said Realm as Temporall touching the State or of any other his Dominions Which I doe sweare discreetly as a thing true and just For there is no other Supreme Governour of temporall things to be assigned but the King as all will confesse nor of Ecclesiasticall things or the Church of England as by a sufficient Enumeration may be proved For the Parliamâ—nt is not supreame governour of the Churches within this Realme when as according to the naturall light of reason the King is governour of that and therefore not supreame The Primate cannot be assigned supreame governour when as he hath all his authoritie of government from the King and so he hath a Superior A Lay-eldership cannot be supreame governour for although it be unknowne what it is or from whence it receiveth its authoritie yet I thinke no Lay-eldership so barbarous as not to
it will be the Scandall of Pharisees as is aforesaid Now to proove the assertion which is the first branch of the Minor Scandall is a word or deed lesse right apt to give occasion to another of spirituall ruine â—ut to goe to Church is no deed lesse right but prudently and chiefely right all circumstances considered Ergo to goe to Church is no scandall and consequenter to goe to Church can yeeld no occasion to my neighbour of spirituall ruine but rather an occasion of both his temporall and spirituall conservation and edification This Minor I prove To goe to heare a piece of a Masse in English is no deed lesse right But to goe to Church is to goe to heare a piece of a Masse in English Ergo to goe to Church is no deed lesse right The Major I prove thus to goe to heare a whole Masse in English the nature of the thing considered and abstracting from the constitution of the Church is not evill For the diversitie of the language takes nothing from the goodnesse of the thing As is manifest in the Greeke Church where Masse is alwayes said in Greeke So that if it be not evill in it selfe to goe to heare a whole Masse in English it is not evill to goe to heare a piece of a Masse in English And consequently not to goe to Church Adde that in the whole Latine Church where it is not lawfull to say Masse in any other language then in Latine becâ—use of the long custome of the Church kept alwayes on foot for this reason that as the Catholique Religion is universall so should it be exercised in an universall language yet it is lawfull and in use to say a piece of the Masse as Collects Prayers Psalmes Epistles and Gospels in any Language of any Countrey whatsoever within the said Church It may be here objected first that although to go to Church be of its own nature a thing indifferent yet hic nunc it is evill For considering the circumstances of time and place it hath a shew appearance of evill apt to occasion sin in another From which we are commanded to abstain by St. Paul 1 Thess. 5.22 saying From all shew of evill refraine your selves To which I answer first That all the appearance of evill which going to Church hath is that in England above other countreys Priests have not been freely left to the Principles of Divinitie or Lay-men to their Christian libertie but it hath been procured to have bin declared unlawfull upon false suggestions and continued thus thought unlawfull by some erroneous judgements Which my neighbour likewise phantasing erroneously apprehends it a species cast from going to Church which indeed is not so nor otherwise then if a man with a blood-shotten eye should behold glasse say it were red when a parte rei it were white It were very hard if I eating fish in the lent and one purblind seeing me eate apprehending it flesh because he goes away scandalized as thinking me to have eaten flesh by reason of his false eyes that I should be said to have given him scandall So it would seeme likewise as hard if a broken phansie or an erring minde should conceive evill species from mine actions which a parte rei are no species at all of them but quite contrary to thâ—ir species that I should thereby be judged to give scandall to little ones No I hope as the erroneous eyes shall beare their owne imperfections so the erroneous judgement shall beare its owne mistake and neither shall accuse me before God of the scandall of little ones Hence I answer secondly to the place of the Apostle before objected thaâ— the appearance or shew of evill is to be understood first that it proceeds really from the act done and that it be not only a conjecturall appearance but morally certaine That no man play Tom-foole in striking him that stands next him without a cause Secondly that the appearance proceeds not from a deed to be done of necessitie either by the Law of God or nature Otherwise we might inferre the Apostle to command contradictories to refraine and not to refraine from such a deed whence proceeds the appearance For if the thing be commanded by the Law of God it must necessarily be done or otherwise sinne And if it were to be done by the Law of Nature the blessed Apostle was not so unreasonable as to bid us refraine from a thing in its owne nature lawfull and of necessitie to be done without admittance of some way to avoyd scandall Although by reason of some circumstance place or person it might have a shew of evill and so for some time be suspended as some things of naturall necessitie yea the Evangelicall counsels may have But in such cases we are to instruct and admonish the weake as I by these presents doe that although it should seeme to them to be evill or to have some shew of evill yet in very deed it is not evill but good And I am constrained under paine of death to do the same After which instruction and admonition if they still persist in their scandall it is not a scandall of little ones but of Pharisees and great ones Neither doth it proceed from infirmitie or ignorance but from malice and is not to be regarded So that it seemes a thing unreasonable and in the strength of judgement against nature that a man shall more regard the trouble of his neighbours conscience at a thing lawfull then the hazard of his own life and ruine of his own family and fortunes in the execution of the same See Diana for this Doctrine and all the Authors by him above cited If any shall here reply to my first answer of the objection that the shew of evill is really in the act of going to Church and not as falsely imagined and that this shew of evill appeares not only to weake and ignorant people but to men of understanding of all sorts and not only to Catholiques but likewise to Schismaticks of all sorts who in going to Church to save their goods confesse that they doe it against their conscience as conceiving it to be unlawfull by reason of the aforesaid Declaration of the twelve Fathers in the Councell of Trent and the foresaid Popes which whether it were gotten by false suggestions or no they discerne not neither doe they dispute but simply obey To make up the rime in reason the more simple they For reason may teach great ones and men seeming of understanding that are Schismaticks or Lay-Catholiques the contrary because nothing is done at Church which is either evill or hurtfull and both reason and learning Priests And therefore I rejoyce with Aristotle Propter illorum cogitare nihil mutatur in re and say that the shew of evill proceeds not from the act of going to Church For in all King Edwards time and the beginning of Queene Elizabeths time untill the thirteenth yeere of her
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
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
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.