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Pope of his authoritie granted him by God which had been to have denyed an Article of faith but when the said Oath was repealed in Queene Maries dayes And another Oath of Supremacie made in the aforesaid first yeere of Queene Elizabeth It was as I have said to inable her not so much to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
such a command if he had knowne the truth And if any shew of evill result or scandall arise in that he is not obeyed the necessitie of doing the contrarie act being in danger of death must excuse and take away all scandall for in such a case no humane lawes binde as I shall hereafter say I answer to this Objection secondly that there is a disparitie betweene the said meates and going to Church in that the said meates were not to be eaten of necessitie that is there was neither hazard of life or goods in abstaining or more gaine then prejudice of soules in eating And therefore it was more requisite that the wise should abstaine in a matter of so little moment or necessitie where there was scandall then that the weake should have been instructed and admonished that it might have beene done without sinne which is not so in going to Church For in abstaining from thence there is both hazard of life and fortunes and as I shall hereafter say losse of soules and therefore of necessitie the weake are to be admonished and instructed that there is no sinne in the act neither is going to Church prejudiciall but advantageous to soules as experience teacheth Adde that if there were any humane law or Ecclesiasticall law forbidding going to Church it were not to be fulfilled with hazard of life or goods as all Casuists hold See Azorius Navarr consil de haeret above cited if otherwise it doth not appeare forbidden by the law of God For all humane lawes tend to the preservation and conservation of the whole man even in the greatest state of perfection and where by reason of keeping a law disjuncture either of soule or body may probably follow there that law is for the time to be suspended as appeares in the law forbidding to eate flesh in the Lent saying the divine office with danger of being apprehended and the like where the weake ones are rather to be instructed of the necessitie of suspending the law then the body to perish by keeping the same the same say in our case And I doe with reason perswade my selfe considering the Apostles whole discourse in the aforesaid 8. Chapter to the Corinthians that notwithstanding his words verse the 13. if there had beene no other food to have beene gotten for him to have preserved him from famine then the said flesh so offered to Idols that he would rather have perswaded the weake ones that there had beene no sinne in it if with due circumstances they had eaten and how and in what manner they might safely have eaten and so have prevented his sinning against the brethren verse 12. and striking their weake consciences then by abstaining from that and as is supposed wanting all other food have perished through hunger It may be objected thirdly that those famous Doctors of Rhemes William Allen afterwards Cardinall Richard Bristoe William Reynolds and the aforesaid Gregory Martin who translated the whole Bible into English with annotations upon the same in many places as well of the Old Testament as of the new held it unlawfull for any Catholike to goe to the Protestant Church Ergo It is unlawfull and scandalous to goe to the same To the antecedent I answer that the said Doctors were reverend and learned men and their worke renowned but because they would have the same goe forth with more lâ—stre as pleasing the Pope and to avoid all opposition of the aforesaid suggestors they forsooke the common opinion of Divines in two points then agitated the one that the Pope could not depose Kings of their temporall dominions And the other that Catholiques might frequent the Churches of Schismaticks Which they might well doe for their ends being Doctâ—rs and giving some seeming probable reasâ—ns for the same the contrary opinions not being condemned by the Church but left under dispute Yet hence the consequence doth not appeare true For if the aforesaid Doctors had spoken from their hearts grounding themselves upon the Church or reason their interpretation of Scriptures with notes would with me in these poynts have had great authoritie and the conclusion have stood good Whereas now one of the said foure to wit Gregory Martin having delivered his opinion that it was lawfull for a Catholike to goe to Church as appeares by the said booke of R. P. pag. 109. and 110. it seemeth they did not speake in that point their mindes freely peradventure because it was not expedient for all sorts of people which I confesse to be the best reason Yet for Gods sake let us speake the truth in these troublesome times to men at leastwise of reason and understanding Againe the very reasons they give in their annotations upon the fifth Chapter and 19. verse of the 4. booke of Kings doe shew that they did intend but seeming reason and not wholly convincing for whereas for our opinion is and alwaies hath beene usually brought the example of Naaman the Syrian permitted as I have said before by the Prophet Elizeus to goe to the Idolatrous temple Rimmon which is most proper to our case the aforesaid good Doctors reject the said example as nothing like to the same 1. The first reason is because of the time for since the preaching of Christs Gospel say they we are more strictly commanded to professe our faith then in Naamans time Which reason I conceive under favour to be impertinent as well to Naamans case as to ours for the doing of an act indifferent may neither be a profession or a deniall of faith but a meane betweene both viz. a not discovery of the same Neither was it more lawfull in Naamans time to deny God then now 2. The second Reason is because of the place For that the Noblemans religion was not practised in the Countrey where he went to the temple and so there could no scandall arise thereby This reason is in my judgement besides the purpose for no more is Catholike religion practised in this Countrey where we goe to Church Again it proves not Naamans case hereby more lawfull then the going to Church for there may be scandall where a thing of its owne nature may be lawfully done as there might have beene scandall in our Saviours povertie Matth. 17. if he had not prevented it And there may be no scandall and yet the act unlawfull Therefore if it were lawfull abstracting from scandall that being in our case easily avoyded or taken away the thing may still remaine lawfull For if he that goeth to Church be a knowne Catholike the weake are to be admonished of the indifferencie of the thing and the urgent necessitie he hath to doe it and so scandall is avoyded If he be not knowne how can he give more scandall then Naaman did or to whom 3. The third reason is because of the difference of persons in that Naaman had an Office to serve the King in the temple and therefore he might goe lest otherwise the King should have thought
Canons soever forbid Communication with hereticks they are to be understood of notorious hereticks in point of their heresie or particularly denounced excommunicated for heresie and fallen in Catholique countreyes or from amongst Catholiques And not of such as are not formall and subversive hereticks but borne incredulous in a countrey to be converted and not knowing the Catholique Church After all this some may yet say that it hath been a long custome with them to abstain from the Protestant Church above these threescore yeers and they have suffered and lost much by refusing the same and can I have so little judgement as to thinke upon mine own bare word or opinion to make them leave this their custome I answer how small soever my judgement be that it is not only my opinion but the common opinion of Divines in the Catholique Church and I never spake with any Priest in England about this point in my life that was able to give me satisfaction to the contrary Some indeed have answered me that it were lawfull if it were not for scandall Others if it were not a distinctive signe and when I have urged that scandall may be avoyded as I have before said and for a distinctive signe I knew none for who should institute that signe then they have answered that a long custome had brought it in I have blessed my self to thinke that men should so unjustly deale with poore Catholiques as to bring upon them a yoake or fetters which they can keepe upon them by no other law then that they themselves cunningly got them on or chained them about threescore yeeres since and now to kicke of these chaines or their devises would prove forsooth scandall because they would seeme refractary and disobedient to their suggestive humours but to give me a reason why going to Church was unlawfull before the refusall thereof became this supposed distinctive signe or before the same could be cause of scandall I could never yet heare any man give but only the aforesaid R. P. hath given in writing the aforesaid suggested untruths with a great deale of passion that this my opinion was thought rationall â—or almost fortie yeers agoe and since recusancy was brought in as appears by his said booke of many most prudent men in this kingdome which is to me no reason at all For let us propose to any Divine in Christendome these three following questions relating the true state of the Protestant Church in exterior actions for we meddle not as I have said with their opinions in matters of faith and withall adding that we are constrained to them under paine of death and losse of all temporall fortunes 1. Whether it be lawfull for a Catholique to heare the Prayers Epistles Gospels and Psalmes of the Catholique Church among Protestants in their Church 2. Whether it be lawfull to heare a Protestant preach in the same place some moralitie although it should by chance happen that some ignorant Minister should speake of some point of mistaken doctrine as that Catholiques trust in their own merits or the like falshood 3. Whether it be lawfull for a Catholique to receive bare bread and wine in remembrance that Christ dyed for him as a pious ceremony and whether not better so taken then without such remembrance I dare say that there is no impartiall Divine but will answer Yes And for these opinions I make no question but if I had been as well backed in Rome as the said R. P. was I would have got as great approbation to the same as he had to the same questions after his subdolâ—us manner proposed as followeth 1. Whether it be lawfull to frequent the Churches of hereticks where there is both imminent danger of subversion and scandall 2. Whether it be lawfull to heare the blasphemous and idâ—latrous Sermons of hereticks in which both God and his Church is notoriously and highly abused 3. Whether it be lawfull to receive Calvines Communion of bread and wine which they hold a Sacrament and is a signe of hereticall perfidiousnesse whereby a man betrayeth and denyeth his faith To which every Cathoâ—ique whatsoever would and must answer No but this in truth is not our case For the beliefe of Catholiques is not questioned nor subversion or blasphemie or denyall of faith either apprehended or feared Neither can they scarce possibly happen in the Protestant Church as I have before said but the question only is what Catholiques may exteriorly doe for the safeguard of life with a good intention and how and in what manner they may best converse and preserve themselves from ruine with most securitie Therefore I pray forgive the said R. P. who proposed the said questions in Rome out of his aboundant zeale of money and youth to propagate his family not once considering that it is an impossible thing for them to be hereticks who never were Catholiques As for their custome of Recusancie I say first that it is no custome for a custome is a continuance of a thing time out of minde without any interruption Now recusancy hath been interrupted oftentimes first by Doctor Wright who wrote against the same Ann. 1607. and since him Master Broughton and now my selfe Neither hath it been time out of minde for there are some yet alive borne in Queene Maries dayes who have knowne when our recusancie was not in England and thereupon in these troublesome times doe now goe to Church I say secondly that an inconvenient custome with imprudencie is better broken then kept and the prescripâ—ion of threescore yeeres not good Yet if they will needs claime a right in and to their actions by the same I doe hereby promise not to take it from them by any suit in law For I doe write more to avoyd the scandall of the weake then that I do thinke thereby to satisfie the weake or rob them of their said custome As for their sufferings and losses I am sorry for them and doe assure my selfe that they will receive a great reward for the same because they suffered not so much for the love of recusancie as for the love of God for whosoever doth the meanest worke no indiscretion therein being apprehended by the doer either for Gods sake or for vertue sake although of some considering the act it selfe and not knowing the doers intention it may be judged indiscreet yet the worke may have a reward from God and yet another that doth not the same no punishment Thus the three branches of the said Minor proposition being proved the Conclusion standeth good for the lawfulnesse of going to the Protestant Church Me thinks here I heare some storme that if this my opinion should be admitted as lawfull it would follow that they must likewise take all the oathes that are made against Catholiques which will tend to perjurie To which I answer that I would have them to do things consequenter and any thing for safeguard of life wherein their is no sinne And to
after their manner that which is indeed the maine question between us namely whether Papists are Catholikes For if he take Catholikes in that sense in which the word is used by the ancient Fathers for a right beleever or Orthodox Christian in opposition to all heretikes and schismatikes neither are Romanists such Catholikes and such Catholikes living within his Majesties Dominions not only may but ought to come to our Protestant Churches and take the Oathes both of Allegiance and Supremacie when they are legally tendered unto them d If the author had not here rubd his forehead hee would never have set this text in the frontispice of his book for whether we translate the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innocent or simple in neither sense it befitteth either the person of the Author and his Associates or the argument of his book How innocent Papists are it is sufficiently known to all the world by the Massacre at Paris Powder plot in England and the present Rebellion in Ireland As for their simplicitie let the Iesuits manifold Apologies of Equivocation speak and this Priests Treatise in hand wherein he endeavoureth through the whole to proove it to be lawfull to double in point of Gods worship and juggle in matter of most sacred and solemne oathes e Rubet auditor eui frigida mens est criminibus tacitâ suÌ„dant praecordia culpâ It seemes the Authors heart smote him and his coÌ„science misgave him and his inke turned red when he set his pen to paper to apologize for hollow hearted newtralitie and halting betweene two religions If we divide his Pamphlet into two parts we shall finde the first part spent in proofe and justification of simulation the second of dissimulation in the former part he perswades the Papists of England to make shew of what they are not by frequently resorting to our Church and Communion Table in the second to deny what they are by taking the two Oathes wherein both the temporall and the spirituall power and jurisdiction of the Pope within these kingdomes are renounced f How the ensuing Treatise tendeth to the Safeguard of the bodies and estates of Papists by declining the penalties of the laws every intelligent Reader may perceive but how this way of dissimulation tends to the safeguard of souls I cannot understand sith the Saviour of our souls who is the Way the Truth Truth and the Life teacheth us in expresse words Marke 8.35 Whosoever will save his life shall loose it but whosoever shall loose his life for my sake and the Gospel shall finde it vers 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the Sonne of man be ashamed when he cometh in the glory of his Father with his holy Angels and Matth. 10.32 33. Whosoever shall confesse me before men him will I confesse also before my Father which is in heaven but whosoever shall deny me before men him will I also deny before my Father which is in heaven But I subsume to make profession of communion with misbeleevers or schismaticks is not to confesse Christ and to deny any part of our Christian Faith with what art of words or pretence of good intention soever is upon the matter to deny Christ and to be ashamed of him and his Doctrine g You may thanke Pope Pius his seditious Bull against Q. Elizabeth wherein he not only excommunicateth her but exposeth her life and kingdome for a prey and the treasonable practises of Iesuits and Iesuited Papists for the severitie of our laws not indeed against your Religion but rather irreligion and disloyaltie medicum severum intemperans aeger faâ—it h Hoc veruÌ„ est priusquam Theognis nasceretur This is an extreame veritie as the French speake that it is not necessary to confesse a mans Religion without necessitie as if he should say it is not profitable for a man to drive a a Trade without profit or not pleasant to recreate himselfe without pleasure or not wholsome to take Physicke which conduceth not to his health But if this were in him lâ—psus linguae or calami I am sure his inference hereupon is deliquium mentis and argues a defect in his rationall facultie for at this issue he drives because it is not necessary at all times and in all places to confesse Religion no more then to goe out into the Market place and cry I am a Romane Catholike or to write upon the frontispice of his house here lyeth a Papist that therefore a man may sometimes make an outward profession of a contrary Religion by joyning with them publikely in their Service and Sacraments If he had staid longer at schoole he would have perfectly learned which he fumbleth at this lesson from the Schoole Divines which looseneth the sinews of this his argument that affirmative preceptes obligant semper sed non ad semper but negative semper ad semper A man is not bound alwayes to exhibit cultum latriae to God by adoration or prayer but he is bound never to exhibite Divine worship to a creature he is not bound alwayes to offer unto God or to give to the Church but he is bound never sacrilegiously to take away from God or his Church in like manner he is not bound at all times and in all places to professe his faith but he is alwayes bound not to denie his Faith and Religion either by word or deed A man is not bound alwayes to speake a truth but he is bound never to lie feigne or play the hypocrite i See the Advertisement to the Reader The Apostle saith Godlinesse is great gain if a man be contented with what he hath but by the confession of this Priest gaine is the Iesuits godlinesse the zeale of Gods house eats not them up but their zeale devoureth the houses of the welthiest Recusants in England What care they though Recusants sinke in England so long as they swim in abundance beyond the Sea what thought take they for the parents mulcts and taxes by the state so long as their Pupils scores are paid in their Colleges k If seven Popes one after another swallowed the same State gudgeons and after the swallowing of them sub annulo piscatoris sent rescripts into England forbidding all Catholikes under paine of mortall sinne to repaire to Protestant Churches which this Authour acknowledgeth to be an errour in those Popes what becomes of the infallible assistance of the holy Spirit annexed to Peters chaire if so many Popes might be deceived by false suggestions why not by false arguments and objections if they may be deceived in matter of fact why not in matter of faith which often dependeth upon matter of fact and there being more need of inerrabilitie in a visible head for matter of fact then matter of faith the later so far as it is necessary to salvation being plainely set downe in Scripture If they may be deceived as
Priest against him this Sancta Clara hath Paraphrased upon the Articles of Religion established in the Church of England and sheweth in what sense and how a good Romane Catholique may with a saâ—e conscience subscribe to them all though eighteene at least of them shoot point blancke at their Trent faith and pierce it through and through Aggravate thâ—s fact of his to the height doth this Priest himselfe doe lesse who Paraphraseth upon the Oath of Allegiance and Supremacie and sheweth in what sense a Romane Catholique may take both though the former directly renounce the Popes temporall and the latter his spirituall power and jurisdiction Now I see what the matter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is and alwayes will be emulation betweene Artificers that worke at the same Trade this Priest and Sancta Clara are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Craft or Trade they both deale in like Commodities equivocations and mentall reservations and wittie devices to elude oathes subscriptions to articles of Religion and religious obligations Not to dissemble with either of them they both teach with the Helcesaites Euseb. hist. lib. 6. cap. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissimulation in point of Religion and cunning fetches to deceive Chriâ—tian Magistrates when they are convented before them and unlesse they both repent their doome is set down Apoc. 22.25 Without are Dogs and Idolaters and whosoever loveth and maketh a lye I know well they pretend by this doctrine to keepe men from perjury and lying but they doe just as Lycurgus the Law-giver of the Lacedemonians did who to prevent adulterie enacted communitie of wives For equivocation is no better then an artificiall and made lye as the Bishop of Duresme and Mr. Henry Mason prove in their Treatises of this Argument p Yet some of these Greyhounds have beene taken by the Hares he speakes of as Albertus Piggius by Calvinâ— Paulus Virgerius by Breâ—tius and divers others but of this see pag. 53. letter E. q It is true that the Romanists teach the simpler sort of the vulgar that they are not to adore Images but onely to use them for memorie sake and Cardinall Bellarmine himselfe in his second Booke De imaginibus sanctorum c. 22. hath these expresse words quantum ad modum loquendi praesertim in concione ad populum non est dicâ—dum imagines ullas adorari debere latriâ sede contrariò non debere sic adorari For the manner of speech especially in Sermons to the people we must not say that any Images ought to be adored cultu latriae but on the contrarie that they ought not to be so adored Yet the truth is that the Romane Church maintaineth the religious worship of Images For in the second Councell of Nice confirmed by Pope Adrian they are thunder smitten who adore them not clamat Synodus saith Bellarmine in the Chapter above cited imagines adorandas and venerabiles imagines amplexamur qui secus faxit anathemate percellimus and in the nineteenth yeere of King Richard the Second the Lollards have a forme of recantation prescribed them in these words From this day forward I shall worship Images with praying and offering unto them in the worship of the aints that they be made after Ex Rotulo Clausarum de Anno decimo nono R. sec. in 18. dorso See the Appendix to the Animadversions And to come neerer the Councell of Trent Sess. 25 decreeth in these words Imagines Christi et deiparae virginis et sanctorum in templis perpetuò habendae et retinendae sunt iisque debitus honor et veneratio impertienda The Images of Christ and of the Virgine the mother of God and of Saints are perpetually to be had and kept in Churches and due honour and veneration to be given unto them and lest any should thinke that this worship and veneration is not to be exhibited to the Images themselves but only to glance through them to the Saints Cardinall Bellarmine in his second booke De imaginibus sanctorum c. 21. most plainely and expresly resolves the point Imagines Christi et sanctorum venerandae sunt non solum per accidens vel improprie sed etiam per se et proprie ita ut ipsae terminent venerationem ut in se considerantur et non solum ut viâ—em gerunt exemplaris The Images of Christ and Saints are to be worshipped not onely by accident and improperly but also by themselves anâ— properly so that the worship is terminated in them as they are considered in themselves and not onely in regard of that they represent And cap. 20. He acknowledgeth it to be the opinion of Alexander of Hales Tho Aquinas Caietane Bonaventure Marsilius Almaine Carthusian Capreolus and others that the same honour is due to the Image and the patterne and therefâ—re the Image of Christ is to be worshipped with latria or divine worship And Vasquez de adorat l. 1. disp 6. c. 3. Rex Nebucadonosor admirans sapientiam et spiritum Danielis in signum honoris et reverentiae iussit ei offeri munera odorum et suffituum id quod nos etiam secundum fidem nostram immaginibus facere consuevimus Nebucadonosor admiring the wisedome and spirit of Daniel in signe of honour and reverence unto him commanded that sweete odours and incense should be offered unto him as we according to our faith use to doe to our images and now let the intelligent Reader judge whether Protestant Ministers are slanderers or Papists Idolaters and Image-worshippers by their owne profession See page 52. letter â— s The bane of Poperie not of Catholique religion See pag. 1. letter C and pag. 52. letter C. t Nay not so much for Religion noe nor at all for it but for Treason and disloyaltie See pag. 22. letter Q. u The Fathers heo speakes of were the flower of the Councel of Trent neither were they abused by any false suggestion for the case was put truely unto them and they resolved it according to their conscience after long disputation and mature deliberation See an extract of their Decree in the Appendix to the Animad versions w If Recusancie be so small a matter the more to blame all Papists who for such a toy as Recusancie doth disobey the Lawes The easier the performance of a coÌ„mandement is the greater contumacie in disobeying it x Here he hath found laâ—â—bram periurio this conceit of not being bound to answer the truth but before a competent Iudge and they will have none a competent â—udge but one of their owne religion is the â—yges ring by which the late Papists especially those that are Iesuited goe invisible in and from all our Courâ—s of Iustice. But I demand of them First why our Iudges in England are not as competent as those beyond the â—eas if the King be as it is treason for them or any other to denie our Leige Lord and lawfull Sovereigne those that are put in authoritie under him being men of learning