times of obligation before expressed by Saint Thomas and other Divines for the profession of a mans faith As when the honour and glory of God and the spirituall benefit of his neighbour should exact the same Now when or what greater honour could a man have done to God then to have stood for the truth of the Gospel and defence of the Catholike faith being so opposed And in whom could there have beene more edification and greater example given for simple and unlearned men to follow then in Bishops and great men of authoritie Neither was it to purpose for them to alleadge that they were in danger of their lives and fortunes for they were bound to loose both rather then to denie any one Article of faith For although I have said that a man is not bound with danger of life or fortunes to abstaine from a thing lawfull or of its owne nature indifferent as the going to a Protestant Church in a Protestant Countrey taking the oath of Alleagiance or the now oath of Supremacy every of which is farre enough from an Article of faith or point of religion onely more cryed downe because out of fashion then out of any grounded reason or judgement to avoid the scandall of weâ—ke ones after instruction or admonition given of the nature of the thing and the danger in abstaining Yet I never said that a man was not bound to professe his religion in time convenient or that hee might deny his faith or any part or point of the same for feare of death but absolutely the contrary hence I say that the Supremacie in those daies being a point of religion and an article of faith although they might be excused from perjurie yet never from sinne and scandall And therefore I conceive that Suares onely intendeth that then lawes and oathes invented contrary to the law of God may be drawne to an improper sence when scandall may be avoyded with integritie of faith And so those that tooke the aforesaid Kings oath I leave to the judgement of God for as Saint Paul saith 1 Cor. 4. It is our Lord that judgeth who best knoweth the rectitude of all mens actions and the secret intentions of each mans heart The Minor of the said objection is denyed And to the words of K. Iames saying that as the Oath of Supremacie was devised for putting a difference between Papists and them of our profession So was c. I answer that the said King did not by those words undertake to give an absolute and totall reason why the said oath was devised himselfe not being the deviser or maker thereof but spake according to the effect which hee saw the oath of Supremacie tooke in his daies who conceiving that Catholiques held it not an oath lawfull for them to take and therefore some in King Henries daies refused the same out of conscience others since the abrogation of Masse and establishment of the Protestant Church out of scruples not considering either the change of times or alteration of the Church conceived likewise a difference to result thereby betweene them and Protestants so that the said renowned King did not intend by the aforesaid words to make known the intention of the law or lawmaker but onely spake what an effect the said devised oath had in Catholiques wrought That neither of the said oathes of Supremacie were framed to put a difference betweene Papists and Protestants is evident by what I have said for in King Henrie his dayes there were no Protestants knowne in England to differ withall and that oath was made onely and solely for his pleasure And in the said Queens daies the oath was onely made to give and acknowledge her power and authoritie in Spirituall or Ecclesiasticall things thereby as I have sufficiently said to propagate and establish the Protestant Church and to no other end or purpose The Major and Minor being thus answered the consequence appeares naught and the assertion for the lawfulnesse of the oath in force If any simple man pardon the bluntnesse of my speech for I know that no discreete or judicious man of either learning oâ— piety will justly censure me shall whisper in a corner that this doctrine is scandalous and unheard of and that divers have suffered and shed their blood rather then they would admit the same and which if it had beene lawfull others of his tribe would have found out before this time hee should have added to men of great qualitie and therefore it being no matter of faith none ought to beleeve it I forgive the poore man for he speakes out of hypocrisie or ignorance or both for he cannot tell you with learning and sinceritie why or how it is scandalous And if any did suffer for the same I pray let him likewise whisper when or in what yeere or Kings reign and then compare his speech to what I have said Yet whensoever they did it because they would not sinne against their consciences which rather then to offend they not understanding the â—ruth of the said doctrine and their phansie being the contrary way strong were bound to doe Yet good brother Simple doe not perswade me against my conscience unlesse you can confute me in reason for I conceive that I say nothing although not written of before but what is evident with Grace in reason although it be not certaine by divine fâ—ith And therein I shew my selfe a true friend to my distressed Countrey for certus amicus in re incerta cernitur A sure friend is tried in a doubtfull matter Yet I should be loath that any man should charge me with the least thing said as contrary to faith or the doctrine of the Catholique Church To which and whose censure I doe in all humility submit my selfe for all my doings sayings and writings as well for the satisfaction of mine owne conscience as that ignorant braines may take no offence And iâ— this doctrine were never heard of before what then Is it therefore false or scandalous And if your tribe did not finde it out before is it a wonder None at all with me for I should wonder indeed to heare you the inventers of any thing beneficiall to Gods Church howsoever you may and doe write over and translate other mens workes and so seeme to ignorant men to finde out something for the good of the Church that was never lost or before wanting therein because as yet I have never heard or knowne so much Those therfore that shall hearken to such whisperings I will wish them no other punishment then that the Vicar of fooles may be their ghostly father In the meane time maugre all censures I will thanke God that he hath enabled me to helpe my distressed friend at a dead lift by counselling and instructing to a lawfull I had almost said meritorious but that I feared more anger and discreet act Thus then seriously to conclude If any man shall yet remaine unsatisfied I knowing that an Angel of
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
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
6â— de leg cap. 1. upon the will and intention of the lawmaker which is the soule of the law the substance and force of the law doth chiâ—fly depend therefore it by any meanes the will of the lawmaker may be knowne according to it especially we must understand the words of the law But the will of the lawmaker is sufficiently knowne concerning this oath to make it apparently unlawfull for any Catholique to take as appeareth by the words of King Iames of blessed memory saying in his Premonition pag. 9. and in his Apology for the oath pag. 2. and 9. that by the oath of Allegiance he intended to demand of his subjects nothing else but a profession of that temporall Allegiance and civill obedience which all subjects by the law of God and nature doe owe to their lawfull Prince c. For as the Oath of Supremacie saith he was devised for putting a difference betweene Papists and them of our profession So was the oath of Allegiance ordained for making a difference between the civilly obedient Papists and the perverse disciples of the Powder treason by which words it appeareth that King Iames held both the law and the law maker intended by the oath of Supremacie to put a difference betweene Papists and Protestants and that no Papist would take that oath wherein the Jurisdiction of the Pope was intended to be abjured Ergo the said oath of Supremacie is to be interpreted accordingly all doubtfulnesse of words set aside and consequenter unlawfull for any Catholique to take To the Major of which Objection I answer first granting the same Secondly with a distinction that the intentions of the law and law maker are to bee sought when they interpret the law in a truer sense then the plaine words doe as they lie otherwise not lest it want veritie To Suarez I answer that himselfe saith in the place before cited that if at any time the propertie of the words of an oath should induce any injustice or like absurditie concerning the minde or meaning of the lawmaker they must be drawne to a sense although improper wherein the law may be just and reasonable for this is presumed to be the minde of the law maker as it hath beene declared by many lawes in F. tit de lege thus Suarez So that although there were in the words of this oath divers significations impropper and unusuall yet in the opinion of Suarez it might be taken and the words interpreted in the truest sense abstracting from the reall intention of the law maker how much more then say I the words being not improper or unusuall but according to the intention of the law and law maker may they be taken in the more favourable sence which may make the law to be just and reasonable See for this doctrine Can. Cum tu de testibus cap. 16. Can. ad nostram de Iurejurando cap. 21. et de regulis â—â—ris in 6. reg 49. in paenis leg Benignius F. de leg Leg. In ambigua ibidem Hence it followeth first out of the doctrine of the said Suarez that although the words and sentences contained in this oath being considered barely by themselves and without due circumstances to wit the intention of the law and lawmaker and to what end and purpose the sâ—id oath was framed may seeme to some doubtfull and ambiguous although to me they seeme not so that is not cleare and morally certaine and so for one to sweare them in that doubtfull sence were to expose himselfe to danger of perjurie yet considering as I have said that such doubtfull words are to be taken in the more favourable sense and which maketh the law to be just and reasonable and to contain no falshood or injustice If any one sweare those words which of themselves are doubtfull in no doubtfull sense but in a true and determinate sense and wherein they are not doubtfull but cleere and morally certaine there is no danger of perjurie at all It may seeme to follow secondly out of the aforesaid doctrine that such as tooke the oath of Supremacie in King Henry the eighth dayes which rather then those famous and glorious men Sir Thomas Moore and Bishop Fisher would take they worthily chose to die were not to be condemned of perjurie because it might be supposed that they being learned Bishops and Noblemen knowing what belonged to an oath did draw the same to some improper sense which ought to have beene the intention of the aforesaid King to make the law just as if they should have sworne the then King Head or chiefe of the Church of his countrey for that he was Sovereigne Lord and ruler of both persons Spirituall and Temporall all sorts being bound to obey his lawfull civill lawes and commandements And so in this sense although it be a kinde of improper speech every King is Head of the Clergy and all others of his owne Countrey Or peradventure they might sweare him Supreame Head of the Church of England that is Chiefe of the congregation of beleevers within his dominions for so in our language we commonly say him to be the head of a Colledge Court or Citie that is the chiefe and him to be chiefe who is supreame therein The Church being then taken by all Divines for a congregation of men Why might not King Henrie be improperly sworne in the opinion of Suarez Head of the then congregation in England So that what Sir Thomas Moore lawfully and piously refused with relation to the intention of the aforesaid King others might without perjurie take with relation to the law of God abstracting from all unlawfull intentions to wit that every oath be just and reasonable as being to be taken in Veritie Iustice and Iudgement and so what was unlawfull in a proper sence might at lest be free from Perjurie in an improper Thus understanding the first branch and the second and third in the same sence before delivered they might peradventure be excused as I have said from perjurie But never from sinne For considering the state of England in those dayes and the absolute intention of the King which well knowne to the whole world was to be sworne Supreame Head of the Catholique Church Catholique religion still here remaining as I have said his oath was as much different from this now oath of Supremacie as darknesse from light For by this the Queene claimed not the Supremacie granted by Christ to Saint Peter as did her father but onely to be Supreame governour of a Church out of which she would not onely discard the Pope but likewise roote out all Catholique religion contrary to her fathers minde as I have shewed so that the question in the said Kings dayes was about an Article of faith viz. Whether the Supremacie were granted by God to the King or to the Pope Which Article they were bound with losse of their lives to have professed being called thereunto for then did occurre the
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
much delighteth in tribulation which ariseth by this recusancie that he would not a toleration of Catholike religion in England if he might Although in his answer to the Authour of the said libell he saith as knowing him not able to procure of Queene Elizabeth and the State a toleration for Catholikes that upon certaine conditions of his he would accept of the same but when he speakes from his heart of the thing it selfe he saith in his said Book cap. 9. pag. 216. That it is such as to aske it of God were to aske we know not what for that persecution is better That the said declaration and Popes rescripts were got by the aforesaid suggestions appears by the writings themselves as they are cited and further by one R. P. of the same family who wrote a booke printed Anno 1607. Contra Anonymum against a man without name Doctor Wright that it was not lawfull to frequent Churches of heretikes where promiscuously he relates all the aforesaid suggestions as the ground of his opinion and bringeth Cardinall Bellarmine and Baronius with eight others most of them of the same Schoole for the approbation of his case Which case as he puts it I thinke any man living would likewise have approved That these men above others were so laborious and serious for this recusancie appeares in that whosoever would oppose them were presently blasted for heretikes or at least fallen men insomuch that Azorius who wrote that it was lawfull for a Catholike to goe to the Church of Schismaticks was so troubled by the importunitie of these suggestions that he was constrained through feare that that part of his family should have suffered some great temporall detriment by his judicious writing as they say to recant his opinion and hold it not lawfull in our case of England See the said booke pag. 106. by all which any man may easily perceive that the aforesaid company were the busie-bodies and that for their owne ends as I have said upon the aforesaid grounds otherwise why should they more then others have beene so importune as to perswade yea compel Azorius who not perceiving under the species of piety their rare politicall drift wrote a common opinion to the whole world to denie that common opinion to have place in England That the foresaid Suggestions were and are false it is certaine by experience to any that know the state of the Protestant Church of England and that to the ruine of soules as shall be proved in the question following That it was procured covertly and by indirect meanes appeares in that onely twelve Fathers were chosen and the whole Corps of the Councell left out and amongst the rest the Bishop of Worcester there then present who knowing better the State and affaires of our Countrey then all the rest it seemes to me that he might have beene one of the twelve whose authoritie would have given more satisfaction to this point to our countrey then all the other selected But it should seeme that it was declared without any debate as a matter of no great importance although it seemeth to my weakenesse a matter of as great weight as any that was then agitated in the said Councel and therefore to leave a whole Councel in so weighty a matter that concerned the affaires of a whole Kingdome in point of Religion and where we might have had an infallibilitie and to adhere to twelve men fallible by suggestion without any debate or dispute in my judgement cannot be without great suspition of sinister proceedings Partly therefore supposing and partly intending further to prove the foresaid suggestions to be false and consequently the said Councel and Popes to hâ—ve beene abused he will indevour to examine the truth of the matter it selfe according to the principles of Divinitie within the bounds of the Catholike Church who wisheth all happinesse and prosperitie aswell to the said Church as to all the distressed members of the same with as much brevitie as may be in the insuing question A SAFEGARD FROM Shipwracke to a Prudent Catholique Question Whether it be lawfull for a Catholique to go to the Protestant Church I Answer it to be lawfull for him who doth it without a doubtfull conscience or thought of sin which I say because if a man should do that which in it selfe is lawfull doubting or not being satisfied whether it be lawfull or no he would sin in doing the same because he would put himselfe in hazzard or danger of sin and as the Wise man saith Eccles. 3. Qui amat periculum peribit in eo He that loves danger shall perish in the same So he that thinks a thing which in it selfe is indifferent to be sinne and doth the same sinneth because such a man hath a will to doe the thing although it were sin and by reason of his sinfull will commits sin Otherwise as I have said before it is lawfull Which I prove first The thing in it selfe is not forbidden by any Law either by the Law of God or the Church Not by the Law of God for no place of holy Scripture can be shewed by which it is forbidden Nor by the Law of the Church for no Councell or Canon of the Church can be produced for the prohibition of the same Ergo it is lawfull It is secondly prooved by an example of holy Scripture Lib. 4. Reg. cap. 5. where Naaman the Syrian Prince is permitted to goe to the Idolatrous Temple Rimmon to waite upon the Syrian King there offering sacrifice Ergo a man may be permitted to go to the Protestant Churches where neither Idolatry is committed or any hurt done Againe by the examples of Ioseph of Arimathea and Nicodemus Joh. 19.38 39. who although they went to the Synagogue of Jews and so not apparent disciples of our Saviour yet they were his disciples in secret For it is there said that after the death of our Saviour Ioseph of Arimathea because he was a disciple of Jesus but secret for feare of the Jews desired Pilate c. Nicodemus also came he that at the first came to Iesus by night c. by which appeares that the Jews knew not of their Religion It is manifest likewise that all the Apostles as freely conversed in the Synagogues of Jews as out of the same when thereby they could best exercise their function and mission For the Rhemists in their annotations upon the 20 Chapter of the Acts vers 16. Confesse that notwithstanding the festivitie of Pentecost was established among Christians yet Saint Paul might hasten to the festivitie of the Jews Therefore as these holy men might goe to the Synagoue and reserve their Religion to themselves so may a Catholique to the Protestant Churches And indeed it is an essentiall ingredient to the Mission of all Apostolicall men to treate and converse with all men concerning salvation in all places best for their purpose It is prooved thirdly by Azorius tom 1. lib. 8. institut
language adiew or farewell 3. Or the meaning of them may be that which Tremâ—lius and Iunius by comparing this text 2 Kings 5.19 with the 1 Samuel 1.17 collect Quieto animâ— esto ne sis sollicitus de istis rebus quae nihil ad pacem conscientiae tuae faciunt sed potius illâ—m turbaturae sint Deum in te provocaturae Be at peace and take no thought of these things which will nothing conduct to the peace of thy conscience but rather trouble it and provoke the wrath of God against thee 〈◊〉 fourthly the words may carry this sense now thou haâ—t that thou â—â—â—nest for thou art cleansed of thy lâ—prosie Goe home in peace God send thee a prosperous journey for the thing thou wâ—ttest of shall never 〈◊〉 thee for thy Master shall never requiâ—e any such service of thee as to wait on him to his Chappell to worship Rimmon And fifthly what if there be an â—nallage temporis very usuall in the Hebrew Aâ—l mists of obscuritie be taken away if we translate the words thus The Lord be mercifull to thy servant for that when my Master went into the house of Rimmon and leaned on my hand I boweâ— my selfe in the house of Rimmon Howsoever the Prophets valediction Goe â—n peace no more prooveth any approbation of Naamans bowing in the house of Rimmon then of his other demand vers 17. namely Of two Mules load of the earth of the land of Israel and whatsoever Naamans conceit was in iâ— whether he imagined there were any holinesse or vertue in that earth as the inhabitants of Colubraria as Pomponius Mela writeth beleeved that the earth of the neighbour Island Ebusitana was a sovereigne remedie against those serpents wherewith they were infested or whether he meant to make an altar of that earth it is not likely the Prophet would incourage him by his approbation to load his Mules with that earth the former reason being superstitious the latter unwarrantable for they were to sacrifice only in the place which the Lord God should appoint and if the Prophets words carry no approbation but have some other meaning the edge of the Priests argument for assistance at Idol worship is quite dulled p So indeed Hurtado de Mendoza and others by him cited But as the Scriptures saith of Nabal a foole is his name and folly is in him so we may truely say here that Mendoza is Mendosus and Mendax too both faultie and false for Christ who is the truth himselfe teacheth us that our life is better lost to save it then saved to losse Matth. 16.25 he saveth it to losse who saveth it by denying his Saviour and he looseth it to his advantage who looseth it for the testimonie of the Gospell for he shall exchange the losse of a miserable temporall life with blessed immortalitie or immortall blisse If men when they are in danger of death may dissemble their Religion what shall become of the glory of Confessours and crowne of Martyrs At such a time to use the habit and ceremonies of a false law saie of Mahomets or the Persians or the Brachmans or the West Indians who do all their devotions professedly to the Devill himselfe whom they take to be God is it not to deny Christ in our habit and in our actions though not in our words and professions q Surely the Roman Catholiques in England must needs be thought to suffer grievous persecution when as the authour of the answer to the libell of justice cited by this Priest pag. 9. and 10. so much delighteth in it that he would not have a toleration of Catholikes in England if he might and to aske it of God saith he were to aske we know not what for that persecution is better O medicina gravis The truth is the little finger of Queene Mary was heavier against Protestants then Queene Elizabeth her whole loynes against Popish Recusants Neither in her reigne noâ— in the reigne of King Iames nor of our present Sovereigne was any Papist put to death meerely for his conscience but either for some treasonable pâ—actise or violation of some Statute Law the penaltie whereof is Death See pag. 4. G. r The distinction of veniall and mortall sinnes Tostatus learned in Peter Lumbards schoole not in Christs may teach but not truely For although some sinnes may be tearmed veniall comparatè in respect of others that are of a deeper die and so lesse in their owne nature pardonable and excuseable or not at all as the sinne against the holy Ghost and though all sinnes of the â—leâ—t are veniall through grace or quo ad eventum yet there are no sinnes which in their owne nature are not mortall For all sinnes are transgressions of the eternall law and in them the infinite Majestie of God is some waies sligâ—ted and therefore Saint Hieromes generall conclusion is true ep ad Celantiam omne quod agimus omne quod loquimur aut de angustâ viâ est quae tendit ad vitam aut de latâ quâ imus ad mortem What soever we do whatsoever we speake either appertaines to the narrow Way whâ—reby we enter into life or to the broad way which is the roade to death and in his second booke against the Pelagians si ira et sermonis iniuria atque interdum iocus iudicio concilioque et gehennae ignibus delegatur quid merebitur turpium rerum appetitio if unadvised anger and a contumelious word bring us in danger of a iudgement and a councel and hell fire what shall the desire of filthy things deserve and who can say his heart is cleane from all these To make light of sinne aggravateth our conscience even those Naevuli leves aspergines pulviseuli prolapsiunculae peccadiliâ—es as the Romanisâ—s stile veniall sinnes either are transgressions of the law of God or not if they are not transgressions of the law they are no sinnes at all for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sinne is the transgression of the law 1 Iohn 3.4 or as the Schooles â—ut of Saint Augustine define peccatum est dictum factum vel concupitum contra legem aeternam every sinne is a desire word or deed against the eternall law and if veniall sinnes be transgressions of this law their punishment is death For the soule that sinneth shall die Ezech. 18.4 and the sting of death is sinne 1 Cor. 15.56 and the wages of sinne is death Rom. 6.23 These cleare and evident Texts of holy Scâ—ipture so dazled the eyes of three of their sharpe sighted Schoolemen that they not onely left the common tract of other popish Divines as Bellarmine minceth the matter l. 1. de amiss grat et stat pec c. 4. non nihil a communi theologorum sententiâ deflexerunt but went in the direct way of the reformed Doctours these Schoole men are Gerson 3. part Theolog. tract de vit spirit sect 1ª Iacobus Almaine Opusc. tract 3. c. 20. Iohannes Episcopus Roffensis