himselfe disdained This reason seemes to me very strange that a man may goe to Church to serve his King and may not goe to Church to serve himselfe when as charitie alwayes beginneth at home and if a man be naught in or to himselfe to whom can he be good or that feare of displeasure through apprehended disdaine can excuse a man from doing that which were otherwise unlawfull as though a man were not bound rather to suffer the displeasure of his King with losse of his life then suffer wrack of his owne conscience and if feare of displeasure did excuse Naaman why should not the danger of death losse of fortunes ruine of posteritie and the like excuse Catholiques 4. The fourth reason and most especiall difference is say they that Naaman made a promise before the Prophet and his own train that he would from thence forth serve onely the true God and to that purpose carried earth with him to make an Altar for sacrifice Whereas those that goe to the Protestant Church doe not renounce all heresies nor professe to frequent Masse c. But pray give me leave to say they doe and that herein there is no difference at all For Catholikes that goe to Church are knowne to their Confessaries and their minde and intention is likewise to him knowne as Naamans was to the Prophet And if they be knowne Catholiques their beliefe is likewise knowne at leastwise to their traine if not to others by their communion with the See of Rome so that herein there is no disparitie at all And if they be not knowne it is prudence to keepe themselves so more then to their Confessaries which is a sufficient protestation in these troublesome times For I wonder by what law a mâ—n is bound to make any other Protestation of his beliefe for the doing of a thing indifferent So that as I have said for the said foure reasons and likewise because there is Idolatrie committed at Protestant Churches which I never yet could finde as often as I have frequented the same and doe hope to prove the contrarie the aforesaid Doctors make it unlawfull and scandalous to goe to Church and our case different from Naamans Hence they liken it to that of Eleazarus and the other Maccabees 2 Mac. 6.7 who were commanded by eating Swines flesh to depart from the law of God and their fathers Which say they by no meanes was lawfull to doe or to make shew of doing the same And a man may sweare it true For Swines flesh being forbidden by the law they were bound under sinne to abstaine from the same And if they should have made their brethren beleeve in words that they had eaten they would have told an untruth with dissimulation in a matter forbidden by the law both which were mortall sinnes which is as farre different from our case as light from darknesse For we contend that to goe to a Protestant Church is by no law forbidden but a thing indifferent and by a good intention may be made really good without any dissembling And they bring us an example of a thing which in doing many sinnes are committed so that for the reasons which I have given I conceive that the authoritie of the said rewoned Doctors concludeth nothing against our assertion unlesse the Protestants were an assembly of fallen heretiques where there were danger of sinne by subversion or the like which can never be proved It may be fourthly objected that it is the common opinion of men that to go to Church is scandalous because it is a signe of hereticall falshood and a man so doing is reputed as fallen both of Catholiques and Protestants I answer that it is false and experience teacheth us the contrary For who made it such a signe and Schismaticks that goe to Church with an ill conscience only to save their goods notwithstanding in this they are accounted to hurt onely themselves yet of all Catholiques they are trusted and esteemed as honest men and of Protestants they are esteemed no other And they sinne not as I have said in going to Church but in going with an ill conscience and being barred of simple Priests from other meanes of salvation and in doing so give scandall But you will say they deny their faith in this act I deny that They deny onely recusancie with an ill conscience and not religion Yet I grant that such Schismaticks professe no faith at all And if there be any other opinion of men concerning them it is malicious and pharisaical generated by the craft and deceit of others under the species of pretended piety making people beleeve that there is sinne and scandall in the act when there is none and if any Protestant thinketh otherwise of this they have it from the erroneous customary opinion of some Catholiques revealing the same It may be objected fifthly To communicate with heretiques is sinne and scandall but to goe to Church is to communicate with heretiques Ergo. It is sinne and scandall To which I answer first distinguishing the Major to communicate with hereticks publikely and particularly denounced to be such or in their heresie I grant the Major but deny the Minor in the same sence but to communicate with heretiques not denounced such not in point of heresie to be sinne that is most false for then we should neither eate drinke buy or sell with Protestants which is most absurd Which absurditie to take away and all scruple rising from thence by communicating with heretiques as well in service as otherwaies was the before mentioned constitution of Martin the fifth prudently made Adde that if we may not communicate with Protestants in going to Church we must communicate with Brownists in refraining the Church and so be thought the same with them or else every one must be bound to get himselfe convicted for a Popish Recusant that so Protestants may know him to be a Catholique and no Brownist and so to avoyd water he must runne into the fire If you answer that so he goeth not to Church it maketh no matter what Protestants thinke of him for Catholiques know what he is I reply then by the same reason that if he goe to Church it maketh no matter what Protestants thinke of him for Catholiques may likewise know what he is I answer secondly that the Major supposeth what is not granted viz. That Protestants with whom I goe to Church are formall heretiques which I desire to be first proved For an heretique is he that obstinately denieth any article of faith proposed by the Catholique Church to be beleeved How can a Protestant be said obstinately which includes a knowne infallibility rejected to deny an article proposed by the Catholique Church as I have said before when he beleeves none other Church but his owne For although Protestants hold divers tenets contrary to the Catholike Church which have been justly condemned in their Authours as heretiques Yet whether obstinately held in them the contrary not
their originall Fountaine sith the most of them if not all might be gathered out of more ancient Liturgies For which See Biblioth Patru to 1. And if it be so then it may be said That the mud of Popery fell into them but they sprang not from Popery but from purer fountains * It hath been I confesse a long custome in the Latine Church ever since Pope Vitalian to celebrate the Church Service in the Latine tongue but it was never the custome of the Catholique or Vniversall so to doe The Greeke and Syrian and African and other Churches had from the beginning and have at this day their Service in their own languages Neither is the reason the Priest alleadgeth here of any force namely That w as the Catholike Religion is universall so it should be exercised in an universall language which he will have to be the Latine For first there is no necessitie that the Catholike Religion which is universall should be exercised in an universall language but rather in all languages Secondly since the division of tongues at the tower of Babell there was no language universall in all the world the Greeke was for a time the furthest spread and after the Romane but neither of them nor any other was spoken or understood by all Christians and at this day if we may beleeve travellers no language is so generally knowne and spoken as the Slavonian Thirdly the unity of language maketh nothing to the unitie of Religion or the Church neither doth the Apostle require that the Divine Service be performed in any one tongue but that it be done in a knowne tongue to the edification of the Church 1 Cor. 14.4.12.14.16 And to that end among others was the gift of tongues given x See page 28. Letterr. y See the lettero. pag. 17. z See the letter R pag. 28. a This definition of an heretique is both defective redundant defective for every obstinate deniall of an article of faith makes not an heretique unlesse his conscience be clearely convinced of his errour out of the word of God it is redundant also for a man may be an heretique by denying any article of faith though that article be not proposed to him by the Catholike Church to be beleeved though but his pastour or any other religious Christian out of Gods word clearely propound it to him and prove it or it be read by himselfe in the Scripture if he obstinately persist in the denyall thereof after his conscience is convinced he becomes an heretique b The Protestants of England know other Churches besides their own and some have learnedly discoursed of all the Churches in the Christian world as Purchas Brierwood Mocket Mr. Paget and others 〈◊〉 true it is they acknowledge no infallibilitie in the Roman or any particular Church nor receive any Church for true and Orthodoxe which consenteth not with them in all points of faith either expresly set downe or by cleare and necessarie consequence deduced from holy Scriptures c The Protestants hold nothing contrary to the Catholique Church though they hold many things contrary to the present Romane Church which is neither the Catholike Church nor a sound member thereof as is proved invincibly by Iohn Reynolds praefat thesium Sect. 12. Thes. ss 27. Apol. 5.23 And Bilsons answer to Cardinall Allen part 4. And Abbot against Bishop in a Treatise intituled The true ancient Romane Catholike to which none answer hath yet beene given nor sufficient can be d With what face can he say that the Protestants are incredulous and beleeve not the truth Who entirely beleeve the whole doctrine of the Scriptures together with the three Creeds that which beares the name of the Apostles the Nicene and that of Athanasius together with the foure first generall Councels in which time the Church most flourished as also the joynt Doctrine and unanimous consent of all the Fathers both of the Greeke and Latine Church for five hundred yeeres after Christ our Lord came into the flesh Let this traducer of the reformed Churches answer punctually whether he beleeveth that the learned Doctors Confessours and Martyrs who lived and died within the first 500. yeeres held the entire Catholique faith necessary to salvation or no If they held it not how were they saved upon what good ground or warrant are so many of them canonized for Saints even by the Roman Church but on the other side if they beleeved all things necessary to salvation how can we be esteemed incredulous or defective in our faith who beleeveth all that can be proved to have beene joyntly beleeved and unanimously professed by them e Is this the holy Romane Religion to make a May-game of Religion and to goe to Sermons as to a play to make themselves merry and dispell a Melancholly dumpe Besides their owne third commandement enjoynes them to keepe Holy-dayes and their owne Casuists allow the Lords day to be a day that is holy And is this a piece of holynesse to goe on such dayes to a play yet neither doe I beleeve that he can readily name the man much lesse many men that spake fustian with gravity in our Pulpits but I am sure he who patched up this Safeguard out of rags of Religion and falshood speaks Linsewoolsey through his whole Discourse and contrary to the law ploweth with an Oxe and an Asse The later of which here brayeth irrationally and unjustly against the generalitie of Protestant Preachers and Sermons Forsooth we are silly weake and ignorant men but they are all profound Gamaliels nay Angelicall and Seraphicall Doctors Whereunto I answer as Saint Paul did to the calumnies of the false Apostles 2 Cor. 10.12 We dare not make our selves of the number to compare our selves with them that commend themselves but they measuring themselves by themselves and comparing themselves amongst themselves understand not The Catholiques he saith are Hounds â—lood Hounds I grant and our Ministers timorous Hares they dare not encounter the weakest Romane Catholique they neither understand the controversies of Religion nor dare meddle with any in their Sermons If this were true which all our hearers know to be most false yet me thinks Iuvâ—nal speaks very good reason Loripedem rectus derideat Aethiopem albus And what great Clarks I pray were those of whom Boniface Bishop of 〈◊〉 â—pâ—ke in his time heretofore we had woodden Chalices and golden Priests â—ut now we have golden Chalices and woodden Priests what great Gamaliels were they of whom Bonaventure complaines Quidam sacerdotum â—lavem habent he speaketh of the Key of knowledge quidam claviculam quidam nullam what was he upon whom Sir Thomas Moore thus playes in his â—pigrâ—m tu bene cavisti ne te ulla occidere possit litera nam nulla est lâ—tera nota tibi Be not frighted at the words of the Apostle the letter killeth thou hast taken good order that it shall not kill thee for thou knowest not a lettâ—â— What was he
her Majesties Servants means if a Sancta Clara himselfe may be beleeved unblemished told divers persons seriously speaking that there was never an able man in Rome To which some replying yes The Pope and Court of Cardinals in faith quoth he no making a signe of contempt with his hand they are slight and weake fellows Here is a fellow to get Buls here is one that got himselfe made the Popes Protonotary and bound himselfe by oath to reveale whatsoever he heard or saw done evilly against the Pope yet he is as ready as any to abuse him I wonder what account he can give to the Pope of this his office but it should seeme that he did except himselfe in his oath that he might evilly intreat him at his pleasure That this is true it will be deposed upon oath by divers witnesses whensoever his Holinesse will be pleased to exact the same And further the said a Sancta Clara added that he was writing a booke conceiving as it should seeme the whole Church to be weake and to want his helpe wherein he would shew what Rules generall Councels ought to observe in declaring matters of faith which rules as he said not observed the Councell should not be held lawfull Oh abominable presumption and ambition let any man judge whether this man be not descending to Lucifer who will presume to be copartner with the holy Ghost in directing and â—eaching his Church If this man live we may perchance in time have broached a quaternitie in divinis but I hope that God will prevent his hereticall humour And thus leaving the said a Sancta Clara to him that will have him my intent here is only to shew upon what unjust grounds by suggestion a Bull may be gotten from Rome And whether the aforesaid suggestors for Recusancy who lived at the Popes doores and continually at his or their favorites sides might not also get their rescripts Buls and Declarations by the like fraud for their own ends although questionlesse with the like pretended zeale and pietie I leave to every mans conscience to judge For as in Catholique Countreys where Buls and Breves are directed to Bishops of Diocesses there can be no thought of any sinister proceedings so out of such countreys where particular men or Corporations busie themselves in procuring such Buls c. there is never want of suspition and most commonly of abusive dealing And it stands with reason because particular men would never sue for generall Briefs concerning a whole State or trouble themselves more then others if it were not for their own ends and did not concerne themselves above the rest And therefore the ancient Pietie and Apostolicall Clemencie of Popes in such Cases hath been patiently to heare wherein they have been misinformed and abused for it is not their intention at any time to grant any thing either upon a veyled truth or unjust though speciously suggested grounds Hence Alexander the third writing to an Archbishop of Canterbury gives a Rule of large extent Extra de rescript ex parte That in these kinde of letters that is such as proceed upon information as our Case is this Condition If the request bee upon true grounds is ever understood though it be not expressed And writing to the Archbishop of Ravenna Ibidem he saith Siquando If at any time we write such things to you as exasperate your minde you must not be troubled but diligently considering the qualitie of the businesse whereof we write either reverently fulfill our command or pretend by your letters a reasonable cause why you cannot for we will endure patiently if you forbeare to performe that which was suggested to us by evill information by which appeares the worthy integritie of the See Apostolique howsoever it be by the unworthinesse of flattering hypocrites oftentimes abused §. 3. That it is not unlawfull to goe to Church for feare of danger of subversion or Blasphemy which is the third and last branch of the Minor to be proved WHich I prove thus Not danger of subversion for to what purpose should they preach subversive doctrine when that supposeth a knowledge in the Minister of some people there present to be subverted Which supposition is false and must needs savour of a broken fancie For the Minister intends no more then to exhort his Auditors to a good life and to instruct them in moralitie For as I have said if he should preach controversies he must know some Catholiques to be there or otherwise he would but ingender doubts among Protestants and doubts science and by that meanes would more trouble and disturbe the mindes of the people then profit them which out of prudencie he forbeares and so contents himselfe now and then with an untruth and away And in Catholique countries I my selfe have heard Priests rebuked for preaching of controversies to a Catholique auditorie as being a meanes rather to disturbe them then profit them as troubling themselves with doubts of things either above their reach and capacitie or whereof otherwise they are infallibly certaine so that generally controversies are never preached unlesse it be to bring people from their doubts to a better and greater certaintie then they were in before which hath onely place among people newly converted or staggering in their religion Secondly A man is said to be in danger when that which is feared commonly oftner hapneth then the contrary so a man is in danger of subversion by going to a place where few come but are subverted but so it hapneth not in the Protestant Church as is apparent by Schismaticks of all sorts who many yeeres frequent the Protestant Church and yet retaine their opinion of the Catholique religion without subversion and become Catholiques at last Adde that going to Church will rather confirme Catholiques in their religion then subvert them from the same for then they will have upon their owne knowledge what now they take upon trust for if what is done in Protestants Churches be opposite to what is done in Catholique Churches as the contrarie opinion useth to say comparing them to light and darkenesse which are privative opposites according to Dialecticks although the comparison be false I say opposita per se posita magis elucescunt opposites being set together doe more clearely shew each other then that which is best sends the best species to the power from the object and consequently to be embraced Now if a man hath the best already it will then more clearely appeare and he is not so mad as to leave the best and take the worâ—â— but will be more sure and certain that he hath the best as seeing the opposite and confirme himselfe theâ—ein This appeares true to every meane capacitie What danger then can there be in going to Church shall we be afraid to let a Greyhound goe into the field for feare he should be taken by an Hare Thirdly those that goe to Church either they were borne Catholiques or converted Protestants
luke-warme temper which is so 〈◊〉 to the 〈◊〉 of God that he threateneth to spew such out of his mouth Of which beware Christian Reader as thou tendereâ—t the everlasting health of thy soule If the Lord be God follow him but if Baal be he goe after him For assure thy selfe whatsoever the Romish Baal may doe God will retaine no halting followers It is not 〈◊〉 to worship God in thy heart but thou must worship him also with thy body for he who hath created both and redeemed both will be worshipped in both and served by both Say thou never didst worship Baal in thy heart yet if thy knee bowed unto him or thy mouth kissed him God will account thee for none of his servants 1 King 19.18 It is not sufficient to beleeve in Christ thou must also confesse his Name for with the heart man beleeveth unto righteousnesse and with the mouth coâ—fâ—ssiâ—n is made unto salvation It is not sufficient that the Religion we professe be true if we be not true to it neither will our faith save us if we save not it and keepe it uncorrupt What the Oratour speaketh of piety towards our parents may be more truely affirmed of piety towards God religion is wounded with a gesture a nâ—d nay a looke It was said of old saith our Saviour Thou shalt not commit adulterie but I say unto you Matth. 5 27.28 That whosoever looketh on a woman to lust after her hath committed adulterie with her in his heart If we goe with a friend to Masse out of a lust or meere curiositie to see the Whore of Babylon in her richest dresse upon a high Festival day we have alreadie committed spirituall adultery with her in our heart And therefore Constantius the Emperour as Ambrose testifieth thought himselfe polluted if he had but seene an Altar and the noble Martyrs in the first and best ages of the Church would rather suffer the last drop of bloud in their heart to be spilâ— then cast but one graine of Franckincense to the fire in honour of the Idols And when Iulian by a slight as Sozomen writeth had drawne some Christian souldiers to doe some kinde of reverence in this kinde to his heathenish Idols he cunningly sitting by the Altar where there was an Image of his Pagan Deitie and calling them to bestow some gold upon them as soone as ever they perceived how they were circumvented they run backe againe into the place where incense was burning to the Idol and cast downe all the gold they had received before the Emperours face And Valentinian carrying the Mace before Iulian the Apostata when the heathenish Sexton cast some holy water upon him he â—eld him downe at a blow wiped off the water saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. hist. l. 3. c. 15. In like manner when Licinius bad Auxentius cut off a branch of a Vine laden with clusteâ—s of grapes and he suspecting nothing had â—one it Licinius bad him put that branch at the feete of the Image of Bacchus but Auxentius answered God forbid O Emperour that I should doe it for I am a Christian and the Emperour replying either doe it or get thee out of my presence he presently looseneth his belt and quits his service To whom I will adde one more mentioned by Theodoret who chose rather to be most cruelly tortured then he would be brought to contribute a halfe-penny towards the repairing of an Idol temple Let us warme our zeale at the embers of these holy Martyrs and Confessours and be ever mindfull of the holy Apostles exhortation Have no fellowship at all with the workes of darkenesse Ephes. 5.11 but reprove them rather be not unequally yoaked with unbeleevers 2 Cor. 6.14 For what fellowship hath righteousnesse with unrighteousnesse or what communion hath light with darkenesse and what concord hath Christ with Belial and what agreement hath the temple of God with Idols marke the Apostles gradation first What fellowship hath righteousnesse with unrighteousnesse next What communion hath light with darknesse and laâ— What concord hath Christ with Belial no more agreement may we have who are the temples of the living God with Idols Thâ—re is great opposition betweene righteousnesse and unrighteousnesse greater betweene light and darkness greatest of all between Christ and Belial righteousnesse and unrighteousnesse the one being a vertue and the other a vice are opposed contrarily but light and darkenesse privatively which is a greater opposition but Christ and Belial contradictorily which is the greatest of all Righteousnesse and unrighteousnesse are so opposite that they cannot subsist in the same soule and light and darknesse so opposite that they cannot subsist in the same roome but Christ and Belial so opposite that they cannot subsist together in the same heaven Righteousnesse fighteth with unrighteousnesse wheresoever it meeteth with it but light doth more it presently banisheth darknesse but Christ yet more he utterly confoundeth Belial so true religion not onely fighteth with all heresie and superstition wheresoever it meeteth with it but banisheth it and in the end confoundeth it Wherefore come out from among them and be ye separate saith the Lord and touch not the uncleane thing and I will receive you 2 Cor. 6.17 Finis Deo Laus Sine Fine Encarid ad Lauren miro ineffabili modo non fit praeter Dei vâ—luntatem quod etiam contra ejus voluntatem fit â—uia nec fierâ—t nisi sineret nec uâ—ique nolens sed voleâ—s nec â—inereâ— bonâ—â— fâ—â—râ— malè nisi omnipâ—tâ—ns etiam de malo fâ—câ—re posâ—â—t bâ—nâ— See page 64. Acts 25. â—5 Ierom. â— Epig. l. 1. â—cta gravi ferro â—â—nfossaque vulneâ—â— mater Sâ—â— pariter vitam perdidit 〈◊〉 dediâ— Pluriâ—us illa mor◠〈◊〉 saâ—cia telâ—â— Omnibus ut natis â—â—iste pateret iter Plautus in Pseud. Aug. de haerasib c. 70. habent Ebar verba juxta Poeta Imurâ— perjura secretum prâ—derâ— noli lib. 1. Retract cap. 60. Priscillianista â—aresin suam non sâ—lum negando aâ—que mentiendo verum ettam pejerando existimabant â—eculendam ibid. Visum est quibusâ—aÌ„ Cathâ—licâ—s Priscillianistas se debere simulare ut â—orum latebraâ— penetrarint Ovid fast lib. 3. Coede caput dixit cui rex parebimus inquit Cadenda est hâ—rtis â—ruta cepa meiâ— Addidit hiâ— hominis sumes ait â—lle cap. 〈◊〉 pestulat hic animam cui Numâ— â—iscâ—â— ait risit his inquit facitâ— meâ— tâ—la procures â— viâ— collâ—quiâ— non â—bigâ—ndâ— Deum â—ee pag. â—3 â—eog 1 〈◊〉 6. Vulpizaâ—â— cum vulpâ—bus a Nay rather a Babylonish Marchant putting away a good conscience concerning faith making shipwrackâ— 1 Tim. 1.19 For this book with the title thereof resembleth the Apothecaries boxes quorum tituli remediae habeâ—t pyxides 〈◊〉 Lactant. divin institut l. 3. c. 14. b According to that prudence which Saint Iames brandeth with those three marks Earthly sensuall and devillish Iam. 3.15 c By Catholike he meaneth a Papist begging
taste and other accidents of bread Fifthly If the flesh of Christ may be eaten with the mouth without faith not only infidels and reprobates but even rats and mice might sometimes through the negligence of Priests gnaw upon the consecrated Host and eate the flesh of the Son of God which were horrid to imagine and blasphemous to utter Sixthly if the Romish Priests undoubtedly beleeve this doctrine of transubstantiation as they doe other Articles of their faith why did Garnet and other Popish Priests when they were required to say these or the like words if after I have consecrated and pronounced the words this is my body there be not in stead of the bread the very flesh of Christ let me have no part in heaven they refused so to doe this profession being demanded of them but a day or two before their deaths when if ever men will clearely discharge their conscience and utter whatsoever is in their very heart it being the last time they are like ever to confesse with the mouth unto salvation Seventhly if the bread be transubstantiated into Christs body and his body truly really and properly taken from the hand of the Priest put into the mouth chawed with the teeth and swallowed down into the stomacke of all communicants either Christ of necessitie must have two bodies one visible another invisible one with the full dimensions of a man the other of a wafer one passible the other impassible one residing in one place the other filling a million of places or at least the selfe same body of Christ must at the same time be visible at the right hand of his Father and invisible in the Host with the dimensions of a man in heaven and of a wafer on earth with distinction of organs in heaven and inorganicall upon earth resting in heaven and moved on earth from the hand to the mouth and from the mouth to the stomack of millions of communicants Lastly I demand of this Priest and his pew-fellows what becomes of Christs body after it is conveighed into the stomack doth it remaine there after the forme and accidents of bread are changed or doth it some wayes remove out of the stomack or is it there converted into any other substance they dare not pitch upon any of these three nothing therefore remaineth but an annihilation or corruption in the stomack and so the holy one of God whom God would never suffer to see corruption no not in the grave shall now after his glorification suffer corruption in the stomack of all Romish Capernaits i The Apostle in that place speaketh not of Suppers in the plurall number but the Lords Supper in the singular and vers 23. delivereth the right manner of administring it according to Christs institution and so St. Cyprian in his Tract de caena Domini and the most approved interpreters both ancient and moderne understand the word and not of love feasts As for the reason this authour alleadgeth for this his exposition it is very frivolous For if the love feasts must therfore be tearmâ—d coena Dominicae our Lords Suppers because they were made in the Churches which were then called Dominicae by the same reason the Homilies and Catechisings and Songs should be called Dominicae because they were made said or sung in the Churches which were then called Dominicae k He meaneth a Romane Catholique or Papist which indeed can hardly be knowne to be a true Catholique See pag. 1. letterc. But doth he think that we know not what a Papist is Let them remember what Polycarp did answer when Marcion accoasting him said Nosti me Doest thou know me Yes saith Polycarp Novi primogenitum diaboli I know the first begotten of the devill We know you qua tales to be the naturall issue of the man of sinne and whore of Babylon and in this double and dissembling way it is hard to say of what religion you are or whether of any at all l A lewd slander it is not lawfull among us for every one to beleeve what hee pleaseth but this Priest thinketh it lawfull for him to speake what he pleaseth though against common sense and his owne conscience For within tenne lines of these words he maketh mention of the 39 Articles of the Church of England to which we all are bound to give our assent and consent and in case any Parson or Viâ—ar doe not reade these Articles and publikely testifie his approbation of them within a moneth after his induction into his Benefice he lapseth his Living Besides it is the knowne doctrine of all Protestants that the Scripture is the sole and perfect rule of faith and that as we may not beleeve any thing contrary unto it so neither any doctrine as necessarie to salvation which cannot be evidently proved out of it Of what brasse then was the brow of this slanderer made who affirmeth it to be lawfull among Protestants for every man to beleeve what he pleaseth m See page 53. Letter E. n See the Advertisement to the Reader o We are as much beholding to the stiâ—câ—er up of this Safeguard for the Relation herein closed as the Church of Rome hath little cause to con him thanke for it For hence we learne first what credit is to be given to the Popes briefes which may be so easily procured by false suggestions to the wrong and prejudice of those that deserve well of the Roman cause A cleare evidence hereof we have in Day the Franciscan who never so much as appearing before his Holinesse to answer for himselfe is censured by the Popes Bull and that for doing a pious and religious act Secondly what a silly Consistory the Papall is at this day the Pope himselfe as fallible a man as any other and the Cardinals slight and weake fellows never a skilfull Pilot sitting at the Sterne of Peters ship Thirdly what charitie there is betweene Romish Priests and Iesuits and how they heape coales of hell fire one upon anothers head Davenport otherwise Franciscus a Sancta Clara procures a Bull like to Phalaris his brazen Bull with fire in the belly of it to torment Day the Franciscan without his fault or knowledge and this Priest here condemns Sancta Clara to black darknesse for ever pallentes umbras erebi noctâ—mque profundam this man saith he is descending to Lucifer who will presume to be copartnâ—r with the holy Ghost and thus leaving him the said a Sancta Clara to him that will have him c. tantaene animis caelestibus irae are they Friers secular Priests or Devils that thus spit fire one at another Let Davenport have the day of Day at Rome what hath Sancta Clara done that in the charitaâ—le censure of this Priest Lucifer must have him He tooke upon him to draw some Rules out of Scriptures and the writings of the ancient Fathers For the direction of generall Councels in declaring matters of faith A capitall crime no doubt but what else hath this
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.