A Discourse Penned by a Romish Priest, Preface to the reader
A Preface to the Reader.
Gentle Reader,
I Am to write of a point of Controversie, wherein I know, that I shall undergoe the eRubet auditor eui frigida mens est; criminibus tacitâ sūdant praecordia culpâ. It seemes the Authors heart smote him, and his cōscience 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.censure of divers sorts of people; yea, amaze some at the strangenesse of the thing. Yet my intention being good, as tending to the safeguard, as well fHow 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.of souls as bodies of all: and I my selfe being constrained by a kinde of naturall necessitie thereto; as suffering much, not only by the gYou 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 fa…it.severitie of the Laws for my Religion (which is the least:) but likewise both spiritually and temporally, by the malice and treachery of some evill spirits, instigating others to take advantage by Religion: doe hope to finde approbation therein (at least) of the wiser sort. Although I cannot see, but why in reason (not pretending the least prejudice to Religion, but rather the good of Gods Church, as I shall make appeare) the weakest sort of Catholiques should not be likewise pleased therewith. For although Religion, as it is taken for Christian beliefe, ought of every man to be professed, according to St. Thomas Aquinas and other Doctors, 2a. 2ae. q. 3. at two particular times, viz. when, and as often as the glory of God shall conduce therunto, or the spirituall good of our neighbour shall be either conserved, or augmented thereby, grounding themselves, upon the words of our Saviour, Matth. 10.32. Qui me confessus fuerit coram hominibus, confitebor & ego eum coram patre meo qui in caelis est. Every one that shall confesse me before men, I also will confesse him before my Father which is in heaven. Yet it is not necessary to salvation, that any man at all times, and in all places doe confesse his Religion without hHoc verū 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 l…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.necessitie. Whence if a man should goe out, into the Market place, and cry himselfe to be of such and such a Religion, or should write upon the frontispice of his house (in a countrey contrary to his Religion) here liveth a Christian, a Protestant or Catholike, his act would be thought so farre from vertue or religion, as that it would be rather deemed presumption, or the height of indiscretion. Hence it is, that although a Catholike be bound under paine of damnation to professe his religion in the twice before assigned, yet he is not bound to professe a Recusancy of a thing of its own nature indifferent, thereby at all times, and in all places to discover his Religion: for this were as much in effect, as to cry himselfe, over the whole kingdome, or to write over his doore, that he were A Catholike, or at least some Sectary. For (as I shall hereafter say:) Recusancy is common both to Catholikes, Brownists and other Sectaries, different in opinion from Protestants) which would be an occasion to call himselfe in question for the Religion he professeth; whence I may rightly describe the Recusancy of Catholikes no otherwise, then to be, an indiscreet discovery of a mans Religion without necessitie or obligation: whereby he makes himselfe lyable to the penall laws of England for not going to Church, Which was brought first amongst them into England, by a certaine company of men, for iSee 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?temporall ends procured covertly, and by indirect means from twelve Fathers of the Councell of Trent, and certaine Popes upon false suggestions to the ruine of many men: That I proove what I have said, it is necessary, that I relate the manner, how it was brought in.
In the beginning of Queen Elizabeths reign, and the alteration of Religion in England, Catholikes went to Church to conforme themselves to the State, as they did in K. Edward the sixths time; yet privately kept to themselves the exercise of their owne Religion. Which some Priests, perceiving not convenient, for the propagation of their owne family, then newly hatched: wrought in the Councel of Trent, that twelve Fathers of the said Councel (not all Bishops, yet favourers of the said family) might be selected, to declare to English Catholikes upon these suggestions following, viz. that the Protestants of England were idolatrous and blasphemous hereticks, hating God and his Church: that their commerce, especially at Church, would be an occasion of the subversion and ruine of their soules; denying and betraying of the true faith; giving of scandall to men of tender conscience, as breaking that signe which was distinctive betweene the people of God and not his people; that it was altogether unlawfull for them to goe any longer to the Protestant Church, as appeareth by the words of the said declaration, which if I had by me, I would willingly have here inserted. This declaration being thus obtained, they possessed kIf 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 men, why not as Popes? surely if the Pope doe any thing as Pope▪ it is sending forth his Buls and Rescripts, whereby he governeth and instructeth the Pseudo-Catholike Church, and decides cases of conscience; and if in such he be subject to errour and mistaking, even in a matter of as great weight as any was agitated in the Councell of Trent, as this Priest affirmeth, pag. 7. upon what a sandie foundation is the Romish Babell built? and how loose and weake is the maine ground of a Papists faith?certain Popes (to wit: Paul the fourth, Pius the the fifth, the two last Gregories, Sixtus, Clement, and Paul the fifth) so strongly with the same, and the aforesaid suggestions; that the said Popes likewise declared as it is said by certaine rescripts which I never yet could see their going to Church to be likewise unlawfull. Which said suggestions had they beene, or were they true, I should likewise say and grant it unlawfull; but not being true, as I shall hereafter shew: the lIt cannot be the common opinion of Divines that it is lawfull for a man to goe to Church and communicate with those who are of a different Religion. For seven Popes alleadged by him, two Cardinals, Bellarmine and Baronius, twelve Fathers of the Councell of Trent, R. P. and other Iesuits for the Roman partie, and of the Protestant beliefe, George Abbot Archbishop of Canterburie, in his Lectures at Oxford, Calvine in his tract adversus Pseudo-Nicodemitas, and the Doctors of the reformed Churches generally in their expositions upon the second Commandement, and in their commentaries upon the second of the Corinthians 6. Chapter, 15, 16, 17. ver. determine the contrary.common opinion of Divines in this point is to be followed; to wit: that it is a thing indifferent and therefore may be lawfull to frequent the Churches of Schismaticks.
Now to prove what I have said; that it was first brought in, by a certaine company of men. It is evident in it selfe by the carriage of the businesse; for it is altogether improbable, that one mans authoritie (to wit, Doctor Sanders who is named to be the onelyonly Agent herein, a man alwaies ill relished in our state, and therefore in this point to be esteemed partiall) could select so many Fathers out of the said Councel, in a matter of such importance, upon his owne bare suggestion; or that the said Fathers would, or ought to have declared the same; unlesse they had been made beleeve, that the aforesaid suggestions were true, in the common opinion of most of the Priests then in our kingdome.
That it was wrought for temporall ends by the said company, the event shewes the same: for there is none that have got, or do get thereby, but onelyonly the said company; as appeares by their abundant treasure, and rich Colledges: for Recusancie begets persecution, and persecution almes deeds, that God may assist the afflicted in their distresses. And by this Recusancie great mens children can get no learning or science within this kingdome; but must be sent beyond the Seas, each at twentie five, or thirtie pound per annum. by which, their said family was and is propagated, and their heape increased.
Further, the politicall invention of recusancie was so sweet and pleasing, by reason of the great gaine which it brought; that one of the said company (Authour of the answer to the libell of Justice) all besmeared with wonted pietie, so 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 onelyonly 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 mNo infallibilitie in any generall Councel since the dayes of the Apostles, much lesse in the Councel of Trent, which was neither a generall Councel, nor lawfully called, nor free, nor at all an assembly of Catholike Bishops, but of Images, moved like the statues of Dedalus by the sinewes of others. See the historie of the Councel of Trent written in Italian by Petro Soave Polano, and the Epistle Dudith quinque Eccles. ad Maximilianum, 2. Caes. But were the Councel of Trent a generall Councel lawfully called, consisting of eminent Doctors and Pastours as it were starres of the first magnitude, yet they could not without horrible presumption arrogate to that their Synod infallibilitie: for that not onelyonly Provinciall but even oecumenicall Councels may erre, and be fouly mistaken, and that in matter of faith may thus be demonstrated. First, every assemby which consisteth of members subject to errour may be seduced, and deceived, but generall Councels are assemblies consisting of members subject to errour; for all men are so, Rom. 3.4. Therefore generall Councels may be seduced and deceived. This reason is strongly backed by the authoritie of the most judicious of all the Fathers, Saint Augustine and that in many places, namely, Ep. 112. c. 1. Si Divinarum scripturarum, earum scilicet quae canonicae in Ecclesia nominantur, perspicua firmatur autoritate, sine ulla Dub. tation… credendum est: ali…s vero testibus vel testimonies quibus aliquid credendum esse suadetur tibi credere vel non credere liceat; quantum ea momenti ad faciendam fidem vel habere vel non habere perpenderis: If any thing be confirmed by cleare and evident authoritie of Canonicall Scripture that must be beleeeved without all doubting: but for other witnesses and testimonies whereby ye are perswaded to beleeve any thing you may give credit unto them, or not, as you see cause: & de natura et grat. cont. Pelag. c. 61. solis canonicis debeo sine ulla recusatione consensum. In the writing of any such men I hold my selfe at libertie (namely to give my assent unto them or not) for I owe consent without any stay or staggering to the Canonicall Scriptures alone: therefore not to the Popes Rescripts, or Decrees of generall Councels. And in his second booke, De bapt▪ cont. Donat. c. 3. Quis nesciat scripturam canonicam omnibus posterioribus Episcoporum literis ita praeponi; ut de illa omnino dubitari et disceptari non possit utrum vel verum rectum sit quicquid in eâ scriptum esse constiterit. Episcoporum autem literas quae post confirmatum canonem vel scriptae sunt, vel scribuntur, et per sermonem fortè sapientiorem cuiuslibet in ea re peritioris et per aliorum Episcoporum graviorem authoritatem, doctioremque prudentiam et per concilia licere reprehendi, si quid in eis fortè a veritate deviatum est. Et ipsa concilia quae per singulas regiones vel provincias fiunt, plenariorum conciliorum authoritati, quae fiunt ex universo orbe christiano, sine ullis ambagibus cedere: ipsaque plenaria saepe priora posterioribus emendari, cum aliquo experimento rerum aperitur quod clausum erat, et cognoscitur quod latebat. Who knowes not that the canonicall Scriptures are so farre to be preferred above the latterr letters of Bishops, that whatsoever is found written in it may neither be doubted nor disputed of whether it be true or right: but the letters of Bishops may not only be disputed of, but censured by Bishops that are more wise and learned then they, if any thing in their writings swerve from the truth: or by Provinciall Synods, and these also must give place to plenarie and generall Councels, and even plenarie and generall Councels may be amended, the former by the latter, and it is to be noted that he speaketh of errour in matter of faith. For these words are part of his answer to an Objection of the Donatists out of the letters of Saint Cyprian, concerning the point of rebaptizing. Secondly, If the determinations of generall Councels were infallible, all Christians were necessarily bound to stand unto them, and to submit to their authoritie: but this Saint Augustine peremptorily denies, l. 3. Cont. Maxim. c. 14. Nec ego Nicenum nec tu debes Ariminense, tanquam preiudicaturus, proferre concilium; nec ego huius authoritate nec tu illius detineris. Neither ought I to alleadge the Councel of Nice, nor thou the Councel of Ariminum in prejudice to either part. For neither am I bound to the authoritie of the one, nor thou to the authoritie of the other; and it is worth the observation that Saint Augustine speaketh of the first most famous Councel of Nice, whose authoritie was greater and held more sacred and venerable then any Councel since, and if that Councel concluded not Saint Augustine, shall the authoritie of a late Conveticle at Trent conclude all Christians? Thirdly, If generall Councels may contradict one the other, they may certainly erre. For it is impossible that both parts of a contradiction should be true. But generall Councels contradict one the other. Ergo. For the Councel held at Ariminum contradicteth the first generall Councel held at Nice in the point of consubstantialitie of the Sonne with the Father. The generall Councel held at Chalcedon, contradicteth the generall Councel held at Ephesus in the point of Eutychianisme. The generall Councel at Frankeford, contradicteth your second generall Councel held at Nice in the point of Image worship. Your generall Councel held at Lateran under Leo the tenth, contradicteth your Councel of Constance in the point of the Councels superioritie above the Pope. Fourthly, Cuivis contingere potest quod cuiquam potest, that which hath befallen some generall Councels, may befall any other, unlesse they can alleadge some speciall priviledge to the contrary; but divers generall Councels have erred. A generall Councel of Prophets, 1 Kings 22.12. erred, saying, The Lord shall deliver Ramoth Gilead into the Kings hand; a generall Councel of Priests, Matthew 26.65. erred damnably in condemning Christ for a blasphemer guiltie of death. The generall Councel held at Arminum erred, denying the Sonnes equalitie with the Father, at Ephesus, confounding the two natures in Christ: at Nice under Irene, decreeing that Angels are to be painted, because they are of a corporeall nature: at Constance, denying the Laitie to be bound to receive the communion in both kindes against the expresse precept of Christ, Matth. 26.28. and Iohn 6.53. And of the Apostle, 1 Cor. 11.28. At Florence, and after at Trent, defining that the effect of the Sacrament depends upon the intention of the Priest or Bishop, who administreth it. Which if it were true, no man in the Roman Church could ever be assured either of his baptisme, or of his confirmation, or of his absolution, or of his ordination, or of the validitie of his matrimonie, or of his safe adoration of the Host, or of the vertue of his extreme unction. For how can he certainly know the intention of the Bishop or Priest who administred unto him these rites, all which they account sacraments? Neither can they evade by saying that these Councels might erre because they were not confirmed by the Pope; for the Popes were present at all these later, either in person or by their Legates, and it is for certain that their second Councel at Nice, was confirmed by Pope Adrian; at Constance by Pope Martine, at Florence by Pope Eugenius, at Trent by divers Popes. Lastly, if Councels had an immunitie from error, the prayer which they made at their Councels registred by Gregory the Great, l. 7. Epist. were a meere mockerie. The prayer was conceived in this forme: Quia conscientià remordente tabescimus ne aut ignorattia nos traxerit in errorem aut praeceps forsitan voluntas impulerit a iustitia declinare, ob hoc te poscimus, te rogamus ut si quid offensionis in hac concilii celebritate attraximus, condonare et remissibile facere digneris. Because we pine away through remorse of conscience, fearing lest either ignorance have drawn us into error, or a headie will driven us to swerve from justice, for this we pray thee, we beseech thee that if we have done any thing amisse in this great and famous assembly, thou wouldest vouchsafe to pardon it. I conclude therefore with the words of Leo in his Epistle to Anatolius, who lightly phillips off the authoritie of the generall Councel held at Ephesus, in which there were above 600. Fathers. In one word, Tanquam refutari nequeat, quod illicitè voluerit multitudo. as if that could not be refuted which a multitude hath unlawfully determined; giving withall most wholesome conusell to all Councels, nulla sibi de multiplicitate congregationis concilia blandiantur. Let no Councels flatter themselves with the great multitude of persons assembled in them, as if that might priviledge them from errour.; 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 h…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 nHere least the Reader should before he be aware; be bitten by a snake lying under the grasse, I hold it necessary to distinguish between two questions, which may seem to be a like, but indeed are very different. The first, whether Papists may goe to Protestant Churches. The second, whether a Protestant may goe to a Popish Church. He that shall give the same solution to both these questions, shall give a greater wound to the Protestant cause, in the latter, then his plaister will salve in the former. The Protestants and Papists in this stand not upon even tearmes: for there is nothing in the Protestant Liturgie or Service, which the Romanists doe, or by their own Rules can except at; The Confession, forme of Absolution, Prayers, Hymnes, Collects, Lessons, Epistles and Gospels, are either such as the Papists themselves use, or at least such as they dislike not; whereas it is farre otherwise in the Romane Missall. For there is sprinkling, exorcised water, censing books, and pictures, worshipping images, invocation of Saints, prayers for the dead, intercession by the prayers and merits of souls departed, and which is the height of all idolatry adoration of their Host or breaden God, and all this service performed in an unknowne tongue contrary to the expresse order of the Apostle, 1 Cor. 14. all which the Reformed Churches condemne and abhorre, and whereas this Author alleadgeth, there can be no text of Scripture brought, forbidding Papists to come to our Church: I beleeve him, but on the other side there are many expresse Texts of holy Scripture from whence it may be strongly inferred, that no Protestant whose conscience is convinced of the manifold idolatries and superstitions, wherewith the Romish Liturgie is polluted, can with a safe conscience goe to Masse, as namely, Psal. 26.4. I have not sate with vaine persons, neither will I goe in with dissemblers, I have hated the congregation of evill doers, and will not sit with the wicked, 1 Cor. 10.7. Neither be ye idolaters as were some of them, vers. 14. Wherefore my dearely beloved flee from idolatrie, 1 Ioh. 5.21. Keepe your selves from idols, 2. Cor. 6.14. What fellowship hath righteousnesse with unrighteousnesse, or what communion hath light with darknesse, vers. 16 What agreement hath the Temple of God with idols? vers. 17. Wherefore come out from among them and be ye separate, saith the Lord, and touch not the uncleane thing, and I will receive you.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 oAlthough I have no meaning to drive away Papists from our Churches, nor purpose to enervate the kindly, and right arguments which this Priest bringeth to perswade them thereunto: yet I cannot let passe this, wherwith true Professours may be very much scandalized. For what religious heart doth not tremble to thinke of going in, and bowing in the temple of an …doll, in which as the (Apostle teacheth) the service that is done, and the sacrifice that is offered, is to devils, 1 Cor. 10.20. and no better was this Rimmon the Syrian idoll. I answer therefore (1) that the case of conscience Naaman put, was not whether he might goe with his Master into the house of Rimm…n, and offer sacrifice with him unto the idoll: but whether he might not waite upon his Master thither, and performe a civill (for the bowing spoken of was as C…i…tan well noteth, genuflexio obsequii, non imitativa, a bowing to the King not to the Idoll) o…ice to him or make an obeysance, whilest the King leaned on his hand: and yet his heart smote him for this, and his conscience misgave him, that the Lord would be displeased with him for it: for so much his prayer importeth. The Lord pardon thy servant in this thing. Secondly, the words of the Prophet Elisha; Goe in peace, doe not necessarily import an approbation, or permission of that which Naaman pro…ounded: but either a meere forme of valediction, as if he had said in our language adiew, or farewell. 3. Or the meaning of them may be, that which Trem…lius and Iunius, by comparing this text. 2 Kings 5.19. with the 1 Samuel 1.17. collect, Quieto anim… esto & ne sis sollicitus de istis rebus quae nihil ad pacem conscientiae tuae faciunt, sed potius ill…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 ha…t that thou …nest for, thou art cleansed of thy l…prosie, Goe home in peace, God send thee a prosperous journey for the thing thou w…ttest of, shall never … thee, for thy Master shall never requi…e any such service of thee as to wait on him to his Chappell to worship Rimmon. And fifthly, what if there be an …nallage temporis very usuall, in the Hebrew. A…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 bowe… my selfe in the house of Rimmon. Howsoever the Prophets valediction, Goe …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 i…, 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.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. moral. cap. 11. & 27 punct…, 2.4. & 5. who saith: It is lawfull for Catholiques to pr…y together with Protestants, to heare their Service, and goe to their Sermons. And for this opinion he citeth, Navarr. lib. 5. Con. 10. & 12. de haeret. who as all men know was a pious Divine, and a man of a tender conscience. Againe, the said Azorius saith, in the said cap. 27. puncto 5. That if an hereticall Prince commands his Subjects that are Catholiques to goe to Church upon paine of death or losse of goods, if he doe this only because he will have his lawes obeyed, and not to make it Symbolum hereticae pravitatis, nor have a purpose to discern thereby Catholiques from Hereticks, they may obey it. Gregory Martin (one of the translators of the Bible into English) cited by the said R. P. in his book aforesaid, pag. 101. & 109. Diana 5. part. tract. de scandal. pag. 191. resol. 33. where he saith: a man may use the habit and ceremonies pSo 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?of a false law, being in danger of death. See Hurtado de Mendoza, and others by him cited. And Paulus Comitolius, Resp. moral. lib. 1. q. 47. when he comes to handle the question: whether a Professour of the Romane faith, being sent into those parts where the Greeke Church observes other rites, may goe to their service; he allows it, and builds upon this reason. That by the Law of God and nature, it is lawfull, and the precepts of the Church (if any there were that forbid this) doe not binde Christians, in cases of great detriment to the life, or soule, or honour, or fame, or outward things. See Azor. above cited, for going to the Schismaticall Church of the Greeks, where he saith, that a Catholique hearing Masse in a Schismaticall Church, there on a Sunday, fulfilleth the precept of the Church commanding the same. See further the Decree of the Councell of Constans. and Martin the 5. which beginneth. In super ad evitanda scandala, &c. for the communicating with hereticks, as well in service as otherwaies. Which Decree extends it selfe further then to our purpose. For by the same we may communicate with Hereticks fallen in a Catholike countrey, if it be not in point of heresie. Yea, receive the Sacraments of Priests excommunicated either by law, or any sentence of man, so they be tolerated, and not by name excommunicated. See Diana, pag. 175. col. 1. and the said Hurtado whom he cit…th. If then we may communicate with such men, where there may be some danger of sin; why should we not communicate with Protestants where there can be no danger of sinne, as shall be hereafter prooved?
It is fourthly proved, by the practice of all Catholikes in forreigne Countries: for Germany; (See for Germany and France, Navarr. lib. 5. Consil. 12. de Heret.) and see the foresaid Author of the answer, his words are these, cap. 9. pag. 216. And indeed if the German Catholiques had beene so restrained, persecuted qSurely 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, no… 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 p…actise, or violation of some Statute Law, the penaltie whereof is Death. See pag. 4. G.and put to death, as the English have beene these yeers; and had not gone by halfes with the Protestants as in some places the have done: they had had perhaps farre more Catholiques at this day, and them more zealous; and their whole Nation perchance, reduced ere this. Thus he. Where is to be noted, that his (perhaps and perchance) are nothing worth. For by their going to Church (as he termeth it) by halfes with the Protestants, their countrey became Catholike long since; whereas his zeale of persecution, hath not converted ours yet, neither is yet like to doe. For Scotland, it is confessed by the said R. P. pag. 69. with his judgement of their miserie ins…ing thereby, (but the truth of the miserie I shall shew hereafter) who yet in plaine termes doth not deny my assertion, but here and there granteth that some learned discreete man, where there is no scandall, and in whom there is no danger of subversion, may goe to the Church of heretiques, and heare their Sermons. Much more (say I) then to the Church of Protestants; most of whom, are not to be called properly formall hereticks: for to heresie (as it is a sinne against faith, and maketh a formall hereticke) is required obstinacie or pertinacie against the doctrine, declaration and sence of the Church. See Saint Thomas of Aquin. 2•. …ae. q. 11. ar. 2o. Cajetan, Bannes idem Aragona art. 1o. Suares disput. 19. de fide sect. 3. Now what obstinacie can Protestants be said to have in their opinions with relation to a Church, they know not? for they know none other but their owne: so that although they beleeve amisse, (whereby they may suffer in the next world) and speake hereticall propositions; yet because they proceed not from an hereticall mind, or consent, they are not perfectly heretiques.
Adde that I my selfe in Germany with other Catholiques of the same countrey, have gone to a Synagogue of Iewes, without any scandall or having beene judged to have done amisse. Ergo, I and others may go to a Church of Protestants without any scandall, or being judged in reason to have done amisse. And I can assure my selfe (whatsoever others may thinke of my assurance) that the lawfulnesse of going to Church is the common opinion of all forreign Divines that ever I conversed with, in any Vniversitie. Which in part may be proved by the fact of a certaine Catholique Lady, who going to Church in England, sent her Priest to Paris, to have this case resolved by the Sorbon Doctors, who all Subscribed, That a Catholique in England might lawfully goe to the Protestant Church. That this is true, it may be justified by some persons of great qualitie yet alive.
If any English Scholler shall answer, that we went to the Synagogue of Iewes out of curiositie and when they did not exercise their rites and ceremonies. I reply, that to choose, we would have gone (if we might have had private conveniencie unknowne to them) to have seene their rites and ceremonies; neither doe we set downe our intention of going: for if it may be done with any intention lawfully, especially where the whole matter of all their rites and ceremonies is alwaies conserved: (to wit, a burning lampe with oyle for the soules departed, now as they conceive, in Limbo patrum: a place where the oblation of oyle to that purpose is alwaies kept: the tenne Commandements placed in veneration: a number of linnen rolles or bands wrote with Hebrew letters, wherwith they binde the tenne Commandements according to their distinction of feasts: the knife of Circumcision and the like). Which may be stumbling blocks to some weake Christians, although the men to performe these rites should not be present, why should wee not goe to the Protestant Church with some intention lawfully? where there are onelyonly men within bare wals saying some Catholique service by them pieced up together without any Catholique forme, not to the possible hurt of any but themselves: and whether I went to the said Synagogue out of curiositie, or out of the love of science, to reason with them about their tenets (as then and there I did) the more to abhorre them, yet I will assure you, that with neither of these intentions doe I goe to the Church of Protestants, and yet lawfully.
It is lastly proved by reason: to goe to Protestant Churches is not of its owne nature evill (according to the opinion of the above cited Authors, or so much as per accidens evill, as our case now standeth which will be hereafter proved) but a thing indifferent; so that by a good intention it may be made good, as by an evill intention made evill. For the intention and object makes the act good or bad. But a man may with a good intention doe a thing indifferent. Ergo, a man may with a good intention goe to Church.
Againe, if it be unlawfull to go to the aforesaid Church; it is either because of Scandall, or because it is a distinctive signe betweene Catholiques and hereticks; or because there is danger of subversion or blasphemie committed. But neither of these things there occurre. Ergo, it is not unlawfull to goe.
The Minor I will prove in the three following paragraphs.