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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09102	The iudgment of a Catholicke English-man, living in banishment for his religion VVritten to his priuate friend in England. Concerninge a late booke set forth, and entituled; Triplici nodo, triplex cuneus, or, An apologie for the oath of allegiance. Against two breves of Pope Paulus V. to the Catholickes of England; & a letter of Cardinall Bellarmine to M. George Blackwell, Arch-priest. VVherein, the said oath is shewed to be vnlawfull vnto a Catholicke conscience; for so much, as it conteyneth sundry clauses repugnant to his religion.; Judgment of a Catholicke English-man, living in banishment for his religion	Parsons, Robert, 1546-1610.	1608 (1608)	STC 19408; ESTC S104538	91,131	136

from some other T. M. of like condition though in respect of his office somewhat neerer to his maiesty to whome perhaps he might shew the same ●s the other dedicated his and therupon might presume to set it forth Authoritate Regiâ as in the first front of the Booke is set downe somwhat different from other bookes and cause it to be printed by Barker his Ma. ties Printer and adorned in the second page with the Kings Armes and other like deuises wherin our English Ministers do grow now to be very bold do hope to haue in tyme the hand which Scot●ish Ministers once had But I most certaynly do perswade my selfe that his Ma. tie neuer read aduisedly all that in this Booke is conteyned For that I take him to be of such iudgement and honour as he would neuer haue let passe sundry things that heere are published contrary to them both III. As for example his Highnes great iudgement would presently haue discouered that the State of the Question is twice or thrice changed in this Apologie and that thing proued by allegations of Scriptures Fathers and Councels which the aduerse part denyeth not as after in due place I shall shew And againe he would neuer haue let passe so manifest an ouersight as is the charging of Card. all Bellarmine with eleuen seuerall places of contradiction to himselfe in his workes whereas in the true nature of a contradiction or contrariety no one of them can be proued or mainteyned as euery man that vnderstandeth the Latyn tongue and will but looke vpon Bellarmine himselfe will presently fynd IV. Nay some of them are so palpable as euery man of common sense euen without Latyn or learning will espy the same as namely the very first where it is said That Card. all Bellarmine writeth in his fifth Booke of Iustification That for the vncertainty of our owne proper righteousnesse and for auoyding of vayne glory it is most sure and safe to repose our whole confidence in the alone mercy and goodnes of God Which proposition sayth the Apologie is directly contrary to the whole discourse and currant of all his fyue bookes De Iustificatione But euery m●n out of common reason will 〈◊〉 that the opposition betweene one place and fiue bookes is very gen●●● and vncertayne to the Reader He should haue c●ted some one or two or more places out of those fyue bookes which in true sense and wordes had byn contrary to the former place to the end that iudgement might haue byn made therof and this in credit he ought to haue done to conuince so great a man of contradiction to himselfe V. Agayne it is alleadged for a manifest contradiction in Bellarmine for that in one place he saith That the end of the world can not be knowne and in an other That within 25. dayes after Antichrists death the world shall haue an end But what man is so simple or sil●y that will not presently demaund how we shall know the certaynty when Antichrist is to come For therupon dependeth the whole controuersy VI. In like manner wheras his Ma. tie is knowne to be a Prince of most honorable respects in treaty and vsage of others especially men of honour and dignity it is to be thought that he would neuer haue consented if he had but seene the Booke with any attention that those phrases of contempt not only against the Pope at least as a temporall Prince but neyther against the Cardinall calling him by the name of M. Bellarmine should haue passed For so much as both the Emperour and greatest Kings of Christendome do name that dignity with honour And it seemeth no lesse dissonant to call a Cardinall Maister then if a man should call the chiefest dignityes of our Crowne by that name as M. Chauncelour M. Treasurer M. Duke M. Earle M. Archbishop M. Bancroft which I assure my selfe his Ma. tie would in law of honour condemne if any externall Subiect or Prince should vse to men of that State in our Countrey though he were of different Religion Wherfore I rest most assured that this proceeded eyther out of the Ministers lacke of modestie or charity and that if his Ma. tie had had the perusall of the Booke before it came forth he would presently haue gyuen a dash of his pen ouer it with effectuall order to remedy such ouersightes of inciuility VII Furthermore that generall assertiue note gyuen against Card. all Bellarmine that VVhensoeuer he is pressed with any difficult argument of his Aduersary he careth not to contradict himselfe so he may declyne therby the present storme I can hardly belieue that his Ma. tie would haue passed ouer with approbation For so much as it is so generall as I said and would require an induction of many particuler examples to inferre the same wherof no one is heere alledged that can be stood vnto and proued to be a true contradiction in deed That other iniurious and stinging conclusion also that There is no greater difference betweene God and Belial light and darknes heauen and hell then there is betweene the doctrine of the Scriptures and Card. all Bellarmines workes concerrning the dignity of temporall Princes I can not imagine that the equity and grauity of his Ma. tie would euer allow of it being apparantly a passionate exaggeration and refuted euery where by Bellarmine himselfe where he teacheth that temporall Princes haue their Authority from God are Gods substitutes and Vicars in all temporall affayres of their States and Kingdomes are for such to be obeyed not only out of feare to auoyd punishment but of conscience vnder paynes of damnation so as wherin this great and absolute opposition of Scriptures to Bellarmins works about the Authority and dignity of temporall Princes doth consist I see not And if his bookes had byn so derogatory to Princely Authority as heere is said it is very like that so many other Monarches Princes and great States would neuer haue permitted them to haue bene printed in their Dominions as they haue done and do dayly Wherfore neyther this also do I suppose that the great wisedome of his Ma. tie would haue allowed VIII This then remayneth most firme in my persuasion that his Ma. tie had nothing to do with the Booke but only perhaps the allowance therof in generall termes before it was published and this yow will easely see by the substance therof which consisteth such as it is of three principall poynts or partes The first conteynng as it were a preamble to the Breues concerning the nature of the Oath exacted and circumstances therof The second touching the contents of the said Breues the Popes manner of proceeding therin The third the examination of Card. all Bellarmines letter to M. Blackwell the Arch-priest of all which I do promise yow but a small tast as I said for I haue very little tyme and I should offer iniury to others to whome it belongeth to make a

THE IVDGMENT OF A CATHOLICKE ENGLISH-MAN LIVING IN BANISHMENT FOR HIS RELIGION VVritten to his priuate friend in England Concerninge A late BOOKE set forth and entituled Triplici nodo triplex cuneus Or An Apologie for the Oath of Allegiance Against two BREVES of Pope PAVLVS V. to the Catholickes of England a Letter of Cardinall BELLARMINE to M. GEORGE BLACKWELL Arch-priest VVherin the said Oath is shewed to be vnlawfull vnto a Catholicke Conscience for so much as it conteyneth sundry clauses repugnant to his Religion S. Hieron Comment in Cap. 4. Hierem. Let an Oath haue these companions Truth Iudgment and Iustice for if these be wanting it shall not be an Oath but Periury ¶ Permissu Superiorum ANNO 1608. THE GENERALL Contentes of this ensuing Letter diuided into three Paragraphes 1. THE first paragraph handleth matters concerning the substance of the Oath which in the Apologie are spoken by way as it were of Preface before the setting downe of the Popes Breues 2. THE second considereth the said two Breues impugnation therof by the Apologer and how sufficiently or insufficiently the same is performed by him 3. THE third discusseth the Answere made to Cardinall Bellarmynes Letter diuers poyntes of moment therin conteyned but weakly impugned by the Apologer as the Authour of this Letter iudgeth To the Reader THIS Letter comming to my hands gentle Reader some dayes past from my learned friend beyond the seas and hauing imparted the same priuately vnto sundry of myne acquaintance who desyred to read somewhat concerning the Argument in hād they were very earnest with me to yield to the printing therof for eschewing so great labour tyme and expences as would be necessary for the copying it out to so many as desyred the view therof which I intreate thee to take in good part and vse it to thy benefit And so to CHRIST IESVS I committ thee with wish of all felicitie both in this lyfe and the next PARTICVLER chiefe poyntes handled in this Letter In the first Paragraph 1. WHo is thought to be the true Authour of this Triplex cuneus or Apology and vpon what reasons arguments Num. 2. 3. 4. c. 2. The contentes of the Oath and how the lawfulnes of taking it was consulted with learned men both at home and abroad num 14. 15. c. 3. VVhether this Oath do conteyne matters of only meere Ciuill and Temporall Obedience and not any of Religion as is p●●●●●ded num 20. 21. c. 4. VVhat full and perfect Obedience and dutifull Allegianc● Catholicke Subiects do acknowledge themselues to owe and offer vnto his Ma. tie in all Temporall affayres as much as euer any English Subiects from the beginning vntill K. Henry the eight his time and as any forrayne Subiect doth to any Catholicke Emperour King or Prince at this day num 25. 26. c. 5. How contradictory it is in it self That Catholicks must sweare to take the Oath freely without coaction notwithstanding the penalty of Premunire if they refuse it num 29. c. 6. Concerning a petition to his Ma. tie for exposition of the said Oath for auoyding of needles vexations num 32. 33. c. 7. That nothing is gayned but much lost to his Ma. tie by ouer-much vrging the said Oath num 34. 35. c. In the Second Paragraph THe summe of the two Breues of Paulus V. and whether1 he had reason to complayne of Catholicks sufferance or no num 1. 2. 3. c. VVhether Q. Elizabeth did persecute Catholicks,2 and whether she were so happie in her life and gouernment as some do make her num 5. 6. 7. c. That it is not height of pryde in Catholicks to desyre lyberty of3 Conscience as the Apologer sayth num 25. 26. 27. c. That clemency is no cause of desperate attempts as this Apologer4 insinuateth but rather the contrary to wit cruelty num 32. 33. c. In what poyntes and why this Oath is held to be vnlawfull for5 Catholicke men to take with the examination of Scriptures Fathers and Councels about the same num 41. 42. c. How the Apologer wittingly mistaking the State of the Question,6 goeth forward impugning only his owne deuises num 61. 62. In the third Paragraph CArdinall Bellarmyne is wrongfully charged to mistake1 the State of the Controuersy and to impugne the Oath of Supremacy insteed of the Oath of Allegiance num 4. 5. c. VVhy the Apologer changeth the old Tytle of Supreme Head2 of the Church established by Statute vnder K. Henry the 8. and K. Edward the 6. vnto Supreme Gouernour num 6. 7. c. 3. The ancient Councels of Toledo how vntruly they are alledged for prescribing this forme of Oath now exacted num 11. 12. 13. c. 4. Clauses of beliefe or not beliefe proued to be in this Oath contrary to the Apologers assertion num 26. 27. c. 5. An eleuen Contradictions obiected out of Cardinall Bellarmynes workes but no one can be verified num 35. 36. 37. c. 6. The Authorityes of sundry Fathers examined whether they make to the purpose for which Bellarmyne doth alledge them in his Epistle num 58. 59. 7. Great variety of calum●●ious dealing against the Cardinall for disgracing him num 74. 75. c. 8. How Kings and Princes are truly seruants of their Subiects and how their Authority is mediatly and not immediatly from God num 78. 79. 83. c. THE IVDGMENT OF A CATHOLICKE MAN TO HIS FRIEND in England Concerning the Apology for the new Oath of Allegiance Paragr I. I CANNOT but yeild yow harty thankes my louing friend for the new Booke yow sent me ouer by Gun●ar at his last passage For albeit I haue determyned with my selfe in this my banishment to spend my tyme in other studyes more profitable then in contention about Controuersyes yet must I needs accept kyndly of your good will in making me partaker of your newes there And more gladde should I haue beene if yow had aduertised me what your and other mens opinion was of the Booke in your parts then that yow request me to write our mens Iudgement from hence And yet for so much as yow requ●●●t so earnestly at my handes and that the party is to returne presently I shall say somewhat with the greatest breuity that I can Albeit I do not doubt but that the partyes that are principally interessed therin will answere the same much more largely II. First then for the Authour for so much as he setteth not downe his Name it seemeth not so easy to gh●sse yet the more generall opinion in these partes is that as that odious Discouery of Roman Doctryne and practises which of late yow haue seene answered was cast forth against the Catholickes vnder the cyrred name of T. M. with direction as he said from Superiours the Authour being in deed but an inferiour Minister so dyuers thinke it to be probable that this other Booke also commeth

this Apologer passeth on to bestow some of his adulation and oleum peccatoris vpon his Ma. tie in like manner that now raigneth telling vs That his kyndnes and benefits bestowed vpon that sort of people haue bene farre greater then those of Q. Elizabeth which may easily be as by that which hath bene touched may appeare Yet do we verily perswade our selues that if his Highnes had byn left to himselfe and to his owne Royall nature and noble disposition in this poynt as Q. Elizabeth was wont to say of her disposition in religion we had tasted indeed much of this his great humanity and so we began for some tyme but being preuented and diuerted by the subtile workings of this and other such Ministers as desyred to draw bloud and to incite his Maiestie against vs we hauing no place to speake for our selues no admittance to be heard no effectuall intercessour to interpose his mediation for vs no maruaile though wee were cast of and do indure the smart XVIII And I do name this Minister T. M. the yonger in the first place among the rest for that it is commonly said that his whole exercise is Sycophancy and calumniation against men of our profession be they strangers or domesticall and that among other deuises he hath this That euery tyme his Ma. tie is to take his repast he is ready eyther with some tale iest scoffe or other bitter lance to wound vs absent and that he hath euer lightly some booke and page therof ready to read to his Highnes somewhat framed by his art to incense or auert his Ma. tie more eyther in iudgement or affection or both and therby to draw from him some hard speaches which being published afterward by himselfe and others do serue to no other end but to ga●l and alienate myndes and to afflict them that are not suffered to giue reason for themselues And that is the seruice he doth his Ma. tie in this exercise XIX And as for the places themselues which he vseth to bring forth with his wet finger as is said we are to imagine that they are no better nor more fitly applyed then such as he hath sett forth against vs in this booke perhaps somewhat worse for that he might probably thinke that this booke would be examined comming forth with so great pretence of authority as it doth And therfore if heere yow fynd him to vse calumniation most impertinent citation of Authours and Authorityes eyther wholy making against himselfe or nothing for his purpose or against vs then may yow thinke what liberty he will take to himselfe there in speach where no man is like to contradict him but all applause is expected from the standers by XX. Let vs heare if yow please one exaggeration of his concerning his Ma. ties myldnes vnto vs and our ingratitude in abusing the same to pryde His Ma. ties gouernment saith he ouer them hath so far exceeded that of Q. Elizabeth in mercy and clemency as the Papists themselues grew to that height of pryde in confidence to his myldnes as they did directly expect and assuredly promise to themselues liberty of Conscience and equality with vs in all things that are his best and faithfull Subiects c. Do you see what a height of pride this was And what an abuse of his Maiesties mercie and clemencie to expect libertie of Conscience Why had he not obiected in like manner that they expected the libertie of breathing and vsing the common ayre as well as Protestants For that neither breathing nor the vse of cōmon ayre is more due vnto them or common to all then ought to be libertie of Conscience to Christian men wherby ech one liueth to God and to himselfe and without which he strugleth with the torment of a continuall lingring death XXI And surely I cannot but wonder that this Minister was not ashamed to call this the height of pride which is generally found in all Protestants neuer so humble yea the more humble and vnderlings they are the more earnest are they both in bookes speaches and preachings to proue that liberty of Conscience is most conforme to Gods law and that wresting or forcing of Consciences is the highest Tyranny that can be exercised vpon man And this we may see first in all M. Fox his History especially during the time of the three King Henries 4. 5. and 6. and afterward when those that were called Lollards and VVickcliffians who as M. Fox saith were indeed good Protestants being pressed somewhat about their Religion did continually beate vpon this argumēt of libertie of Conscience and when they obteyned it not they set vp publicke schedles vpon the Church dores of London and made those famous conspiracyes of killing K. Henry the 5. and all his family which are recounted by VValsingham Stow Fox and other English Historiographers XXII In this our age also the first oppositiō of Protestant Princes in Germanie against their Emperour Charles the 5. both at Smalcald Austburgh and other meetings as afterwards also the fierce and perillous warrs by the Duke of Saxony Marques of Brandeburge and other Protestant Princes and their people against the same Emperour begunne in the very same yeare that our K. Henry dyed Were they not all for lyberty of Conscience so pretended so printed so published so diuulged to the world The first Supplications Memorialls and declarations in like manner which the Protestants of France set forth in print as also they of Holland Zeland in tyme of the gouernments as well of the Duchesse of Parma Duke of Alua Commendador Mayor and other Gouernours did they not all expresly professe that their principall griefes were about liberty of Conscience restrayned And did not they cyte many places of Scriptures to proue the equity necessity therof And do not all Protestants the like at this day in all places where they are both in Polonia Austria Hungaria Bohemia Styria and els where And how thē is Iordanis conuersus retrorsum with this Minister How is his voyce contrary to the voyce sense of all the rest How with what reason may he call it the height of pryde in English Catholicks to haue but hope therof which is so ordinary a doctrine practice of all his brethren in forraine nations to witt for vs to expect liberty of Conscience at the first entrance of our new King of so noble and royall a mynd before that tyme as he was neuer knowne to be giuen to cruelty or persecutiō in his former raigne The Sonne of such a Mother as held her selfe much beholden to English Catholicks And himselfe in his litle Golden Booke to his Sonne the Prince had confessed that he had euer found the Catholicke party most trusty vnto him and therupon had done sundry fauours to diuers of them and gyuen no small hope of greater vnto others XXIII From this King I say whom they so much loued

he would not that he should put him to banishment Now when the Emperours Deputy came to Caesarea he sent for Basil intreated him honorably spake pleasingly vnto him desired he would giue way to the tyme neyther that he would hazard the good of so many Churches tenui exquisitione dogmatis promised him the Emperours fauour and himselfe to be Mediatour for his good But S. Basil answered These intising speaches were fit to be vsed to children that vse to gape after such things But for them that were throughly instructed in Gods word they could neuer suffer any syllable therof to be corrupted Nay if need required they would for the maintenance therof refuse no kind of death In deed the loue of the Emperour ought to be greatly esteemed with Piety but Piety taken away it was pernicious LXVI This is the truth of the storie saith he I haue layd downe at length his declaration to the end that his sleightes may the better appeare in eluding the force of this Answere of S. Basil as though he had said only that no syllable of Gods word was to be suffered to be corrupted wheras his meaning was not only of Gods word or of Scriptures alone but Ne vnam quidem syllabam diuinorum dogmatum not any one syllable of dyuine doctrine taught by the Catholicke Church and so much import his wordes in greeke which are guylfully heere translated for that insteed of the forealleadged sentence wherein consisteth the substance of the said answere to witt That for them that are throughly instructed in Gods word they can neuer suffer any syllable thereof to be corrupted he should haue said That they that haue beene brought vp nourished in sacred learning cannot suffer any one syllable of dyuine doctrynes of the Church to be violated which is cōforme also to S. Basils purpose in hand For that the controuersy which he and other Catholicke Bishops had with the Arrian Doctors in those dayes was not only nor immediatly about the Scriptures out of which the Arrians alleadged more aboundantly then their aduersaries but about certayne doctrynes determined by the Church especially by the Councell of Nice as namely about the vse of the wordes and doctrines of hom●sion or consubstantiality hypostasis substance person trinitie and other the like and whether they should say Gloria Patriet Filio or Gloria Patri cum Filio or in Filio such other differences which vnto the Deputy Modestus seemed but small matters and subtilityes of doctrine but to S. Basil matters of great moment for so much as they were now determined by the Church and thereby made Diuina dogmata Diuyne doctrines though they were not all expresly found in Scriptures So as this sleight in trāslating S. Basils answer That such as were throughly instructed in Gods worde could neuer suffer any syllable therof to be corrupted as though he had meant only of Scripturs is not sincere neyther agreable eyther vnto the letter of the Greeke text or meaning of S. Basill LXVII Let vs see then his third shift to put of this matter which is the same that before we haue mentioned in the first example of Iulian to witt by seeking out differences disparityes betweene the clauses or members that are compared togeather saying That albeit Basil and the Arch-priest may haue some comparison yet not our Orthodoxe King with an Arrian Emperour Basil was sollicited to become an Arrian but the Arch-priest not once touched for any article of faith And so he goeth forward with many contrapositions But I haue spoken sufficiently before of the weaknes of this manner of argument And if we remoue the mentions of some persons that may be offensiue the matters themselues will easily discouer their conformity For if yow had demaunded Modestus the Deputy then in fauour of what religion would he haue S. Basil to conforme himselfe subscribe he would haue said the Orthodoxe no lesse then the Iudges of England do now that require this Oath And yet did not S. Basil thinke so And if any man should haue called that Emperour an Arrian it would haue bene no lesse offensiue then to call a Protestant-Prince at his day a Caluinist or Lutheran notwithstanding that the reason of difference betweene the Catholicks and Arrians at that day be the same that is betweene Catholicks and Protestants at this day to witt the following or impugning of the vniuersall knowne Church descending from Christes tyme vnto Saint Basils and from Saint Basils to ours LXVIII There remayne yet 3. or 4. other exāples mentioned by the Cardinall in his Epistle to the Archpriest wherof the first two are of S. Peter and Marcellinus the Pope whose fortitude and diligence in rysing agayne he desyreth him to imitate if perhaps he followed their infirmity in falling The other two are of S. Gregorie and S. Leo two holy and learned Popes and for that cause both of them surnamed the Great who do set downe in dyuers places the obligation that all Catholicke Christian men haue to hold vnion and subordination with the Sea Apostolicke Vnto the first two examples as there is litle said but disparityes only sought out betweene Peter and Marcellinus and the story also of Marcellinus called in question so I leaue the same to the Cardinall himselfe to treate more at large for so much as in his former books workes he hath handled the same sufficiently as also the third obiection made against S. Gregorie about refusing the name of Vniuersall Bishop And the same I must say of the 4. also S. Leo whome the Apologer confesseth to be truly alledged against him for exalting the Authority of S. Peter and firmitie of his faith which he putteth of with this scoffe borrowed from D. Iohn Reynolds his booke of Conference in the Tower That as Tully said to Hortensius the Orator when he praised immoderatly eloquence That he would lift her vp to heauē that himselfe might go vp with her so would S. Leo lift vp S. Peter with prayses to the sky that he being his heire might go vp also and be exalted with him LXIX And after this scorne he picketh out diuers sentences of S. Leo his works which seeme somewhat odious to contayne ouermuch praise exaltation of S. Peter his Authority all takē out of the said Reynolds Booke as Reynoldes himselfe had takē the greatest part of thē out of M. Iewell to whome the same was very sufficiently answered before by D. Harding and the most of them shewed to be meere calumniations The first and chiefe wherof is this That our Lord did take S. Peter into the fellowship of indiuisible vnity which S. Leo his aduersaries going about to wrest to an absurd sense to wit that this indiuisible vnity must eyther be in person or nature with Christ D. Harding sheweth playnly by S. Leo his owne words sense and drift that he meant it only of the indiuisible