the consequeÌ„ce of this argument Wherunto I answere that I alleadged diuers reasons why our Catholick Priests dyed for religion not for treason First for that no such treason could be proued against them in the sense and iudgement of any indifferent man that was present at their arraignments to wit of the one hundred and thirty that before I mentioned Secondly for that the publike Registers themselues and Histories as Iohn Stâ—w and others in their Chronicles doâ— obiect no other treason to the most of them but only being Priests their taking of holy Orders beyond the seas which in no sense can be treason no more then the confessing of the blessed Trinitie can be made treason by the Trinitarians in Transiluania Thirdly for that they themselues dying did protest vpon their consciences as they should be saued they neuer meant treason in thought word or deed against Queene Elizabeth And then â—ourthly for confirmation of this I alleaged this other reason so much scorned by M. Barlow they hauing life offered them if they would renounce the Pope conforme themselues to the State they refused the same which he saith is a false and faulty inference and I say it is very good and true and that if M. Barlow had any moderate skill of the case according to the rules â—yther of Philosophy or Diuinity he would be ashamed to say as he doth in Philosophy it being a common axiome that omnis actus specificatur ab obiecto fiâ—e euery action is specified that is to say taketh his nature and essence from his obiect and end As if a man should kill one to gayne his goods this act hath both the nature of man-slaughter theft the first from the obiect the second from the end or intention of the doer which Philosophicall principle being applyed to our case doth euidently proue that the choice of death in him that hath life offered vpon conditioÌ„ he will doe some act against his faith as going to the Protestants Church is esteemed by Catholickes though otherwise he were nâ—uer so great a delinquent before is an act of Martyrdome for that it hath both the obiect and the end therof the obiect to wit death the end which is the profession of his faith And so if we passe to consider the same by Theologyâ— which more properly treateth of this vertue of Martyrdome the controuersy will be made much more cleare for that the word Martyrdome being a Greeke wordâ— and signifying a Testimony or bearing of witnesse as the word Martyr signifyeth him that yealdeth testimony or beâ—reth witnesse euery testmony or bearing of witnesse is not meant by the word Martyrdome but only such a testimony as is giuen by dying for God in the defeÌ„ce of some truth belonging to our faith either expressely impugned or implyed in the impugnation of some other vertue that containeth the sayd truth of our faith therin which last clause is added for that a man may be a true Martyr though he dye not for any expresse article of faith or part therof but it is sufficient that he dy for the defence of any one vertue as Chastity Obedience Iustice and the like according to the saying of our Sauiour Beati qui persecutionem patiuntur propter iustitiam Blessed are they that suffer persecutioÌ„ for righteousnes And S. Iohn Baptist is acknowledged by all Deuines for a true Martyr although he died for no article of faith but for reprehending the incestuous marriage of King Herod with more libertie of speach and spirit then any such Prince-flatterer base mind as M. Barlow would euer haue done in the like case if we may ghesse at his vertue by his writing But to apply the former ground and vncontrollable principle to our present purpose in hand whether these Priests died for refuâ—ing the Oath of the Feminine Supremacy or for that they were made Priests beyoÌ„d the seas or â—or that they refused to come to your heretical seruiceâ— certaine it is according to the rules of Catholicke Diuinity that they died for deâ—ence of their faith or maintenance of vertue which is sufficieÌ„t to iustify their Martyrdomes hauing so great warrant and store of all manner of witnesses â—or the truth and doctrine they suffered for as might well in conscience assure them of the righteousnesse of their cause and that they died for that Religion in which all the Princes and people of Christendome for so many yeares ages both liued and died And wheras M. Barlow impugneth this by two cases or examples they are but so many arguments of his owne ignorance Let vs speake a word or two of them both The first is of Absolom putting the case that he was an Idolator as well as a traitor and that King Dauid after sentence passed against him â—or his treasons would acquite him froÌ„ death conditionally that he should renounce his Idolatry and that vpon reâ—usall he should be executed Shall we say sayth M. Barlow that he died â—or Religion or for treason We will say good M. Barlow that he died rather for false religion that is to say Idolatry then for treason and was the Diuels Martyr and none I thinke can deny the same vnles he be as ignorant as your selfe as shall further appeare by the answere to the next example which in effect is all one with this to wit that a yonger sonne should aspire his fathers death with hope to haue his riches and that being condemned his father should offer to saue him if he would go to Church and leaue his euil life of following queaneâ— c. Shall â—e say quoth M. Barlow that he is executed for his whore-domes or for this parâ—icide against his father But here I would aske M. Barlow why he leaueth out going to Church which was the first part of the condition and nameth only whore-domes no doubt but the honest man would haue the staying from the Church in Catholicks and whore-domes seeme to be companions But now I answere to his question that if he meane by refusing to go to Church such as is practised by Catholikes for Conscience sake and not to deny thereby the truth of the Catholicke faith which forbiddeth to go to hereticall Churches then dyeth he for the truth of his faith and consequently he is a Martyr But if he choose to dye for loue of wicked life and whoredome it is no cause of Martyrdome and consequently he is the Diuells Martyr as we said before of the Idolator But as for Parâ—icide cleere it is that he cannot be sayd to haue died for it properly as the immediate cause of his death for that it was remitted vnâ—o him and their passed another election on his mind to wit that he would leaue his old life so as â—or this he died propriè proximè properly and immediately and for the parricide only remotè occasiâ—naliter a far of and as from that which gaue the first occasion of his death What
Kinges and Emperours had bene so priuiledged by the power of their Empire aâ— they might not be censured by the high Pastours and Prelates himselfe would neuer haue cenâ—ured and excomunicated his Emperour Theodosius as he did The wordes then are found not in S. Ambrose his Booke de Apologia Dauid cap. 4 10. as here is cited for there are two Apolygies prior and posterior which M. Barlow by his citation seemeth not to haue vnderstood and the first containâ—th but 7. Chapters in all and in the 4 is only this sentence talking of the pennance of King Dauid Qui â—ullis tenebatur legibus humanis indulgentiam petebat cùm qui tenentur legibuâ— aeudent suum negare peccatâ—m King Dauid that was subiect to no humane lawes asked forgiuâ—nes when they that are bound by lawes presume to deny their sinnes But in his enarration vpon the 50. psalme of Dauid he hath the thing more plainely for thus he saith Rex vtique erat nullis ipse legibuâ— tenebatur quia liberi sunt Reges à vinculis delictorum neque enim illi ad poenam vocaÌ„tur legibus tuti Imperij potestate Dauid was a King and thereby was not vnder lawes for that Kinges are free from the bandes of their offences for that they are not called to punishment by lawes being safe by the power of their Empire So S. Ambrose Wereby is seene that he vnderstandeth that Princes commonly are not subiect to humane lawes for that they will not nor may be called to accompt for their offences as priuate meÌ„ are being free by their powâ—r or that no man is able to compell them And this priuiledge perhaps is tolerable in their priuate and personall sinnes but if the same should breake out in publicke and against the vniuersall good of Christians then may we learne by the foresaid act oâ— S. Ambrose in Excommunicating the Emperour Teodosius that God hath leâ—t some power by diuine law to râ—straine them for the coÌ„seruation of his Church and Kingdome And so we may see that al that which M. Barlow hath chirped here to the contrary is not worth a rush but to shew his penury and misery hauing bene forced of eight Authors heere alleadged by him to wit Salmeron Saâ—ders Victoria Bellarmine Barkley Sigebert Espencaeus S. Ambrose to misalledge and falsify seauen as you haue heard that is to say all of them sauing Barkley who in this matter is of lesse accompt then any of the rest if the booke be his which is extaÌ„t vnder his name For that he being no Deuine hath taken vpon him to defend a Paradoxe out of his owne head only different from all other writers of our dayes both Catholiks Heretiks graunting against the later all spiritual authority vnto the Pope ouer Princes Christian People throughout the world but denying against the former all temporall authority eyther directly or indirectly annexed vnto the spirituall wherin as he is singular from all so he is like to be impugned by all and is by M. Barlow in this place for the Protestants calling him our owne Writer And for the Catholikes Cardinall Bellarmine hath lately written a most learned booke against him by name confuting his priuat fancy by the publique authority weight and testimonies of all Catholike Deuines And so much for this OF CERTAINE NOTORIOVS Calumniations vsed by M. Barlow against his aduersary which no wayes can be excused from malice witting errour §. II. AS the former fraud discouered and conuinced against M. Barlow of abusing authors against their owne wordes and meaning is a foule fault and very shaÌ„full in him that pretendeth to haue conscience or care of his credit so is the crime of appareÌ„t and willfull Calumniation bearing no shew of truth or reason at all much more foolish wicked Foolish for that it doth wholy discredit the Calumniator with his Readers wicked for that it sheweth plaine malice and will to hurt although with his owne greater losse So then it falleth out in this place that M. Barlow finding himselfe much pressed and strained with the reasonable and moderate speach which I vsed in my Epistle throughout three numbers togeather concerning the Oath freely taken as was said by many Catholikes both Priests and Laicks expounding their taking of the Oath in a good sense he doth so malignantly peruert the same by open calumniatioÌ„s as euery child may discouer not only the falshood but the fury also of his passion against me nothing being in his answere but exorbitant rayling apparent lying For whereas I in reason deserued rather approbation and commendation from him for expounding plainly and sincerely that meaning which those Catholikes if they were Catholikes had or could haue in their taking of the Oath without all Equiuocation or mentall reseruation which I condemned in an Oath as altogeather vnlawfull concerning any point of religion that ought to be confessed he not being able to abide the light of this truth and plaine dealing falleth into a certaine frenzy of rayling against me for the ground of his accusation â—ayeth hiâ— owne fiction that I doe teach them perswade them 〈◊〉 Equiuocate in this very case For cleare confutatiâ—â— wherof it shal be sufficieÌ„t first to set down my own wordâ— as they ly in my epistle and then to consider and ponder the collections and inferences that he maketh vpon theâ— And if by this you doe not finde him to be one of the loosest conscience and lawâ—est tongue and least respectiuâ— of his owne credit honesty that euer yow saw I am much deceiued My words then were these that follow As for that multitude of Priestes and Lâ—ickes which he sayth haue freely takâ—n the Oath as their freedome was that which now I haue mentioned and a principall motiue as may be presumed the desire they had to giâ—e his Maiesty satisfaction and deliuer themselues and otheâ—â— so much as lay in them from that inference of disloyall meaning which vpon the denyall therof some do vse 〈◊〉 make so I cannot but in charity assure my selfe that they being Catholikes tooke the sayd Oath for so much as coâ—cerneth the Popes authority in dealing with temporall Princes in â—ome such lawfull sense and interpretation as being by them expressed and accepted by the Magistrate may stand with the integrity and sincerity of true Catholike doctrine and fayth to witt that the Pope hath not authority without iust cause to proceed againâ—â— them Quia illud possumâ—â— quod iure possumus saith the law ouâ— authority is limited by Iustice. Directly also the Pope may be denyed to haue such authority against Princes but indirectly only in ordine ad spiritualia when certayne great important and vrgent cases concerning Christian religion fall out which we hope will neuer be betweene ouâ— Soueraigne and the Sea Apostolicke for so much as they haue past already many yeares though in different Relions in peace and quietnes euen since
this â—axatio â—f iudging consciences and consequently this is no inseparâ—ble marke that agreeth to all In like manner also it agrâ—â—â—â— not soli that is only to the sinne of hypocrisie to iudgeâ— of other mens consciences for pride may do it anger may do it temerity may do it reuenge may do it this withoâ—â— hypocrisy or iustifying of himselfe For if to a knowne vsâ—rer for example you should obiect or exprobrate the finne of vsury he answere you againe that he suspected yoâ—â— conscieÌ„ce of like sinne here he iudgeth of your conscience perhaps falsly and yet not by hypocrisie for he iustifietâ— not himselfe ergo this is not propriuÌ„ quarto modo any inseâ—arable marke or propriety of hypocrisie to iudge of other mens conâ—ciences Lastly let vs consider if you please the definition of hypocrisy which should indeed haue bene the first iâ— consideration for trying out of the true nature of this marke propriety for so much as according to Aristotles doctrine and the thing in it selfe is euident by Philosophy prâ—priâ— passiones flâ—unt ab essentijs rerum proprieties doe flow from the essence of things and therefore they are best vnderstood knowne by reâ—erence to the sayd natures and essences conteyned as Aristotle sayth in their definitions The definition theÌ„ of hypocrisie is according to S. Isidorus in his Etimologies simulatio alienae personae when a man pretendeth to be another maâ— and better then he is and according to S. Augustine Qui se vult videâ—iquâ—d non est hypocrita est hâ— that will seeme to be that which he is not is an hypocrite which the greeke word also whereof it is deriued to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth confirme that it signifieth dissimulation this definition I say which must conuerâ—i cum deâ—iniâ—o clâ—areth vs that this iâ—separable marke or propriety deuised by M. Barlâ— to be in all hypocrisie is both ignorantly falsly â—eygned by himselfe as not knowing the true nature of propriâ— pasâ—â— for that there be many wayes of dissimulation of â—eygâ—ing our selues to be better then we are without iudging otheâ— mens consciences that is to say there be many sâ—eâ—iâ— and kinâ—s oâ— hypocrisie and hypocrites that haue not this marke propriety as before hath byn shewed consequently not inseparable that is no proper or inseparable propriety at all no more then it is to â—ay that it is an inseparable propriety to horses to be white for that some few are found white And so we see M. Barlow when he coÌ„meth to speake of any matter of substance and learning sheweth himselâ—e a very feeble man scarce to vnderstand the very termes and first principles of the same But let vs passe on now to another more grieuous calumniation against me He is not content to make the former outcry against me for hypocrisie and iudging mens consciences but addeth also another assault â—saying that I doe teach Equiuocation to be vsed in thiâ— Oath which is so far froÌ„ all truth as I do teach the playne contrary as now hath appeared by my owne words before alledged For I say there of them that tooke the Oath I cannot in charity but assure 〈◊〉 selfe that they being Catholikes tooke the sayd Oath for so much as concerneth the Popes authority in dealing with temporall Princes in sâ—me such lawfull sense and interpretation as being by them expressed and accepted by the Magistrate may stand with the integrity and sinceâ—iâ—y of true Christian doctrine and fayth to witt that the Pope hath â—ot â—uthority â—ithout iust cause nor directly but indirectly only in â—â—dine ad spiritualia So I wrote then and the cleare addition that these exceptions and clauses must be expressed by the swearers and accepted by the Magistrate doth clearly exclude Equiuocation which consisteth of mentall reseruation not expressed nor vnderstood or accepted of him to whom it is vsed and moreouer within very few lines after continuing my speach and desiring his Maiesty to accept of these clauses of moderation Catholike exposition I doe yield this reason that Catâ—olikes doâ— not hold it lâ—wfull in a matter so neâ—rely concerning the Conâ—ession of their sayth to equiuocate or sweare in any other sense then from his Maiesty is proposed Can any thing be spoken more plainly With what face then can M. Barlow accuse me of the quite contrary and so reuile against me for the same Wherof some shal be here set downe Let the Reader bâ—hold sayth he a malicious trick of a notable Equiuocaâ—â—uâ— that cannot be contented to be him selfe alone the Diuells schâ—ller that ancient Equiâ—ocatourâ— but must be 〈◊〉 his Deuility Reader or Schoole-man to teach others â—o distinguish themselues tâ— hell fire sheweth him selfe to be verè spiritus mendaâ— iâ— ore Propâ—â—tarum framing two distinctions like the two 〈◊〉 of Sedecias the false Prophet such another as himselfe fuâ—â— of thâ— spirit putting them into their moâ—thes the first that the Pope 〈◊〉 not Authority withouâ— iust cause to proceeâ— against Princes the secâ—â—â— that the Pope hath not this authority directly but indirectly in ordine ad spiritualia c. So he Whereby wee see how much the man delighteth himselfe in comparing these two distinctions or explications of mine to the two iron-hornes of Sedecias though the Scripture hath not the particuler number of two but M. Barlow addeth that of â—is owne to make theâ— meet the more fitly with the number of my two distinctions for besides the parity of number which yet is false there is no other parity or likenes at all For what haue hornes to do with distinctions And yet after a large and lewd blast of rayling against me for the same he concludeth thus And now let the Christian Reader that maketh a conscience eyther of God or common honesty consider whether this be not the profunda Sathanae in the Reuelatió euen the very mist and mysterie of Iniquitie But what Syr to distinguish or vse distinctions in a matter that may haue diuers senses or intendmeÌ„ts Is this the profundâ—tie of Sathan or is not this rather profound ignorance and absurdity in you to say so Doe not you know that to distinguish belongeth to the wise and learned according to Aristotle and not to distinguish est imperâ—â—â— mulâ—itudinis appertaineth saith he to the vnlearned vulgar sort Doth not reason and expeâ—ience teach vs that to diâ—tinguish matters that be obscure perplexed into their cleere sâ—nses or that be confused into their seuerall parts members or that may haue many senses into their different significations is a high worke of wit that giueth life to our vnderstanding to conceiue the truth and light to our will to make choice of the same How many foule heresies in the Church oâ— Chrisâ— since her beginning haue beene beaten downe principally by pious and prudent distinguishing which otherwise would neuer perhaps haue bene ouercome As namely the Arians when they alleaged
for the last which is heresie he hath brought in two such Authours and authorities against himselfe as in the whole ranke of antiquitie he could not find 〈◊〉 two more fit and forcible to conuince him and his of Heresie and consequently also as himselfe inferreth of more griâ—uous and damnable Idolatry And he would not haue brought them in to the purpose he doth if he had vel micam salu any the least part of prudeÌ„ce For if I should by the occasion of these two Fathers here brought iâ— frame a Syllogisme against M. Barlow his religion taking the maior proposition out of these wordes here set downe and adding the minor out of these two Fathers most manifest assertions he would neuer be able to auoyd the conclusion and if he can I doe prouoke him to the triall The maior proposition is this according to S. Aâ—guâ—â—â—â—â— and Vincentius Lyrineâ—sis that liued not long the one after the other Heresy is Idolatry and heretickes are Idolatours yea the basest kinde of Idolatours that do woâ—ship the fancies of their owne braynes This propositioâ— is here brought in and grâ—unted by M. Barlow as trueâ— and auouched by these two anâ—ient Fathers the minorâ— doe adde and doe offer to proue which is this But according to the iudgement and writing of these two Fathers concerning the nature and property of heresy and heretickes M. Barlowes religion if it be the Protestants is conuinced to be heresy and the professors thereof heretickes Ergo also they are Idolatours and of the basest kinde of Idolatours and damnably worship the fancies of their owne braynes This Syllogisme consisting of M. Barl. his maior my minor the conclusion following of them both I could wish he would coÌ„sider wel And for so much as I know he wil deny the minor I do offer to ioine issue with him vpon that point only if he please reducing all our combate begun betweene him and me to this important question much more profitable to the Reader then these wranglings wherin wee are now conuersant Whether according to the doctrine and iudgement of S. Augustine and Vincenâ—ius Lyrinensis coÌ„cerning heresyâ— Protestants or RomaÌ„ Catholickes be truly Hereticks Let vs lay all other quarrels I say aside and handle only this graue and weighty Controuersy if he hath so much confidence in his cause in the doctrine of these two Fathers But for so much as I do imagine that M. Barlow will pause a greate while and consult before he accept of this offer and perhaps expect vntill the designed new Colledge of Protestant VVriters be vp at Chelsey or els where I will in the meane space inuite the Reader to study and make familiar vnto himselfe the two aforenamed Authors about this point of heresie and hereticks And as for Vincentius Lyrinensis it wil be easie for that it is but a little booke though weighty in substance and it is printed both seuerally and togeather with Tertullian his excellent booke of Prescriptions against Hereticks both of his and these our dayes yea illustrated also with diuers short notes and Commentaries both of Ioannes Costerus and of Iâ—stus Baronius a learned man and Counsellour to the Arch-bishop Electour of Meâ—tz conuerted from Protestant Religion principally by reading and pondering that goulden Treatise of the sayd Vincentius The other Authour S. Augustine is far more large and difficult to be studied throughly in respect of the multitude of his workes but there is a collection made of them into foure bookes by a learned man of our time with the title of Confessio Augustiniana wherin is gathered the iudgement of S. Augustine about all the controuersies of our time which he hath handled in his workes so many hundred yeares agoe before the new names of Protestants or Papists were euer heard of and to the diligent reading of this Booke I would exhort all indifferent men that haue care of their soules and vnderstand the latin tongue For that S. Augustine being the man he was both in learning and sanctity and so speciall a Pillar of Christ his Church in his dayes which was about foure hundred yeares after Christ when yet the true Catholike Church is granted to haue flourished it followeth that what doctrine he held for true and Catholike in his time must also be now what held to be heresy we may also boldly hold the same and what rules he gaue to know and descry the one or the other may serue vs now to the same end I will not set downe any particuler places in this Epitome of S. Aâ—gusâ—iâ—â— for the Reader to repaire vnto aboue others for they are clearly propounded in the beginning of the worke and reduced vnto seuerall heads and Chapters But if M. Baâ—low or any of his shal be content to ioine with me vpon the issue before mentioned we shall haue occasion to examine the worke more exactly And this hath bene spoken by occasion of M. Barlowes answer once for all about Catholikes vexed consciences with feare as he termeth theÌ„ which full wisely he will haue to proceed of Idolatry superstition heresy as you haue heard but sayth nothing of inforcemeÌ„t of their consciences by penal lawes though that be the only matter in questioÌ„ But it may be he will say somewhat therof in his second resolution about this matter for this is but his first let vs heare him then further if you please Againe saith he where the mind hath no certayne stay for â—eâ— vltima resolutio in matters and cases of faith conscience there must necessarily follow a miserable vexaâ—ion which is the case of thâ—se Catholickes whose dependance for resolution must rest vpon the supreme Pastours determination then which what is more vncertayne for what one Pope decrees the other disallowes Here againe you see he runneth from the whole purpose and talketh in the ayre for the Catholikes doe not demaund of him What is the cause of their vexed consciences but rather doe tell him what it is as you haue heard in my words before rehearsed to wit the pressing of them to sweare against the iudgement of their owne consciences or els to incurre displeasure and suspition of disloyalty with his Maiestie as also the penalty of the law And what then doth our Doctour tell vs a tale of vltima râ—solutio in matters cases of fayth and conscience to be the cause of their trouble and affliction Truly it is as far from the purpose as the other before was and no lesse also against himselfe to make mention of this vltima resolâ—tio which more conuinceth him and his of heresy then any other demonstration that can be vsed to that effect For that they hauing abandoned the authority and iudgemeÌ„t of the knowne Catholike Church from which finall resolution in matters of controuersy is to be taken according to that rule of S. Augustine Si quis quaestionis difficultate â—alli metiâ—t Ecclesiaâ— consulat if any man teare
in his Chronology Cardinall Bellarmine in his controuersies two speciall Bookes also in English not long agoe especially published about that matter the Three 〈◊〉 of England and the Answer to Syr Edward Cookes Reports where it is shewed that from age to age after the Apostles the selfe same Church of theirs was continued throughout the world with acknowledgment of the preheminence and Supremacy of the Bishop of Rome in the same Church which course of proofe was held also with the Ancient Fathers S. Augustine Tertullian Irenaeus and others that brought downe the descent of the true Catholike Church by the succession of the Roman Bishops as Heads of the same Mâ— Barlow demaundeth of me in what sense I take the word Catholike when I suppose the Roman Church to be the Catholicke Church For if I take it sayth he for Vniuersall then Rome being but a particuler Citty and the true iurisdiction therof confined within a limited Diocesse or Prouince the Roman Church cannot be the Catholicke or Vniuersall Church for that it is but a particular Prouince But if sayth he I take Catholike for the profession of the true fayth as S. Cyprian doth calling that Church of Africa the Catholike Church then cannot the Romish Church neyther in this sense be the Catholik Church for that which the Prophet Esay said of the Iewes Church Her gould is mixed with drosse and she whose fayth was plighted in Christ is become an Adultresse may be sayd also of the Roman Church of this day and so cannot be the Catholike Church c. Which are two such mighty arguments as well declare the poore mans misery in the defence of his cause For to the first I would aske M. Barlow whether one man may not haue two Iurisdictions or rather one Iurisdiction extended differently to two things one more particuler the other more generall As for example the Mayor of London hath his particuler gouerment first and immediatly ouer his owne howse family and peculiar lands and yet besides that he hath iurisdiction also ouer all the Citty And to make the case more cleare let vs suppose that he hath both the one the other from the kingâ— shall it be a good argument to say that he is Gouernor of his owne particuler landes house and family which is knowne to be confined and limited to such a part of the Citty therfore he vsurpeth by stiling himself lord Gouernour of the whole Citty And the like demaund may be made of the Kings authority first and imediatly ouer his Crowne lands which is peculiar vnto him and limited with confines but yet it impeacheth not his generall authority ouer the whole Realme Euen so the Bishop of Rome hath two relations or references the one as a seuerall Bishop ouer that people and so had S. Peter who was Bishop of the same place euen as S. Iames had of Ierusalem S. Iohn of Ephesus and the like and besids this he hath an vniuersall Superintendency and iurisdiction giuen him ouer all as Head of the rest So as Catholikes doe not deny but that the Church of Rome as it maketh a particuler Prouince or Diocesse is a member only of the Catholicke Church not the whole though a principall chiefe member by the reason of the emineÌ„cy of her Pastour that the sayd Pastour therof is but a member also of the Catholik Church but yet the chiefest meÌ„ber wherunto all the rest are subordinate that is to say the head guid therof So as this is poore argument as you see But the second is more pittifull if you consider it well for if we take Catholike sayth he for the profession of the true faith as S. Cyprian did when he called the Church of Africa the Catholike Church then cannot the Romish Church be the Catholike Church And why for that her gould is mixed with drosse as the Prophet Isay sayd of the Iewish Church in his tyme. But here are two propositions an antecedent and consequent and both of them false The antecedent is that as the Church of the Iewes in the Prophet Isay his dayes being in her corrupt state was not the true teaching Church in respect of the naughty life vsed therein so neyther the Church of Rome in our dayes being full of the same sinnes bad life can be the true Catholicke Church this antecedent I say is most â—uidently false and impertinent for that Isay the Prophet in the place cited doth not repâ—â—hend the Religion of the Iewes but their life and â—â—â—ners nor doth he so much as name their Church or Synagoge or taxe their false teaching For albeit the wicked King Manasses that afterward slew him did perforce set vp false Gods among the Iewes yet did not only he and other Prophets then liuing to wit Oseas Amos Micheas Iâ—â—â— Ioel Nahum Habacuc with the whole Church and Synagog not admit the same but resisted also what they might which is a signe that their faith was pure and good Wherfore Isay in this place alleadged nameth not their Church or Religion as hath bene sayd but expresly nameth the Cittie of Hierusalem wicked liuers therin saying Qâ—â—modo facta es meretrix Ciuitas fidelis plena iudicy Iâ—stâ—ia habitauit in ea nunc autem homicidae Argentum tuum versum 〈◊〉 in scoriam vinum tuum mixtum aqua Hovv art thou made an harlot thou faithfull Citty that wert once full of iudgement and iustice dwelled therin but now murtherers Thy siluer is turned into drosse thy wine is mixed with water Doth here the Prophet speake of factes think yow or else of faiâ—h Of wicked life or of false doctrine and if it be euident that he speaketh of manners as he doth indeed then how false is the dealing of M. Barlow in bringing it iâ— for proofe of false teaching and to conuince that as the Church of the Iewes could not be the true Catholicke Church of that time in respect of the corrupt maÌ„ners vsed in her so cannot the Church of Rome at this day for the selfe same cause be the true Church But I would demande of M. Barlow what other knowne Church had God in those dayes wherin a man might find true doctrine besides that of the Iewes which he sayeth was not the true Church Will he say perhaps of the Gentills But they liued all in Idolatry And if a GeÌ„tile would in those daies haue left his Idolatry in the time of Isay the Prophet and haue desired to haue bene madâ— one of the people of God by true instruction whither could he haue gone for the same but only to the Iewish Church And whither would Isay haue sent him but to the Gouernours thereof Both false and impious then is this antecedent about the Iewes Church but much more the consequent that would draw in the Roman Christian Church by this example which hath no similitude or connection at all For neither can he proue that it hath such
fayth This was the summe of my answer and the Cardinalls booke comming out afterwards hath the same in effect in these words Distinguish the tymes you shal agree the Scriptures Iudas belieued and was iust and good in the beginning of his election but afterward he yealded to the tempter and not only did not belieue but became a thief also and betrayed his Lord and lastly hanged himselfe So he And now what do you think that M. Barlow out of his ingeniosity will find to bring for maintenance that this was a true contradiction in Bellarmine Truly he will adventure far to find somewhat though it be to his owne shame and discredit Let vs heare his mad defence ioyningâ—sayth â—sayth he of the Aduerbe verè by Bellarmine that Iudas was truly righteous and certainlie good and yet did not belieue makes it a contradiction incurable And to the end that his fraud may be more notorious he writeth the wordes truly certainly and not belieue in great letters But now if you looke vpon Cardinal Bellarmines words you shall find first that he doth not ioyne the aduerbe vere that is truly righteous nor the others of certainly good at all his words are these Dominiâ—o â—o annis 17. Pater quos dedisti mihi custodiui nemo ex eis periji nisi filius perditionis Si Pater de dit illum Filio certe bonus erat That Iudas was sometimes iust S. Hierome doth proue out of the words of S. Iohn 17. Father I haue kept those that thou hast giuen me and none haue perished but the sonne of perdition If God the Father gaue him to his Sonne truly he was then good Heere then you see that there is no â—ere iustus truly righteous as M. Barlow hath thrust into Bellarmines words And albeit he sayth certe bonus erat yet certe is not referred to bonus as is euident These are then two willfull corruptions But the third is much more eminent that he maketh Bellarmine to say that notwithstanding that Iudas was truly righteous and certainely good yet did he not belieue Wheras Bellarmine sayth he did belieue and so is it set downe in the forme it selfe of the obiected contradiction saying that first he did belieue when he was chosen an Apostle and that then he was iust but afterward he lost his faith and did not belieue And now wil M. Barlow for making vp of some shew of contradiction against Bellarmine make him say that at the one and the selfe same tyme Iudas was truly righteous certaynely good and yet not belieued And to shew that this is an absurd proposition he maketh a long discourse out of Scriptures and Fathers to proue that without fayth a man cannot be truly righteous nor certainely good as though Cardinall Bellarmine had denied the same Is there any shame in these men But after this againe he goeth further in another place demanding whether supposing Iudas to haue belieued at the beginning his fayth were â—ormata or no that is informed by grace working by charity â—lleadâ—ging Aquinas in these words Surely in him that hath such a â—aith Aquinas sayth nihilinest damnationis there is no damnation For being once had it cannot totally and finally be lost nor is it more separable from him then the essentiall forme of any thing frome the subiect which it denominates Thus he And will not euery man that readeth these words thinke that Aquinas doth hould all this doctrine heere auerred that fides formata once had cannot be finally lost M. Barlow hath holpen the matter the best he can to deceaue his Reader in not citing any place of Aquinas where he houldeth this for that he could not do it but they that are acquinted with Aquinas his bookes and doctrine know him expresly to teach the coÌ„trary as the Reader may see if he liâ—t to peruse the places here quoted where he purposly proueth that charitas semel habita potest amiâ—â—i and for that charity is the forme of faith it followeth by necessary consequence that fides formata to wit a iustifying faith may in Aquinas his opinioÌ„ be lost and herof no Catholicke Deuine can doubt So as the impudency was strange in charging Aquinas with this which is the proper heresie of Iohn Caluin but much more that in the very place whence this pretended contradiction about Iudas is taken to wit out of Bellarmines third booke de Iustificatione Bellarmine doth proue by eight examples out of Scriptures the quite contrary to wit that fayth and iustice being once had may be lost againe What will M. Bâ—â—low answere to all this wil not his friends blush for him in this behalfe Or will not euery iudicious Reader make a pause here and say that it is a strange misery of a cause in religion which cannot be defended but with such grosse palpable falshoods Let vs leaue theÌ„ these obiected contradictions and passe to some other things The Cardinal hath answered al the rest him selfe nor did I think it good that wrot besore him to preuent him therin nor yet to â—asse any further hauing proued these first foure to be such as now you haue seene though M. Barlows defence hath made the matter far worse OF THE CONTENTIONS OF SVNDRY OTHER EMPEROVRS KINGS AND PRINCES with Popes of their times in temporall affaires obiected as arguments against the security of acknowledging the Popes Superiority VVHERIN many fraudes and forgeries are discouered in M. Barlow particulerly concerning Fredericke the second and his contentions with Popes CHAP. V. THis argument of the temporall dangers imminent to Princes as is pretended by acknowledging the Popes supreme Authority and of so many hurts and dangers ensuing therof though we haue â—omwhat largely handled before by occasion of the examples obiected of the Emperours Henry the 4. and Henry the 5. yet here are we forced to reâ—teratâ— the same argument againe for that many more examples are obiected concerning the sayd Henry the fourth his doing pennance at the Caâ—tle of Canusium inforced therunto by Pope Gregory the 7. as also of the Emperour Fredericke the 1. forced by Pope Alexander the third to lye a grooâ—e on his belly and to suffer the other to tread on his neck of Philip the Emperour sayd to be slaine by Otho at the Popes motion of the Emperour Fredericke the second excommunicated and depriued by Pope Innocentius the 4. procured afterward to be poisoned that Pope Alexander the third wrote to the Souldan to poison the Emperour sent him his picture to that effect that Pope Alexander the sixt caused the brother of Baiazetes the Turkish Emperour named Gemen to be poisoned at his brothers request and had two hundred thousand crowns for the same That our King Henry the second besides his going barefoote on pilgrimage was whipped vp and downe the Chapterhouse like a schoole boy and glad to â—scape so too That the Father of the moderne King of France was
CARDINALL what dignity title it is pag. 8. Cardinall Bellarmine abused by M. Barlow pag. 80. his Letter to the Archpriest discussed pag. 345. deincâ—ps his opinion of the Oath of Allegiance p. 346. 347. deinceps cleered from false imputation pag. 386. 387. defended from ContradictioÌ„s pag. 432. 442. 443. 448. 449. Charles the Great Emperour his zeale in reformation of manners in the Clergy pag. 313. Châ—lsey erection for wryters pag. 248. Clement 8. his Breues sent into England pag. 342. Clergymen freed from secular burtheÌ„s whence it first proceeded pag. 371. L. Cooke Chiefe Iustice of the CoÌ„mon Pleas his booke of Arraignments pag. 188. his definition of Misery by Copia â—nopia ibid. his poore Deuinity pag. 190. Conscience erroneous how and when it bindeth p. 33. 277. Contentions betweene Popes and Emperours pag. 480. deinceps Controuersie betweene S. Gregory and Mauritius the Emperour pag. 304. Councell of Aâ—les how it submitted it selfe to the Emperour pag. 313. Councells Generall alwayes assembled by the B. of Rome p. 320. Councell of Millaine corrupted by M. Barlow pag. 33â— Councell 4. of Toledo in Spaine of the Oath prescribed to Subiects therin pag. 365. dâ—inceps Difference betweene that the Oath of Allegiance pag. 381. 384. falsified by M. Barlow pag. 369. Whether it agreed with the Protestant Church of England 377. S. Cyprians iudgment of such as dy out of the Catholik Church pag. 222. D DESCENDING of Christ into hell pag. 377. Difference Essentiall betweene Protestants Puritans praef n. 32. Differenâ—e between the writing of F. Persons M. Barlow praef n. 132. Diuells concurrence with M. Barlow pag. 450. Diuinity of M. Barlow carnall p. 133. fit for the Court pag. 177. Diuision of the worke pag. 2. Doctâ—ine of the Church not preiudicated by euill life p. 147. E EARLE of Eâ—sex his Confession reuealed by M. Barlow p. 22. Preached against by him 212. Edward vide Cooke Eleazar his glorious death for not eating of swines flesh pag. 541. Q. Elizabeth her life discussed paâ—t 2. cap. 1. 2. per totum Her manes pag. 161. 166. Canonized for a Saint by M. Barlow pâ—g 164. praef n. 114. her Mortifications pag. 168. § 2. per totum No cloistred Nunne â— 170. her Felicities Infelicities part 2. cap. 2. per totum her birth pag. 201. her sicknes and death pag. 209. § 3. her Purgation about the Q. of Scotlands death pag. 215. her disastrous end pag. 216. 217. held for an Heretike pag. 226. How she was a ioy Iewell to the Christian world pag. 422. her Illegitimation p. 424. declared by her owne Father in Parlament pag. 426. nec Virgo nec Martyr praef n. 115. Equiuocation not lawfull in matters of Religion pag. 30. confounded with lying by M. Barlow pag. 384. 385. Excommunication of Princes practised in the Primitiue Church pag. 102. F FAITH diuine humane distinguished pag. 392. Feliâ—ities and Infelicites of Q. Elizabeth part 2. c. 2. per totum Felicity temporall no argument of spirituall p. 181. 182. 183. AncieÌ„t Fathers discourses therupon p. 184. 185. 186. Festiuities Masses of Saints p. 379. B. Fisher abused by M. Barlow p. 328. Flattery of his Maiesty by Mininisters partâ— 2. cap. 3. per totum of the nature of flattery p. 231. Fox his rabble of Martyrs p. 233. Fâ—edericke the first Emperour his submission to the Pope p 466. Fredericke the second his contention with Popes pag. 480. deinceps his voyage to the holy land 481. 48â— his counterfait sicknes ibid. his vices and bad life pag. 514. his barbarous cruelty 517. his blasphemy 519. Gods punishment laid vpoÌ„ him 520. G F. Garnets face in the straw p. 23. Gemen the Turke poysoned pag. 533. Gracchus abused by M. Barlow pag. 61. S. Gregory rayled at by M. Barlow praef n. 108. H HEAD of the Protestant Church monstrous p. 200. Henry vide Wotton Henry the 4. Emperour taken vp again out of his graue after buriall pag. 398. His deposition 411. Henry the 5. Emperour his insurrection against his father pag. 410. Henry the 3. of France his murder pag. 414. Henry the 8. of England iniured by M. Barlow pag. 428. Henry the 2. of England his absolution pag. 463. Henry the 6. Emperour his coronation pag. 466. S. Hieromes Discourse of felicity and infelicity pag. 185. Hope cannot stand without certainty of faith praef n. 48. Huldericus Mutius a Lutheran pag. 398. Hypocrisy what it is and what is the marke of an hypocrit p. 91. I IAMES vide King Idolatry suspition not cause of feare alwayes pag. 118. M. Iewell contrary to himselfe prâ—f n. 41. Immunity of the Clergy whence it first proceeded pag. 371. Inconstancy vide â—arlow Infelicity vide Felicity Infidels denyed Christian buriall 408. also Heretikes and excoÌ„municated persons ibid. Innocentius the 4. Pope abused by M. Barlow pag. 509. 510. 511. his death lamentation therof 513. 514. Ioâ—n vide Fox Syr Ioâ—n Cuâ—â— abused by M. Barlow in the pulpit praf n. 112. Iosâ—phsâ—â—lling â—â—lling into Egypt p. 421 K KING Iames said to be the Author of the Apology for the Oath of Allegiance part 1. cap. 11 § 1. Why his Maiesty was not named in the booke pag. 5. that he neuer â—ead the booke â—ttentiâ—ely ibid. Iniured by M. Barlow pag. 12. flattered by Ministers egregiously part 2. cap. 3. per totum His mild disposition diuerted pag. 230. Kings their vices recounted in Scripture pag. 199. King Henry the 2. of England his absolution pag. 46â— King Henry the 4. of France his Embassador at Rome and the Ceremony of publike absolution pag. 465. L S. LEO rayled at by M. Barlow â—raf n. 108. 109. Liberty of Conscience demaunded by all forraine Protestants p. 256â— Liberty of Conscience vide toleration M MACHIAVELS principles agree with ProtestaÌ„t doctrine pag. 390. Maister what it signifieth how it is a title of honour pag. 9. Marriage of Priests and M. Barlows forgery therabout p. 373. Decree of the Councell of Toledo against the same pag. 374. 375. 376. Martyrs in Q. Elizabeths dayes pag. 206. Medina misunderstood by M. Barlow p. 43. explicated 44. 45. Mâ—riâ— of workes pag. 377. Misery defined by the L. Cooke pag. 188. Moone in the Asses belly p. 103. Monkes punished liuing disorderly pag. 380. M. Morton canuased pag 73. 74. his abuse of Salmeron 75. Mortification of M. Barlow pag. 126. of Q. Elizabeth pag. 163. externall Mortification and internall pag. 169. 171. 176. Mortification for Princes pag. 177. Mortification in time of Lent pa. g 376. N NABVchodonosors punishment pag. 195. more happy then Q. Elizabeth ibid. Neâ—o Domitiâ—n Heades of the Church in M. Barlowes opinion pag. 200. O OATH of Allegiance discussed partâ— 1. cap. 1. 2. per totum whether the taking of it be a blessing from God p. 37. part 1. c. 4. per totum what freedome the taking thereof bringeth to Catholikes p. 39. coufuted both at home and