Salomon or Augustus But I would aske him out of passion if euer he be voyd therof as by report he is very seldome what insolencie hath this Pope shewed in being busy as he calleth it with his Maiesties Person State or Realme For as for his Person he hath alwayes honoured the same both before he was Pope and after wherof many euident testimonies might be alleadged and for his State and Kingdome while he was in Scotland neyther he nor his Predecessours did go about to trouble the same in almost fourty yeares while he reygned there all troubles came from Protestants and their Ministers And when his Maiesty was called into England the Pope that then was by this mans counsaile principally as it may be presumed for that he was Protectour of Scotland wrote to the Catholickes to further their Obedience towards him He neuer medled in any thing vntill this Oath so preiudiciall vnto his Authority and vnto the Consciences of Catholikes was proposed and vrged And as for the peace here named more continuall happy then that of Salomon or Augustus which M. Barlow sayth might be enioyed by his Maiestie with his Subiects if the Pope were not it is well that he will so much as name peace who seemeth in all his speaches to sow the seeds of warres hatred and contention But if his mind were to peace indeed he cannot be so simple but to see that the rigorous and afflictiue courses vsed and this as all men take it by the instigation of those of his coate and order cannot be meanes to peace of mindes howsoeuer otherwise they liue in externall quietnes and deuoyd of tumults And this is all that for the present I haue to write in this matter The end of the first Part. THE SECOND PART About the Breues of Paulus Quintus CONCERNING M. BARLOVVE His exorbitant flattery in exaggerating Queene Elizabeths Vertues and Sanctity CHAP. I. OVR purpose then being as now we haue declared to touch some principal points only handled by M. Barlow in this second and third Part of his answere we shall begin with the point he most standeth vpon dilating himself for twenty leaues togeather coÌ„cerning Queene Elizabeth her raigne life and death as an argument very plausible in his opinion and capable not only of his rayling eloquence and odious amplifications but of all grosse and abiect flattery in like manner togeather with some hopes of other gaines also that way wherunto it seemeth that the poore man hath his tongue and pen most ready to the sale at all turnes and occasions offered But it may be before we end this conference his market may be more then halfe marred in the iudgment at least of disappassionate men especially with his most ExcelleÌ„t Maiesty whome aboue all other he seeketh to gull in this matter turning all vpon him which I both spake and meant to a Minister of M. Barlowes owne ranke so I disclaime from the calumnious imputation that it concerneth any way his Highnesse and shall answere all in the same sense which I then wrote and meant the same reseruing all dutyfull and respectiue reference to his Maiesties Person and Iudgment as bounden duty obligeth me First then occasion being offered or rather necessity imposed to speake of Queene Elizabeth for that albeit the Pope had not so much as named her in any of his two Breues yet had the Apologer brought in her mentioÌ„ with many high praises for disgrasing of Catholickes and their cause and for scorne to the Pope as though he had without cause pittyed and mourned their afflictions vnder her which he saith was none at all for that to his own knowledge she neuer punished any Papist for Religion For these causes I say I was forced in my Letter to say somewhat to this assertiue proposition wherunto the tribulations afflictions calamities spoiles exiles and bloud of so many shed by her did manifestly in the eyes and eares of al men and women that haue liued in our dayes contradict and reclaime And yet did I resolue to do the same as mildly and sparingly as I might answering only the wordes of the Apologie and abstayning purposely from al bitternesse of speach so far as the iust defence of the cause permitted and so shall continue 〈…〉 Barlowes most intemperate prouocation to the contrary VVhereas then in reciting the wordes of the Apologer I mentioned these Hauing sayth he sacrificed as I may say to the Manes of my defunct Soueraigne as well for the discharge of my particuler dutie as loue of veritie I must now performe my dâ—ty also to his Maiestie present c. Vpon which wordes I noted that the phrase of sacrificing to the Queenes Manes or Ghostes seemed to me very profane as proper to the Pagan Sacrifices vsed to those infernall spirits which they called Gods hurtful Gods therfore endeauored to please them with sacrifices My words discourse were these But as for his heathen profane sacrificing to the Manes or Hob-goblins of his late Lady I confesse it is an office fitter for a Protestant-Minister that thinketh it vnlawfull to pray for her soule to deale with her Manes or infernall spirites then with Celestiall by praying for her to Saints But would God these Manes might now haue liceÌ„ce to appeare and talke which him and relate what passeth with her after all this ioylity and ruffe in this world I doubt not but they would coole his excessiue vaine of flattering vanity For if all the old platforme of Saints liues prescribed in Scriptures and practised by the seruants of God were not erroneous and vaine as much fasting continual prayer daily mortification frequent recollection diligent chastisement of theyr bodies humble feruent deuotion labouring and working theyr saluation in feare and trembling aboundant almes-deedes haire-cloth and ashes contrition sorrow and sobbing for their sinnes yf these things I say were the ancient wayes to life and euerlasting saluation then must the pathes of Queene Elizabeth which are knowne by most men to haue bene eyther wholy different or most opposite to these led to another opposite end quia vnusquisque recipiet secundum opera sâ—â— Euery one shall receiue according to his or her works and the sentence of the Apostle is cleare resolute Si secundum carnem vixeritis moriemini si facta carnis spiritu mortificaueritis viâ—etis if you liue according to the flesh you shall die but if you shall mortify by spirit the workes of the flesh you shall liue that is to life euerlasting About these words of mine M. Barlow taketh occasion to make very large discourses and to dilate himselfe in three or foure points â—xceedingly First in the excessiue prayses of the Queene then in superlatiue raylinges against me thirdly in iustifying the phrase of sacrificing to the dead Queens ghost fourthly in setting out her frequent mortifications that she vsed but yet in such sort as he well sheweth not only not to feele what mortification
3. pag. 524. An examination of certaine Sentences and Authorities of ancient Fathers alleadged by Cardinall Bellarmine in his Letter to M. Blackwell and impugned by M. Barlow CHAP. VI. pag. 536. THE PREFACE TO THE READER IN VVHICH are laid open some few examples of the singular Ignorance Lying and other bad dealings of M. Barlow in his Answere to the Censure of the Apology THREE thinges gentle Reader at the comming forth of this Booke may occur vnto thy mynd in which thou mayst perhaps desire some satisfaction First the cause why so idle a worke as M. Barlowes Answere is knowne and taken to be should be answered at all by so graue and learned a man as F. Persons was Secondly why this Answere is published so late after his death And last of all what opinion is to be had of M. Barlowes talents learninâ— methode in answering or what others heere do iudge of the same And albeit this latter may seeme to some to be of least moment for that one aduersary most commonly will hold an others writing in highest contempt and therfore from them so much interessed no sound iudgement may be expected yet do I thinke it very necessary to insist most thereon or rather am forced to the same for that M. Barlow is so desirous of honour as like the Ape he thinketh his owne whelp fayrest and himselfe will needs perswade his Maiesty that he hath so answered as that no sound Reply can euer be made thereunto Wherfore as well for thy instruction good Reader as also to rectify M. Barlowes iudgement which in this seemeth to be very erroneous and to teach him to examine his conâ—cience better before he presume againe so far as eyther to promise to a Prince or put forth in print I shall set downe my opinion worth of his Booke and that vpon no other grounds then I shall produce out of the Booke it selfe whereby thou shalt haue more light to discerne in this affaire betweene vs and M. Barlow lesse cause to complaine of any hard measure seeing that against M. Barlow nonâ— is brought to plead but M. Barlow himselfe 2. To the first point then this briefly I answere that F. Persons hauing seene the base manner method of writing which M. Barlow houldeth through his whole Booke esteemed the worke not worthy of any answere and so resolued with himselfe to be silent therein and in lieu of refuting this answere to set forth the other two parts of Resolution so long before promised by him and so much desired of the Catholiks in England which whiles he went about to doe a Copy of this answere of M. Barlow came to the Inquisitors hands and was by them sent to the said Father with order to refute the same perswading themselues that a booke of that bulke argument written by a preteÌ„ded Prelate dedicated to his Maiesty could not but beare some shew of learning and therfore was not to be left vnanswered And that good opinion got M. Barlow by writing in English for could these haue but vnderstood what was written with what modesty and learning he may be sure F. Persons should neuer haue bene troubled with the sight therof but a shorter course had byn taken by casting it into the fire the fittest element to purge such vnsauoury filth as euery where he belcheth forth in the same against all sortes of men wherof you shall hardly fynd any one page to be void 3. Now for the stay which hath bene made in the setting forth of this worke seeing that the said Father dispatched what he wrote in lesse then 4. moÌ„ths it being now more then 4. tymes as much since his decease hath especially proceeded vpon the manifold other incumbrances variable disposition of body wherwith that party hath bene troubled to whome the worke was committed to be finished as himselfe coÌ„fesseth in the very entrance of the first Chapter of his Supplement which he intended to haue set forth with this Booke but growing to so great a bulke by reason of the manifold aduantages giuen by the Aduersary it was thought better in the end that it should goe forth a part as making of it selfe a iust volume with some little enlargement or addition annexed thereunto in answere of some things obiected forged not well vnderstood or misalleadged by M. Doctour Andrews now of Ely concerning the matters by him handled in the Supplement whome togeather with M. Barlow he answereth with that grauity iudgement and learning as will content all yea euen his Aduersaryes themselues if by these meanes they were to be contented or if that the search of truth were the center of their motion and chiefe end of their endeauors and not contrarily with neglect contempt therof to speake placentia and write that which may pleasâ— their humors best by whome they hope to gaine most not regarding on which side equity and right doth stand so they withstand not them whose pleasure they make the square of their actions whose fauour they hold for their highest felicity 4. But touching the last point for that I meane to make it the subiect of this Preface I shall be more long not for any difficulty which I fynd in the thing it selfe for who but M. Barlow knoweth not what a weake writeâ— M. Barlow is and in all manner of learning insufficient but that the Reader by this example may see the weight and worth of Protestant writers how little regard is to be had to the bragging vauÌ„ting of their owne learning conquest ouer their Aduersaries for with such brauery of words as with figge-leaues they would couer their shame and nakednes whiles full well they see and feele the wound which euen pierceth pincheth them to the hart roote And commonly none brag more then those who performe least or vpon other occasion then when they are most vanquished and ouercome at least so it fareth often with M. Barlow who thus vauntingly telleth his Maiesty that he is one of a great number and a continuall succession which are ready for this cause and already câ—tred â—he combat and as the couragious Spartans were wâ—nt to sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 try them when and wherein yow please And after speaking more particulerly of this Answere he saith In handling the mayne points I trust it will appeare that I haue neyther dallyed with him nor illuded the Reader so that for any sound Reply thereto I assure my selfe security from him And is not this very confidently spoken trow yow And is not this Minister well perswaded of himselfe and his owne learning that thus craketh Audiuimus superbiam Moab superbus est valde sed superbia eius arrogantia eius indignatio eius plus quà m fortitudo eius We haue heard the pride of Moab M. Barlow he is very proud but his pride and arrogancy and wrath is more then his strength 5. Neyther is this swelling
Another thing may be to consider what strange Paradoxes he inserts here and there as positioÌ„s dogmaticall which who so listeth in practise to follow shall either haue no religion or faith at all or insteed of Christs Ghospell the Turks Alcoran For exaÌ„ple what more grosse and wicked assertion can there be then to teach that Kings euen against our conscience are to be obeyed For thus he replyeth against F. Persons saying that Kings were to be obeyed propter coÌ„scientiaÌ„ sed non contra conscientiaÌ„ This saith M. Barlow is no sound doctrine in the negatiue part for euen against a mans Conscience the Prince is to be obeyed Againe There is nothing more easy for proofe or euident for dâ—monstration then that obedience is to be enioyned â—uâ—n against conscience if it be erroneous and leaprous and against religion if forged and falsely so called And is not this a very learned Axiome For more euident refutation whereof let vs suppose that for which we powre forth our daily prayers to God that his Maiesty were as all his Noble Progenetors of both Realmes haue alwayes bene a Catholick Prince and as zealous for the truth therof as now he is for the Protestant cause if then he should propose vnto Syr WilliaÌ„ the Oath of Supremacy of the Bishop of Rome so cleerly out of Scriptures and all antiquity proued and euinced to be true but yet in the blind eyes and leaprouâ— conscience of this Minister thought to be false what would he doe therin Will he sweare it to be true But in his conscience he thinketh it to be false and against the Scriptures Will he refuse it But Kings saith he euen against conscience are to be obeyed 25. Neyther doth he help the matter any thing at all by his distinction of leaprous and erroneous conscience for with men of his stamp conscience is like a cheuerell point which they may stretch loose at their pleasure For who knoweth not that in the tyme of Q. Mary they were held to haue erroneous leaprous consciences euen by the iudgement of the greatest deuines in Geneua who manteyned that women were to be obeyed albeit they were Queenes euen in ciuill and temporall affaires But within one yeare after this errour and leaprosy was so transposed that the quite contrary was taught and they were not only held to haue leaprous and erroneous consciences who denyed ciuill obedience but were condemned also as Traitours by Parlament if they did deny Q. Elizabeth to be the Supreme head or Gouernesse of the Church of England So that it was not only lawfull but necessary for her to haue all Temporall and Ecclesiasticall gouernmeÌ„t in her hands as she was Queen which yet in Q. Mary to haue ciuill only euen by reason of her sex was iudged monstrous vnnaturall and repugnaÌ„t to the Scriptures and law of God Many other examples might be produced in this kind to shew this new Gospell to be as constant as the weathercocke which neuer turneth but when the wynd doth change to wit as often as occasions fall out that may fit their purpose for then they will strayne all conscience and honesty also to conforme themselues become good subiects 26. Much like vnto this of obeying Kings against our conscience is his other prophane and barbarous assertion of the Supremacy of the heathen Emperours Nero Domitian and the rest ouer the Christian Church yea which is more strange that the auncient Fathers Iustinus Martyr Irenaeus Tertullian and others acknowledged the same But you must know that M. Barlow in cyting their words for proofe of this paradox is very silent howsoeuer with all coÌ„fideÌ„ce as a maxime in his new Deuinity vncoÌ„trollable he deliuereth the same saying That they acknowledged the Emperors Supremacy indepeÌ„dant vpon any but God And a litle after that Queene Elizabeth in her Supremacy was no vsurper by Nouell-claime but accepted what God himselfe had annexed to her crowne Out of which I first note that by this Doctrine the Great Turke is supreme Head of the Christian Church in Greece and that if M. Barlow were there for such he would acknowledge him Secondly the Pythagoricall manner of speaking which our Aduersaries vse in matters of greatest moment and controuersie For whereas before King Hâ—nry the eight no Christian King euer tooke that title or vsurped any such authority ouer the Church yea for challenging much lesse Constantius was called Antichrist both by S. Athanasius and S. Hilary these men without all profe but not without singuler impupudency thinke it sufficient to sayâ— that the King is head of the Church that he was so acknowledged by the ancient Fathers that not only a woman may haue the same authority of Supremacy in all causes Ecclesiasticall but that also the heathen Emperours had it as annexed to their Crowne and Imperiall Dignitie euen against the whole torrent of all writters the practise of the Christian world and euident text of Scripture it selfe no Fathers no history no monument no shew or shaddow of proofe or authority in former tymes being found for the same without many straines violent enforcements or ridiculous illations made there-upon as in the arguments of the Protestants who haue treated this controuersie is euery where to be seene 27. Lastly the Reader may note that M. Barlow is so poore a Deuine as eyther he knoweth not what belongeth to matters of faith or els is so wicked as against his owne knowledge he will auouch that for true which is checked euen by his owne brethren and conuinced by common sense and experieÌ„ce to be most false to wit that the Protestants and the Puritanes in England differ only in maâ—ters cerimoniall and agree in all â—ssâ—ntiall and substantiall points concerning religion in which this Prelate is very cathegoricall for ignorance as himself elswhere telleth vs out of Fathers and Philosophers though he cite no place or sentence is the mother of aâ—dacious assertions and vndertakings and writteth thus Faine they woulâ— possesse the world that we are at iarre among our selues about our religion whereas the quarrell though it be indeed vnkind yet is it not in this kind sauâ— only for cerimonyes externall no points substantiall c. So he Which though it be kindly spoken as you see yet he must giue me leaue to belieue him at leasure and in the meane tyme â—o aske him one question to wit whether the ProtestaÌ„ts and Puritans vnderstand their owâ—e differences that are between theÌ„ or not If notâ— then we need not belieue M. Barlow as speaking of that which he doth not vnderstand If they doe how commeth it to passe that they condemne ech other of idolatry heresy and false religion as any may read in the Suruey and dangerous Positions set forth by Sâ—â—cliffe and the last Superintendent of Canterbury for the Protestants and Cartwright Gilby Mâ—rtin Senior and others for the Puritans 28. To this answereth M. Barlowes Comicall companion of
Ely of whome whiles he was silent many had some opinion of learning but since all is resolued to lying immodest rayling and some few light Terentian Plautinian phrases which aswel bâ—seeme a Deuine writing in matters of such moment and in defence of so great a Monarch to dally withall as it doth a Bishop to lead a morrice-daunce in his hose and dublet This man I say answereth hereunto that perhaps so the case stood then when those Protestants did write but that is well neere 20. yeares agoe but now it is otherwise Which is asmuch as if he had said that this new beliefe in England is not like the old alwayes one but is refined altered with the tyme and therefore no argument can be drawne from a thing done 20. yeares past for that is to great antiquity for so new-fangled a fayth which is alwaies in motion and hath her waynes changes quarters and full like the Moone But yet I must aske him further how he will proue by any example of the Puritan writers this their change and submission to the Protestants conformity of doctrine with theÌ„ more now then 20. yeares past Are they not still in the same degree of difference and oppositioÌ„ as before Doe they not still deny our Sauiours descent into hell Do they not disclay me from the English Hierarchie Will they acknowledge the Kings Supreme authority in causes Ecclesiasticall as King Henry did challenge it Or will they recall what they haue written of their discipline that it is an essentiall marke of the Church without which there were no Church no Faith no Ghospell and consequently the Protestants to be no Ghospellers to be out of the Church out of the number of the faithfull 29. But for further confutation of both these Superintendents and more cleere explication of the thing it selfe besides what is afterwards said in this booke touching this point it shall not be amisse here to set downe the words of a few Protestant and Puritan late and yet liuing writers what they iudge of ech other in this affayre that our very enemyes may be iudges of the most shamefull assertion of these two Prelates That the Protestants and Puritans differ in matters only cerimoniall and agree in essentiall And the reason that I produce no more in this kind is for want of their bookes which being not worth the sending so far seldome come to our hands I will begin with the Protestants 30. And to omit Thomas Rogers whose testimony is after to be produced in the Discussion it selfe what other thing doth Oliuer Ormerod in his discouery of Puritan-Papisme annexed to his Picture of a Puritan prooue but that the said Puritans are Hereticks and haue ioyned themselues with the Pharisies Apostolickes Arians Pebuzians Petrobusians Florinians Câ—rinthiaÌ„s Nazarens Begardines Ebionites Catababdites Eâ—theusiasts Donatists Iouinianists Catharists And least any should thinke that this coniunction is only in matters cerimonial he laieth to their charge these ensuing heresies that there is no diuersâ—â—y between a Priest and a Bishop that Bishops haue no iuâ—isdiction that all synnes be equall that the Minister is of the essence of baptisme with the like And in the second dialogue he maketh in plaine tearmes this obiection that there is no difference in matters fundamentall but accidentall and then answereth the same that they do differ from the Protestants in some things that are fundamentall and substantiall which he proueth by the article of Christs descending into hell And he might haue proued it further by the aboue rehearsed articles for which Iouinian Aerius and others were reputed by the auncient Fathers and condemned for Hereticks 31. VVith this Oliuer of Cambridge agreeth A. N. of Oxford in his Bible-bearer towards the midest for thus he writeth They refuse to subscribe to the Kings lawfull authority in causes Ecclesiasticall to the article of religion to the booke of Common prayer and the orders rites and cerimonies of our Church nay they dissent from vs in things accidentall and cerimoniall So he By which last antithesis of accidentall cerimoniall differences it is most euident that the former were essentiall fundamentall Neither doe I see how this can be denyed by any for if the Puritans refuse to subscribe to the articles of Protestant religion who seeth not that they approue it not and consequently differ in essentiall points and that M. Barlow ouerlashed very much when he wrote that their vnkind quarrell with Puritans was in another kind and not in matters of religion wherein forsooth out of his great kindnes he will haue them to agree 32. And not to stand more for proofe hereof from Protestants D. Couel cleereth the matter when he saith But least any man should thinke that our contentions were but in smaller points and the difference not great both sides haue charged the other with heresies if not infidelities nay euen such as quite ouerthrow the principall foundation of our Christian faith Thus he And this I thinke is another manner of matter then externall cerimonies or accidentall differences for if this be not a plaine iarre amongst Protestants and Puritans in Religion I would faine know what M. Barlow will more require thereunto but I see S. Gregories wordes verified in these men where he saith solent haeretici alia apertè dicere alia occultè cogitare the heretikes are wont to speake otherwise openly then inwardly they thinke for when they deale amongst themselues then are Protestants and Puritans heretikes and infidells to ech other but when they answere vs then all are friendes all good Christians all vnited in doctrine deuided only in cerimonies accidentall differences This is another manner of equiuocation then any of our schooles will allow and only fit for such as are his schollers qui in veritate non stetit sed mendax fuit ab initio 33. From Protestants I come to Puritans who in this case are no lesse eager playne and resolute then the Protestants but rather more for this in expresse tearmes the Author of the Twelue generall arguments concludeth against all the Superintendents of England togeather that they are Vsurpers and Tyrants and execute an vsurped power ouer the Church and one reason to proue the same is ex concessis for that their Ecclesiastical iurisdiction is deriued from the King else say they it is a flat deniall of his Supremacy as there they shew And in the next reason which is the 4. and last brought in for proofe of their assumption or minor thus they conclude There are no true and sober Christians but will say that the Churches of Scoâ—land France the Low Countryes and other places that renounce such Archbishops and Bishops as ours are as Anti-christian and vsurping Prelates are true Churches of God which they could not be if the authority prerogatiues they claime to themselues were of Christ and not vsurped for if it were the ordinance of Christ
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
corruption in it either in life or doctrine as he pretendeth nor if it had in life doth it preiudice the truth of Doctrine as by the testimony of our Sauiours owne wordes wee remaine assured These two obiections then that the Roman Church for that she hath a determinate Prouince as also for that shee hath sundry euill liuers in her are shewed to bee of no force at all Not the later for that euill manners may stand with true doctrine not the first for that wee doe not say the Roman Church is the whole Catholick Church but a chiefe member thereof as hath bene sayd whereby also will appeare what wee meane by the name of the Catholicke Church to wit that visible vniuersall Church which being erected and founded by Christ our Sauiour when he was vpon earth hath continued euer since and descended visibly from age to age by succession of Bishops throughout all Christendome vnto our times and shall so continue vnto the worldes end by which description may appeare also how vaine another obiection is of M. Barlow in these wordes If Vincentius rule be true that that only is to be accounted Catholicke Doctrine quod semper vbique ab omnibus creditum est neyther shall Rome be proued Catholicke nor England hereticke when any of these is soundly determined then let him plead her Ius acquisitum VVhereto I answere that the rule of Vincentius is verified by that which I haue sayd before of the nature of the Catholicke Church to wit that it began vnder Christ and hath descended from age to age and so shee teacheth quod semper creditum est And for that she hath imbraced all nations she teacheth quod vbique in respect of place and for that shee hath vnion of Doctrine shee teacheth quod ab omnibus creditum est For albeit there hâ—â—â— not wanted hereticks from time to time that haue deâ—ised particuler doctrines and erected particuler congregations yet were they nothing in respect of the vniuersall consent of those of the Catholike Church whose Iâ—â— acquisitum or ancient right and power vpon all Heretickes for theyr correction and punishment I sayd was manifest for that by baptisme they were made her subiectes Vnto which point M. Barlow would seeme now to say somewhat though neuer so impertinent therefore he telleth vs a tale of an indument and a stripping to be considered in Baptisme vnder the wordes Credo and Abreâ—â—â—â—iâ— and that neyther the spirituall mystery nor the prescribed forme nor intended effect of Baptisme doe make him and his liable to Rome Whereunto I answere that the whole action in that Sacrament without so many diuisions and subdiuisions as here he maketh to obscure the matter doth make him and all other Christians liable to the Catholike Church For that euery man that is baptized as he is made a member and seruant of Christ therby and entreth into his Church as by the first dore soe is he made a subiect to the sayd Church and is liable to her correction if he should renounce change or peruert that fayth which there he professeth as a child of the sayd Church And all this I thinke M. Barlow will not deny but onely his question may be of such as are baptized out of the Catholike Church by some Hereticall Congregation yet notwithstanding the matter is cleare for that such baptisme houlding only so far forth as they haue intention to doe that in their baptisme which the true Catholicke Church doth and vse the forme of wordes which the sayd Church prescribeth to wit I baptize thee in the name of the Father◠〈◊〉 the Sonne and of the Holy Ghost for that otherwise if either of these conditions to wit eyther the forme or the intention of the Catholike Church doe faile the baptisme is not auaylable it is euident I say that such as are so baptized out of the Church are liable notwithstanding to the same for any offence that they shall commit against the fayth of the sayd Catholike Church for so much as their baptisme had relation to this Church as is now declared And albeit they be departed from the same eyther by their own wilfulnes or other menâ— inducemeÌ„ts yet remaineth stil that obligation of subiectioÌ„ Which superiority oâ— the Catholik Church practized froÌ„ time to time vpon Heretiks and Schismatikes that haue gone forth from her which the Aduersary will also graunt for sundry ages after Christ caÌ„not be pretended by the Protestant Church vpoÌ„ Catholiks for that we went not out of them but they out of vs which in England is most perspicuous For that since our first Conuersion by S. Augustine the Monke to Christian Religion it cannot be sayd with any shew of probability that euer there was a Protestant Church extaÌ„tâ— and visible or publickly receyued in our Country as the Roman hath bene and consequently wee English Catholikes cannot be said to haue gone out of them but they out of vs and soe by their baptisme and admission to Christianity they are liable to the Roman Catholike Church in matters of Religion not the Roman Church to them But now besids this reason of obligation by baptisme I do alledge another of former possession and prescription whereby the English Catholike Church hath had exercised this power of punishing Sectaries froÌ„ time to time wherunto M. Barlow answereth in a strange manner Possession saith he for hould and Prescription for time may be Pleas in ciuill Courtes but not sound arguments in case of Religion Which is so absurd an answere as nothing could more shew declare that he had nothing to say then this For if wee suppose that to be true which Christ our Sauiour affirmeth in the Ghospell that the good corne was first soone that the Darnell was ouer sprinckled afterwardes and that truth of Christian religion was first planted by our Saâ—iour heresies afterward sprong vp then are the Antiquity of possession and the Plea of Prescription very excellent good argumeÌ„ts to conuince all Hereticks for that the former must needâ— be true and the later must needs be false For which cause old Tertullian writing in the second age after Christ against hereticks thought good to intitle his book de Praescriptiâ—â—â—buâ— of PrescriptioÌ„s shewing therby that heretiks are by no way so euidently conuinced as by Prescription Priority of time And first of all he giueth this generall rule by allusion to our Sauiours words before repeated of good corne and darnell Ex ipso ordine manifestatur id esse Dominicum rerum quod est prius traditum id autem extraneum â—alsum quod est posteriâ—s immissâ—m By the order it selfe of sowing the corn darnellâ— it is made manifest that to be true and pertayning to our Lord which was first deliuered and that to be false and forreyne which is thrust in afterward And then passing to examine particuler heresies and beginning with them that pretended to be
death-bed and therupon he discoursed how the sayd old woman by vertue of the same liued to the age of an hundred and od yeares and in that age hauing all her body withered and consumed and wanting nature to nourish she died commaunding the sayd peece of goâ—ld to be carefully sent her Maiesty allâ—aging further that as long as the sayd old woman wore it vpon her body she could not dye The Queene vpon the confidence she had thereof tooke the sayd gouldâ— and wore it vpon her ruâ—fe Now though she fell not suddainly sicke yet daily decreased her rest and feeding and within few dayes fell sick indeed and the cause being wondred at by a Lady with whom she was very priuate and confident her Maiesty tould her commaunding her to conceale the same that she saw one night in her bed her body exceeding leane and fearfull in a light of fire This sight was at VVhite-hall a little before she departed from thence to Richmond and may be testifyed by another Lady who was one of the neerest about her Person of whom the Queene demaunded whether she was not wont to see sightes in the night telling her of the bright flame she had seene Afterward in the melancholy of her sicknes she desired to see a true looking glasse which in twenty yeares before she had not seene but only such a one as was made of purpose to deceaue her sight which glasse being brought her she fell presently into exclayming againsâ— them whicâ— had so much commended her and tooke it so offensiuely that some which before had flattered her duâ—st not come into her sight Now falling into extremity she â—ate two dayes and three nightes vpon her stoole ready dreslâ—d and could neuer be brought by any of her Counsell to go to bed or to eat or drinke only my Lord Admirall one time perswaded her to drinke some broath â—or that any of the rest she would not answere them to any question but sayd softly to my Lord Admiralls earnest perswasions that if he knew what she had seene in her bed he would not perswade her as hee did And comaunding the rest of the Lords to depart her chamber willed my Lord Admirall to stay to whome she shooâ—â— her head and with a pittifull voice said vnto him My Lord I am tied with a chaine of iron about my nâ—eke he alleadging her wonted courage she replied I am tied and the case is altered with mee About the same time two Ladies waiting on her in her Câ—aÌ„ber discouered in the bottom of her Chaire the Queenâ— oâ— hartes with a nayle of iron knockt through the forehead of it the which the Ladies durst not then pull out remembring that the like thing was reported to be vsed to other for witch-craft Another Lady waiting in these times on the Queene leauing her asleep in her priuy chamber at Richmond at the very first distemper of her sicknes met her at she tâ—ought three or foure chambers of fearing that she would haue byn displeased that she leâ—t her alone came towards her to excuse her selfe but shee vanished away and when the Lady retourned into the same chamber where she left the Queene she found her asleepe as before So in time growing past recouery hauing kept her bed some daies the Counsell sent vnto her the Bishop of Canterburie other of the Prelates vpon sight of whom she was much offended cholerikly rating them bidding them be packing afterwardes exclaymed to my L. Admirall that â—he had the greatest indignity offered her by the Archbiâ—hop that a Prince could haue to pronouÌ„ce senteÌ„ce of death against her as if she had liued an Atheist And some Lords mentioning to haue other Prelates to come vnto her she answered that she would haue none of those hedge-priests so none of them came to her till after she was past sense at the last gasp at which tyme some praiers were said not farre from her The Queene being departed this life the Lords of the Counsell went to London to proclaime his Maiesty leauing her body with charge not to be opened such being her desire but some for some reasons hauing giuen a secret warrant to the Surgeons they opened her which the rest of the Counsell did not contradict Now her body being seared vp was brought to VVhite-hall where it was watched euery night by six seuerall Ladies who being all about the same which was fast nayled vp within a board-coffin with leaues of lead couered with veluet it happened that her body brake the coffin with such a cracke that it spleated the wood lead and cerecloth to the terror and astonishmeÌ„t of all that were present wherupon the next day she was fayne to be new trimmed vp in so much as all were of opinioÌ„ that if she had not byn opened the breach of her body would haue byn much worse Diuers other particularities â—or that they coÌ„cerne speciall Peâ—â—onageâ— I haue thought good for some causes to conceale And this narration I haue byn forced to set forth to auoid the calumniation of M. Barlow who saith vpon my first words in the Letter to my friend This is another Iesâ—â—â—icall tricke as well in matters histoâ—icall as oâ— doctrine to â—raâ—e it out with an impudâ—nt tale but aske theÌ„ for their Author who saith it then ansuâ—â—er is like the Câ—clops câ—y in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobody nobody But we say coÌ„trary to the Cyclops somebody somebody or rather many Lodies togeather for that in this point I haue the original by me haue shewed it to many men of grauity iudgmeÌ„t though it be not coÌ„uenient to declare the name of the Relator for this present to M. Barlow for more causes then one And as for his general slauÌ„der conâ—umelies which he though good heâ—â— to cast in that it is a Iesuitical trick as well in matters Historicall as of doctrine to braue it out with an impudeÌ„t tale the assertioÌ„ therof must needs â—hew his impudency if he doth not proue it with some examples as he neyther doth nor can but how often I haue don it against him in this book the Reader hath partly seene and will more before wee end And the two late bookes published to omit all other the one The sober Reckoning with M. Morton the other The Search of M. Francis VValsingham one of their owne Religion do so put them to the wall in this matter of lying and falsifying as if M. Barlow be able well to answer those two bookes and satisfy substantially for the mayne and huge number of falsities therin obiected and demonstrated it shall not be needfull for him to trouble himselfe any more to answer this my booke for I will take my selfe satisfied by the satisfaction giuen to them And thus now hauing buried Q. Elizabeth brought her body to rest for a time would to God we might hope the like both for body and soule eternally Christ Iesus our Sauiour knoweth how
steeple and the like are vnfit both for his Maiesties â—ares and presence But now he doth insinuate further that some other figgs also are exhibited now then in that assembly 〈◊〉 bitter then these as namely about the Powder-traitours and absoluing them by the Iesuites Those dreadfull cruel positions also saith he of Popes deposing Kings exposing them to murther incyting their subiects to rebellion and determining such parricide be to meritorious c. And furthermore what an excellent vaine both Popes hâ—â—e in figging ech other away by poison and Iesuits too as the Priests relate in dispatching with such pleasant pilles any that stand in their light c. Which be meere caluÌ„niations and malicious maledictions vnworthy eyther to be heard by his Maiesty or to be refuted by me as also that insulse insolency of the Minister where he maketh his Maiesty to vse those odious words against all of the Catholike religioÌ„ O Romanistae seruum pecus O Romanists slauish beastsâ— as though there were no Princes and Monarches of that religion that might take in euill part this insolencie of the malepart Minister as if it had some allowance from his Maiesty for that in his name he speaketh it doth dedicate his booke vnto him And thus much about this point of adulation wherunto also I must add one thing more tending to the same effect and much talked of at this present both at home and abroad which is That these new Maisters of the little Vniuersity and other their friendes haue perswaded his Maiestie that they are valiant men in writing against their Aduersaries and would performe great exploytes therin if besides their Vniuersities Cathedrall Churches they had some speciall Colledge of writers erected for that purpose which men say is appointed to be at Chelsey and that the matter is very forward and that his Maiesty hath assigned therunto both situation of a house and other great helpes which if it be so I doubt not but that it proceedeth from him out of a most honourable respect for aduancing learning but I assure my selfe this will not serue though there were twenty Colledges more applyed to this end except his Maiestie should giue them a new cause to write oâ— â—or oâ— this betweene Catholikes and Protestants albeyt they multiply books neuer so fast they will neuer be able to write with credit either of them selues or of their founders for that falsity cannot be defended but by â—alshood nor one vntruth but by another and consequently their cause being such as it is their multuplying of writers and increasing the number of bookes is but to multiply their owne disgrace whereof some scantling may be taken in the last two bookes not to speake of any others that haue gone â—orth on the Catholicke side to wit the Reckoning with M. Morton and the Search of Francis VValsingham wherein the proper argument now in hand is treated about true or false writing And yet on the other side if the said designement shall go forward I thinke our English Catholickes will be glad thereof First for that it will honour not a litle their cause it appearing by this that the learneder sort of Protestants do feele the weight of their weapons for the besides the forsaid Vniuersities Scholes Churches they are forced to seeke yet further furniture for their defence Secondly it may be hoped that forraine Catholick Princes hearing of this matter will thinke themselues bound in zeale and honour of their owne Religion to assist in like manner for erection of some House or Colledge for English Catholike writers to defend the same Thirdly it may in reason be expected that this little Vniuersity of Protestant Writers will for their honour and credits sake deale effectually with his Maiestie that the passage of Catholike bookes written in answere vnto theirs may be more free and not so subiect to losse danger and vexation 〈◊〉 â—â—therto they haue bene especially if they be written modestly and to the purpose only for that otherwise it would seeme a very vniust matterâ— to open as it were a Schoole of fence and yet to forbid the entrance of any that would offer to try their manhood and skill with them or as if proposing a goale for runners they would bynd the leggs of such as should runne with them But fourthly and lastly our greateâ—â—â— help of all would be in this case that his Excellent Maiestie as before in part hath bene touched beeing inuited by this occasion to read some bookes of both sides would by the sharpnes of his Great Capacity enlightened with Gods grace discouer in tyme where truth and where falsity remayneth where substance or fraud is stood vpon which would be the greatest benefit that we can possibly desire or wish for at Gods hands for the common benefit of our cause ABOVT TOLERATION OR LIBERTY OF CONSCIENCE demaunded by humble petition at his Maiesties handes by Catholikes whether it were height of pryde or not AS Also concerning the contention betweene Protestants and Puritans CHAP. IIII. AS by that which hath bene set downe in the former Chapter we haue seene and beheld the good talent that M. Barlow and his fellowes haue in flâ—tering the memory of Queene Elizabeth now dead and his Maiesty liuing so now there ensueth another large Treatise of his that sheweth his iniquity and virulent humor of most bitter calumniation against all sortes of Catholicks for making humble supplication to his Maiesty after his entrance to the Crowne for some liberty of conscience or toleration at least in matters concerning religion which petition though proposed as hath bene sayd with neuer so much humility and prostrate subiection of the petitioners and many most forcible and apparent reasons alleaged for the same yet will M. Barlow needs defend it for a supreme height of Pryde in them to haue hoped for such a matter or made supplication for the same The clemency of his Maiesty saith he wrought in them that height of pride that in confidence therof they directly did expect and assuredly promise vnto themselues liberty of conscience equality in all things with vs his Maiesties most best and faythfull subiects And doe not you see how great and grieuous a charge this is especially if you cut of the second part as you must do to wit equality in all things with Protestants his Maiesties best subiects For this was neuer demaunded in the petition of Catholicks much lesse either directly or indirectly expected and least of all assuredly promised to themselues For then should they haue demaunded also to share equally with Bishops and Ministers in their benefices which we may assure our selus they neuer so much as dreamed of or of other preferments in the common wealth with that equality which heer they are made to haue assured themselues of Their petition then was only for liberty of conscience as hath bene sayd or if not that yet at least wise some moderate toleration of
〈◊〉 draw â—neâ—s affections to him and occasionate most honorable â—â—â—â—es of his qualityes and deportementes yet that Pope Clement 〈◊〉 be so kindly respectiue vnto him is much no be doubted And is it so Syr Yet spirituall writers do admonish 〈◊〉 that in dubiis pars pâ—a magis sâ—queÌ„da in doubtfull things the more pious part is to be followed by a pious mind And why had not you done this also if your mind had not 〈◊〉 impious You know who sayth Mala mens malus animus And this is that which before I called parasiticall in this answer not so much for your grosse flattery annointing his Maiestie with oleum peccatoris which holy King 〈◊〉 so much detested and his Maiesty in time I doubt not will discerne but for your malignity in misconstruing the knowne good affections of Pope Clement towards his Maiesties Person for that both these parts belong properly to a parasite as you know not only laudare in â—s praâ—â—â—â—â— ambitiously to prayse him that is present whether the thinges vttered be true or false but malignantly also 〈◊〉 absenti to detract from him that is absent of which two partes the latter is the worse for that the former may proceed sometimes of lightnes or intemperate desire to please but the other alwayes goeth accompanied with enuy and malice And as for his Maiesties due prayses albeit they cannot be but most pleasing and comfortable to all his louing subiects yet when they are so rudely clowted on and so importunely thrust in and that by such a one as M. Barlow is held to be that alwayes speaketh for his profit men can haue commonly no other sense therof then is wont to be when they see a faire garment marred in the cutting or a delicate peece of meat spoyled in the dressing And as for the honorable speaches occasionated abroad as he saith of his Maiesties qualities deportments true it is that as his Maiesties rare qualities are had in due consideration with externall Princes people so is it not doubted but that his deportmeÌ„t towards his Catholike subiects also 〈◊〉 be correspondent were not the sycophancy of this aâ—â— other like flatterers continually occupied in egging vâ—ging him to the contrary And among other speaches iâ— these partes none are more ordinary then in lamentinâ— that so good a nature as that of his Maiesty is should be 〈◊〉 strangeâ—y abused as also in pittying the same that for wâ—â— of fit men he should be forced to bestow the Prelacies and Bishopricks of his Realme vpon such as M. Barlow is 〈◊〉 who in other CouÌ„treyes would scarse be thought worthy for his manners to be a Seruant or Sexton in so honourâ—ble a Church as Lincolne is The last point remayning of this Paragraph is of thâ— later two Breues of Paulus Quintus concerning the Oath 〈◊〉 Allegiance and his misliking thereof in respect of thâ— poynts conteyned therin in preiudice of the integrity oâ— Catholicke religion which M. Barlow doth so much debase as here he taketh vpon him to defend that they arâ— deuoyd especially the first which is the principalâ— the other being but a confirmation or ratification thereoâ— not only of all diuinity but of policy and coÌ„mon sense also which is a long dispute and a large enterprize to bâ— taken vpon his shoulders that any man that doth but read the Breue and is acquaynted with the grauity learning wisdome and modesty of the Author thereof will rather laugh at M. Barlow for taking such an enterprize in hand then perswade himselfe that he can haue good successe therin but he that shall turne from reading the said Breue to read the pittifull proofes which here M. Barlow goeth about to set downe to shew that the said Breue hath neither diuinity policy or common sense in it will pitty him indeed and thinke that he lacketh coÌ„mon sense in setting downe such senselesse reasons as he doth against so sensible a declaration as there the Pope maketh in that his Breue The end of the second Part. THE THIRD PART concerning Card. Bellarmine his Letter OF THE OCCASION OF THE LETTER written by Cardinall Bellarmine vnto M. George Blackewell Archpriest AND VVhether he mistooke the state of the question ALSO Of the change of Supreme Head into Supreme Gouernour CHAP. I. FIRST of al then for the better vnderstanding of the whole matter and to make the Reader acquainted with the occasion of this present contentioÌ„ I do not thinke it amisse to repeate in this place what I wrote in my Letter concerning the same My words then were â—hese The last Part of this Apology concerneth a letter written by Cardinall Bellarmine in Rome vnto George Blackweâ—â— Arch-priest in England which letter as appeareth by the argument therof was written out of this occasion Thaâ— wheras vpon the comming forth of the forenamed new Oath intituled Of Allegiance there were found diuers points combined togeather some appertaining manifestly to Ciuill Allegiance wherat no man made scruple some other seeming to include other matters contrary to some part of the Catholicke faith at least in the commom sense as they by there arose a doubt whether the said Oath might be taken simply and wholy by a Catholicke man as it is there proposed without any further distinction or explication therof Wherupon some learned men at home being different in opinions the case was consulted abroad where all agreed as before hath byn shewed that it could not be taken wholy with safety of conscience and so also the Pope declared the case by two seuerall Breues In the meane space it happened that M. Blackwell being taken was committed to prison and soone after as he had byn of opinion before that the said Oath might be taken as it lay in a certayne sense so it being offered vnto him he tooke it himselfe Which thing being noysed abroad and the fact generally misliked by all sortes of Catholicke people in other Realmes as offensiue and scandalous in regard of his place and person so much respected by them Cardinall Bellarmine as hauing had some old acquaintance with him in former yeares as it may seeme resolued out of his particuler loue zeale to the Common cause of Religion and especial affection to his person to write a letter vnto him therby to let him know what reportes and iudgments there were made of his fact throughout those partes of Christendome where he remayned togeather with his owne opinion also which consisted in two poynts the one that the Oath as it stood compounded of different clauses some lawfull some vnlawfull could not be taken with safety of Conscience the other that he being in the dignity he was of Prelacy and Pastorall Charge ought to stand firâ—e and constant for example of others rather to suffer any kynd of danger or domage then to yield to any vnlawfull thing such as the Cardinall held this Oath to be This Letter was written vpon the
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
be more required to make M. Barlow free of this trade that in defending his Maiestie eyther by violent inducements or euident demonstrations hath brought no other arguments for the one or the other but meere cogging lying and forgery And that you may know that he will end as well as he began thus he knitteth vp all his discourse of this â—mperour Frederick Pope Innocentius the 4. did see that his actes could be no longer hid descried they were and is was time for him to speakâ— and then if he would not make the best for himself with his owne peâ— he might haue bene begged for an Innocent This is the finall vpshot of his defence And it is maruel that he did not adioyne Iohn Fox his dreame of the same Pope how before his death at Naples he heard a voyce saying veni miser ad iudicium Dei come thou wretch to the iudgment of God and the next day he was sayth this fabling Goose found in his bed all black and blew as though he had bene beaten with batts If you aske what Author affirmeth it Iohn Fox only telleth you that the writers of Annales record it but who these writers are and what their names be you may seeke if you list and find if you can for he giues you no further direction Perchance he had it by reuelation as he had the explication of the Apocalyps for counting the moneths by Sabboths wheÌ„ the Spirit that speake with a maiestie within him called him THOV FOOLE Pope Innocentius actes saith M. Barlow could be no longer hid descried they were c. what were these acts I pray you Were they these which you huddle togeather for strong presumptions and vehementinducements to proue that he would haue poisoned the Emperour But all these we haue shewed in case they had bene true as they haue proued false to touch Gregory 9 and no way to concerne Innocentius And if you meane the other part of your charge concerning the same subiect of his hyring one to poyson him that also we haue shâ—wed to be as false as the former What then are thâ—se great matters with which Innocentius is to be charged Forsooth those things which are imposed vpon him by Peâ—â—us de Vinâ—is But what reason is there that I should belieue more this Author against the Pope then the Pope against him To this M. Barlow so answereth as if there were no other proof it alone may suffice to shew his folly and vnsincerity I shall verie briefly let you see what he saith hereunto and if you knew not his wit before now may you take the iust valuation and measure therof by this example It was obiected by me that Petrus de Vineis was a seruant of Frederick and sworne enemy to the Pope To this M. Barlow giueth three answeres first that so were Sâ—â—iuâ— Baronius to the Popes Sea and profest enemies of their Religion But this reacheth not home for these collect their histories out of other Records and write nothing of themselues but only relate what they find in others and therfore are credited according to the waight of prooâ—e or reason which they bring to confirme that which they write SecoÌ„dly saith M. Barlow Seruants do not alwaies speake the best of their Maisters c. And he as appeareth by Cuspinian dissembles not euen the foule vices oâ— the Emperour his Maister This loe is farre more silly then the former for although that seruants do not alwaies speake the best of their Maisters yet for the most part they do especially if they by Princes and that to the vttemost with most palpable flattery most of all if they speake or write that which their Maisters may heare or read as Petrus de Vineis did whilest he was in Frederickes speciall fauour grace and as we see M. Barâ— to do throughout all this loose idle worke of his when he hath occasion to speake of his Maiesty which also he ofteÌ„ of purpose taketh where none is giueÌ„ And not to seeke further for an exaÌ„ple in this kind of Sycophancy besides many others which before haue bene alleadged the very next ensuing words after those of his charge against Pope Innocentius most euidently confirme the same wherin all his poore wit and skill is bent to flatter his Maiesty to the vttermost And wheras M. Barlow saith that Peâ—râ—â— de Vineis as it appeares by Cuspinian doth not dissemble his Maisters foule vices it is a cleare signe that they were so foule as that they could not be dissembled although I rather thinke these things in Cuspinian concerning the Emperours vices to be spoken by Cuspinian himselfe out of other Authors for that Petrus de Vineis should so write of the Emperour and that in the sayd Emperours time whilest he was in grace with him seemes a meere fiction Neither doth Cuspinian infinuate any such thing out of Petrus de Vineis as M. Barlow here would make vs belieue and therfore this may passe for another vntruth And to this we may adioyne a very solemne foolery which followeth in the very next page where forsooth he reiecteth Blondus by the same reason by which he here iustifies Petrus de Vineis to wit because he was secretary and seruant to a Pope nick-naming him glozing Recorder Blondus painfull Pseudolus and yet he conâ—esâ—eth that he liued two hudreth yeares after Innocentius in which respect there is lesse cause of any suspition in writing partially of Innocentius as hauing no dependance of him then there is of Petrus de Vineis Seruant and Secretary to the Emperour and writing whiles the Emperour was aliue and himselfe in his seruice The third answer then which of all the rest is most silly and simple M. Barlow fetreth downe thus Thirdly saith he neither did Vineis write this as a seruant but as an Historian who in all his tract must haue mâ—â—e to the â—â—th without wâ—â—ch as Polybius wel reseÌ„bles it is like a liuing body with al the bones taken out Thus he And doth not this reason cleare as well Blondus as Petrus de Vineis For did not Blouduâ— write as an historiaÌ„ not as a seruant Or did Petrus de Vineis write any history I would gladly know what proof he hath for the same for I find no such history of his nor any record therof only I find recorded his Epistles as well in his owne name as the Emperors therfore as may be presumed written by him more like a Seruant then an Historian And truly this reason of M. Barlows seemes to iustify all histories that euer were written seeing that as he saith an Historian must alwaies haue an eye to the truth and therfore Petrus de Vineis when he wrot the history of the Emperour did write the truth so did Philostratus when he wrote of Apolonius Tranaeus Gessrey of Monmouth in setting downe the Geâ—ts of Vther-Pendragon Prince Arthar These are the reasons