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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	ambassador_n	king_n	peace_n	4,428	5	6.4303	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09103	A discussion of the ansvvere of M. VVilliam Barlovv, D. of Diuinity, to the booke intituled: The iudgment of a Catholike Englishman liuing in banishment for his religion &c. Concerning the apology of the new Oath of allegiance. VVritten by the R. Father, F. Robert Persons of the Society of Iesus. VVhervnto since the said Fathers death, is annexed a generall preface, laying open the insufficiency, rayling, lying, and other misdemeanour of M. Barlow in his writing.	Parsons, Robert, 1546-1610.; Coffin, Edward, 1571-1626.	1612 (1612)	STC 19409; ESTC S114157	504,337	690

wicked spirit of these hereticks is different from the spirit of Christ to wit as cleane opposite as Hell to Heauen truth to falshood darknes to light And with what face or forhead the● can this Minister turne the masculine gender into the feminine the Swenckfeldian●pirit ●pirit into Gods reuelatiō Yea with what conscience can he say that this reuelation may be an illusion As some superstitious people saith he take that fire for a walking spirit which is but ignis fatuus an illuding meteor so Pharisaycall and melancholick conceipts may thinke them to be infusions of the holy Ghost which are but speculatiue imaginations of their owne Ghost Thus M. Barlow very profoundly as you see or rather most profanely comparing God● reuelation for of that Bellarmine speaketh which is alwayes certayne and certainly knowne of him to whome it is made to his walking spirit or ignis fatuus to Pharisaycall and melancholick conceipts as though the truth of the said reuelation depended on the disposition of the receauer and not wholy vpon the infallible authority of Almighty God who reuealeth the same I will not say that M. Barlow is either Pharisaycall or melancholick but that he is fatuus or else fanaticus albeit I say it not yet the thing it self will speake if his malice were not greater then his folly in this point which I meane not to discusse 68. After all these vntruthes and manifold ignorances he concludeth his disputation with a Sermon and is become very deuout vpon the suddaine and of a tender conscience telling vs that it is better for the Cardinall to acknowledge an ouersight in a long discourse then to ouerthrow one soule redeemed by Christs bloud Contradictions in assertions wounds but one opposite member but vnsoundnes in doctrine concerning saluation doth wound the weake conscience of a Christian. And then runneth on in the same descant which is as much as if some Harlot after she had wearied her tongue with rayling and lying on her neighbour should presently take vpon her the person and state of a graue vertuous Matrone foris Helena intus Hecuba to vse S. Gregory Nazianz●ns phrase or a false thief preach of truth and honesty For how many falshoodes ignorances and forgeryes haue bene shewed to be in this one dispute of his How many and how grosse lyes haue bene detected whereof his booke is so fraught and furnished to the full as it is hard to say whether any one number be free from the same● For in one only thing in the compasse of little more then one page in laying downe 14. proofes he hath made at least 15. vntruthes whereby the Reader may see how I should be ouercloyed if in laying forth examples of his dealing in this kind which now I come to treat of I should stand vpon all particulers But I will take a shorter course and to this disputation adioyne a short examen of some few lyes and these such only as concerne the person of his Aduersary wherin as I am sure that I haue left very many vntouched● so doe I also thinke that some of them are more vrgent and iniurious then those are which now I shall produce 69. The cause wherefore immediatly after M. Barlows transparē● ignorance I adioyne his vntruthes● is for that if it be possible one of them may excuse the other it being a receaued axiome amongst Deuines that it is a lesse syn to lye out of ignorance then of malice● and the Apostle excused himself by this meane● when he said Qui priùs blasph●mus fui persecutor contum●li●sus sed misericordiam Dei consecutus sum qui● ignorans feci in in●redulitate I who before was a blasphemer and a persecutor and contumelious but I haue obteyned Gods mercy● because I did it being ignorant in incredulity And I wish from my hart that this mercy after so many blasphemyes iniuryes done to Catholicks and most contumelious reproaches against all sorts of men of neuer so singular sanctity learning powred now forth in the tyme of his ignorāt incredulity may fall vpon M. Barlow which is the worst and greatest reuenge I doe wish him 70. This I say I would wish but such as know the dispositiō of these mē although they find thē ignorāt inough yet not alwayes to offend of ignorance as it is a negatiō of knowledg but rather of that which of the Deuines is called ignorātia prauae dispositionis because they will follow their erroneous iudgmēt loue lyes more then the truth howsoeuer to make fooles fayne they cry out against Equiuocation such as do maintayne the same For so did also our late woodden Embassadour at Venice who against the Iesuits and their doctrine in this point would be often very free as himself thought very ingenious also but more free in this art of Lying For being at Auspurge requested to write some motto or sentence with the subscription of his name thereunto was not ashamed to professe it to be the chiefest point of his office writing the definition of an Embassadour thus Legatus est virbonus peregrè missus ad mentiendum Reipublicae causa Domino Ioanni Fleckhamero in perpetuum amicitiae pignus Henricus Wottonius Serenissimi Angliae Scotiae Franciae Hyberniae Regis Orator primus ad Venetos Augustae Vindeliciae 16. Augusti anno Christiano 1604. That is An Embassadour is a good man sent far from home to lye for the good of the Cōmon-wealth To M. Iohn Fleckhamer for a perpetuall pledge of friendship Henry Wotton the first Embassadour of the most Soueraigne King of England Scotland France and Ireland to the Venetians At Augusta Vindelica the 16. of August in the Christian yeare 1604. 71. So this witty Gentleman defining himselfe to vse M. Barlowes fantasticall phrase by his essentiall kindly parts to with a good man that can lye well And whether in the last tumults of Venice betwixt the Sea Apostolick and that Cōmon-wealth he discharged not throughly this part of his charge and that very essentially kindly also I refer me to them who receaued his letters and know what he wrote Surely M. Barlow in this booke is so copious therein that if other of his owne ranke in our Countrey were to be defined by him a Protestant English Bishop should be nothing els but an ignorant Superintendent that can lye raile flatter notoriously Of his ignorance we haue already seene some proofe now let vs see how well he can lye 72. In the twelueth page he telleth the Reader that F. Persons hauing wished the destruction of the Kings Maiesty by the gunpowder-plot and by hope deuoured the same he came on his iourney a good step as some report towards England that he might haue song Te Deum in his natiue Countrey for the good successe of that happy exployt And this againe he repeats in the 217. page saying As if there were no difference

depriued by the Pope of the kingdome of Nauarre and himselfe I meane this King of France forced to begge so submissiuely the relaxation of his excommunication as he was content to suffer his Embassadour to be whipped at Rome for pennance All these examples sayd I in my Letter were heaped togeather to make a muster of witn●sses for profe of the dangers that Princes persons are or may be in by acknowledging the Popes supreme Authority adding this for answere But first quoth I in perusing of these I find such a heape indeed o● exaggerations additions wrestings and other vnsincere de●lings as would require a particuler Booke to refute them at large And the very last here mentioned of the present King of France m●y shew what credit is to be giuen to all the rest to wit Rome● the latin Interpreter turneth it Vt Legatum suum Romae virgis caesum passus sit as though he had byn scourged with rodds vpon the bare flesh or whipped vp and downe Rome wheras so many hundreds being yet aliue that saw the Cerimony which was no more but the laying on or touching of the sayd Embassadours shoulder with a long white wand vpon his apparell in token of submitting himselfe to Ecclesia●tical discipline it maketh them both to wonder and laugh at such monstrous assertions comming out in print and with the same estimatiō of punctual fidelity do they measure other things here auouched As ●or example that our King Henry the second was whipped vp and downe the Chapter-house and glad that he could escape so too ●or which he citeth Houeden and this he insinuateth to be by order of the Pope in respect wherof he saith the King had iust cause to be afraid But the Author doth plainely shew the contrary first setting downe the Charter of the Kings absolution where no such pennance is appointed and secondly after that againe in relating the voluntary pennance which the King did at the Sepulcher of S. Thomas for being some occasion of his death doth refute therby this narration as fraudulent and vnsincere that the King was whipped like a school boy by order of t●e Pope as though it had not come from his owne free choice and deuotion Thus sayd I in my Letter To these two last examples of whipping both in the King of France his ●mbassadour our King Henry the second of England M. Barlows reply is only in certaine scoffs for intertaining of t●●e A wand saith he was laid so●tly on the Embassadour of France his shoulders c. Is the rod of Ecclesiasticall discipline in Rome turn●d now in●o a white wand so●tly laid on Againe after Herby a man may coniecture what the sel●e-whipping of Iesuits and Roman●sts is VVill they not s●y when they haue the ●●ip in their hands as S. Peter said to his Maister Parce tibi be good to your sel●e Syr For no man yet euer hated his owne flesh but nourished it which is a better place of Scripture against selfe-whipping then t●e Pop● hath any for turning the rod of correction into a wand of Cerimony So he And whether it be a better place of Scripture or no I wil● not decide but sure I am that the practice is more ●asy and sweet to nourish a mans owne flesh then to disciplin the same and more allowed I doubt not by M. Barlow such as follow his spirituall directions But yet about this better place of Scripture auouched by M. Barlow against whipping it shall not be amisse to consider somewhat how rightly it is aleadged and therby see what becōmeth of Scriptures when it is once brought into these mens possessions The place is cited togeather as you see all in a different letter as if S. Peter had spoken the whole yet in the margent he quoteth Matth. 16. and Ephes. 5. wherby those that are learned vnderstand that the former words only of Parce tibi spare your selfe Syr are of S. Peter and the later of nourishing our flesh against disciplining is of S Paul And not to stand vpon the former clause albeit that it differ from the vulgar translation surely the place of S. Paul beareth not M. Barlows sense and application against disciplining of our flesh which is so farre of from the Apostles true drift and meaning as nothing can be more His words are these Husbands ought to loue their wiues as their owne bodies and he that loueth his wife loueth himselfe for no man euer hated his owne flesh but nourisheth and cherisheth the same euen as Christ the Church And is this so good a place of Scripture now as M. Barlow saith against selfe-whipping for so much as here the Apostle speaketh of husbands nourishing and cherishing their wiues as Christ doth his Church Which though he loued as his owne flesh yet doth he often whip and chasten as all men do both see and feele that liue in her This then is impertinent and nothing to S. Pauls meaning But what were it not a better place to the contrary for whipping and chastening a mans owne flesh voluntarily when the same apostle saith Cas●igo corpus meum in ●●r●itutem ●e●igo It do chasten my owne body and doe bring it into seruitude the Greeke word also being more forcible to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to make blacke or ●lew as also where he talketh of Vigiliae ieiunia multa of manie Vigills and fastings practized by him and other Apostles Doth not this proue that a selfe-chastizing of a mans bodie is pleasing to God What will M. Barlow say to that other precept of ●erram● do you mortifie your members vpon earth Doth not voluntary mortification of the members of our body include voluntary cha●tisment of the flesh and consequently allso whipping sometimes if need require What will he say of that crucifying our members wherof the same Apostle speaketh Doth not crucifying imply as much as self whipping But it semeth that these things are strange paradoxes to M. Barl. that was neuer acquainted with the same but being accustomed rather with the other pa●t of the sentence of nourishing cherishing his flesh by good cheere soft apparell and other delicacies of life so far ●orth as he hath bene able to procure it laughing at them that ta●ke o● whipping quia ani●alis homo non percipi●●a qu● 〈◊〉 sp●●itus D●● because the fleshly man doth not vnderstand those thing● that appertaine to the spirit of God And this shal be a sufficient answer to M. Barlowes trif●ing about whipping both in the King of France his Embassadour at Rome and King Henry the second at Canterburie in England But yet one thing is to be noted for conclusion about whipping King Henry the second of whom it was sayd before that he was whipped vp and downe the Chapter-●ouse like a schoole boy and glad to escape so too now being pr●ssed by my answer thereunto out of Houeden and other

is in it selfe but neither to vnderstand what he saith nor wherof he affirmeth In the first point of Queene Elizabeths praises he straineth his eloquēce or rather loquence to the vttermost as though neyther the earth whilst shee was here nor scarce heauē where now he assureth vs she is were worthy of her Shee was a daughter of the bloud Royall sayth he borne to the Crowne in the Prophetes wordes from the birth from the wombe from the conception a Princesse aduanced to the Crowne in apparen● right and by vncontrolable succession c. Thus he sayth and yet doth the world know what store of controuersies was about that succession and lawfullnes thereof and they are extant in theyr owne Statutes yet in print so as this man talketh that which he thinketh to be most acceptable and fit for his presēt purpose of adulation more then what he findeth written or registred or belieueth himselfe for that matter and such as know the man and his constitution are of opinion that if his Maiestie that now is had come into England with that minde which his Noble Mother and her husband the King of France are knowne once to haue had to claime iustify her title presently after the death of Queene Mary for so doth Doctor Sanders t●stifie that they had that minde and began to put the armes of England vpon all the sayd Queen● plate but that by the peace made Calis released vnto thē for the same they were pacified for that time it is to be presumed that his Maiestie if he had preuayled in his pretence that he should haue found no one man more fit or readie in England or Scotland to haue gon vp to Paules Crosse or to any other place else to iustifie his Maiesties Mothers pretence against Queene Elizabeth or to disgrace her whome now he extolleth so much euen in this point of legitimation from the belly from the wombe from the conception by apparent right incontrolable succession and the like But now the wind bloweth another way and he followeth the blast and turneth his sayles according to the weather let vs then heare him out further She was sayth he an Imperiall Monarch a famous Empresse or rather the very Empresse of ●ame blazoned out not by home-bred fauourites but by forraine trauailers and writers before and since her death yea ●uen by her enemies both for Religion and warre to be in her time and for her Sexe the starre of Soueraignty the mirrour of Principality a terrour to her enemies the Loadstone of Maiesty drawing vnto her both Embassadours Christian and not Christian only for enterview and salutation but in truth for view and admiration for when they had satisfied themselues with her sight and hardly could they be satisfied what Saba's Queene once sayd of King Salomon they all concluded of her that which o●ten falls not out sayth the Orator their eyes had ouercome their eares and truth had out-strip● fame report was lesse then verity and her renowne was far short of her desert Thus far our Oratour And doth he not seeme to speake well for his fee But yet whē he telleth vs how his famous Empresse or Empresse of fame is blazoned not only at home but abroad by forraine writers he will not forget I hope to remember that shee is blazoned by many of them in farre other colours then heere he painteth her out and this partly in respect of her hard measure towards Catholikes whose religion shee professed vnder Queene Mary and made many fayre promises of continuance therin for the breach wherof and contrary proceeding afterward when she came to the Crowne she susteyned so hard a conceipt and bad opinion of all forrayne Princes people Kingdomes Catholik as the memory perhapes of no one Christian Prince or Princesse that euer liued is more vngratefull and odious to them And this is the very truth notwithstanding all this parasiticall flattery of the Minister which I speake as God knoweth with great compassion towards her and our Countrey for her sake and not with any humor of reuenge insultation or exprobratiō against her The histories are extant their speaches and iudgements are knowne to such as doe trauaile forreine Countreys and with indifferency and attention doe marke what passeth among them But yet this man sitting at home in his warme chāber goeth further in his exaltations of her and to pretermit many as ouerlong for this place he sayth That all her actions being Royally vertuous vertuously religious and religiously wise her wisedome seasoned her religion her religion sanctified her policyes her polices graced her descent all of them togeather wrought her immortality and her immortality is accompayned with renowne vpon earth and reward in heauen So he and much more which I pretermit as idle froath of a flattering tongue who taketh vpon him also to Canonize her with the terme of Eternized Saynt and affirmeth resolutely that shee neuer blemi●hed her s●l●e with vice criminall or continued for soe are his words And what he meaneth by continued I know not exept he meaneth as the word importeth that she continued not from vice to vice without interruption which had bene horrible to haue done if not impossible or had perseuered continually in one and the selfe same vice criminall which had bene as bad if not worse He auoucheth further of her that shee neuer in her life committed hellish crime wherby I suppose he meaneth mortall sinne for that the payne punishmēt therof is hell according to S. Paules doctrine and then I confesse that this were to be accompted an extraordinary sanctity indeed that a woman brought vp in such liberty for so many yeares togeather in so corrupt a time who as M. Barlow here telleth vs was no Cloystred-Nun but a Queene that liued in all prosperity in the midest of all temptations and allurements both of Sathan the flesh and the world should neuer commit so much as one mortall sinne But I would aske M. Barlow how he commeth to know this secret did he euer heare her Confession For if he did he might with far better conscience vtter her vertues knowne thereby to her prayse and to the edification of others then he did the Earle of Essex his vices to his infamy and other mens scandall But I for my part doe thinke that albeit Queene Elizabeth went often to confession in Queene Maries dayes yet from that time to her death which was more then forty yeares she neuer tooke the benefit of that Sacrament in which long time wee may wel imagine what store of dust a house much frequented would haue gathered that had neuer bene swep● in so long a space And albeit shee had had both grace wil and time to cōfesse her sins yet do I belieue that she would neuer haue chosen M. Barlow for her Confessour and Ghostly Father and consequently all that he talketh here of her vices criminall and not continued and