Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	bishop_n	church_n	succession_n	1,636	5	10.2155	5	false

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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

to be deceiued with the difficulty of this question let him take counsaile of the Church meaning thereby the vniuersall knowne Catholike Church they hauing abandoned this way of Di● Ecclesiae tell the Church and of recourse thereunto as to the Columna firmamentum veritatis the pillar and stay of truth so called by S. Paul what remayneth then to thē for their vltima resolutio but their owne heads and priuate iudgments which are those fancyes o● their own braynes which M. Barlow recyted before our of S. Augustine And this shall I make manifest by the ensuing example Yf fiue or six learned men of different Religiōs should meet togeather in Germany or Transiluania to wit a Roman Catholike a Hussite an Arrian a Trinitarian a Lutheran a Zuinglian or a Caluinist for that all these different Religions are there publikely professed and both by speaches books and sermons preached and maintayned and that you should demaūd of each one of these the reason of his fayth and his vltima resolutio or last rest about the same you should find their answers far di●ferēt For if you should demand of the Catholicke for example why he belieueth the Reall Presence he would answere you because it is reuealed by God If you aske him further how he knoweth it is reuealed by God he will say it is conteined in his word eyther written or vnwritten or both Yf you aske him againe how he knoweth it is cōteined in Gods word in that sense that he defends it he will answere for that the knowne Catholike Church doth tell him so by whose authority he is taught what is Gods word and how it is to be vnderstood And if you demand of him further how he knoweth the Church to haue such authority and the Roman Church to be the Catholike Church he will alledg for the former diuers Scriptures acknowledged also by the opposite Sectaries as that before mentioned wherin she is called The pillar and stay of truth and for the second he will alledge so many demonstrations of the beginning growth increase continuance succession and visible de●cent of that Church confirmed from time to time with so many miracles other manifest proofes and arguments of credibility as no man in reason can contradict the same so as his vltima resolutio or last stay is vpon the Church testifying vnto vs t●e word of God and testified by the same But now the other fiue though neuer so learned in their profession will not answere you thus but being demaunded euery one of them seuerally why they are of that peculiar sect more then of any other and why they are different from the Catholicke in the former article of Reall Presence they will all answere conformably for the first step that they doe build vpon the word of God yea the writtē word only But if you go a step further demand of them how they know that this written word is well vnderstood by them for so much as they are of fiue different Religions founded by them all vpon the same written word here now they cannot passe any further to the foresaid Catholike Church for finall resolutiō as the first did for that they all do impugne her but ech man must defend his different interpretation of that written word by his owne iudgement or els by the iudgement of his owne Congregation and Sect which in effect is the same So as these fiue learned men do remaine irreconciliable as you see for want of a ground from whence to take their vltima resolutio and do shew themselues according to the former speaches of Vincentius and S. Austine both Heretikes and Idolatours in that following the ●ule resolution of their owne heads they adore as many Gods as they haue selfe-conceipts for ground of their fayth And will you say that this poynt of vltima resolutio was wisely brought in by M. Barlow being a thing wherby himselfe and his are condemned to haue no last resolution or certayne ground at all for their beliefe but only their owne ●eads But oh sayth he you depend for resolution vpon the Pope which is so vncertaine as what one Pope decrees another disallowes But I haue now answered that we depend vpon the Catholicke Church as propounding vnto vs and expounding Gods word and we depend of the Supreme Pastour as head of that Church vnto whō we rest assured by Gods owne word and promise that he will assist him with his spirit for all resolutions in matters of fayth which shal be necessary for his sayd Church nor can M. Barlow prooue that what one Pope decrees in these matters of fayth another disallowes One of them may well alter matters of policy gouernment Ceremonies or the like but for poynts of fayth we do allow M. Barlow sixteene hundred yeares to seeke them out And if in so long time he could haue produced but one true example I suppose we should haue had it I doe willingly pretermit a great deale more of idle impertinent speach which M. Barlow vseth about this matter of Catholiks Consciences ●hewing indeed to haue little himselfe nor yet to know well what it meaneth and much lesse speaketh he to the present purpose For he telleth vs first that if pressure of conscience may serue for good Plea of Recusancy to Princes lawes there is neyther malefactor for crime nor hereticke for schisme but that will make that his Apology Wherunto I answere that causes persons merits and demerits are to bee distinguished in this matter and not to be confounded For what hath the malefactour for crime or hereticke for schisme to doe in this affaire From the first I thinke the aduersaries themselues will deliuer them or at leastwise theyr neyghbors among whome they dwell and as for the second of heresy and schisme we haue spoken now already sufficiently to shew where those imputations may and must lye not vpon the Catholickes who are opposite to that charge Secondly then he telleth vs that we lacke the light within vs which should driue away the darkenesse of our consciences and purge the eye therof from mist dust lime And vpon this he maketh vs an exhortation that we take heed of Caligo tenebrarum in this life that dusketh the eies of our vnderstanding to perdition especially by worldly delightes desire of honour and wealth this being puluis pigmentarius sayth he the Merchants dust which tickleth the eies and blindeth the sight of the wisest as do also enuy by emulation preiudice of affection wilfulnes by opposition which like vnto lyme tormenteth the eye and peruerteth the iudgement c. And is not this a very graue and serious exhortation comming from such a man as he is knowne to be so clearely inlightned as neyther mist nor dust nor lyme of ambition can sticke vpon a man so hating worldly delights honour and wealth as no part of this merchants dust can tickle his eyes Are not his mortifications

the moon in the Asse● belly M. Barlows flattery of Kinges Barl. p. 44 3. Reg. 2. Wisely Syr William Salomons fact of killing Adoniah condemned Lucae 2. Iob 36. Psal. 2. The secōd psalme ill chosen of M. Barlow for flattery of Princes Examples of Gods terrible threats vnto Kings Dani●l .4 3. R●g 21. Iob 36. Gods prouidence in gouerning his Church perfect no wayes defectuous Alu. Pelag lib. 1. De planctu Eccl. cap. 13. Aluarus Pelagius abused by M. Barl. Gratian Decret part 1. distinct 5. Greg. c. 10. ad interrogata Augustini Beda lib. 1. de hist. Angl. cap. 27. Bertrand in additione ad glos de maioritate obedientia c. ● Barl. p. 49. M. Barlows falfe dealing in alledging his aduersaries wordes ●et p. 20. Prou. ●4 vers 28. Vincen. aduers. hares August de vera rel cap. 38. Idolatry and superstition not alwaies causes of f●ar Foure kind●s of superstition 1. Tim. 1. M. Barl. prouoked to stand to his own Authors The Maior The Mi●or An important controuersy to be hādled If M. Barlow list to accept this offer al●beit the author be dead he shall find those that will ioyne with him Barl. p. 52. There is no vltima resolutio with the Protestāts in matters of faith The Catholicks answere concerning his v●tima ●esolutio No resolution amongst heret●cks What resolution is taken frō the Pope Pag. 53. M. Barlows hate of ambition scilicet and his mortification M. Barlows stomake for digestion and concoction Barl. p. 54. Letter pag. ●● Bar. p. 55. M. Barlows idle discourse 1. Pet. 2. 1. Cor. 8. Lett. p. 22. M. Barlowes ill fortune in dealing with Schol men Barl. p. 57. Of ●ctiue passiue sca●dall ● 2. q. 43. ar 1. ad 4. Scandal actiue without passiue Ibid. art 2. in co●por● Carnal Diuinity Bad dealing in M. Barlow The definition of scandal what is actiue and pa●siue scandall Scādalum Pharisaeorum Scādalum Pusillo●ū S. Thomas expounded S. Thom. abused The errours of M. Barlow about the matter of scādall M. Barlows want of patiēce M. Barlow vnderstādeth not the tear●es o● schoole Diuinity Epist. 50. Who lay the scandall of Balaam Catholicks or Protestants Letter pag. 22. M. Barlow speaketh mor● then he can proue The success●ō of the Church of Rome Barl. pag. 59. 60. M. Barlows arguments against the Church of Rome The Pope both particuler Bishop of Rome and yet chiefe Pastour of the whole Church M. Barlowes bad argument which is false both in antecedent and consequent Euill life doth not preiudice truth of doctrine Barl. p. 60. M. Barlowes Ministeriall phrases of indument and stripping By Baptisme we are made members of the Church Protestāts gone out of the Catholike Church not Catholikes out of thē Barl. p. 62● Matt● 13● Antiquity prescriptiō good argumēts in case of Religion Matth. 13. Tertul. aduers Marc. lib. 4. The Fathers do vrge prescription Hilar. lib. 6. De Trinitate ante medium Hier. Epis●● ad Pa●nachium Pag. ●2 Concil Ca●thag apu● Cyprianū Bad dealing of M. Barlow How posse●siō with prescriptiō are euincing arguments in m●tters of fayth Sober Rec. cap. 3. §. 101. c. M. Barlow hardly vrged Matth. vlt. Matth. 16. No such Oath euer exa●ted by o●her Princes Barl. pag. 62. About Q. Elizabeths raigne life death Lett. p. 27. Queene Elizabeth her Manes M. Barlowes flattering loquence Barl. 64. M. Barl. turnes with the wynd like a weather-cocke Quene Elizabeth otherwise blazoned by forrain writers then M. Barlow reporteth Barlow p. 66. 67. Q. Elizabeth Canonized for a Saint by M. Barlow Q. Elizabeth in M. Barl. his iudgment neuer cōmitt●d an● mortal sinne Q. Elizabeth would neuer haue chosen M. Barlow for her ghostly Father About Q. Elizabeths Manes sacrificing vnto thē Barl. p. 74. Hierom. E●ist ad Rom. Orat●●em August de D●●tr Chris●ian M. Barl. his trifling Act. 28. v. 11. 2. Pet. 2. 4. Act. 17. 28. Rom. 14.4 In what cases a mā may iudg of another 1. Tim. 5. 24. Barl. p. 75. Matth. 6. About externall mortifications 3. Reg. 2● 27. Achab truly mortified Prophane impietie in M. Barlow Q. Elizabeth no cloystered Nun●e A place of S. Paul expounded cōcerning bodily exercise Ch●ysost in comment ad c. 4. in 1. Tim. 3. Reg. 17. M. Barlow no friend to mortifications A strange kind of mortifica●●on Mortification Rom. 8. 13● Aug. l. 1. confe●s c. 5. Bern serm 52. in Cant. Ser. 13 de verb●● Apost Strange kind of answering Gregor 5. moral c. ● Two parts of mortification internall externall Externall mortification in Princes M. Barlow a Deuine for the Court. Apol. pag. 16. M. Barl. foolish shift in answering his Aduersaries obiection about the Persecutiō vnder Q. Elizabeth Lett. pa● 18. Let. p. 29. L. Cooke in the book of the late arraignmēt f●l 53. Psal. 143. Barl. p. 78. M. Barlow very forgetfull Temporall felicity no argument of spirituall happines Psal. 72. Hier. 12. Abacu● 10. Psalm 77. B●llarm de notis Eccl. cap. 15. A place of B●llarm● answered concerning temporall felicity S. August discourse S. Hierome Arnobius S. Basil. S. Chrysostome Theodoret Euthymius Psal. 2. 4. Psa. ● 36.23 Sapien. 4. Prouerb 1. 26. M. Barl● moues habens L. C●●●● in t●e last bo●ke ●f Arr●ignmēts pag. 64. A bad definition of Misery by co●●a ino●ia Psal. 68. 2. Cor. 1. Syr Edw. Cooke a poore Deuine None soe bold as blind bayard Lett. pag. 29. M. Barlowes weake Philosophy Barlow p. 82. 1. ●eg 31. Eccles. 4. 5. M. Barlow hardly vrged M. Barlowes wāt of Diuinity Strange cases of conscience proposed by M. Barlow Nabuchodonosor more happy then Q. Elizabet● Q. Elizabeth her infelicities M. Barlow eue● by his owne censure and sentence contemptible M. Barlow followeth not his owne rules ●arlow pag. 96. The vices of wicked Kings recounted after their death in Scripture Letter pag. 35. A monstrous head of the English Protestant Church Barlow pag. 99. Nero and Domitian heads of the Church in M. Barlowes opinion Touching the birth of Queene Elizabeth M. Barl. Babylon Phil●ra loue-druggs M. Barl. neuer like to be prisoner for religion S. Augus●●●●●o Prot●stāt Calumnious citations For what cause a mā may be a Martyr Matth. 5. The Prie●●s that d●e ●●n Q. 〈◊〉 time true Marty●s M. Barlows two foolish cases ●arl p. 92. Quodlib pag. 269. 277. M. Barlows trifling M. Barl silence and the cause therof A charitable Bishop Barl. p. 94. Barl. Preface to his s●●mon the fi●st sonday in Lent 16●0 About the making a way his Maiesties Mother Tacitus l● 1. Histor. M. Barlow turns his sailes with the wind serues the tyme. Barl. p. 59. Q. Elizabeths purgation about the Q of Scotlands death Hier. 2. 22. About the disastrous death of Q. Elizabeth ●●5 ●5 The narration of the manner of Q. Elizabeths death In what case we may iudg of other mēs soules after their death 1. Tim. 5. No sin to iudge of men deceased in her●sie Cyprian l. 〈…〉 S.

of greatest antiquity yea from the Apostles times themselues he giueth also a Prescription how to try them If any heresies saith he dare presume to thrust themselues into the Apostles age edant origines Ecclesiarum suarum euoluant ordines Episcoporum let them publish the beginninges of their Churches and let them lay forth the order successiō of their Bishops And with this he thought their mouthes stopt And yet in another place he canua●eth thē againe with the same Prescription saying Qui estis vos vnde quando venistis vbi tam diu latuistis VVhat are you whence and when came you and where haue you lurked so long signifying herby that the Priority of time was a great argument against them And furthermore he disputing against Marcion the Hereticke hath these wordes Ego dico meum Euangelium verum Marcion suum c. I say that my Ghospell is true and Marcio● faith his I do affirme Marcion to haue falsified and Marcion sayth I haue done it who shal determine the matter between vs but the difference of time that will giue Authority to that which shal be found to be most ancient and pronounce that to be corrupted which shal be proued to be the later So as here supposing that which before we haue touched that Catholick doctrine was planted first before any heresy sprang vp by the Prescription of time is not only a sound argument in case of religion which fondly M. Barlow denieth but a conuincent demonstration also of truth and to that effect vsed commonly by all Fathers that wrote against Hereticks after Tertullian Tardè mihi saith ancient Hilarius against the Arians hos pijssimos Doctores ●ta● nunc huiu● saeculi protulit s●r● h●s habui● fides mea magistros Too late hath this present age brought ●orth these pious Doctours he speaketh in scorne too late are they come to be maisters of my faith And S. Hierome writing against the Luci●erian Hereticks vseth the same argument Ex h●c ipso saith he qu●d posteriùs instituti sunt ●os ess● indica●t ●●os ●uturos Apostolus annunci●●i● Euen by this it ●el●e that Luci●erans haue risen vp later they shew thēselues to be those deceyuing Hereticks of whome the Apostle doth forwarn vs and bid vs take heed of And the same S. Hierom talking to an Heretick saith Cur post quadringentos annos d●cere ●os ●iteris quod ante nesciuimus vsque ad hunc diem ●ine vestra doctrina Christianus mundus fuit Wherefore after foure hundred years dost thou go about to teach vs that which before we knew not Euen vntil this day the Christian world hath endu●ed without this your doctrine And to this effect I might alleadge the saying of many other Fathers who vse this argument of Prescription of time as a principall demonstration against Hereticks and Heresies But let vs heare the reasons alleaged by M. Barlow why Possession for hould for so are his wordes and Prescription for time may be Pleas in ciuill Courtes but no sound arguments in case of Religion For the first sayth he may be clayme by intrusion which is their case that plead for Rome the other may be antiquity of error for so is prescription without verity therefore when truth appeares let custome yeld to truth was the conclusion of a Councell So he And citeth in the margent Concil Carthag apud Cyprian But he that shall read that Councell of Carthage in S. Cyprian shall find first that these wordes are not a conclusiō of a Councell but the saying of one Bishop in that Councell to wit Zozimus of Tarassa and secondly M. Barlow wel knoweth or should know that that Councell or Synod was reiected after by a● the Catholik Christian world for tha● it was gathered in fauour of rebaptization of heretiks that were baptized in heresie as may appeare largely in S. A●gustine in his booke against the Donatists where he setteth downe the sentences of diuers of that Councell and among other one of Zozimus which he sayth was this so it appeareth also in S. Cyprian Reuelatione facta veritatis 〈◊〉 error veritati when the truth is reueyled let error yeild to truth Vpon which wordes S. Augustine maketh this note Noluit quide● iste dicere consuetudinem sed errorem This Bishop would not say that custome s●ould yield but error And yet M. Barlow against the testimony of them both would needes relate it otherwise let custome yeeld to truth and say it was the Conclusion of a Councell which was neyther of the Councel nor any in the Councell for that sometims custome conteyneth truth it selfe and giueth testimony to truth and wee know it to be truth by tradition of custome so as the ancient Fathers went warily herein not so rashly against all kind of custome as M. Barlow his fellowes and followers doe But perhaps he will alledge out of M. Morton other his fellow-writers the saying of S. Cyprian himselfe in his Epistle ad Pompeium Consuetudo sine veritate vetustas erroris est Custome without truth is antiquity of error which all men will grant but maketh nothing to our case For wee suppose true religion to haue bene planted first by Christ afterward heresie to haue risen which supposall being true the argument of the Fathers before mentioned is most effectuall We were before you in Christian religion and you rose vp after vs professing a different faith from vs Ergo our religion is Catholike and yours Heresy For that this is to be accounted Catholike doctrine as M. Barlow before alledgeth himselfe out of Vincentius quod semper creditum est that alwaies hath bene beleiued since the beginning of Christianity and soe that which is most ancient is truest And where M. Barlow sayth that possession may be a claime by intrusion it may be indeed in temporall possession but not in this our case especially when it is ioyned with Prescription from antiquity For supposing that the true Catholike religion was first put in possession by our Sauiour and his Apostles as hath bene sayd and that it can be proued that this possession hath beene continued by Prescription time out of mind euen from the beginning as we offer to proue that on the contrary side no knowne interruption can be shewed of this possessiō eyther by intrusion or other wise as M. Barlow cannot proue that there hath bene nor doth he go about to proue it though he blush not to say it Possession in this case togeather with Prescription doth euince the verity of our cause And for the saying of S. Cyprian That custome without verity is the antiquity of errour though in it selfe it be true yet doth S. Augustine tell vs that it was ill applied by S. Cyprian again●t the custome of the Church in his dayes for not rebaptizing Heretikes when himselfe was in that errour that they ought to be rebaptized the Catholikes vrged the force of custome and

is of your owne thrusting in and put in place therof that the sayd Sonne may be the soone● induced to gra●t them that liberty in respect of their former dutifulnes and loyalty to his mother in her distresses and the consequence will not be euill To the third of his Maiesties confessed experience of the loyalty of Catholickes both towards himselfe and his Mother in their distres●es he sayth That his Maiesty nameth not Catholi●kes at all in his said Booke but only prosesseth that be found none so stedfastly to abide by him in his greatest straites as they which constantly kept their true Allegiance to his Mother Well Syr and who I pray you were they Catholickes or Protestants Let the acts of those times be seene the Authors noted the effectes considered Yet sayth M. Barlow no● i● is very probable that when his Maiesty hath cast vp his accompt of for●er disloyalties he shall ●ind the moderate ●nd dir●ct Protestant● that incli●es neither to right hand nor left to be the first and faithf●ll subiect Well Syr this may be p●rhaps f●● the time to come for your sel●e saith tha● it is but probable but for the time p●st his Maiestie hauing now cast vp his accompts hath found that reckonyng as he h●th set it downe And the common rule of wisdome is to beleeue as we haue found vntill different experience teach vs the contrary And by the way we must● learne here M. Barlowes new deuised epithetons of a moderate and direct Protestant that as he sayth is neyth●r Iesu●ted nor Geneuated that is neither Catholicke nor Pury●an but moderate and direct that is to say moderate in not belieuing to much on any s●de if it stand not with his profit and direct in following iump the Prince and State that may aduance him whatsoeuer they should determine in matters of religion This is the man by M. Barlowes direction vpon whome his Maiestie must buyld and not the Purytan or zealous Catholicke for that they are ouer scrupulous I could wish that M. Barlow had bene a litle more scrupulous in the very next ensuing number where without all blushing he casteth out two notorious lyes agaynst Father P●rsons to make him odious thereby to his Maiestie saying first that he pronounceth his sayd Maiestie to be a desperate and ●orlorne hereticke but cyteth no place where it is to be found nor indeed is there any such place to be found where Father Person● vseth any such words as euer I could yet see Secondly he alleadgeth for Father Persons expresse words these That whosoeuer shall consent to the succession of a Protestant is a most grieuous and damnable sinner and citeth for the same D●l●man pag. 216. which quotation serueth only to condemne M. Barlow of a notorious wilfull calumniation for that these expresse wordes are not there found nor is there any mention of the Succession of a Protestant but in generall is sayd thus That for any man to giue his help towards the making of a King whome he iudgeth faulty in religion and consequently would aduance no religion or the wrong if ●e were in authority is a grieuous sinne of what syde soeuer the truth be c. So as neither Protestant nor Succession is named in this place but m●king of a King by such as my haue authority to doe the same and it may as well hould agaynst the entrance of a Catholicke Prince as of any other sect whatsoeuer And consequently both of these are s●landerous accusations the first being a meere inuented vntruth and the second a malicious peruerted calumniation so as in respect of both I may well say with the Prophet Dilexisti omnia verba praecipitationis lingua dolosa and I pray God the threat next insuing do not take place Propterea Deus destruct to in finem c. I desyre not his destruction but his amendment After this followeth in my foresaid Letter a narration of the Dutifull demeanour of Catholickes towardes his Maiestie euen from his first entrance and how by the vniust perswasions of their enemyes they began quickly to feele his hard hand borne ouer them euen before the powder-plot as by the confirmation of all Queen Elizabeth● penal lawes in the first yeare of his Maiesties raigne with the execution therof afterward doth well appeare wherof many particuler examples are set downe and among other things it is touched as a matter of speciall disfauour that his Maiestie vouchsafing in his owne Royall Person to giue publicke audience both to Protestants and Puryt●● for 3. dayes togeather concerning the differences of their Religion no such grace at all was graunted vnto Catholickes Vpon which words M. Barlow stayeth himselfe and maketh this cōmentary It is a strange humour sayth he that this Epistler hath i● he sayth truth he lyeth It is true there was a conference but about difference in Religion it is vtterly false say●● they would possesse the world that we are at iar among our selues ab●●● our Religion whereas the quarrell though it be indeed vnkind yet it i● not in this kinde saue only for Ceremonyes externall no poynt subst●●tiall c. But now of this I haue spoken somewhat before shewing that if this vnkinde quarrell betweene Protesta●●s Purytans as he calleth it be only about externall Ceremonies then is both his Prelacy and that of his Lord and Maister the Archbishop only an externall Ceremony And if his phrase of vnkind quarrell be of the same kind that he mentioned before to be in Queene Elizabeth towards Queene Mary of Scotland whose he●d she cut of● then is the matter somewhat substantiall not only Ceremoniall and indeed he that shall consider what the Purytan in this vnkind quarrell pretendeth agaynst the Protestant and his Church shall see that he striketh at the head indeed or rather striketh of the head of the sayd Church whether we consyder either the externall and ministeryall head thereof to wit the Princes Ecclesiasticall power and of Bishops vnder him or the internall head metaphorically taken for the life spirit and essence of the sayd Church in denying it to be a true Christian Church but only a prophane Congregation without any spirituall power at all This appeareth by all the course and drift of Puritan wryters and bookes extant of the differences acknowledged also by Protestant writers in their Treatises against them so as to me it seemeth not only a shameles bouldnes to deny it as M. Barlow here doth but a sham●full basenes also and beggary so to runne after their enemyes intreating them to haue some association with them whereas the other do both contemne and detest them For this falleth out not only in this case but also with the Lutherans whom M. Barlow and his fellowes when they deale with vs will needes haue to be theyr brethren of one and the same Church fayth and beliefe for all substantiall poyntes of doctrine Whereas the Lutherans on the other syde do both deny

for England and his that 〈◊〉 a●●rte that he was at the sea-cost and shipt for England ●●erto I answer first for the word almost left out Secondly 〈◊〉 the example The words of the Apologer about the likenes of our 〈◊〉 to the Toletane action are thrice repeated by me first in the beginning of the matter p. 76. n. 11. where repeating the Apologers words I said almost euery point of that action is 〈◊〉 to ours In the end also p. 81. n. 19. I related his words ●●s that almost euery point of that action hath agreeance with that of 〈◊〉 c. So as twice the word almost is repeated though in the third place pag. 77. num 12. It is said euery point of that 〈◊〉 c. which might be as well the errour of the writer or printer as ouerslip of the Authour And how then can this be called fraudlent impudēcy Or rather was i● not more fraudulent in M. Barlow not to tell his reader that it was twice put downe though once left out As for the two mēbers alleaged they are both known to be false that either Father Parsons was almost vpon the Sea-coast for England or vpon the Sea-coast and shipt for England to expect the ●●●der-●lot for that hundreds of witnesses will testifie in 〈◊〉 that neither at that time nor in al that yeare was he out of that Citty so as this is somewhat more then almost two vntruthes And this is as much as in effect he answereth to this matter But I went forward in my Letter to shew out of the Councell and Histories of Spaine the occasions causes and circumstances of this Councell and how it was procured by the King of Spaine Sis●nandu● of the Gothish bloud who hauing ceposed his Lord and Maister King Suintila was somewhat iealous least the Oath of f●●elity made vnto him by the Spaniards would not be obserued and therfore made recourse vnto the Bishops and Clergy for assisting him in that behalfe with their Ecclesiasticall authority as they did both confirming the one and excluding the other wherupon is set downe in the preface of the said Councell that he comming into the same accompanied with many Noble and honourable persons of his trayne coram Sacerdotibus Dei bumiprostratus cum lacbry●●● gemitibus pro se interueniendum postulauit he prostrate on the ground before the Priests of God besought them with teares and sobs to make intercession for him Wherupon the Councell commaunded vpon seuere Censures that no man should practise his death or deposition or breake his Oath of fidelity made vnto him but no particuler forme of oath do I find there to haue bene prescribed or decreed wherby this our new oath may be confirmed or authorized but rather another oath prescribed vnto the King and all his successours Iuramento po●licean●ur hanc se Catholicam non permissuros eos violare sidem that they sweare that they will neuer suffer their subiects to violate this Catholike faith And marke said I that he saith 〈◊〉 which was the Catholike fayth then held in Spaine and explicated in these Coūcels of Toledo the particulers wherof do easily shew that they were as oposite to the Protestants fayth as ours is now To all this what sayth M. Barlow He beginneth with a tale as he is wont when he hath little els to say Pericles sayth he as some do affirme had that skill in wrastling that though he receaued a fall yet he would perswade the wrastler that cast him and the spectatours that beheld him that he was the conquerour You will imagine how well this is ●pplyed by him he sayth that there is not one poynt of this which I haue sayd to the purpose or against the Apologer But how doth he proue it First he saith that this Conncell was gathered by the cōmand of King Sisenandus And what maketh this to the purpose Did not we graunt also that Kings within their Kingdomes may cause Prouinciall Councels to be made by their Bishops Archbishops Metropolitans But how submissiuely this King did behaue himselfe in that Coūcell appeareth by his former submission both in fact words And ye● by the way the Reader must note M. Barlows smal truth in relating for his purpose these words religiosissimi Sisenandi Regis iussu Imperijs conuenimus we are assembled by the commaund and authority of our most Religious King Sisenandus wheras the true words in the Councel are ●●m studio amoris Christi ac diligen●ia religiosiss●●● Sisenandi Regis apud Toletanam Vrbem in nomine Domini conuenissemus wheras for the loue of Christ and by the diligence of our most religious King we came togeather in the name of God in the Citty of Toledo And then those other words which ensue a●terwards to wit eius ●mperijs atque iussis are referred to another thing not to their meeting but what matters they should principally handle touching discipline c. Vt communis a nobis ageretur de quibusdam Ecclesiae disciplinis tractatus In which Treatise of discipline was contayned in like manner the Kings owne temporall cause concerning the assuring of his succession by Ecclesiasticall Cēsures When or wherin then shall we find M. Barlow to deale pūctually and sincerely But let vs go forward In the next place he sayth that this Councell the Canons therof do make for the Protestants and giueth example in three or foure Canons and concludeth generally in these words The Church o● England both for substance in doctrine and ceremony in discipline doth hould the same which ma●y of the sayd Canons do conclude Well then we shall see presently how many they be He citeth only foure of seauenty and foure and those so impertinently as by the citation he maketh himselfe miserable as now you will perceaue And first he cyteth the 43. Canō saying that the marriage of Priests so it be with the consent of the Bishop is therin allowed and he beginneth with this for that it seemeth to him a knocker and to the purpose indeed for authorizing Priests marriages Wherfore we shall handle it in the last place of the foure alleadged by him In the second place then he leapeth back from the 43. Canon to the 24. saying that therin it was positiuely set downe that ignorance is the mother of all errours but not of de●●tion A great obiection no doubt against vs as though we were great friends of ignorance Ignorance sayth the Canon the mother of all errours is most to be auoyded by Priests who haue the office of teaching the people Do we cōtradict this What meane our Schooles Our Seminaries Our Colleges Our Vniue●sities for bringing vp and instructing Priests Are our Priests in England or on this side the seas more incumbred with ignorance then the Ministers Why then is this Canon brought in against vs For that perhaps it sayth not that Ignorance is the mother of deuotion nor we neither as