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
Kinges and Emperours had bene so priuiledged by the power of their Empire aâ— they might not be censured by the high Pastours and Prelates himselfe would neuer haue cenâ—ured and excomunicated his Emperour Theodosius as he did The wordes then are found not in S. Ambrose his Booke de Apologia Dauid cap. 4 10. as here is cited for there are two Apolygies prior and posterior which M. Barlow by his citation seemeth not to haue vnderstood and the first containâ—th but 7. Chapters in all and in the 4 is only this sentence talking of the pennance of King Dauid Qui â—ullis tenebatur legibus humanis indulgentiam petebat cùm qui tenentur legibuâ— aeudent suum negare peccatâ—m King Dauid that was subiect to no humane lawes asked forgiuâ—nes when they that are bound by lawes presume to deny their sinnes But in his enarration vpon the 50. psalme of Dauid he hath the thing more plainely for thus he saith Rex vtique erat nullis ipse legibuâ— tenebatur quia liberi sunt Reges à vinculis delictorum neque enim illi ad poenam vocaÌ„tur legibus tuti Imperij potestate Dauid was a King and thereby was not vnder lawes for that Kinges are free from the bandes of their offences for that they are not called to punishment by lawes being safe by the power of their Empire So S. Ambrose Wereby is seene that he vnderstandeth that Princes commonly are not subiect to humane lawes for that they will not nor may be called to accompt for their offences as priuate meÌ„ are being free by their powâ—r or that no man is able to compell them And this priuiledge perhaps is tolerable in their priuate and personall sinnes but if the same should breake out in publicke and against the vniuersall good of Christians then may we learne by the foresaid act oâ— S. Ambrose in Excommunicating the Emperour Teodosius that God hath leâ—t some power by diuine law to râ—straine them for the coÌ„seruation of his Church and Kingdome And so we may see that al that which M. Barlow hath chirped here to the contrary is not worth a rush but to shew his penury and misery hauing bene forced of eight Authors heere alleadged by him to wit Salmeron Saâ—ders Victoria Bellarmine Barkley Sigebert Espencaeus S. Ambrose to misalledge and falsify seauen as you haue heard that is to say all of them sauing Barkley who in this matter is of lesse accompt then any of the rest if the booke be his which is extaÌ„t vnder his name For that he being no Deuine hath taken vpon him to defend a Paradoxe out of his owne head only different from all other writers of our dayes both Catholiks Heretiks graunting against the later all spiritual authority vnto the Pope ouer Princes Christian People throughout the world but denying against the former all temporall authority eyther directly or indirectly annexed vnto the spirituall wherin as he is singular from all so he is like to be impugned by all and is by M. Barlow in this place for the Protestants calling him our owne Writer And for the Catholikes Cardinall Bellarmine hath lately written a most learned booke against him by name confuting his priuat fancy by the publique authority weight and testimonies of all Catholike Deuines And so much for this OF CERTAINE NOTORIOVS Calumniations vsed by M. Barlow against his aduersary which no wayes can be excused from malice witting errour §. II. AS the former fraud discouered and conuinced against M. Barlow of abusing authors against their owne wordes and meaning is a foule fault and very shaÌ„full in him that pretendeth to haue conscience or care of his credit so is the crime of appareÌ„t and willfull Calumniation bearing no shew of truth or reason at all much more foolish wicked Foolish for that it doth wholy discredit the Calumniator with his Readers wicked for that it sheweth plaine malice and will to hurt although with his owne greater losse So then it falleth out in this place that M. Barlow finding himselfe much pressed and strained with the reasonable and moderate speach which I vsed in my Epistle throughout three numbers togeather concerning the Oath freely taken as was said by many Catholikes both Priests and Laicks expounding their taking of the Oath in a good sense he doth so malignantly peruert the same by open calumniatioÌ„s as euery child may discouer not only the falshood but the fury also of his passion against me nothing being in his answere but exorbitant rayling apparent lying For whereas I in reason deserued rather approbation and commendation from him for expounding plainly and sincerely that meaning which those Catholikes if they were Catholikes had or could haue in their taking of the Oath without all Equiuocation or mentall reseruation which I condemned in an Oath as altogeather vnlawfull concerning any point of religion that ought to be confessed he not being able to abide the light of this truth and plaine dealing falleth into a certaine frenzy of rayling against me for the ground of his accusation â—ayeth hiâ— owne fiction that I doe teach them perswade them 〈◊〉 Equiuocate in this very case For cleare confutatiâ—â— wherof it shal be sufficieÌ„t first to set down my own wordâ— as they ly in my epistle and then to consider and ponder the collections and inferences that he maketh vpon theâ— And if by this you doe not finde him to be one of the loosest conscience and lawâ—est tongue and least respectiuâ— of his owne credit honesty that euer yow saw I am much deceiued My words then were these that follow As for that multitude of Priestes and Lâ—ickes which he sayth haue freely takâ—n the Oath as their freedome was that which now I haue mentioned and a principall motiue as may be presumed the desire they had to giâ—e his Maiesty satisfaction and deliuer themselues and otheâ—â— so much as lay in them from that inference of disloyall meaning which vpon the denyall therof some do vse 〈◊〉 make so I cannot but in charity assure my selfe that they being Catholikes tooke the sayd Oath for so much as coâ—cerneth the Popes authority in dealing with temporall Princes in â—ome such lawfull sense and interpretation as being by them expressed and accepted by the Magistrate may stand with the integrity and sincerity of true Catholike doctrine and fayth to witt that the Pope hath not authority without iust cause to proceed againâ—â— them Quia illud possumâ—â— quod iure possumus saith the law ouâ— authority is limited by Iustice. Directly also the Pope may be denyed to haue such authority against Princes but indirectly only in ordine ad spiritualia when certayne great important and vrgent cases concerning Christian religion fall out which we hope will neuer be betweene ouâ— Soueraigne and the Sea Apostolicke for so much as they haue past already many yeares though in different Relions in peace and quietnes euen since
is this And yet this man very deuoutly in this place preacheth vnto vs of cor contritum which God will haue and cor diuisum which he doth hate but how contrite M. Barlowes hart is or whether it be deuided or vnited I know not sure I am that here is double dealing much ignorance and nothing with any learning or sincerity handled 55. From the subiect he coÌ„meth to the obiect The obiect also saith he affoards a strong contradiction sola misericordia mercy alone c. the very force of which word put the tempter to silence and to flight also ei soli him only shalt thou serue Had the Cardinall said in the first place mans confidence must or may be reposed in his owne merits and afterwards subioyned mans confidence must or may be placed in Gods mercy these had not bene contradictory but communicatiue merit might haue part staked with mercy but when he adds in mercy ALONE merit Saints and Angells and whatsoeuer beside are abondoned and cassiered for solùm alone admits no consort as saith Aquinas Lo here a short conquest one word ALONE cassiering from confidence all merits all Saints all Angells and whatsoeuer els and from M. Barlow himself all learning all sincerity all truth all honesty this doubtles is a potent word that containeth so great vertue in it But let vs examine the force of this inference First I would demauÌ„d of M. Barlow what Saints Angells haue to doe with the confidence that riseth out of our good woâ—kes that by this word Alone they should be abandoned cassierd Did euer any affirme that this confidence of our merits did depend on them as vpon the obiect of the same This is one notorious foolery 56. Againe where will he find in all Bellarmyne that solamisericordia only mercy is the entire obiect of our confidence Doth he noâ— say that some confidence may be reposed in our workes so we be sure they be meâ—itorious and that we auoid pride He saith in deed that the securest way is to repose all our confidence in the only mercy of God but not that the mercy of God is the only obiect And M. Barlow whiles he thinketh to put his aduersary to silence as Christ did the Deuill with the word Only himselfe is ouercome with temptation of one lye at the least if he knew what he wrote or of ignoraÌ„ce if he knew it not Moreouer where he addeth that had the Cardinall said in the first place mans confidence must or may be reposed in his owne mâ—rits afterwards had subioyned mans confideÌ„ce must or mâ—y be placed in Gods mercy these had not bene contradictory but coÌ„municaâ—iue he both dealeth falsly and refuteth himselfe falsly in foysting in the word must in both propositions which is not in Bellarmyne and it cleane altereth the sense for it is not all one to say one may doe such a thing and a man must doe it for example it is a far different thing to say that M. Barlow may giue the reuenews of his Bishoprick of one whole yeare if he will to the poor people of Lincolne and M. Barlow must giue his renenews of one yeare to the said poore people But without this cobling and cogging in of words M. Barlow can make no contradiâ—tioÌ„ He refuteth also himself for omitting the word must here thrust in as I said Bellarminâ— saith the selfe same to wit that confidâ—nce may be reposed in mâ—rits and confiâ—â—nce may be reposed in God But the first is subiect to errour and pride the second is secure and therfore it is best to repose all on the same Which two propositions euen by M. Barlows confession are not contradictory and therfore all his preaching and pratling as F. Parsons well calleth it seâ—ueth rather to shew himself a false and ignorant writer then to proue any contradiction in the Cardinall 57. After this sory stuffe he beginneth a SermoÌ„ out of S. Augustine vpon these words of the Psalme Memorabor iustitiae tuae solius saying that the said Father doth insist vpon the same both with an admiration ô solius and also with a question rogo vos I pray you why should he ad this word solius Had it not bene inough for him to say I will remember thy righteousnes No but solius prorsus it alone altogeather I will remember why so Vbi meam non cogito for in so saying I put out of my mynd any righteousnes which is mine owne So M. Barlow and hauing ended his deuotion he concludeth thus So then totum whole confidence that taks away the particular aliqua in his former proposition sola excludes meritum in both propositions This is all he hath touching the obiect and all wyde of the marke as is most euident 58. Yea so far is S. Augustine from checking this assertion of the Cardinall as he elswere graunteth the same saying vt speret regnum habeat bonam conscientiam credat operetur that a man may hope for the kingdome of heauen let him haue a good conscience let him belieue and labour So he and the place here cyted by M. Barlow hath no more coherence with this matter now in controuersy then a poke full of plums with the way to London For our question is of such workes as be meritorious and follow or rather flow from Gods grace inherent within vs. But S. Augustine speaketh of that grace which goeth before all our good workes and of that iustification which the deuines call the first iustificatioÌ„ by which a sinner is made iust and first called vnto God from that state and saith that this grace or righteousnes no workes can merit which all Catholiks admit the Cardinall elswhere at large doth proue and that he meaneth the first not the second iustification is cleare by his owne words following in this explication which are these I am enim si superbi desideramus vâ—l fatigati râ—deamus c. For now if we that are proud doe desire or wearied do returne we cannot returne but by grace grace is freely giuen for if it were not a free gift it were not grace Moreouer if therfore it be grace because it is freely giuen nothing of thine went before for which thou must receaue it For if any of thy good workes went before thou hast receaued a reward no free gift the reward due vnto thee is punishment that therefore we are deliuered comes not froÌ„ our merits but is of his grace him therfore let vs praise to whome we owe all that we are to whome we owe our saluation with which the Prophet concluded after he had said many things saying memorabor iustitiae tuae solius I will remember thy righteousnes alone So S. Augustine So cleerly explicating himself euincing M. Barlows ignorance as that I shall not need to ad any further Commentary for confutation of the same The rest which he addeth by way of antithesis totum aliqua
his Maiesty then he doth in these 77. But let vs see M. Barlowes Commentary by which alone will sufficiently appeare with what malignant spirit his mind is possessed For if hell it self wâ—re let loose it is hard to say whether all the Diuells togeather would make a moâ—e false more wâ—â—kedâ— or more iniurious Answere then he hath done For thus he writeth Hâ—re Iudas is turnâ—d into Caiphas spâ—akes a truth as Prâ—sident of the Counsâ—ll for the POWDER-PLOT the reuealing thereof by a letter vnexpected he cunningly calls a sinister information which indeed preuâ—nted his Maiesty from feeling the euent of that dreadfâ—ll â—esigne and them also of their grâ—ater hopes which here he câ—lls their DVE as if ALL but THEY were vsurpers for had not the preuâ—ntion hapned the greatest places of the land which THEY in hope had swallowed had â—ene now at their disposall and this preuention he calls sinister as vnlucky vnto them c So this lying Minister For that he doth here most loudly and lewdly lye needeth no other proofe then the comparing of F. Persons words with this answere of his which can no more stand togeather then fire and water truth with falshood or for that he playeth the beast so brutishly in this place to vse his owne example no more thâ—n Moyâ—es his oxe and asse in onâ— yoake 78. For were not his wit very little and honesty lesse he would neuer shew such fraudulent malignity in facing so heynous a matter without all ground proofe or semblable coniecture especially seeing in F. Persons the fauour mentioned to be meant only of that which his Maiesty shewed at his entrance For these are his words almost in the next ensuing lines If there had bâ—nâ— no pâ—rseâ—utioÌ„ before that treason this might haue bâ—nâ— assignâ—d for some probable cause of the subsâ—quent tribulationâ— but all England knoweth that this is not so but that his Maiâ—sties sweet and mild aspâ—ct towards Catholicks at his first entranâ—e was soone by art of their enâ—myes auâ—rted long bâ—fore the conspiracy fell out c. Which words fully declare what he meant by sinister informatiâ—n and perswasion of othâ—rs and M. Barlow willing to dazle the Readers eyes and imprint in his mind a suspition of F. Pâ—rsâ—ns his acknowledge of the powder-plot first by a histâ—ron proteron inuerteth his words cobling in some of his owne and then frameth a glosse which notwithstanding all his dealing agreeth not with the text so good a writer he is as he knoweth not of one thing how to inferre another for these words as hoping to haue receiued much grâ—ater cited by M Barlow in a different letter are not F. Pâ—rsâ—ns words neither doth F. Persons shut vp as due vnto them within a pareÌ„thesis as immediatly following the former sentence and the wordes if his Maiesty had not bene preuented by sinister information in F. Persons goe before the other as due vnto them and are there so plainly explicated as none but some malicious Minister could be ignorant of his meaning 79. Yet after all this cutting off transposition inuersion changing in so short a sentence to take it as it pleaseth M. Barlow to giue it how will the conclusion drawne therof agree with the premisses Catholicks had receaued at his Maiesties hands greater fauours as due vnto them if he had not bene preuented by sinister information How I say will it follow that by sinister informatioÌ„ F. Persons meant the reuealing of the powder-plot by a letter which saith he preuented his Maiesty from fâ—eling the euent of that dreadfull designe And againe and this preuention he calls sinister as vnlucky to them adding moreouer that the hopes which F. Persons meant to be due to the Catholiks were those which should haue ensued vnto them by that treason which saith M. Barlow here he calls their DVE as if ALL but THEY were vsurpers Are not these good inferences Is not this Christian and charitable proceeding What learning truth or modesty will allow this barbarous collection and thâ—â— in one who taketh vpon him to write in defence of a Prince and would be reputed in the Church for a Bishop But wo be to those sheep that are fed and led by so perfidious a Pastour 80. The like perfidiousnes he sheweth in cyting F. Persons words where he maketh him in a different letter to say speaking of the warrs which some Popes haue had with the Emperours that eyther they were not vnlawfully done or els the causes were iust or saith M. Barlow which is a pretty passage numb 28. the Popes haue perswaded themselues they were iust and therfore as a Generall in the field pursued them as open enemies or as a Iudge vpon the Bench commaunded execution to be done vpon them as MALEFACTORS And hauing set downe these wordes as if F. Persons had spoken them be beginneth to reply against them with this insulting entrance But first who girt the sword to the Popes side But I may better retort this interrogation vpon M. Barlow and aske him But first who taught him to ly so loud For in all the 28. nuÌ„ber which he calles a pretty passage where will he find these wordes And therefore as a Generall in the field pursued them as open enemies or as a Iudge vpon the bench coÌ„maunded execution to be done vpon them as MALEFACTORS And if these Wordes be neither there nor in any other place of F. Persons is not this a pretty passage or rather a paltry cosenage and lying liberty in this Minister to make his aduersary to speake what himselfe listeth and especially in such an odious manner and matter as here he doth printing the words MALEFACTORS in great capitall letters as though F. PersoÌ„s had said that Popes may coÌ„maund execution to be done vpon Princes as vpoÌ„ MALEFACTORS which is nothing els but the capital lying of M. Barlow 81. Perhaps the Reader heere will aske vpon what ground this charge is made for it is to be supposed that he had some foundation for the same in the discourse of F. Persons albeit he followed not precisely the wordes but their sense meaning from which it is to be thought that he hath no way swarued but hereunto I answere that neither the wordes or sense is to be found of this matter in the passage cyted and all that can be drawne to this purpose in the 28. number are these very wordes of the beginning And so if sâ—â—â— Popes haue had iust warrs with some Princes Kings 〈◊〉 Emperours or haue persuaded themselues that they weâ—â— iust in respect of some supposed disorders of the said Princeâ— as here is mentioned the war and other hostile proceedingâ— of Pope Gregory the seauenth against the Emperour Heâ—â—â— the fourth this is not contrary to the saying of Cardiâ—â—â— Bellarmine that no Pope euer commaunded any Prince 〈◊〉 be murthered or allowed thereof after it was done by 〈◊〉 other These are F. Persons words for
all humane Princes as by the context it selfe is euideÌ„t And as it were absurd to say that we must submit our selues to all humane creatures whatsoeuer the Apostle his discourse being of obedience to Princes so it is much more abâ—surd to translate it as M. Barlow doth all manner of Ordinance leauing quite out the word humane and turning creature into ordinance For who doth not see that many vnlawfull 〈◊〉 are made by Princes and especially in S. Peters time as now is saidâ— and yet forsooth will not M. Barlow haue any limitation to be vnderstood in S. Peters wordes nor yet the wordes themselues translated as theyly in the originall text so absolute Maisters will these men be to make of Scriptures what they list There followeth immediately vpon the former point an other taken out of the Apologers speach saying hadâ—reely â—reely taken the same Oathâ— whereby they both gaue his Maiâ—stie occasion to thinke the better of their fidelity and lâ—kewise â—reed themselues of that heauy slaunder and that his Maiestie punisheth none for conscience sake Vpon which 〈◊〉 wordes I aâ—ked this question VVhy are then M. Blackwell M. 〈◊〉 and others that haue taken the Oath detained still in prison why 〈◊〉 Reâ—usantes punished and fined for Recusancy though they take the Oath oâ— Allegiance is not Recusancy a case of conscience To this last speach of mine he answereth presently differring the other for many pages after and the summe of his answer is That I would faine be a priuy Counsellour to knâ—â— the reason of thinges and that to answer a scorne is folly That he wiâ—â— not indeauour to resolue this question either by coniecture or truth he is not my intelligencer Let Maâ—ster Blackwell answer for himselfe AEtatem habâ—t perhaps it is better for them to stay in prison then 〈◊〉 be dismissed least they should be made away by Iesuites as the Bishop of Câ—ssano Cardinal Allen Tolleâ— yea Pope Sixtus Quintuâ— himsâ—lfe all fâ—â—ged in a trice for câ—â—ssâ—â—g or at least for not seruing the Iesuites humours So he And by this kind of answering the poore man sheweth of what humour he is himself hauing nothing to say nor conscience to discerne what to say tâ—ue or false For what probability can there be in this conscienceles calumniation of fiâ—ging and making away so many and great personages as here are mentioned Doth this Preâ—ate thinke there is a God or account to be giuen of such enâ—rmous slaunders especially touching bloud Is he fâ—t to haue care of soules that seemeth to haue no soule himselfe or care what becommeth of other mens soules Would any Pagan if otherwise a morall man be â—o 〈◊〉 or proiect in sâ—aundering without any semblance or shew of truth vpon meere spite and malice Surely among other calamities happened vnto our vnâ—ortunate Counâ—â—ey in these daies this may be thought to be one and very great that such a â—ellow should euer be thought worthy of a Bishopricke not only by so iudicious a Prince as ouâ—s is who perhaps may be deceaued by misinformation to bestow thâ— place vpon him but that there should be found any Informer that would not be ashamed to suggest the promotion of such a Pretender But now let vs see what he saith to the former part of his speach about such Catholicks as were said freely to haue taken the Oath which thouâ—â— M. Barlow indeauoreth to huddle vp as not willing to be well vnderstood yet shall I seeke to cleare the matter somewhat more particularly to that effect shall I first set downe my owne wordes vpon that case of free swearing Thus then I wrote And now for so much as it is said here in like manner that very many of his Maiesties Subiectes that were Popishly affected as well Priests as Laicks did Freely take the same Oath which he calleth a blessed successe from God of this godly and wise intent in deuising and proposing the sâ—me I shall be forced also to say somewhat of this matter before I pasâ—e any further And first of all concerning the freedome whereby it is here said that Priestes Laicks did â—reely take the same no man I thinke will deny but that the taking of this Oath is proposed by the Statute it selfe vndeâ— paine of the losse of all goods and landes and perpetual imprisonment to him that shal refusâ— it which is the very same freedome and no other that a Merchant hath in a tempest either to cast out his goods into the sea for lightening his ship or to be drowned himselfe And though Aristotle in his Ethicks doe seeme to hould it to be simpliciter inuoluntariâ—m simply against the will of the doâ—r Catholik Deuines that it is inuoluâ—tarium secundum quid in part inuoluntary and simply voluntary for that all circuÌ„stances considered he resolueth finally to be the beâ—t to caâ—t out â—is goods saue himself yet all agree in this that fredome is taken away by this constraint of tâ—e passion of feare For that freedome requireth full liberty to â—oth extremes or obiectes that are proposed which it not in our case For that the displeasure of the Prince the losse of goods liberty the ruyne of his family the terrour and perswasion of his friendes are heauy poises and do mâ—ghtely preponderate on the one side and consequently the mention of this Freedome might haue bene pretermitted for so much as no constraint of humane will can be greater then this And yet it is said in the Oath that he must doe it both willingly hartily as he belieueth in conscience Let the discreet Reader consider what coherence there is in their tale So I wrote at that tyme. Now what bringeth Maister Barlow to ouerthrow this doctrine First sayth he the Censurer denyeth not the assertion that many Priesâ—es and Laycks diâ— take the Oath but he stickes at the aduerbe freely God loueth Aduerbes say the Canonists the Diuell doth not Doe you see how the man speaketh in mysteries I neither graunted or denied that many had taken the Oath Yea very many as the wordes of the Apologer were for I know not whether they be true or false but that I doe sticke at Adâ—erbes which God loueth and the Diuel loueth not as the Canonists are affirmed to say may seeme to contayne some great mystery wherin me thinketh he offereth iniury to the Diuell in saying he loueth no Aduerbes good or bad for that bad Aduerbes must needes be as grateful to him as good Aduerbes to Almighty God For as bene agere or bene operari to do or worke well pleaseth God so malè agere mâ—le operari liketh the Diuell And this is confirmed by M. Barlow his owne reason in this place so far as concerneth God For that the Aduerbe sayth he doth make the action commendalle yea denominateth the same and this is an axiome both in Diuine and Humane learning But good Sâ—r by your leaue
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 eloqueÌ„ce or rather loquence to the vttermost as though neyther the earth whilst shee was here nor scarce heaueÌ„ 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 apparenâ— 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 preseÌ„t 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 tâ—stifie that they had that minde and began to put the armes of England vpon all the sayd Queenâ— plate but that by the peace made Calis released vnto theÌ„ 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 â—ame blazoned out not by home-bred fauourites but by forraine trauailers and writers before and since her death yea â—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 oâ—ten falls not out sayth the Orator their eyes had ouercome their eares and truth had out-stripâ— 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 wheÌ„ 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 exprobratioÌ„ 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 chaÌ„ber 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 blemiâ—hed her sâ—lâ—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 punishmeÌ„t 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 swepâ— in so long a space And albeit shee had had both grace wil and time to coÌ„fesse 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
Queene Mary also was disinabled by Parlament in her fathers dayes c. And are not these strong argumentes to proue his purpose to wit that this proceeding of the Parlament and declaration made against her was no temporall disgrace Albeit for so much as belongeth to Queene Mary all men doe know that her case was far different for that Queene Marâ—es mother was neuer noted for incontinency and much lesse so many adulterers put to death with her as might be doubted whose daughter she was To the difficulties she had in King Edwards daies both in respect of the Admirall Seymer put to death for loue-matters towards her and the like he sayth in effect nothing but breaketh forth into a fiâ—t of rage about the whore of Babylon her Philira and loue-drugs whereof this fellow can frame a common place to intertaynâ— him selfe for lacke of other matter Of the time also of Queene 〈◊〉 he speaketh nothing About her lawes and cruell proceedings towardes Catholickes he intertayneth himselfe some what longer but no more to the purpose then in the rest For first he sayth that the sorest punishment for the first twelue yeares wâ—s commitment to Bishops and Deanes houses and some of them to prisons where they lay as warme and waxed as fatt as in theyr owne houses And this now hath no need of answer but that if M. Barlow be not yet faâ— this were a good way to feed him by lying in prison as they did for some yeares which is thought will neuer be for Religion come what Religion there will Secondly he sayth that â—or the subsequent yeares he yeeldeth that there was more rigour vsed death being deseruedly drawne on to vse his words by the merit of treason whervnto Religion was made but a stawking-horse and then citeth S. Augustine in defence of the Christian Emperours lawes against heretickes But first he doth not proue or euer shall be able any such demerit of treason to haue drawne on this rigour but only by calumniation which indeed is and hath beene the persecutors stawking-horse to deceiue the simple pretending one thing for another thereby to oppresse the innocent and secondly S. Augustine alloweth indeed and commendeth the Lawes of Catholike Emperours made for the temporall punishment of Heretickes aâ—ter they were condemned by the Church But what Church was that And what Catholicke Religion for defence wherof those Catholicke Princes in S. Augustines dayes did make those lawes so commended by him Was it the Protestant Church And was the Religion thereof the Protestant religion or ours Will M. Barlow ioyne with me in this which of our two Churches and Religions haue descended visibly from S. Augustins Church and religioÌ„ vnto our dayes Can he deny that S. Augustins Church taught Purgatory Prayer to Sayntes Prayer for the dead Masâ—e and Sacrifice for the liâ—ing dead and many other articles now in controuersy betweene vs Dare he stand to this triall out of S. Augustines workes themselues And if he dare not as I know he dareth not nor will euer accept thereof why doth he here prattle out of S. Augustine as though if he were now aliue agayne he would allow the lawes of Protestant Princes made against that religion and Church which himselfe defended while he was lyuing This then is another absurd shift of M. Barlow to delude his Reader But there followeth another if not more absurd yet at least lesse shamefast for that the malice is more apparent Father Persons sayth he who in the Preface of one of his Legends commendeth Queene Elizabeth for her moderate gouerment that was in the last yeare of herraigne and yet by the way for the mans singular honesty it is worth the nothing that in one and the same leafe hauing so commended her in one page marry then she was aliue in the very next page for then he heard she was dead in a Preface to his Maiesty he compares her to no other but Diâ—clesian for cruelty Thus he and for that he citeth a booke that is in euery mans hand to wit the first part of the Three Conuersions of England and thereby his allegation is easy to be examined I did magine that I should finde him very exact and punctuall in his assertion Wherefore I went to looke vpon the two pages of the selfe same leafe the one written before the Queenes death the other after but I could see no such matter so neere togeather then comming back some foure or fiue pages I found that which I suppose to haue giuen him the occasion of this fond cauill for that the Author hauing dedicated that booke to the Catholiks of England in the Epistle Dedicatory layd forth at large the great afâ—lictions and tribulations which they had long suffered for that Religion he commendeth them for their patience and loyall behauiour towardes theyr Prince in all worldly affayres VVhich course sayth he though it hath not escaped the calumnious tongues and pens of some carping aduersaries making all treason yet is it iustifiable and glorious both before God and man where reason ruleth and not passion And I doubt not but that tâ—e wisâ—domâ— and moderation both of her Maiestie and â—er Sâ—â— Counsell iâ—â—ll rather in this point pâ—nder yâ—ur owne facts then your aâ—uersaries wordes So there Where by is euident that the Authour doth not commend Queene Elizabeth for her moderate gouerment towards Catholickes as this man sayth for that within fiue lines after he sayth they haue passed so many yeares vnder the rod of sharpe afflictions but only persuadeth himselfe that the wisedome and moderation both of her Maiestie and the Counsell will stay them from condemning Catholickes for treason vpon other mens words rather then vpon theyr owne facts which being but a particuler case inferreth not that Father Persons commendeth her for her moderate gouerment Nor is the other point true that in a Preface to his Maiestie he compareth her to no other theÌ„ to Dioclesian for cruelty For that my wordes were these Here generally the applause is no otherwise then it was in old time among the Christians vpon the entraÌ„ce oâ— Constantine into the Empyre after Dioclesian and of Iouinian aâ—ter Iulian. Nor is there any mention or comparison of cruelty in that place so as here neyther the leafe or page doâ— agree to his citation nor the commendation of her moderate gouerment is found neyther the comparison of cruelty with Dioclesian is extant nor is he only mentioned but Iulian also Doe you note how many defects of truth are discouered in so smal an allegation But after this again he commeth in with a great scorn against me for saying that our Catholicke Priests put to death by Q. Elizabeth dyed for religion and were true Martyrs for that hauing life offered theÌ„ if they would renouÌ„ce the Pope and conâ—orme themselues to the present state of of England they resused the same And with this he maketh himselfe merry with diuers iesâ—es about
consent Did she make so notable a demonstration of her owne griefes which she had therof What demonstration was this Wherin did it consist Did she shed teares Did she vest her selfe with sâ—ckloth for the same Did she put any man to death any of the doers or counsellours therof And if not what sufficient proofes notable expressing of her griefes doth this Minister meane What mourning garmentes were there seene throughout the whole Court for this fact What signe of sorrow and publick afflâ—ction Of her Mother it is written that when she heard oâ— Queen Dowagers death she mourned in yellow sattin with gould lâ—ce what apparell Queene Elizabeth did mourne in for Queene Maryes death by her selfe commanded I read not but that then as the cause waâ— somewhat like of both theyr ioyes both of Queene Anne and Queene Elizabeth mother and daughter by the faâ—l of their aduersaries it is probable also that their mourning habits were not vnlike But in truth when I doe consider the circumstances of that lamentable and vnheard of bloudy action that a Queene of that Nobility so honourably borne brought vp a Queene of two so great Kingdomes and Heyre apparent to the third comming into the Realme vpon assuraÌ„ce giuen hauing no obligation of subiection nor being lyable to any corporall punishment by the lawes eyther of nature or nations beeing equall and no wayes subiect and if she were guilty in any thing yet can it not be preâ—umed to haue bene more then the seeking of her owne liberty being vniustly deteyned which is permitted both by Diuine and humane lawes yet notwithstanding after soe many yeares of afflictions in restraint and prâ—son to be brought to a blocke and to be forced to lay dâ—wne her necke at her commandement whome shee allwaâ—â—s esteemed vnequall to her selfe and to haue her heâ—d cut of as the poorest woman that liued by the common hangman seemeth to mee to be one of the most pittifull spectacles that hath happened in Chriâ—â—endome since that Christianity beganne especially she hauing so potent and able a Prince regnant at that time in so warlike a Nation and so neere as his Maiestie was But let vs see what M. Barlow sayth to this for it foloweth immediatly vpon his former words And since that â—ime sayth hee our now Soueraigne that had the nerest interest in that errand was long agoe satisfied by her Maiesties owne purgation But I would demand of M. Baâ—low what ingredients there were in that purgation he talketh of Colloquintida a little before but I will not stand with him about Apothecary-druggs but this I say that exept the purgation of Queene Elizabeth concerning his Maiesties Mothers death had for ingredients these three things first Confession of her iniustice in that act then sorrow and contrition for the same and thirdly offer of satisfaction I must needes say as God by the Proâ—het â—eremy sayd to Ierusalem Silaueris te niâ—ro mulâ—iplicaueâ—is tiâ—i herâ—am Borith macuâ—ata es in iniquitate tua coram me dicit Domiâ—us If thou shâ—lt wâ—sh thy selfe with â—alt-peeter and multiply neuer soe much the herbe Borith thou art defiled with thine iniquity before me sayth the Lord God But his Maiestie sayth M. Barlow was long agoe satisfied with that purgation That may bee out of prudence â—oâ— the causes that euery wise man will ghâ—sse the times standing as they did Yt may be also that his Maiestie meaneth to follow the wisedome of King Dauid who left somthing in this kind to be done by his sonne which sure I am that if his Maiestie were but three moneths abroad in the world to heare what is talked in other Princes Courtes and Countreys he would exact perhaps a larger satisfactioÌ„ about this matter Now theÌ„ to speake briefly of Queene Elizabeths death which of purpose for some pages I haue ouerslipt to treat of these premises now handled that went before it I sayd in my letter that after so long a life in such worldly prosperityâ—s pleasures and iollityes as hers had bene it was a pittifull death to depart from this world to eternity with so little preparation or mention of God as she is reported to haue vsed wherof I sayd that I had seene a relation of a person of worth that was present at all her sicknes and death and had written the same not long after her buriall which I sayd then I would passe ouer for breuities sake But now for that I am so much vrged thereunto by M. Barlow I meane to impart with the Reader the greatest part of the sayd narration though not all for sundry respects but without any addition of matter from my selfe as most sincerely I doe protest But first let vs heare what M. Barlow sayth to that which already I haue written before First he sayth That if Queene Elizabeth at the first assault of her sicknes were silent and solitary phisicke will ascribe it vnto the nature of melancholy diseases c. Then â— hat reason would interprete that as â—he in refusing peremptorily her bed did shew her Princely resolution stantem mori to dye standing so Christian charity would inferre her retired silence to be a with-drawing of her mynd from her senses for a more serious meditation or her by-past lyfe and future state Behould heere M. Barlowes spirituall Rhetoricke or Rhetoricall spirituality that can make madnes meditation and silence or rather dumbnes vpon melancholy to be a voluntary withdrawing of the mind from her senses Indeed her by-past life and future state were matters that required deep meditation yea contrition also and teares if wee will belieue Saint Augustine who both wept hartily and repeated often ouer the penitentiall psalmes when he lay on his death-bed and further said as Possidius relateth in his life that no man ought to goe out of this life without pennance if he hath time to procure it but alas it seemeth that Queene Elizabeth was not in that state of mynd or sense to procure it or to accept of it if any man had offered the same vnto her As for the other particulers what she answered to her Doctor of Phisicke that she did meditate that she did lay her hands vpon the head of Doctor VVhitguist Archbishop of Canterburie kneeling by her and saying Amen to his prayers and sayd vnto one of her Ladyes wayting vpon her that her mind was little of from God and so gaue vp the Ghost c. all this I say for that it is much different from the faithfull relation of the aforesayd worthy person which was present and wrote the Story as an eye-witnes which M. Barlow doth not I shall remit my selfe and the Reader to the sayd relation which is this that ensueth Her Maiestie being in good health one day a priuy Counsellour presented her with a peece of gould of the bignes of an Angell dimly marked with some small characters which he sayd an old woman in VVales bequeathed her on her
28. day of Sepâ—ember 1607. and it was subscribed thus in Latin Admodum R. dae Dom. is V. ae Frater seruus in Christo. Robertus Card. Bellarminus Which our Apologer translateth Your very Reuerend Brother wheras the word very Reuerend in the Letter is giuen to the Arch-priest and not to Card. Bellarmine which the interpreter knew well inough but that wanting other matter would take occasion of cauilling by a wilful mistaking of his owne as often he doth throughout this Answer to Bellarmine as in part will appeare by the few notes which here I am to set downe leauing the more full answere to the Cardinall himselfe or some other by his appoyntment which I doubt not but will yiâ—ld very ample satisfaction in that behalâ—e For that in truth I fynd that great aduantage is gyuen vnto him for the defence of his said Epistle and that the exceptions taken there against it be very weake and light and as easy to be dissolued by him and his pen as a thin mist by the beames of the sunne This was the Preface vsed before to this third Part. To which M. Barlow hauing very little or nothing to say seeketh to spend time in idle talke For thus he beginneth As if the Apologers answere saith he like to Iericho's walls should presently â—all with the blast of a Ramms-horne and a few tournes about it So hath he many tournings and windinges in the preface before he câ—me to itâ— and being in it he treads a labyâ—inth and some times looseth himselfe and yet in the conclusion he windeth his cornet with three seueâ—all blasts Communicatory Causatiue Supplicatory c. And is not this a pretty deuise to spend time and to play the Vise indeed VVhat of all this is seene in my Preface Next to this he beginneth against me thus This Epistler sâ—yth that Cardinall Bellarmine taketh the Oath to be compounded of lawfull and vnlawfull clauses wheras the Cardinall saith plainly though it be so tempered and modified yet is it wholy vnlawfull whiâ—â— is as much to say as there is not a lawfull clause in it So he this me thinks is to great an vntruth to begin withal For that according to art he should goe by order and degree and if he begin with such wilfull escapes as these are what wil he doe before he come to the end Cardinall Bellarmine doth not only not say this which he imposeth vpon him but sayth the quite contrary to wit Vt Iuramentum recusetur non est necessarium vt cos singulae partes eius sint male satis est vt velvna sit mala That the Oath may be refused it is not necessary that al euery part therof be naught it is inough that one only be naught Is not this plaine inough Next after this he taketh in hand the defence of that translation of the Cardinalls subscription vnto his Letter Your very reuerend brother Robert Cardinall Bellarmine the latin being as you haue now seene Admodum Rdae Domis Vae frater seruus in Christo Robertus Card. Bellarminus And it is a world to see how many wayes he windeth himself to get out of this brake First he beginneth with a talâ— of a certayne Emperour that would perforce make a gentleman belieue that he was like to be sicke for that he saw a pimple rising vnder his naile but this tale he applyeth not and I se not where vnto indeed he may apply it Then coÌ„ming to the matter he demaundeth this question Suppose it were not exactly translated is not the sense all one Whereto I answere no for it were somewhat ridiculous to call him selfe M Blackwels Reuerend Brother For by the same reason he writing to a Duke â—aying Excellentiae Vestrae Frater might translate it your excellent Brother and the same might a poore man doe in like manner writing to the same Duke Excellentia vestrae humillimus seruus your most humble Excellent Seruant which I thinke no man will approue But M. Barlow will proue it by reason for that both the Brotherhood saâ—th he and Reuerence are reciprocall and may be referred to both parties either your Reuerence-ships brother or your Reuerend brother but this is refuted now already by my examples alâ—edged And besides this wil M. Barlow haue no respect to the cases and genders in Latin Is not Reuerenda with a dipthong and of the femynine gender and genitiue case different from Reuerendus of the masculine gender and nominatiue case And if they be different how can they then be reciprocal in signification translation But yet further M. Barlow hath another shift saying that in the written copy D. in the end had such a dash as it might be taken for dus or dae But this shift is worse then any of the rest for so much as that D. doth not stand in the end of the subscription but in the very beginning as hath byn seene by the words before set downe which are Adâ—â—â—um Rdae Domis V rae which D. though it had neuer so great a dash yet could it not signify dus by force of the sense being set in the first place and in such order as it was After this M. Barlow attempteth another euasion demanding of me why I had not translated the word Domiâ—â—tionis into English that he might haue posed me therin For if it should be translated Lordship it would haue seemed to much and if Mastership it would seeme to little and therupon telleth vs againe another tale out of Diogenes Lâ—â—râ—iâ—â— for he is copious in this kind out of his note books as before I haue aduertised and the tale is that Diogenes the Cynicke begging a tallent at King Alexanders hands he â—â—d it was to much for a Cynicke to aske then he damaÌ„ded him a halfe-penny but the other answered it was to little for Alexander to giue and with this M. Barlow thinketh he hath wel satisfied the controuersy in hand Next vnto this there is an exception made against Cardinal Bellarmine his Letter to M. Blackwel as though therin he had mistaken the whole state of the question by going about to impugne the old Oath of Supremacy made in King Henry the eight his time insteed of this new Oath intituled of Allegiance and consequently that the Cardinal did batter a castle in the ayre of his owne framing Which as I confessed had beene a great ouerfight in him so learned and famous a man if it could be proued so I did conuince by sundry euident arguments and by Cardinal Bellarmines owne words that it was not so but that he impugned directly this later Oath of Allegiance The cause why this was obiected to Cardinal Bellarmine was for that he going about to impugne the vnlawfulnes of this later Oath doth insist much in reprouing the Kings spiritual Supremacy and in shewing the same to belong to the Bishop of Râ—â—â— which they say