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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09102	The iudgment of a Catholicke English-man, living in banishment for his religion VVritten to his priuate friend in England. Concerninge a late booke set forth, and entituled; Triplici nodo, triplex cuneus, or, An apologie for the oath of allegiance. Against two breves of Pope Paulus V. to the Catholickes of England; & a letter of Cardinall Bellarmine to M. George Blackwell, Arch-priest. VVherein, the said oath is shewed to be vnlawfull vnto a Catholicke conscience; for so much, as it conteyneth sundry clauses repugnant to his religion.; Judgment of a Catholicke English-man, living in banishment for his religion	Parsons, Robert, 1546-1610.	1608 (1608)	STC 19408; ESTC S104538	91,131	136

he would not that he should put him to banishment Now when the Emperours Deputy came to Caesarea he sent for Basil intreated him honorably spake pleasingly vnto him desired he would giue way to the tyme neyther that he would hazard the good of so many Churches tenui exquisitione dogmatis promised him the Emperours fauour and himselfe to be Mediatour for his good But S. Basil answered These intising speaches were fit to be vsed to children that vse to gape after such things But for them that were throughly instructed in Gods word they could neuer suffer any syllable therof to be corrupted Nay if need required they would for the maintenance therof refuse no kind of death In deed the loue of the Emperour ought to be greatly esteemed with Piety but Piety taken away it was pernicious LXVI This is the truth of the storie saith he I haue layd downe at length his declaration to the end that his sleightes may the better appeare in eluding the force of this Answere of S. Basil as though he had said only that no syllable of Gods word was to be suffered to be corrupted wheras his meaning was not only of Gods word or of Scriptures alone but Ne vnam quidem syllabam diuinorum dogmatum not any one syllable of dyuine doctrine taught by the Catholicke Church and so much import his wordes in greeke which are guylfully heere translated for that insteed of the forealleadged sentence wherein consisteth the substance of the said answere to witt That for them that are throughly instructed in Gods word they can neuer suffer any syllable thereof to be corrupted he should haue said That they that haue beene brought vp nourished in sacred learning cannot suffer any one syllable of dyuine doctrynes of the Church to be violated which is cōforme also to S. Basils purpose in hand For that the controuersy which he and other Catholicke Bishops had with the Arrian Doctors in those dayes was not only nor immediatly about the Scriptures out of which the Arrians alleadged more aboundantly then their aduersaries but about certayne doctrynes determined by the Church especially by the Councell of Nice as namely about the vse of the wordes and doctrines of hom●sion or consubstantiality hypostasis substance person trinitie and other the like and whether they should say Gloria Patriet Filio or Gloria Patri cum Filio or in Filio such other differences which vnto the Deputy Modestus seemed but small matters and subtilityes of doctrine but to S. Basil matters of great moment for so much as they were now determined by the Church and thereby made Diuina dogmata Diuyne doctrines though they were not all expresly found in Scriptures So as this sleight in trāslating S. Basils answer That such as were throughly instructed in Gods worde could neuer suffer any syllable therof to be corrupted as though he had meant only of Scripturs is not sincere neyther agreable eyther vnto the letter of the Greeke text or meaning of S. Basill LXVII Let vs see then his third shift to put of this matter which is the same that before we haue mentioned in the first example of Iulian to witt by seeking out differences disparityes betweene the clauses or members that are compared togeather saying That albeit Basil and the Arch-priest may haue some comparison yet not our Orthodoxe King with an Arrian Emperour Basil was sollicited to become an Arrian but the Arch-priest not once touched for any article of faith And so he goeth forward with many contrapositions But I haue spoken sufficiently before of the weaknes of this manner of argument And if we remoue the mentions of some persons that may be offensiue the matters themselues will easily discouer their conformity For if yow had demaunded Modestus the Deputy then in fauour of what religion would he haue S. Basil to conforme himselfe subscribe he would haue said the Orthodoxe no lesse then the Iudges of England do now that require this Oath And yet did not S. Basil thinke so And if any man should haue called that Emperour an Arrian it would haue bene no lesse offensiue then to call a Protestant-Prince at his day a Caluinist or Lutheran notwithstanding that the reason of difference betweene the Catholicks and Arrians at that day be the same that is betweene Catholicks and Protestants at this day to witt the following or impugning of the vniuersall knowne Church descending from Christes tyme vnto Saint Basils and from Saint Basils to ours LXVIII There remayne yet 3. or 4. other exāples mentioned by the Cardinall in his Epistle to the Archpriest wherof the first two are of S. Peter and Marcellinus the Pope whose fortitude and diligence in rysing agayne he desyreth him to imitate if perhaps he followed their infirmity in falling The other two are of S. Gregorie and S. Leo two holy and learned Popes and for that cause both of them surnamed the Great who do set downe in dyuers places the obligation that all Catholicke Christian men haue to hold vnion and subordination with the Sea Apostolicke Vnto the first two examples as there is litle said but disparityes only sought out betweene Peter and Marcellinus and the story also of Marcellinus called in question so I leaue the same to the Cardinall himselfe to treate more at large for so much as in his former books workes he hath handled the same sufficiently as also the third obiection made against S. Gregorie about refusing the name of Vniuersall Bishop And the same I must say of the 4. also S. Leo whome the Apologer confesseth to be truly alledged against him for exalting the Authority of S. Peter and firmitie of his faith which he putteth of with this scoffe borrowed from D. Iohn Reynolds his booke of Conference in the Tower That as Tully said to Hortensius the Orator when he praised immoderatly eloquence That he would lift her vp to heauē that himselfe might go vp with her so would S. Leo lift vp S. Peter with prayses to the sky that he being his heire might go vp also and be exalted with him LXIX And after this scorne he picketh out diuers sentences of S. Leo his works which seeme somewhat odious to contayne ouermuch praise exaltation of S. Peter his Authority all takē out of the said Reynolds Booke as Reynoldes himselfe had takē the greatest part of thē out of M. Iewell to whome the same was very sufficiently answered before by D. Harding and the most of them shewed to be meere calumniations The first and chiefe wherof is this That our Lord did take S. Peter into the fellowship of indiuisible vnity which S. Leo his aduersaries going about to wrest to an absurd sense to wit that this indiuisible vnity must eyther be in person or nature with Christ D. Harding sheweth playnly by S. Leo his owne words sense and drift that he meant it only of the indiuisible

mislike But if this proue not so and that the matters refused in the Oath are poyntes appertayning in deed to Religion then I hope that by answering fully this poynt we shall satisfy also the second why it was not needfull for the Pope to set downe any particuler confutation in his Breues but only to say as he doth in generall that The integrity of Catholicke Religion permitteth them not to take such an Oath in which both Cyuill and Ecclesiasticall poynts are couched and conioyned craftily togeather with no small preiudice of the said Catholicke Religion XXII And how thē shall we cleare this importāt matter VVhether there be any pointes in this Oath belonging to religion besydes Cyuill Obedience Very easily by foure seuerall and distinct wayes The first wherof shall be taken from the playne expresse wordes sense and drift of the Oath it selfe That besydes the acknowledgment of our Soueraigne to be true King and rightfull Lord ouer all his dominions and that I will be a true loyall Subiect vnto him and other such like clauses wherat no man sticketh or maketh difficulty the said Oath conteyneth further that I must sweare in like manner some poyntes concerning the limitation of the Popes authority to wit what he cannot do towards his Ma. tie or his Successours in any case whatsoeuer Which question being brought from the particuler Hypothesis to the generall Thesis concerning all Kings for the like reason is also in others both in the one the other it toucheth a poynt of doctryne and Catholicke beliefe concerning the sufficiency of Pastorall authority left by our Sauiour in his Church vnto S. Peter and his successours for redressing of all inconueniēces that may fall out which I being a Catholicke cannot in my Conscience for●weare without perill of euerlasting damnation And this is one way of cleering the question XXIII An other is to looke vpon the Popes wordes in his Breues wherby will appeare what his meaning was of the contents of the Oath Wee haue heard saith he how yow are compelled by most grieuous punishments set before yow to go to the Churches of Heretickes to frequent their Assemblyes to be present at their Sermons c. Wherby we are moued by the Zeale of our Pastorall Office and by the Paternall sollicitude which we haue for the saluatiō of your soules to warne pray yow in no sorte to go to the said Churches nor to heare their Sermons nor to cōmunicate with them in any externall rytes least yow do incurre the wrath of God therby For that it is not lawfull for yow to do these things without detriment of Gods seruice and of your owne saluation as also yow may not without most euident and grieuous iniury of Gods honour bynd your selfe with the Oath which in like manner to our great griefe we haue heard to be administred vnto yow of the tenour vnder written c. And then after the whole forme of the Oath set downe he writeth thus VVhich things being so it ought to be cleere vnto yow by the wordes themselues that such an Oath can not be taken without domage to the Catholicke fayth and health of your soules for that it conte●eth many things against the said Catholike saith and health of your soules XXIV By these wordes of the Breue we may see playnly that as the matter of going Church Assemblyes and Sermons of those o● a contrary Religion are forbidden by him as spirituall matters and acts of a fa●● Religion so is the taking of the Oath not in regard of Temporall Cyuil● Obedience to his Ma. tie which by a ●ormer Breue his predecessour had permitted and recommended to an Catholicks soone after his Highnes entrance vnto the Crowne but for the admixture of other causes appertayning to some poyntes of Religion as before hath byn●●●d XXV The third proofe may be taken out of the ensuing ●etter of Card. all Bellarmine who hauing diligently considered with other learned men of the nature of this Oath doth therfore hold it to be vnlawfull for that it is so compounded by artificiall ioyning togeather of Temporall and Spirituall things Cyuill Obedience and forswearing the Popes authority as to vse his wordes No man can professe his Cyail● Subiection and detest treason and conspiracy by this Oath but he must be forced also to renounce the Primacy of the Sea Apostolicke And therfore he compareth it to the crafty composition and commixture of Images of the Emperour Iulian of the Paynim Gods so coupled and combined togeather in his Imperiall banner as dutifull Subiects that were Christiās desyred to performe their Temporall duety Cyuill honour to their Soueraigne could not bow downe to his Picture as the fashion was but must seeme also to do the same to the heathen Idols which rather then they would do they were content to suffer cruell death So as in this case such as denyed to obey in that point did it not for lacke of reuerence and loyall affection to their Emperour as odiously it was obiected and amplified against them but by reason of the mixture of things vnlawfull with those that were lawfull And the like plainly is heere in this case where Catholicks are wrongfully accused to deny their acknowledgment of cyuill Obedience conteyned in this Oath for that they refuse to take the same wheras their refusall is not for this but for other clauses pertayning to their Religion XXVI Fourthly then for a more full and fynall cleering of this matter I can thinke of no better nor more forcible meane then to make this reall offer on the behalfe of euery English Catholicke for better satisfaction of his Ma. tie in this poynt so much vrged of their Cyuill Temporall Obedience First that he will sweare and acknowledge most willingly all those partes and clauses of the Oath that do any way appertaine to the Ciuill and Temporall Obedience due to his Ma. tie whome he acknowledgeth for his true and lawfull kyng and Soueraigne ouer all his Dominions and that he will sweare vnto him as much loyalty as euer any Catholicke Subiect of England did vnto their lawfull King in former tymes and ages before the change of king Henry the eyght or that any forraine Subiect oweth or ought to sweare to any Catholicke Prince whatsoeuer at this day XXVII Secondly that for the Pope who by the force of Catholicke Religion is the Supreme Pastour of his soule he hopeth in Gods goodnes that he will neuer attempt any thing in preiudice of his Ma. tie nor will he euer procure of his part that he do but rather will seeke to stay or let the same as much as shall lye in his power praying hartily for them both But for so much as the Question of his Authority what he might do in certayne vrgent cases for the preseruation of any Countrey and for the vniuersall good of Gods Church is a matter belonging to doctrine Religion he cannot with

vnity or fellowship of the high name of Rocke of the Church which Christ our Sauiour the chiefe and fundamentall Rocke imparted to none but to S. Peter and consequently that vnity of name of Rocke was indiuisible betwene them which if eyther M. Iewell or M. Reynolds or our Apologer would haue equally considered they needed not to go about to disgrace so ancient a Father with so meere a cauill or at leastwise it being once answered they ought not to haue so oftē repeated it againe without some new matter or reason for the same or impugnation of the former answere LXX But I will not trouble yow with any more at this tyme albeit there ensue in the Apology diuers other poynts that might be stood vpon not for that they conteyne any great substance of matter but for that they seeme to proceed out of no small auersion of mynd acerbity and gall in the writer against all sortes of Catholicke people which CHRIST IESVS amend and mollify and giue him light from heauen to see the truth that he so bitterly impugneth LXXI And as he dealeth with S. Leo so doth he much more in the same kynd with D. or Sanders and Cardinall Bellarmine cyting out of their workes dyuers sentences culled and layd togeather that seeme lesse respectiue to the Authority of temporall Kings and Princes and all this to incite more his Ma. tie against them and those of their Religion and fynally against the Cardinall he concludeth in these wordes That God is no more contrary to Belial light to darknes and heauen to hell then Bellarmines estimation of Kings is to Gods Which is a very passionate Conclusion if yow consider it well for that setting asyde the preheminēce for iudging in matters of Religion which in his Controuersyes he proueth both by Scripture and testimony of all antiquity to appertayne to Bishops and not to Princes so was practised for 300. yeares after Christ when few or no Kings or Emperours were yet Christians in all other poyntes he speaketh so reuerently of them and defendeth their Supreme Authority with as great respect as any Authour perhaps hath euer done before him And to pretermit other places let the Reader but looke ouer the first 16. Chapters of his Booke de Laicis and he shall fynd not only the Authority of Princes proued to be from God by many Scriptures Fathers Councels Reasons and other Authorityes of Saints against Anabaptists Atheists and other miscreants of our tyme but the quality also and excellent power of the said Princely Authority so exalted both for making of lawes iudging condemning waging warre and like actions of supreme power as will easily refute this cauillation LXXII And among other propositions tending to that effect he hath this in the beginning of his eleuenth Chapter which he proueth largely and of purpose throughout the same not only That Temporall Princes are to be obeyed out of Conscience or for Conscience sake but also Quod lex Ciuilis non minùs obligat in Conscientia quàm lex Diuina That the Cyuil law of the Temporall Prince doth no lesse bynd the Subiect in Conscience thē the law that commeth immediatly from God himself And how then is Cardinall Bellarmyne said heere to be no lesse contrary to God concerning Kings Authority then light to darknes and heauen to hell But especially if yow consider further that when Cardinall Bellarmyne in that booke commeth to treat of the Authority of Temporall Princes in matter of Religion though he set downe this Conclusion That Non pertinet ad eos Iudicium de Religione The authority of iudging of Religion which is true or false belongeth not vnto them but vnto Bishops yet Pertinet ad eos defensio Religionis the defence and protection of Religion appertayneth vnto them as also the cyuill gouernmēt in cyuill matters ouer all persons as well Ecclesiasticall as Temporall which is so much as a Catholicke man can giue to Caesar reseruing to God that which is Gods LXXIII And albeit this might be sufficiēt to shew the tooth that is held against Cardinall Bellarmine and the ardent appetite these Ministers haue to disgrace him in somewhat yet am I inforced to lay forth some few examples more wherby as in a cleere glasse the indifferent Reader will see behold and wonder also at the manner of dealing vsed against him to that end LXXIV And now we haue already seene what general Conclusions haue bene gathered against him That he vseth to contradict himselfe wittingly so often as euer he is pressed with any hard argument by his Aduersary That his common tricke is to tell the sentence of his Authour without his sense That he seeketh euery-where to debase Kingly authority and the like Which generalityes as in truth and reason they may not be inferred but vpon proofe and induction of many particularyties so when it commeth to tryall yow haue seene not so much as any one particuler sufficiently proued Now shall yow heare some more examples of calumnious dealing with him LXXV Pag. 92. the Apologer speaking of S. Gregorie the Great and going about to interpret those wordes of his alleadged by the Cardinall where he calleth the Sea Apostolicke Caput fidei the Head of faith in regard of the direction in matters of Faith that is to be taken from thence as from the Head the Apologer would haue it vnderstood that for so much as in that place he speaketh to the Bishop of Palermo about the vse of the Pall accustomed to be gyuen by the sea Apostolicke to Archbishops S. Gregories meaning is that the Sea Apostolicke of Rome is head only in matters of Cerimonyes and then he inferreth thus VVhich sense saith he if yow will not admit giue me leaue to say that once of one Gregorie which Bellarmyne himselfe saith often of many of the Fathers Minùs cautè locutus est Gregorie spake not so aduisedly And the latin translation hath Quod ille de multis saepe dicit ex omni numero Patrū That Bellarmyne saith it often of many and of all sortes of Fathers to wit that they spake inconsideratly and yet when I went to examyne the two places of Bellarmynes workes cyted by our Apologer in the margent I found a strange abuse to wit no such thing at all spoken of the Fathers but only of one Nicolaus de Lyra made a Christian of a Iew not much aboue two hundred yeares past who seeming by some words of his to hold a certayne extrauagāt opiniō that S. Peter S. Paul were not put to death at Rome but at Hierusalem against the generall consent of all antiquity Cardinal Bellarmyne expoundeth first what his true meaning was to witt nothing in deed differing from the Fathers expositions and namely of S. Hierome and then addeth Quanquam minùs cautè locutus est c Albeit Lyranus in his manner of speach was not so wary as he might haue byn in giuing