nutriret cum autem id maceret extenuet macieque conficiat corporâ—lis dici omnino non potest Some men as M. Barlow do say that the Apostle speaking of vnprofitable bodily exercise meaneth of fasting but truely they do erre for that fasting is no bodily exercise but spirituall For if it were bodily it would no doubt nourish the body but whereas it doth chastise the body extenuateth and maketh it leane it cannot any way be called corporall So he And if wee will haue the testimony of another as ancient as S. Chrysostome most skillâ—ull in the Greeke tongue wherin S. Paul writeth these wordes though no Grecian borne wee may heare S. Hierome who vpon those wordes of Exerce te ipsum ad pietatem exercise thy selfe to piety setteth downe first what piety is saying Pietas est eâ—iam 〈◊〉 tua tribulatione alijs subuenire Sicut Sareptana vidua seciâ— Piety is to help other men euen with thy owne tribulation as the poore widdow of Sarepta did feed the Prophet Elias with the bread that she had reserued for her sonne and her selfe And then as for corporall exercise named by the Apostle he sayth it was meant of things belonging to the bodily health as Sanctarum balnearum venationum huiusmodi quae ad breue tempus carnali proficiunt sanitati holy bathes such as holy men did vse for help of their health hunting and other such bodily exercises for the same end which do profit to the health of the flesh but for a short time which admonition is thought to haue bene giuen by S. Paul to Timothy as to a young man that was somewhat delighted with these bodily exercises or counsailed therunto by PhisitioÌ„s for help of his said health To which end also the said Apostle in the same Epistle exhorteth him not to drinke water still but to vse a little wine for help of his stomacke and in regard of his other frequent infirmities but yet would haue him to exercise himselfe in the workes of piety as now hath bene sayd So as this place also of S. Paul hath bene abused by M. Barlow his prophane interpretation against externall mortifications But now lastly he commeth neere vs indeed and will shew that Queene Elizabeth her mortification was of another kind perhaps not heard of before Let vs heare his words Fourthly sayth he to be a King and to gouerne as a King should do is mortification of it selfe This is the largest way I suppose of mortification that he can lay before vs for of this kind he will find no doubt many mortified people both of men and women that would be content to accept of this mortification to be Kings Queenes and to gouerne well in their owne conceipts For what Prince thiâ—keth not that he gouerneth well and not only Kings Princes are to be comprehended vnder this mortification but proportionally also all other Magistrates and Gouernours vnder them who haue one poynt more of mortification lying vpon them then their Supreme Princes for that they are lyable to giue account to them which the others are not and consequently they are more subiect to mortification in their offices and dignities and yet most men do seeke after them both in England and els where which doth shew that there is great store of mortified men in the world or at leastwise of men that loue this mortification and desire to be so mortified And if to be a Bishop also be a mortification then hath M. Barlow in like manner proued himselfe a mortified man then those words of S. Paul to the Collossians Mortificate membra vestra quae sunt super terram Mortify your members which are vpon earth may haue this sense also among other do you mortify your self with some good Bishopricke or other dignity that in it selfe is a mortification And do we not see what prophane trifling this is And that by this drawing Christian vertues out of their compasse true natures and spheres they do eneruate and euacuate all their force and bring their practice to a meere sound of words The Catholike doctrine is that mortification is a most excellent Christian vertue commended highly in the Scriptures and exercised by all Saints and especially by our Sauiour Christ and his Apostles and by the greatest Saints Seruants of his that haue ensued in his Church as may appeare as well by those words of S. Paul now recited as also these other to the Romans Si spiritu sacta carnis mortificaueritis viuetis If you shall mortify the works of the flesh by spirit you shall liue And then followeth the contrary set downe in the same place If you shall not mortify your sayd members deeds of the flesh therof ensuing but shall liue Secundum carnem by obeying the lust therof you shall dy euerlastingly Wherby is also vnderstood the nature of this excellent vertue whose name of mortification is deriued from the word Mors that signifieth Death for that as when death entreth vpon a body and driueth out the soule the sayd body remayneth without sense â—eling or other motion so when this vertue of mortification is well exercised of a Christian man it doth take a way the sensuall life of our lusts and passions and doth mortify them in their vnlawfull appetites so as they remaine as it were feeble cold and dead in resisting or rebelling against the superiour parts of the soule directed by reaâ—on and religion And this is that most happy and excellent death so much desired by S. Augustine when he sayd to God moriar ne moriar let me dy that I may not dy and good S. Bernard Vtiâ—am hac morte ego frequenter cadam vt euadam lâ—queos mortis vt non sentiam vitae luxurianâ—is mortisera blandimenta Would to God I may often dy this death that therby I may escape the snares of the other death that I may not feele the deadly flatterings and allurements of this present dissolute life And then he goeth further to many particularities saying Vt obstupescam ad sensum libidinis ad aestum auaritiae ad iracundiae impatientiae stimulos ad angoris solicitudinem ad molestias cuâ—â—rum moriatur anima mea morte iâ—sâ—â—rum boâ—a mors quae non aufert sed transfert in meltus Let me dy by this death of mortification that I may become sensles to the feeling of carnall lusts to the heate of couetousnes to the pricks of anger and impatience to the afflictions of solicitude to the troubles of to many cares let my soule dy with the death of iust men this is a good death and doth not take life from me but doth change it to a better Thus that holy and deuout Father of the workes and effects of mortification and of his ardent loue that he had therunto And the like I might most aboundantly shew out of other Fathers but it were ouerlong for this place The saying of S.
Eliâ—abeths affaires his answere in his owne words is this But dearely beloued there is a difference in faults of men as in diseases some onely are hurtfull to the parties themselues some loathsome and infectious to others the first are to be buried with their bodies forgotten but the other will annoy and therfore must be remembred after death In Scripture some Kinges that were vicious had their faultes touched euer after their buriall but no more yet some are neuer named in Scripture but their sinne is branded vpon their name as often you may see of â—eroboam neuer mentioned but presently addeth the sonne of Nebat which made Israell to sinne This was the mans answer at that time for that it serued for his purpose the same may serue me now against him for if the case of Ieroboam that made Israell to sinne might be applied to the Earle of â—ssex that was of their owne religion and changed nothing therein so far as is knowne and was but a priuate person how much more may the same be applyed to Queene Elizabeth that indeed brought in that fatall diuision and new worship of Ieroboam into her Kingdome which she found quiet vnited with the rest of Christendome in the knowne Catholicke fayth of Christs Church But saith M. Barlow reproaches are vttered eyther for reprâ—ose to amend or for vexation to grieue the parties calumniated both which endes doe cease in death Whereunto I answere that if they be reproches and contumelyes indeed without truth wherof M. Barlowes tongue and pen are fulâ— they serue to neyther of these ends but principally to shew the wiked mind of the vtterer but if they be true as those things are which I haue touched concerning Q. Elizabeth her infelicities â—heÌ„ albeit they be vttered to none of these two foolish ends mentioned by M. Barlow eyther to amend or vex the dead yet are they recorded to warne instruct them that are aliue by shewing Gods iustice vpon sinne his prouidence his power and his care to feare men by terror of euerlasting inâ—amy from the like offences many other such holy ends for the which in Scripture it is a most common ordinary thing to heare the sinnes of wicked Princes repeated and reiterated after death M. Barlow himselfe cannot deny it I did further add also in my former Letter the example of diuers ancient Fathers as Iustinus Martyrâ— Irenaeus Tertullian and others who to comfort the afflicted Christians in theyr dayes and to honour more the cause for which they suffered did put them in mind what manner of pâ—ople and Princes their first persecutors were as namely Nero and Domitian what life they led what end they made and that indeed they were â—it instruments to be the first actors in such a worke which I applying to Queene Elizabeth sayd that the like obseruation and comparison might be made she being the strangest woman that euer perhaps liued for diuers admirable circumstances before touched and the very first absolutely of that sex eyther Christened or created that tooke vpon her Supreme Power in Spirituall and Ecclesiasticall matters c. Wherunto M. Barlow comming to answere and hauing nothing at all to say to the purpose doth so childishly trifle as is most ridiculous telling vs first that if the Papists may comfort themselues for that they haue bene beaten by a woman then may the diuell comfort himselfe also that a woman is prophesied in Genesis according to our interpretation to breake his head Sysera also the Captaine may glory that he was ouerthrowne by a woman But this is triflingâ— for I doe not say simply by a woman but by such a woman as neuer was the like in diuers points of enormity against Câ—thâ—licâ—â— religion and therin was the Fathers obseruations of enormous manners of Nero and Domitian and not in the sex as they were men Secondly he sayth that diuers Popes were more like to Nero and Domitian then Queene Elizabeth but this is also trifling For neyther is the matter proued if it could be yet doth it not improue my comparison as it was some comfort to the ancient afflicted Catholickes to consider what manner of Princes they were that first began most sharpe persecution against them so might English Catholickes doe by consideration of the person of Queene Elizabeth that first of all women persecuted them in England and with inspeakable monstrosity made her selfe Head of the Church Thirdly he sayth about this matter that heauen and hell arâ— not more different then those Christian martyrs of the Primitiue Church from these later of English Papists for they sayth he acknowledged the Emperors supremacy independant vpon any but God prayed for them seriously both lyuing and dying c. But this now is more then trifling for it seemeth to me meere madnes to say that ancient Christian martyrs vnder Nero and Domiâ—ian did acknowledge those Emperours Supremacy independant vpon any but God which inferreth to my vnderstanding that they acknowledged them for Supreme Headeâ— of the Catholicke Church in those dayes for so signifieth the worde Supremacy in the controuersy betweene vs and the wordes immediatly following independant vpon any bâ—â— God doe seeme playnely to confirme the same as doth also the comparison and contrariety it selfe which hee putteth betweene those old Martyrs and ours For if he had meant of temporall Supremacy there had not bene any difference or contrariety betweene them For â—hat our Martyrs also doe acknowledge temporall Supremacy to Kings and Princes though not spirituall which inferreth that M. Barlow ascribing more to the ancient Martyrs vnder Nero and Domitian must needes meane that they held them â—or Heades of their Church euen in spirituall Ecclesiaâ—ticall aâ—fayres although they were Pagans and â—oe consequently might and ought to repayre to them in matters of controuersy about Christian Religion and were â—ound to follow their direction therein And if this be not more then trifling especially for a Prelate to vtterâ— I leaue to the discreet Reader to consider But now let vs see briesely some of his answers to the points before rehearsed of Queene Elizabeths life and death First he sayth to the note about her birth and disgrace by her Father and Parlament that the Scriptures are not soe Censorious for God himselfe mislikes the Prouerb that it should be sayd the fathers did eat sower grapes and the childrens â—eeth were sett on edge but this is folly for I alleadged it not as a sinne of hers for the sinne was her fathers and mothers but as some disgrace in temporall felicity Then he telleth vs that in some places the ciuill Lawes doe permit some bastards to succeed Item that she shewed well by her courage and other Princely qualities that she was King Henries daughter Item that her selfe did so far coÌ„temne those slaunders published in print as shee would neuer consent to haue them cleared but rather scorned them Item that
of ouersight or of purpose For I do not make that argument which he frameth iâ— my name that the Pope hath to do in England because some Catholickes suppose he hath Nor is the word supposing vsed by me applied to some Catholikes as though they supposed but to my selfe that I supposed and so this change of the person as you see is a foule ouersight in repeating his aduersaries argument There followeth the like change of the subiect for my supposall was not that the Pope had to do in England but that we treated and spake in that place of Catholike people according to Catholike Doctrine and of Catholike consciences not of Protestants consciences or iudgements for that the question was not whether Protestanâ—s with a good conscience might take the Oath or not but Catholikes with the integrity of their Religion Out of which supposall is inferred that forsomuch as Catholike doctrine in all Schools of the world as well of Spaine France Italy and others do teach and define that all Catholike people whether they be farre or neere without exception are equally subiect to the supreme Pastour of the Church wherof they are members it followeth I say that dwell they neuer so farre of they cannot be called nor accounted Messis aliena to their said vniuersall Pastour But let vs heare M. Barlow further vttering other ignorances intolerable in the eares of learned men But before this supposall saith he be brought into a positiue and resolute conclusion will require more tyme c. What M. Barlow this supposall that we treated of Catholike people only and according to Catholike Doctrine and not of Protestants My wordes are playne do you read them ouer againe supposing as we doe quoth I that we treat of Catholike people only and according to Catholik doctrine You see my words this was my supposall what difficulty is there now to reduce them to a positiue and resolute conclusion saying and affirming resolutely that which then I supposed to wiâ— that I treated in that place of Catholikes only and their consciences according to Catholike doctrine and not of Protestants Do you see how hard a matter this is to bring a supposall into a conclusion And doth not your Reader see to what straites of absurdityes your folly hath brought you But yet the Reader must further know that there is included in your wordes greater ignorance perhaps theÌ„ any of the former for you imagine as by your sequent wordes appeareth that a supposall is of much lesse certainty then is a positiue and resâ—lute conclusion which is quite contrary for that a positiue conclusion how resolute soeuer it be on the behalfe of the defender yet may it be controuerted and called into question or disputed of but a supposall cannot for that it is supposed and graunted by both partes Let vs see then M. Barlow his acumen in this matter Thus he writeth of me and my supposall It argued say you some ingenuity in the man that he made it but a supposall and aâ—terward againe talking of a proposition or conclusion of Cardinall Bellarmine about the Mother-Church of Rome you say the best writing Iesuits do indeed make it a supposall and the most â—auorable of them that it is bâ— likely Whereby it is plaine that the silly man houldeth that a supposal in Diuinity or Philosophy is more vncertaine then a resolute proposition or conclusion and in effect he takes it for only a Likelihood or probability which onely to heare is â—idiculous amongsâ— learned men for that alwaies the thinges supposed in any silence are taken for most â—ue and vndoubted as graunted by both partes yea they are the very groundes and principles of all sciences wheron the certainty of all conclusions throughout those sciences doth depend And so we see for examples sake the â—uclide in the beginning of his bookes of Geâ—â—â—â— doth suppose certaine principles and groundes of that science as that 〈◊〉 est main sua parte euery whole is greater then the part therof Si ab aequalibus aequalia domas â—â—liqua eâ—â—nt aequalia iâ— from equall thinges you take equally away the rest which remaine shall be equall and many such other like suppositions which are to be seene in tâ—e â—â—st â—ooke of these 15. which â—uclide calleth de Elementâ—s â—â— tâ—e â—lâ—ments or principles of Geâ—metry And now to say that these supposalls are of lesâ—e certainty then positiue oâ— râ—solâ—tâ— conclusions deduced from them and grounded vpon them as M. Barlow imagineth is so absurd as nothing can be more â—or that the conclusions may be denyed or disâ—uted 〈◊〉 but the supposals may not Aâ—isâ—otle aâ—so when he treateth of the Principles of 〈…〉 whâ—câ— as Pâ—â—lus testifâ—eth he calleth supposâ—ioâ—â— a 〈…〉 or supposalls quia supponenda sunt for that 〈◊〉 are to be â—â—pposâ—d and not to be proued sheweth that 〈…〉 supposals is infallible for that they 〈…〉 partes for which let this one example 〈…〉 Câ—risâ—iâ—n should contend with a lâ—w about 〈…〉 Death or Resurrection of our Sauiour 〈…〉 fiâ—st as a thing euident acknowledged 〈◊〉 both that whatsoeuer is contained in the old Testament is oâ— infallible truth authority and therevpon should frame many positiue and resolute Conclusions from the predictions of the ancient Prophets about these mysteries of Christ should these conclusions be of more certainty then the foresayd supposals vpon which they stand Or shall it be but likely only and probable that the old Testament is true for that it was only supposed and not proued at the beginning What can be more ignorantly spoken then this concerning the comparison of conclusions and suppositions Nor can he run out by saying that he agreed not to my supposall at the beginning for that there are certaine supposalls so euideÌ„t of themselues as they require no consent of the aduersary as were those of Euclide before mentioned and so was this of mine in the passage of my Letter already cited where I supposed that I treated of Catholike people only and acording to Catholike Doctrine and in matters belonging to Catholicke mens soules and consciences and not of Protestants which supposall no man can contradict for that it is most cleare and euident by my owne wordes and therefore consequently M. Barlow hath shewed himselfe but a very poore Philosopher and a worse Deuine in this place But the two notorious vntruthes which he vttereth presently in the next ensuing lynes though I be weary now of such stuffe may not be pretermitted The first is against Cardinall Bellarmine the second is against the Pope concerning his prohibition of the Oath His wordes for the first are these If all the rest of the Apostles were not ordered Bishops by S. Peter saith Bellarmine then cannot the Church of Rome be Mother of all other Churches much lesse the Bishop and whether it were so or no the best writing Iesuites doe indeed make it but a supposall But now for the chastisemeÌ„t of his
not occurred any such particular occasion of actuall deposing of temporall Princes as did afterwards wherof wee haue treated before for that Princes were not so exorbitant yet the ground and origen of deposing Princes which is excommunication and exclusion from the body of the Church cannot be denied to haue byn practised often in those former ages And when a temporall Prince is so cast out of the Church by excommunication made no member therof much lesse may he be Head if he perseuere obstinate and seeke to infect and destroy the whole body I say in this case what shall the sayd Church and Gouernours therof doe with such a Prince Wherin I sayd that all Catholike Deuines doe agree that our Sauiour in this case hath not left his Church vnprouided of some remedy for that otherwise his diuine prouidence might seeme to haue bene defectuous not to haue left a remedy for so great and vniuersall an euill But now at this reason as strongly pressing him M. Barlow stormeth and stampeth exceedingly saying first it is a tryuiall obiection borrowed by me from Cardinall Allens Apology and by vs both from one Bertrand that vseth the same in his glosse vpon a place of the Canon law But what if all this were true as it is not What were this to the purpose Let the force of the reason be considered for that only importeth Nay but M. Barlow will make vs first a little merriment as he calleth it related out of Ludonicus Viâ—es who telleth this tale affirming that a certaine Countrey man whose Asse drunke at a water where the moone shined and after the sayd moone-light vanished away the Countrey-man sayd that the moone was lost or els it was in his Asses belly and this tale he very fondly applyeth to our present matter that eyther the Popes triple Crowne must haue power ouer Princes or Gods prouidence in the world must be lost and so from this merriment he passeth to a veyne of serious rayling saying that this speach of mine is irreuerent against God yea blasphemous and sauouring of the very spirit of Antichrist But this shall appeare presently by the discussion that is to ensue thereby also will appeare what spirit speaketh in this Minister to wit the most base and abiect spirit of prophane flâ—ttery towards Princes that euer proceeded from any Christian tongue or pen for he maketh God afraid of temporal Kings to walke so warily in his speaches towards them especially in their iealousies as if he were in dread of their power and anger The discourse is rare and singular and I neuer read the deuise in any before at leastwise so playnly set downe and therfore I beseech the Reader to lend me an attentiue eare whilst it is discussed He beginneth this flattery thus for I will set downe his speach more faithfully then he hath any thing of mine which he continually corrupteth and peruerteth as diuers times now I haue aduerâ—ised It is naturall to Kings to be iealous of their thrones wherin they can abide neither Mâ—te for diuision not Check-mate for scorne It cost Adoniah his life for asking Abishag to wife because Salomon did therby take occasion â—â— suspect that he which desired the Fathers bedfellow would also aspire tâ— the brothers throne It was not the blasphemie layd to our Sauiours charge by the Iewes that moued Pilate to sentence him that which hastened his death was a iealous opinion though a false perswasion that he should be a King and therby defeate Caesar of his claime to Iury. In that poynt we shall see God himselfe to be very wary for 〈◊〉 that Psalme which of the Scriptures is the most threatfull to Kings begins with a thundring expostulatioÌ„ Quare â—remuâ—runt gentes aâ—â—iterunt Reges it pleaseth him to conclude it not with a menâ—cing extrusion but with a calme perswasion Osculemini filium or as the vulgar hath it Apprehendite disciplinam And what is that Be wise ô ye Kings and serue the Lord in feare if not wâ—atâ— the danger Ne perâ—atis de via iuâ—ta that is least you loose the right way to heauen and your right in the Crowne of heauen he sayd â—ot your Titles to your Kingdomes nor right to your Crownes on earth God neuer thought it fit to support his Church by daring of Princes prosessors of his name for that had bene the way to haue made them not nourishing Fathers but eyther pinching suppressours or at least cold and wary sauourers of the same Thus far M. Barlow to shew that Almighty God dealeth more warily and respectiuely with temporall Princes theÌ„ doth the Pope which threatneth them losse of their Kingdomes if they be incorrigible and to this effect abuseth pittifully this Psalme here alledged as presently we shall shew But first I would demaund of him why he bringeth in that iealousy of Princes concerning their thrones and that Mate for diuision or Check-mate for scorne Doth he allow of these iealousies as proceeding from sanctity Doth he commend that fact of Salomon for making away his brother Adoniah for asking only Abishag to be his wife Sure I am that diuers ancient Fathers do condemne the same a learned interpreter of this age sayth Excuset qui scit mihi 〈◊〉 occurrit legitiâ—â—a Salomonis excusatio c. Let him defend Salomon that knoweth how to do it for vnto me no lawfull excuse of Salomons fact occurreth for that the sentence of death seemeth to me not only seuere but also vniust So he Now as for the iealousie of Pilate wherby he made away our Sauiour I suppose M. Barlow will not be so shamelesse as to commend the same except Pilate were aliue againe and he his Chaplaine for then perhaps the matter were doubtfull But wherto now doth all this Preface pertaine of Princes iealousies The matter is cleare that it tendeth to shew what great reason God hath to walke warily least he offend Kings and Princes For so it followeth imediately in that point Therefore and marke the inference therefore we shall see God himselfe to be very wary But wherof M. Barlow Is he so wary of not putting Kings and Princes in feare iealousie of their thrones as you call them Why is God afrayd of them For that your therefore would seeme to infer Or is his throne lesse or more weake theÌ„ theirs How then is it ascribed vnto him as a peculiar property Deposuit Potentes de sede exaltauit huâ—riles he hath put downe the powerfull from their seates and thrones and exalted the humble How is it sayd of him Qui aufert spiritum Principum est terribilis Regibus terrae who taketh away the spirit of Princes and is terrible to the Kings of the earth And yet further qui balteum Regum dissoluit pracingit fune renes eorum he that doth loose take from theÌ„ the warlike girdle girdeth their loynes with a rope And in
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
the consequeÌ„ce of this argument Wherunto I answere that I alleadged diuers reasons why our Catholick Priests dyed for religion not for treason First for that no such treason could be proued against them in the sense and iudgement of any indifferent man that was present at their arraignments to wit of the one hundred and thirty that before I mentioned Secondly for that the publike Registers themselues and Histories as Iohn Stâ—w and others in their Chronicles doâ— obiect no other treason to the most of them but only being Priests their taking of holy Orders beyond the seas which in no sense can be treason no more then the confessing of the blessed Trinitie can be made treason by the Trinitarians in Transiluania Thirdly for that they themselues dying did protest vpon their consciences as they should be saued they neuer meant treason in thought word or deed against Queene Elizabeth And then â—ourthly for confirmation of this I alleaged this other reason so much scorned by M. Barlow they hauing life offered them if they would renounce the Pope conforme themselues to the State they refused the same which he saith is a false and faulty inference and I say it is very good and true and that if M. Barlow had any moderate skill of the case according to the rules â—yther of Philosophy or Diuinity he would be ashamed to say as he doth in Philosophy it being a common axiome that omnis actus specificatur ab obiecto fiâ—e euery action is specified that is to say taketh his nature and essence from his obiect and end As if a man should kill one to gayne his goods this act hath both the nature of man-slaughter theft the first from the obiect the second from the end or intention of the doer which Philosophicall principle being applyed to our case doth euidently proue that the choice of death in him that hath life offered vpon conditioÌ„ he will doe some act against his faith as going to the Protestants Church is esteemed by Catholickes though otherwise he were nâ—uer so great a delinquent before is an act of Martyrdome for that it hath both the obiect and the end therof the obiect to wit death the end which is the profession of his faith And so if we passe to consider the same by Theologyâ— which more properly treateth of this vertue of Martyrdome the controuersy will be made much more cleare for that the word Martyrdome being a Greeke wordâ— and signifying a Testimony or bearing of witnesse as the word Martyr signifyeth him that yealdeth testimony or beâ—reth witnesse euery testmony or bearing of witnesse is not meant by the word Martyrdome but only such a testimony as is giuen by dying for God in the defeÌ„ce of some truth belonging to our faith either expressely impugned or implyed in the impugnation of some other vertue that containeth the sayd truth of our faith therin which last clause is added for that a man may be a true Martyr though he dye not for any expresse article of faith or part therof but it is sufficient that he dy for the defence of any one vertue as Chastity Obedience Iustice and the like according to the saying of our Sauiour Beati qui persecutionem patiuntur propter iustitiam Blessed are they that suffer persecutioÌ„ for righteousnes And S. Iohn Baptist is acknowledged by all Deuines for a true Martyr although he died for no article of faith but for reprehending the incestuous marriage of King Herod with more libertie of speach and spirit then any such Prince-flatterer base mind as M. Barlow would euer haue done in the like case if we may ghesse at his vertue by his writing But to apply the former ground and vncontrollable principle to our present purpose in hand whether these Priests died for refuâ—ing the Oath of the Feminine Supremacy or for that they were made Priests beyoÌ„d the seas or â—or that they refused to come to your heretical seruiceâ— certaine it is according to the rules of Catholicke Diuinity that they died for deâ—ence of their faith or maintenance of vertue which is sufficieÌ„t to iustify their Martyrdomes hauing so great warrant and store of all manner of witnesses â—or the truth and doctrine they suffered for as might well in conscience assure them of the righteousnesse of their cause and that they died for that Religion in which all the Princes and people of Christendome for so many yeares ages both liued and died And wheras M. Barlow impugneth this by two cases or examples they are but so many arguments of his owne ignorance Let vs speake a word or two of them both The first is of Absolom putting the case that he was an Idolator as well as a traitor and that King Dauid after sentence passed against him â—or his treasons would acquite him froÌ„ death conditionally that he should renounce his Idolatry and that vpon reâ—usall he should be executed Shall we say sayth M. Barlow that he died â—or Religion or for treason We will say good M. Barlow that he died rather for false religion that is to say Idolatry then for treason and was the Diuels Martyr and none I thinke can deny the same vnles he be as ignorant as your selfe as shall further appeare by the answere to the next example which in effect is all one with this to wit that a yonger sonne should aspire his fathers death with hope to haue his riches and that being condemned his father should offer to saue him if he would go to Church and leaue his euil life of following queaneâ— c. Shall â—e say quoth M. Barlow that he is executed for his whore-domes or for this parâ—icide against his father But here I would aske M. Barlow why he leaueth out going to Church which was the first part of the condition and nameth only whore-domes no doubt but the honest man would haue the staying from the Church in Catholicks and whore-domes seeme to be companions But now I answere to his question that if he meane by refusing to go to Church such as is practised by Catholikes for Conscience sake and not to deny thereby the truth of the Catholicke faith which forbiddeth to go to hereticall Churches then dyeth he for the truth of his faith and consequently he is a Martyr But if he choose to dye for loue of wicked life and whoredome it is no cause of Martyrdome and consequently he is the Diuells Martyr as we said before of the Idolator But as for Parâ—icide cleere it is that he cannot be sayd to haue died for it properly as the immediate cause of his death for that it was remitted vnâ—o him and their passed another election on his mind to wit that he would leaue his old life so as â—or this he died propriè proximè properly and immediately and for the parricide only remotè occasiâ—naliter a far of and as from that which gaue the first occasion of his death What
hartily sincerely I do desire it without any worse affectioÌ„ towards her then harty coÌ„passion notwithstanding all the outcryes raging exclamations made by this intemperate Minister against me for the contrary to wit â—or malice and hatâ—ed against her and for iudging her before the tyme against the prescription of the Apostle S. Paul which I haue not done For Gods iudgements are secret cannot absolutly be known in particuler before the last day when according to the Scripture all shal be made maniâ—est so far as it shal be conuenient for men to know But yet in this lyfe men also may giue a ghesse and take notice according to our present state of many things how they are to fal out afterwards as S. Paul doth often repeate and affirme most resolutly that such as shall commit such and such delicts as he there recounteth shall neuer attayne to the Kingdome of heauen but be damned eternally according to their workes as loose life murthers fornications adulteryes sectes schismes heresies and the like And if one should see or know some persons to commit all these sinnes togeather or the most of them so dye without contrition or peÌ„nance for the same to his knowledg might not he by good warrant of S. Paul affirme that in his opinion they are daÌ„ned Nay doth not S. Paul giue this expresse liberty of iudging to his Scholler Timothy by him to vs when he saith as before also hath bene noted Quorumdam hominum peccata maniâ—â—sta sunt praecedentia ad iudicium quosdam autem subsequentur The sinns of some men are manifest going before them vnto iudgmeÌ„t and others haue their sinnes following them So as iâ— eyther before their death or after their death wheÌ„ the particuler iudgment of euery soule is to be made any mans griâ—uous sinnes be made manifest there is no doubt but that men may iudge also in a certaine sort or at least make to theÌ„selues a very probable and likely coniecture of the miserable state of that party yea more theÌ„ a coÌ„iecture if the Church should censure him for any great sin coÌ„mittedâ— dâ—ing aâ—terwards in the same without due repeÌ„taÌ„ce which is wont to be declared by denying vnto him Christian burial as when they murther themselues the like But aboue all when the said Church doth cut of any body by ExcoÌ„munication from being any more a member thereof for schisme heresy or other offence of this quality a man may make iudgement of his daÌ„nation yea must also for then is he in the case whome S. Paul affirmeth to be sâ—buersum subuerted by heresy that is as much to say turned vpside downe or pluckt vp by the rootes proprio iudicio condemnatum condemned not only by the iudgment of the Church but also by his owne iudgmeÌ„t in like manner when he coÌ„meth to answere the matter for that being bound to follow the direction of the Church he became Haeretiâ—us homo as the Apostles words are that is to say an Hereticaâ—l man one that out of choice or election would neâ—des follow his owne iudgment This point then that a man or woman dying in the excoÌ„munication of the known Catholicke Church may be pronounced to be damned and cannot possibly be saued albeit their liues were otherwise neuer so good and apparent holy is a thing so generally earnestly and resolutely affirmed and incultated by the ancient Fathers of the primitiue Church that no man can doubt of it without pertinacity or impiety For S. Cyprian that holy Bishop and Martyr doth treat the same largely in diuers places saying first that an hereticke or schismatike that is out of the Church cannot be saued though he should shed his bloud for Christ inexpiabilis culpa quae nec passione purgatur it is an inexpiable synne to be an Hereticke or Schismaticke that is to say not euer to be forgiuen nor can it be purged by suâ—fering for Christ himselfe And againe he sayth that such a man can neuer be a martyr though he should dye for Christ nor yet receiue any Crowne for confession of Christian fayth euen vnto death which death saith he non erit â—idâ—i corona sed poena 〈◊〉 it shall not be a Crowne of fayth but a punishment oâ— perâ—idiousnes And many other like places and sâ—yings he hath which for breuity I omit wherin also do coacurre with him the other ancient Fathers that ensued after and namely S. Augustine in many parts of his workeâ— in particuler where he saith against the Donatists That neither baptisme nor Martyrdome profiteth an heretike any thing at all which he repeateth oâ—ten times and in another place he saith If thou be out oâ— the Church thou shalt be punished â—ith eternall paines although thou shouldest be burned quicke for the name of Châ—ist And yet againe the same Father Hereâ—ikes dâ— sometimes brag that they do giue much almes to the poore and do suâ—â—er much for truth but this is not for Châ—ist buâ—â—or their Sect. â—â—oke for whom thou sufferest quia for as miâ—â—us es ideo miser es â—or that thou art cast sorth of the communion of the Church therfore art thou miserable whatsoeuer thou doest or sufferest otherwise For harken to the Apostle saying to himselfe Iâ— I should giue all that I haue to the poore and deliuer my body to the â—ire without â—harity I am nothing he that is out of the Church liueth out of chariâ—y And let the Reader see more of this in S. Aâ—gusâ—ine Serm. Domini in mome cap. 9. lib. 2. contra Petilianum Donatist cap. 98. lib. 1. contra Gaudâ—ntium cap. 33. in Conc. de gâ—stis cum Emeâ—â—â—o where he hath these words Iâ— vnto an heretike that is out oâ— tâ—â— Church it should be said by an enemie of Christ Offâ—r vp sacrifice to my idols and adore my Gods and he in refusing to adore should be put to death by the sayd enemy of Christ for this fact yet shall â—â—le damnâ—d and not crowned I pretermit in this matter S. Chrysostome hom 11. in â—â—ist ad Eâ—â—es S. Pacianus Bishop of Barcelona that liued sâ—mâ—what beâ—ore him Epist. 2. ad Sâ—mpronium S. Fulgâ—ntius tâ—at liued the next age after lib. de fide ad Pâ—trum cap. 29. whose wordes are these spoken with a vehement spirit and some men ascribe them to S. Augustine Firnassime tene 〈◊〉 dubiâ—â—s c. Do thou hould â—or most firme and certayne and no wayes doubt but that whosoeuer is an hereticke or â—chismaticke and therby out of the Church tâ—ough he be baptized in the name of the Father the Sâ—nne and the holy Ghost do neuer so good workes giueâ— nâ—uâ—r so â—â—ch almes no though he should shed his bloud for thâ—nâ— mâ— oâ— Christ yet can he not be saued Well then this is the Maior proposition no Christian man or woman though of neuer so good life can be saued â—ut of the vnitie of the knowne
common Catholicke Church nor in that vnitie without good life especially if he should die in any of these sinns mentioned before by S. Paul that goe bâ—fore or follow him to Iudgement The minor proposition is that Q. Elizabeth is noted most grieuously in both these kinds Ergo there may be a iust feare of her euerlasting damnation Neyther doth this preiudice Almightie God his extraordinarie mercies to whome he listeth we speake here of the ordinarie way of saluation reuealed vnto the Church and in that sense onely shal be sayd somewhat to the Minor proposition wherin standeth the cheife moment of this our question That Queene Elizabeth was excommunicated by name by two or three Bishops of Rome whome we hould for supreme heades on earth of the knowne Catholike Church no man can deny that she was likewise excommunicated by conâ—equence though not by name by the General Councel of Trent in all tâ—ose Canons anathematizations which were made against Protestants for their doctrine which she also held no maÌ„ can doubt of as neither but that she was coÌ„prehended in all the cases that touched her faith or actions in Bulla Coenae euery yeare repeated and pronouÌ„ced against Heretikes Schismatikes Vsurpers of Ecclesiasticall power and authority whereof she auouched herselfe to be Head in her owne kingdomes And now that this externall visible Church called Catholike and knowne by that name throughout the world aswell by friends as enemies which S. Augustine sayth is an argument that it is the true Church indeed is the selfe same visible Church that was in the foresaid Fathers times and visibly deduced by succâ—ssion from their dayes to ours is so manifestly to be proued as no man can with reason deny the same and consequently if it were so certaine a damnation to be excommunicated or put out of that Church as now you haue heard the said Fathers to affirme then is it soe now aâ—â—o and then goâ—th hard the case of Queene Elizabeth as you see for that it is not knowne that she was euer reconciled or taken into the sayd Church againe And as for the other point concerning other sinnes meant or mentioned by the Apostle as on the one side I will not take vpon me to determine what or how many or how great she committed so on the other considering the frailty of mankind the temptations of the triple enemie the world the flesh and the diuell the many occasions she had in her free state of life to fall into sinne and that in the space of foure and fourty yeares at least after the entrance to her Crowne she neuer vsed the ordinary help of ancient ChristiaÌ„s for purging her soule which the foresaid Fathers doe teach vs to be not onely contrition but also Sacramental Confession absolution of the Church her state I say being this it must needs follow that so many as belieue and acknowledg this Sacrament of the Church to be necessary to saluation when it may be had yea is câ—mmaunded by the sayd Church vnder paine of Censures to be reiterated euery yeare once at least if not oftener that this woman neuer making the same and dying in that state cannot be saued according to the iudgment of all those that belieue follow that Church that condemneth her which Church being spread throughout the whole world as it was in S. Augustines time and hauing obtayned the same priuiledge which he tooke to be sufficient to demonstrate the true Church to wit that she is knowne by the name of Catholicke both to friends enemies true Christians and Heretickes according to the common sense of men for he proueth that neuer heretical Congregation could obtayne to be so much as called Catholike throughout Christendome or to be knowne by that name this thing I say being soe we see what a dreadful preiudice this may appeare to be against the euerlasting saluation of Queene Elizabeth For if there were so great mayne a difference betwene bodily Phisitianâ—â— both for number skil experience antiquity and authority about the temporall death of any Prince as there is here in all these qualities betweene the spirituall Phisitians of Christendome Catholike and English Protestants concerning the eternall death of Queene Elizabeths soule to wit that so many more temporall Phisitians in number without comparison so much more learned so much more experienced in corporall Phisicke as the other exceed them in spirituall yea further and that they had so many deadly Symtomes Chryâ—es and Prognosticons conâ—â—med out of the authority of Hipocrates Galâ—â— and other ancienâ— Phisitians all tending to mortality as the other haue out of the doctrine iudgment and perpetuall practice both of the said Church and holy Ghostly Fathers of the same foâ— Queene Elizabeths euerlasting death I doubt nothing but that the sayd Princes temporall life would be held for very dangerous or rather his death were very probable Neither did I say any more of the spirituall death of Queene Elizabeth most likely to accompany her corporall I beseech the mercie of Almighty God that it be not soe And here I might adde also another plaine familiar proofe out of the said ancient Fathers and namely out of S. Augustine to the end we may see how his Church did agree with ours or rather the vniuersall known Catholicke Church in his dayes with that Church that hath the same name notes in ours For besides that number of authorities which I cited out of him before as agreeing with other Fathers that it is impossible for an Heretick Schismatick or an ExcoÌ„municated person dying in that state to be saued he goeth further in an other place into more particulers for being required by his freind Quod-Vult-Deus to set downe vnto him a briefe Catalogue or enumeration of all the particuler heresies that the Catholicke Church had condemned from the beginning of Christianitie vnto their time or did hould for heresies in those dayes he set downe aboue fourescore and added in the end that if any man should professe or belieue any of those heresies or any other that had or sâ—ould spring vp he could not be a Christian Catholicke and consequently neyther be saued but euerlastingly damned Now in this Catalogue or booke of heresies which was also gathered vnto their dayes by Philastrius and S. Epiphanius before him S. Augustine setteth downe for damned heresies some that Queene Elizabeth did manifestly â—ould and so was thought to hould and for any thing that we know died in the same as namely those heresies of the Hereticke Aërius that solemne fasts appoynted by the Church were not to be obserued but euery man or woman to fast when they would least they should seeme to be vnder the law So sayth that hereticke And then which maketh most to our present purpose that prayer and sacrifice were not to be offered vp for the dead nor did profiâ— them any thing at all vpon which later poynt I am induced to make
conscience at all in that place but only assigneth the same as a thing necessarily requyred to the end and perfection of the Law For the wordes of the Apostle are these Finis prâ—cepti est charitas de corde puro conscientia bona fide non ficta The end of the coÌ„mandement or law is charity out of a pure hart a good conscience faith not fayned Which is no description of a good conscience as you see but of the end perfection of thâ— law which is Charity according to that which in another place the same Apostle sayth Pleâ—itudo legis Charitas the fullnes or fulfilling of the Law is charity But here he describeth more at large what manner of charity it must be to wit proceding out of a pure hart as also out of a good conscience which â—â—geâ—â—â—â—â— hope and out of vnfayned fayth So as here trâ—e charity 〈◊〉 described and not a good conscience which iâ— named â—â—â—ly as a condition needfully required to the fulfilling of the Law and not described as M. Barlow falsely affâ—â—â—â—â—â— For if a thing be described that hath many parts of 〈◊〉 requiâ—ed to the complement thereof it were very◠〈◊〉 to say that euery one of the said parts or parcels it described therby or that the said description may be ascribed 〈◊〉 euery one of them As if a man should describe a Knight or a Captaine that is to go to the wars what â—â—â—â—iâ—ure iâ— required to wit a horse sâ—ddle speare armour and the like it cannot be said that a horse is here described or a saddle or a speare but only the Knight himself who hath need of all these thinges So as in this M. Barlow is found 〈◊〉 haue peruerted the whole text and meaniâ—g of S. Paul There remaineth then his conclusion that for so much as Hereticks and Schismatickes also doe plead conscience for their standing out and that there is no one article in the Oath offered that can be proued to be contrary to a good conscience and true Christian religion therefore standeth the Apologers conclusion incoÌ„trollable still That the Pope hath prohibited English Catholikes to performe euen ciuill obedience to their Soueraigne But all this hath beene now answered by that which hath beene treated before for that Shiâ—matikes and Heretikes though they be â—ound both to informe reforme their consciences that be erroneous yet so long as that repugnaÌ„cy indureth they should sinne in doing contrary to the dictamen therof And as for the articles in the Oath that are contrary to Englisâ— Catholikes consciences and to theyr religion they are so many as do any way impeach or preiudice their religion which are the most part in the Oath as is knowne Neyther must M. Barlow run to this ordinary shift and say as he is wont that their consciences are not well cleansedâ— and that their religion is not true Christian Religion therefore they ought not to haue scruple in sweatingâ— for that now it hath been shewed that it is sufficient for binding them from swearing that their conscyences doe tell them the contrary which conscience to them doth appear good and their religion true in which respect the Pope that is of the same conscience and Religion hath defined it to be vnlawfull vnto them to sweare against this their coÌ„science and religion so long as it standeth as it doth And therefore if M. Barlow will haue them sweare without sinne in this case he must first make them Protestants and so giue them a new conscience and new religion for in that they haue they cannot doe it albeit for temporall obedience they offer all that may be exacted at their hands by any law of Christian subiection to their temporall soueraigne And this much may be sufficient for discussing of this point Whether subiects may or must obey their Princes when they command things against their consciences which in my Letter I denyed And whereas the Apologer did alleadg dyuers authorities out of Scriptures Fathers and Councels to proue the obedience of Subiects to theyr Princes not only Christian but also Infidels as to king Nabuchodonosor of Babylon to king Pharao of Egypt King Cyrus of Persia my answer then was this He alledgeth for examples out of the Scriptures that the children of Israel obeyed the King of Babylon as also they exhibited temporall Obedience vnto King Pharao of Egypt as in like manner to Cyrus King of Persia All which examples we grant to be true and could add many more both of the Iewes and Christians that lyued peaceably vnder Infidell Princes in those dayes But let one example as I said be brought forth wherin they obeyed them in points contrarie to their Conscience or Religion and it shall be sufficient We read in the Prophesie of Danielâ— that those three famous Iewes Sidrach Misach and Abdenago were most trustie vnto King Nabuchodonosor in temporall affayres and so much esteemed by him as he made them his vniuersall Gouernors ouer all the workes of the Religion of Babylon saith the Scripture and yet when it came to the poynt that he would haue them for his honour and pleasure and vpon his commandement adore the golden Statua which he had set vp they forsooke him flatly and said to him in the presence of all his Nobility assembled togeather that they were not so much as to answere him in that Commandement not would they do as he had appoynted them The like in effect did the ancienter Iewes do with King Pharao of Egypt for that albeit in temporall affayres they obeyed him euen in that tyme when he oppressed and persecuted them most yet in that he would haue had them stay and sacrifice in Egypt and not follow Moyses their Spiritual Superiour into the desert notwithstaÌ„ding that the King had some cause perhaps to suspect their temporall Allegiance also by that departure they being a potent multitude of people yet would they not obey him nor do as he would haue them when they persuaded themselues that God would haue the contrary I let passe how Daniel and his fellowes would not eate the meates of the King of Babylon nor Tobie those of the Assyrians much lesse would he leaue of to bury the dead though it were forbidden by Proclamation vnder payne of death The Machabees in like manner obeyed King Antiochus so long as he commanded nothing against their Law and Conscience but when he went about to force them to sacrifice and to eate swynes-flesh and other things against their Law and Conscience they refused openly to performe that Obedience So as these places of Scriptures alledged by the Apologer do proue nothing for him at all but are rather flat against him and for vs as yow haue seene Thus I wrote then now let vs see how M. Barlow ouerthroweth it First as concerning the 3. Pagan Kings Pharao Cyrus and Nabuchodonosor wherof I sayd the Iewes obedience vnto them was in temporall matters only
but one day before his exhumation was commanded then could not that commandment come from the Pope but mâ—st needs come from the Emperour Bishops there present Heere then is found fraud in M. Barlow his allegation and to publish the same more he would needes vse the word BEFORE BVRIED in great letters as though they had well expressed pridie tumulatum buried the day before But heere perhaps some will demaund suppose this narration of Vâ—spergensis were graunted to be true as M. Barlow setteth it downe how doth it proue that the Pope commanded the exhumation Whereunto he answereth heere by a certayne demaund in a parenthesis VVho cast them out to wit those of Liege but the Pope Wherunto I answere that the Bishops and Archbishops that were with the new Emperour had excommunicated them long before and the Emperour himselfe had giuen out against them the Imperiall band which is a ciuill excommunication which besides that it is euident by the testifications of Histories is made cleere also by that they receaued them into communion presently vpon the death of the old Emperour without imparting the matter to the Pope which they would not haue done if the excoÌ„munication had not come from themselues For that no man can take away that which he could not impose And so here is nothing proued against the Pope but a great good will to calumniate him The like fraud is committed in the allegation of the other Authour Naucleâ—us who saith M. Barlow relateth verbatim both the fact and the reason of the fact as Vrspergensis doth VVherunto I answere that it is true that he relateth both but the one and the other are peruerted by M. Barlow for thus writeth Nauclerus Inopinata fama mortis Imâ—eratoris mox subsequitur c. The vnexpected fame of the death of the old Emperour did presently ensue which being diuulged all those that for gayne-sake had stuck vnto him and had sould their soules vnto him did subiect themselues sine mora without delay vnto the obedience of the yong Emperour and to the Catholicke communion But they of Liege were receaued into the said CoÌ„munion with this condition that the dead body of him that was excoÌ„municated and buried the day before in a monastery should be digged vp c. In relating which words we see that M. Barlow left out first the censure of the Author against them that had followed the part of the old excoÌ„municated Emperour And secondly he leaueth out that they were reconcyled to the new Emperour and to the Catholicke communion of the Bishops there present sine mora without any stay which inferreth that they could not send for the Popes consent to Rome Thirdly he leaueth out as he did in his former Author the words per se pridie tumulatum â—ffâ—derent that they of Leige should dig vp againe the body which the day before they had buryed Fourthly he leaneth out these words that ensued comprobaÌ„tibuâ— his qui aderant Archiepiscopis Episcopis the Archbishops and Bishops that were present approuing and giuing their consents To whome To the new Emperour that would needs haue it so which deliuereth the Pope from hauing any part therin And doth not M. Barlow trim vp Authors well that passe through his hands to make them serue his purpose But now you must heare the trymming of another which is Cuspinian the Historiographer whom I denied before to affirme that Pope Paschalis was enraged with the new Emperour Henry the fifth for burying his Father as was said in the Apologie but rather the contrary For that when King Henry the Father said I was dead and buryed in a Monastery at Leige Cuspinian writeth that his Sonne would not make peace with the Bishop of that place called Otbert except the dead corpes were pulled out of the graue againe which words he sayth that I alleadged as Cuspinian his owne words But I deny it but only I alledged his sense as may appeare in that I did not recite them in a different letter as is accustomed by them that deale playnly when the proper words of any Author are alleaged though M. Barlow doth not obserue this with me but alledgeth as my words euery where coÌ„monly in a different letter those which are not my words nor often times my sense but either framed of himself or so interlaced with speaches of his owne as that it is a quite different thing from that which I do say Let the Reader examine but some few places as they come coÌ„ferring his booke and my booke togeather and he shall see that I haue good reason to make this complaint of his perfidious dealing therein But now to the present case M. Barlow affirmeth that the latyn words of Cuspâ—â—â—â—â— are Filio procurante non potuit reconciliari Episcopus Leodiensis nisi exhumaretur cadauer by the Sonnes procurement the Bishop of Leige could not be reconciled except the dead body were taken out of the ground againe Out of which words I did inferre that the Bishop of Leige could not be reconciled to the other Bishops but vpon condition that the body should be taken vp and this at the procurement of the yong Emperour And for so much as his reconciliation with the said Bishops did imply also his reconciliation with the Emperour he that letted the one letted the other which was the yong Emperour himself who though himself would not for respectes the Bishop being a potent man vtterly deny to admyt his submission yet did he procure the stay therof by others to wit by the Archbishops and Bishops vntill he had yielded vnto the condition of taking vp the dead body consequeÌ„tly the thing is true which I alledged out of Cuspinian that the yong Emperour would not make peace with the Bishop of Leige except the body were taken vp for so much as himself was he that had letted that reconciliation as here appeareth and procured also as may be supposed the great reprehension which was giuen to the said Bishop and his coÌ„pany when they were admitted wherof Crantzius speaketh when he sayth ad fidem Regis confugieÌ„tes grauiter increpati recâ—piuntur they making their refuge to the protectioÌ„ of the Emperour they were admitted but with a grieuous reprehensioÌ„ this among other causes no doubt for hauing buryed the dead body of the ExcoÌ„municate Emperour This then being the playne meaning and sense of Cusâ—â—â—ian his alleaged speach let vs see how M. Barlow doth trym vp the same for his turne The â—ords of Cuspinian sayth he are playne Filio procurante non potuit reconciliari â—piscopus Leodiâ—â—sis nisi exhâ—maretur cadauâ—r That is By the SoÌ„nes procuremeÌ„t at whose hands but the Popes for what needed any procurement by himselfe to himselfe the Bishop could not be reconciled to whom but to the Pope who had accursed both Church and Churchmen at Liege for burying the Emperour except the dead body were taken vp againe So M. Barlow
grosse and palpable absurdities But let vs proceed The second maine pillar vpon which M. Barlow relieth for proofe of the Popes poisoning of the Emperour Frederick is Matthew Paris an English man who saith M. Barlow affirmeth that the Emperour hauing discouered a poyson inteÌ„ded prepared or him by his trustiest attendanâ—es as he thought vpon examination â—ouÌ„d it to be the Popes doing makes a lamentable coÌ„plaint therof So he And indeed this testimony seemeth somwhat more forcible and euincent then the former both for that the Author liued at that time and for that he aueâ—reth it so conâ—idently saying that vpon examination he â—ound iâ— to leâ—se Popes doing But what if here also vpon examination we find M. Barlow a lier What if neither these words noâ— the sense of them be to be found in Matthew Paris as indeed they are not nor yet in any Author besides Is not then the false Prelate worthie for euer to be discredited Well let vs see what Matthew Paris hath hereof who hauing set downe the storie how the Emperour discouered the treachery of Petrus de Vineis and his intent to poyson him setteth also downe the said Emperours complaint in these wordes Vae mihi contra quem propria pugnant viscera c. Wo be to me against whom my owne bowells doe fight Peter whom I beleyued to haue bene a rocke the half of my soule hath by treason sought my life And lo the Pope whom the Empire hath exalted of nothing and enriched vnder my Noble predecessors doth go about to exterminate it and seekes to ouerthrow me the Gouernour of the same declining Empire Whom shall I trust Where shal I be safe c So Matthew Paris whom you see auerreth not as M. Barlow sayth he doth that the Emperour found it to be the Popes doing for all that can be truly gathered out of these wordes is that the Emperour suspected some such thing in the Pope And so far is Matthew Paris from affirming that it was found to be true that hauing said that the Popes fame was therby much blemished he addeth this restrictiue clause as from himself Veritatem tamen nouit Deus secretorum scutator infallibilis but God knoweth the truth who is the infallible searcher of secrets as though he had sayd that this matter had no other ground then the Emperours suspition and slaunder of his scismatical followers for had there bene but any apparent proof therof it would haue bene layed open to the vttermost And to confirme this the same Author a little before the wordes now rehearsed saith that the enemies of the Church gaue out that the Pope had sought to corrupt Petrus de Vineis to poyson the Emperour So then to conclude wheras out of this Author M. Barlow saith that Fredericke vpon examination found it to be the Popos doing there is no such thing to be found that which we find is that M. Barlow either corrupteth or corruptly alleadgeth all the Authors which he dealeth with But now you may thinke that he hath kept a sure card for the last and bringeth forth an Author without all checke or controll who with his verie name will ouerbeare all opposition and indeed he is here discribed as an vnconquerable Giant and as such a one who by himselfe may stand for thousandes and this man forsooth is Petrus de Vineis of whom M. Barlow speaketh thâ—s But what better witnes and of more credit can there be then Petrus de Vineis who liued in those dayes and was continually about the Emperor and as Cuspinian sayth hath truly related the occurrences of that time And againe after VVho was euer about him wrote truly is an Author approued And yet further In whome Cuspinian an Authenticall writer verâ—ies that Prouerbe omnia sub vnam Myconum he alone may stand for all rest Yea this man is so great that in M. Barlows iudgement no man is to be heard against him Not Innocentius the Pope who refuted him not the Italians who contradicted him nor yet all other Authors that condemned his partiality and falshood in so much as if we will beleiue M. Barlow he is an Author of infallible truth notwithstanding he were a professed enemy of the Pope and sworne seruant of the Emperour And if we belieue other Authors a very corrupt man therefore iustly punished by allmighty God with vntimely death that rather for his greatnes vpon a pickt quarrell as some affirme then for any iust cause of demerit giuen by himselfe for the same against the Emperour What then shall we say to this ground or rather to this strong foundation inuincible bulwarke The words of this Author are plaine In Apuliam rediens veneno periâ—t returning into Apulia he perished by poyson and M. Barlow noteth vs the place in the margent thus Epist. lib. 2. but yet like a bad Grammarian he omitteth the principall verbe I meane our cheifest question in hand which is not so much whether Frederick were poysoned as whether he were poysoned by the Pope for to that end are these strong presumptions violent inducements other argumeÌ„ts brought what place is cyted out of this Author for proofe hereof Truly no more theÌ„ there is alledged to proue that Fredericke went about to poyson the Pope And is not this perâ—idious treachery in M. Barlow to make him his chiefest pillar who hath not one word oâ— the matter in controuersy But let vs suppose that some such thing is in his booke which I caÌ„not beleiue to be true I am content that for once it be not thought ridiculous in M. Barlow which in other men would seme to be meer madnes to produce one that such a one against the whole stream of other Authors Let vs make this Petrus de Vinâ—is another Achilles Hercules or Golias yea let him stand for all as M. Barlow will haue him let his litle finger be as great as Alexanders backe yet sure I am that for the poysoning death of Fredericke eyther by the Pope or any other he will stand for nothing els but to condemne M. Barlow and all others who layne so much vpon him of fraud or folly or worse dealing which I trust to make so euident cleere as it is cleer euident M. Barlow neuer saw one to write after that his eies and braines were out his body cold and his bones rotten And first I suppose which M. Barlow doth freely grant me that this Petrus de Vineis was Secretary vnto Fredericke and continually about him but certaine it is by vniforme consent of all Authors of those tymes that the same Petrus de Vineis was dead a yeare at least before the Emperour and therefore could testify nothing of his death vnles he wrote by Prophesy for by the Emperors commaundment for treason eyther indeed intended or pretended only as I haue said he had his eyes put out and being committed to prison he knocked
the moon in the Asseâ— 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 secoÌ„d psalme ill chosen of M. Barlow for flattery of Princes Examples of Gods terrible threats vnto Kings Daniâ—l .4 3. Râ—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. â— Barl. p. 49. M. Barlows falfe dealing in alledging his aduersaries wordes â—et p. 20. Prou. â—4 vers 28. Vincen. aduers. hares August de vera rel cap. 38. Idolatry and superstition not alwaies causes of fâ—ar Foure kindâ—s of superstition 1. Tim. 1. M. Barl. prouoked to stand to his own Authors The Maior The Miâ—or An important controuersy to be haÌ„dled If M. Barlow list to accept this offer alâ—beit the author be dead he shall find those that will ioyne with him Barl. p. 52. There is no vltima resolutio with the ProtestaÌ„ts in matters of faith The Catholicks answere concerning his vâ—tima â—esolutio No resolution amongst heretâ—cks What resolution is taken froÌ„ 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. â—â— 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 â—ctiue passiue scaâ—dall â— 2. q. 43. ar 1. ad 4. Scandal actiue without passiue Ibid. art 2. in coâ—porâ— Carnal Diuinity Bad dealing in M. Barlow The definition of scandal what is actiue and paâ—siue scandall ScaÌ„dalum Pharisaeorum ScaÌ„dalum Pusilloâ—uÌ„ S. Thomas expounded S. Thom. abused The errours of M. Barlow about the matter of scaÌ„dall M. Barlows want of patieÌ„ce M. Barlow vnderstaÌ„deth not the tearâ—es oâ— schoole Diuinity Epist. 50. Who lay the scandall of Balaam Catholicks or Protestants Letter pag. 22. M. Barlow speaketh morâ— then he can proue The successâ—oÌ„ 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 ProtestaÌ„ts gone out of the Catholike Church not Catholikes out of theÌ„ Barl. p. 62â— Mattâ— 13â— Antiquity prescriptioÌ„ good argumeÌ„ts in case of Religion Matth. 13. Tertul. aduers Marc. lib. 4. The Fathers do vrge prescription Hilar. lib. 6. De Trinitate ante medium Hier. Episâ—â— ad Paâ—nachium Pag. â—2 Concil Caâ—thag apuâ— CyprianuÌ„ Bad dealing of M. Barlow How posseâ—sioÌ„ with prescriptioÌ„ are euincing arguments in mâ—tters of fayth Sober Rec. cap. 3. §. 101. c. M. Barlow hardly vrged Matth. vlt. Matth. 16. No such Oath euer exaâ—ted by oâ—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 coÌ„mittâ—d anâ— mortal sinne Q. Elizabeth would neuer haue chosen M. Barlow for her ghostly Father About Q. Elizabeths Manes sacrificing vnto theÌ„ Barl. p. 74. Hierom. Eâ—ist ad Rom. Oratâ—â—em August de Dâ—â—tr Chrisâ—ian M. Barl. his trifling Act. 28. v. 11. 2. Pet. 2. 4. Act. 17. 28. Rom. 14.4 In what cases a maÌ„ may iudg of another 1. Tim. 5. 24. Barl. p. 75. Matth. 6. About externall mortifications 3. Reg. 2â— 27. Achab truly mortified Prophane impietie in M. Barlow Q. Elizabeth no cloystered Nunâ—e A place of S. Paul expounded coÌ„cerning bodily exercise Châ—ysost in comment ad c. 4. in 1. Tim. 3. Reg. 17. M. Barlow no friend to mortifications A strange kind of mortificaâ—â—on Mortification Rom. 8. 13â— Aug. l. 1. confeâ—s c. 5. Bern serm 52. in Cant. Ser. 13 de verbâ—â— Apost Strange kind of answering Gregor 5. moral c. â— 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 PersecutioÌ„ vnder Q. Elizabeth Lett. paâ— 18. Let. p. 29. L. Cooke in the book of the late arraignmeÌ„t fâ—l 53. Psal. 143. Barl. p. 78. M. Barlow very forgetfull Temporall felicity no argument of spirituall happines Psal. 72. Hier. 12. Abacuâ— 10. Psalm 77. Bâ—llarm de notis Eccl. cap. 15. A place of Bâ—llarmâ— answered concerning temporall felicity S. August discourse S. Hierome Arnobius S. Basil. S. Chrysostome Theodoret Euthymius Psal. 2. 4. Psa. â— 36.23 Sapien. 4. Prouerb 1. 26. M. Barlâ— moues habens L. Câ—â—â—â— in tâ—e last boâ—ke â—f Arrâ—ignmeÌ„ts pag. 64. A bad definition of Misery by coâ—â—a inoâ—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. â—eg 31. Eccles. 4. 5. M. Barlow hardly vrged M. Barlowes waÌ„t of Diuinity Strange cases of conscience proposed by M. Barlow Nabuchodonosor more happy then Q. Elizabetâ— Q. Elizabeth her infelicities M. Barlow eueâ— by his owne censure and sentence contemptible M. Barlow followeth not his owne rules â—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 Philâ—ra loue-druggs M. Barl. neuer like to be prisoner for religion S. Augusâ—â—â—â—â—o Protâ—staÌ„t Calumnious citations For what cause a maÌ„ may be a Martyr Matth. 5. The Prieâ—â—s that dâ—e â—â—n Q. 〈◊〉 time true Martyâ—s M. Barlows two foolish cases â—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 sâ—â—mon the fiâ—st sonday in Lent 16â—0 About the making a way his Maiesties Mother Tacitus lâ— 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 â—â—5 â—5 The narration of the manner of Q. Elizabeths death In what case we may iudg of other meÌ„s soules after their death 1. Tim. 5. No sin to iudge of men deceased in herâ—sie Cyprian l. 〈…〉 S.