[Page] AN ANSVVER To A CATHOLIKE ENGLISH-MAN (SO BY HIM-SELFE ENTITVLED) WHO, without a Name, passed his Censure vpon the APOLOGY, made by the Right High and mightie Prince IAMES by the Grace of God King of Great Brittaine, France, and Ireland &c. for the OATH of ALLE­GEANCE; WHICH CENSVRE IS HEERE EXAMINED AND REFVTED By the BISHOP OF LINCOLN.

PSAL. 63. 11. REX verôlatabitur in Deo, laudabuntur omnes qui IVRANT in eo, quia obstructum est os loquentium IMPIA.

LONDON, Printed by Thomas Haueland for Mathew Law, and are to be sold in Paules-Church-yard at the signe of the Fox neere Saint Austines-gate. 1609.

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TO THE RIGHT HIGH AND MIGHTY PRINCE, IAMES BY THE GRACE OF GOD, KING OF GREAT BRITTAINE, FRANCE, AND IRELAND, DRFENDER OF THE FAITH: &c.

MOST DREAD SOVEREIGNE,that the worthie Acts ofEminent Persons, should alwaies be atten­ded with malignantEn­uy,is, vnto ingenuous Pindarus. [...] natures avexing in­dignity;though theauoidance thereof Iosephus. [...]. doth appeare vnto some, ameere impossi­bilitie:Yet seeing the greatPhilosopher is of opinion, that there is a sort of men who Arist. Rhetor. are [...],as beingaboue andwithout the reach thereof, becauseEnuy stretcheth her selfe no higher then those which are a mansequalls, or somewhat hisSuperiors: If any state or conditi­on might claime the exemption, to say with thePoet Inuidia quia maior—who would not Horace. thinke, but that the height ofSoueraigntie, and [Page] the depth of theGraue, should be freed fromthis pursuing Furie? but that neither of these (whetherScepter orSepulcher) can preuaile with some creatures, were there no other instance, the ma­lice ofEnglish lesuits enraged withEnuy of your Maiesties admirable iudgement, singular learning, and constant Resolution for Religion; together with the flourishing prosperitie of these your Churches and Kingdomes, giues euidence suf­ficient; and among them a principall, thisAnta­pologer,shrowded vnder the title of aBANI­SHED CATHOLIKE,who hath singled out no meaner obiect, against whom to discharge his ran­kor, then yourSACRED MAIESTIES bothPerson andApologie through his whole Pam­phlet; and also, in a cheife part thereof, the blessed memorie ofthat Lady (in her time peerelesse)QVEENE ELIZABETH, from before her birth, and below her graue. An infallible demonstration of his degenerous and vnregenerate minde. For none vse to be more spightfully malicious, or Censo­riously contumelious, then the debosched abiect, & vnreformed Hypocrite; whom a man can neither auoid without Calumnie, nor encounter but with blot of Infamie, nor Conquer with hope of any [Page] Masterie. That your Maiestie vouchsafed not the Conflict with such aRake-shame, but ad­iudgeda Rope the fittest answer for him; Premonition before the A­pology pag. 13 therein your Maiestie shewed your magnanimous spirit, geeuing vnto himhis iust doome. And with all humblenesse, I could hartely wish, that yourHIGHNES would be pleased, from henceforth, to contemneall the rest, asHim, and notto goe forth any more vnto these Battails (they will glorie in it though they be sure to receaue the foile) euen theGenerall of their Campe, were his lear­ning greater, or his Crowne higher, is no match forSVCH a King. Shall they then passe altogether vnconfronted? In no wise; the Infection spreads to farre, and silence (though with contempt) they of that ranke will account an ouerthrow. But I trust your Maiestie shall finde, among yourSub­iects, many,which maie with more truth and lesse vaunt, say as much asCampian their high­ly Concert. Ec­cles. Anglic. Plutar. de sui laude. reputed martyr did forthem, that there isa great number and a continuall succession which are ready for this cause, and already entred the Combate; and as the couragiousSpartans were wont to sing, [...]. Try them when, and wherein you please.The meanest [Page] among those many I confesse my selfe to be; yet in zeale toward your Maiestie, and in iust indignati­on against this Rabshekah, I haue vndertaken the answer to his Censure; which, being finished, Ihumbly present to your Maiesties Patronage, for two principall respects: first, because it is in the true Iustification of your Maiesties late vnanswe­rableApologie forthat OATH ofALLEGI­ANCE,which, like toIeptha hisShiboleth, dis­couereth the trueIsraelite from the false-harted Iudg. 12. 6. Fugitiue, and rebelliousEphraemite. Secondly, because what is in it for soundnesse of Argument, or truth of Storie, is, in a manner, your Maiesties owne; who, at the first sight of both theseAnta­pologists,could readilie discerne their falsities, and presently refell with sound answer any quar­rell that they made. If, therein, some tearmes haue passed, not fullyEpiscopall, or not so fitting (per­haps) the calling and place, which, vnder your Maiesties, and by your Gratious fauour, I hold in the Church; I trust the Readers eie will fromMe be first turned vponHim that prouok't; who is knowne for these many yeares to be of a prostitued Conscience and Impudence, not careingwhat hee writes; norwhom he reuiles; norhow 'tis ta­ken: [Page] as also to those excellent Personages,TVVO SACRED PRINCES successiuely raigning; whom he hath in the basest sort (with his scorning Ribauldry) defiled and besmeered:that gulfe inRome being not so vnsauorlie noisome to the Citie, ashis reproachfull Contumelies and opprobrious slaunders, odious and offensiue to the best affected Subiects of this your Land. Into whichGulfe, if by casting my selfe (ofDutie to yourRoiall Ma­iestie,and inmemorie of my late deereMistresse, and forcontentment of your true-harted peo­ple) I proue not so happie, as thatRomane was by Curtius apud Liuium. running into the other, to choake vp the sinke from sending out,for euer after, such loathsome sa­uor; yetthis good (at least) I shall doe, by drawingAL the filth vponMY SELFE, keepe it off, either from furtherannoiance of your Sacred Maiesty or froma generall noisance. For seeing he can not hold, but must needes regorge (his spirit is so turbulent and vnquiet) and asIerom speaketh ofHeluidius, Maledicere omnibus bonae con­scientiae signum arbitratur,he thinkes his con­science Hieronim ad. uer. Heluid, then best discharged, when he hathrevi­ledmost: againstME let him emptie his whole quiuer of reproaches; all of them, I hope, will bee [Page] like the Romish arrowes shot againstSebastian, drawne with bent force, loo'st with much ease, but receiu'd with strong comfort;Et quem veritate Ambros. in. Psal. 118. Idem.non potest, laceret conuitijs, since hee is too weake to dispute, let him lash on with his tongue. ThisONE aduantage he shall be sure to get by thatlicence, that he shall put me tosilence; forper­sonall CalumniesI regard not, especially fromParsons, whose verie name is theEpitome of all Contumelie, beeing as currant in a Prouerbe as was once the name ofDaedalus, in omni Fabula, Vide Erasm. Chiliad.& Daedali execratio: for noLibell can come fromRome, butPARSONS is presently suppo­sed and noised to be theAuthor; and the more vile, the morePARSONS like. If theobiecti­onbee, that I haue not spared from reproachingHIM, I deny it not; how could I forbeare, or who can blame me? None, that hath either Loi­all heart to your Maiestie, beeing ourGracious Soueraigne, or Christian regard ofHer (who late was) thateuer-blessed Queene. Yet there, in haue I dealt with him no otherwise, then theApostle with theCretians: ashe out of aPo­emeof their owneProphets; so I, out of the Tit. 1. 12.Bookes of hisFellow-Preists, giue him the sameQuodlibet. Iust. defence. &c. [Page] (and no other) tearmes of reproach or bitternesse, which men of thesame religion with him, haue described him by, inPrint; and, vnto the worlds veiw haue confidently a vowed of him. Ifhee SO requite me, and quote theprinted Authors, I open my selfe vntoHIM, and will indureTHEM; If otherwise, I must reputehim as aSlanderer, and wearethem as myGarland: comforting my selfe with that Conclusion of S.Hierom, Cani­namIerom. vbi su­pra.facundiam Seruus Domini pariter ex­periatur, & Vnctus,accounting it myGlorie, that the same Creature should rage and snarle atME the Lords vnworthie Minister, which hath not sparedTVVO ROIALL MONARCH S­the Lords annointed, and amounted. In hande ling the maine points, I trust it will appeare that I haue neither dallied withhim, nor illuded theReader; so that, from anie sound repliethereto I dare assure my selfe securitie fromHIM. Ver­balize he can, dispute he cannot; In Stories he is a great flourisher, but a false Relator of them: who so inioines him amodest answer, doth vndoe him; neither his age, nor profession; neither shame of the world, nor feare of God, nor grace of the spi­rit, can mortifie his nature, or restraine his tong. [Page] But be theReply any, or none, modest or distem­per'd, yourSacred Maiestie I trust, shal be freed; whom, I besech theeternall God, still to pre­serue, in prolonging your daies to your Subiects comfort; and in strengthning your arme, not withPen anie more to confute (it giues themtoo great Honour) but with Iustice to confound, and with courage to cast off suchseducing spirits;restles in nourishing disloialties;cruell in plotting mis­chieus; and toosubtile in veiling Treasons vn­der the title ofReligion: and account this as your great blessing (amongst the rest) from the great God that he hath made your Maiestie (a thing rare in so high a State) aProtectour of the Faith, both withPen andSword; and apartaker also of his Sonnes reproach, forSo being. To the sauing grace of which blessedIesus, I, in all humblenesse commend your Highnesse, resting

Your Roiall MAIESTIES Faithfull and Loially deuoted Chaplaine. W. LINCOLN.

An Admonition to the Reader.

GENTLE READER, the IESVIT his speeches, through this whole booke, are prin­ted in the smaller letter, al waies with this mark " in the beginning of the line prefixed. HIM I haue tearmed the EPISTLER, CENSVRER, and ANTAPOLOGER, because in a pretended LETTER, he passeth his CENSVRE against that learned & religious APOLOGY, made and set forth by our most Gratious & truely renowned Soueraigne. The stile, in respect of my place and profession, may, perad­uenture, be adiudged too bitter; but com­pared with his Person, and reuiling veine a­gainst two such Christian Monarches, no one IOTE thereof in exact Suruiew of better iudgement, is either pared off, or spared at all. Faults many haue escap­ed [Page] tn printing partly vpon negligence, part­ly ihrough hast; but the most of them, are but either a few letters mis-placed, or dropt out; or else points not so curiously set, or some matginall quotations drawne a little higher or lower, perhaps, then they should; which an ingenuous Reader will pardon, & a learned will espie: those which HEE or any such as HE can carp at, are very few; which it may please thee with thy pen to amend, btfore thou read it.

NVMB. 1.

THere is no END of making many books (saith the Preacher in the end of his Eccl. 12. 12. booke) especially if they be bookes of Encounter: Whereof there is no End, either for Cessation, because reuengefull spirits, fostered with ran­cor, are euer restlesse; which made Plato Sympos. the Philosopher to say, that Braules were easily begun, not so soone taken vp: nor End, for Profit; So Nazianzene expounds that speech of Salomon, because Metaph. in Eccles. the parties interessed (which the Orator obserued) either through selfe-loue, or pertinacie, will not bee drawne from what they haue published, by any arguments of the aduerse side, though many and forcible: and the indifferent Reader finding in such writings more partiall bitternesse then sound Tul. Acad. dealing, looseth his time, which is pretious in it selfe, and might in more profitable studies bee imploied: whereof Cal [...]ach. came the Heathens prouerbiall sentence, that a great Booke was a great Mischiefe.

2 All which, the Criticall Censurer of the Triplex Cu­neus (if we be not deceiued in the Author) acknowledgeth Preface to his Manifestatiō. elsewhere, and preferreth a reposed life, before such contenti­ous iangling: which if he did truely affect, not in pretence, he might well haue left the blunting or dislodging of the tripled wedge, either to him that weares the tripled Crowne, or to him, who vnder his Red-Cap breathes after it: for [Page 2] this busines concerned them both, the Pope for his Breues, the Cardinall for his Letter: this Censuring Epistler it tou­ched no whit.

3 Whom to answer, might bee thought both endlesse and needlesse: needlesse, for his Letters being onely a fardle of conceits, either sleight and vnsound, or malicious and vntrue, they carie their answer with them, and, as the Pro­phet speaketh in an other case, Agnitio vultus earum respon­det eis: They beare there owne confutation in their fore­heads. Esa. 3. 9. Endlesse, for an itching arme desires still to bee scrub'd, and an Eele delights not more in troubled waters, then hee, whose onely glory is in scornefull Inuectiues, reioiceth to haue occasion giuen for his busie pen.

4. Yet sithence his Censure vnanswered might infect others, and giue him occasion to triumph in his owne va­nitie: and peraduenture some partially affected might ima­gine, that not contempt of his reasonlesse railing, but lacke of good grounds for reply had inforced a silence; I haue harkned to King Salomon his affirmatiue aduise, and for suting an answer in some measure proportionably, haue Prou. 26. 5. taken no other then his owne vnmethodicall Method, both for his trebled Paragraph, and his multiplied Numbers, which is more sincere dealing then hee affoordeth the Apo­pologie; for what he could wrest or cauell at, that wee finde answered: that which apposeth him, hee passed in si­lence, and wee take it granted as truth: (for silence im­plieth, if not consent, yet no deniall.) Not that I meane De reg. Iuris. verbatim to answer euery Number, that were to grace a Pamphlet with a Volume: but directed by his owne Index, to take the summe and substance (such as it is) of so many Sect [...]ons, as serue to the proofe of each chiefe point, as hee entitles them.

5 For example.

Paragraph. 1. Numb. 1. 2. 3. 4. 5. 6. 7.

Wherein, first, as if hee were in a troubled poole, hee [Page 3] casteth out his angle to fetch out an Author; and lest either his bait or skill should seeme to faile him (as Antho­ny deale with Cleopatra at his fishing in Egipt) he fasteneth to his Hooke one out of his owne store, namely: Plut. in Anto [...]

‘Another T. M. (forsooth) an inferiour Minister neere his Maiesty, to whom hee might shew the Booke, and so pub­lish it with his Maiesties authoritie, print and Armes; marry his Maiestie is so farre from being the author therof, as that (in this Criticks perswasion) he did not so much as read all the Contents aduisedly; many passages therein beeing con­trarie to the Kings iudgement & Honour. Numb. 2. Name­ly for iudgement, first altering the Question twice or thrice. Secondly charging Bellarmine (so great a man) with eleuen Contradictions, not one of them so to bee prooued, as not onely learned but unlearned will find. Numb. 3. As in that con­cerning Iustification and Antichrist particularly. Num 4. 5. but especially, both in that generall assertiue note, that Bel­larmine, beeing driuen to a pinch, careth not to contradict himselfe for a present auoidāce; as also in that stinging cōclu­sion, that Heauen & Hell doe not more differ, then Gods Bookes and Bellarmines workes doe, concerning the digni­tie of Temporall Princes. Numb. 7 Secondly, for honour; there being such Phrases of contempt against the Pope, and a­gainst the great Cardinall also, calling him Master Bellar­mine, which his Maiestie would, in Law of Honour, surely condemne.’

Numb. 6.

6 To treade his steps, wee might also dally with the Reader to retriue an Author, and inquire (as he doth) pro & cotra, who this English Exile, this Epistling Censurer should be? whether R. P. or N. D. or F. P. or P. R. or Dole­man, that is, vnder all these Ciphers, Parsons the Iesuite? whom his owne brother entituleth a Raunging-voluntary Vnder his owne hand. Quodlib. pa. 238. 239. Runagate, not in Exile by authoritie; whome his owne Priests do stile an Hispanized Camelion, the Brat of an Incu­bus, filius terrae, no true Englishman, either in heart or by birth.

[Page 4] 7 That HE should not bee the man, these rea [...]ons are probable; First, it much greeueth HIM yea, HE accounts it a violence offered him to interrupt the course of his peaceable Preface to his Manifestation Priestly labours, by entring into a warre of writing: therefore for HIM, like an other G [...]liah, (Pigmae as he is) to enter this combat, not prouoked there vnto, and vpon such disaduan­tage, cannot sort with HIS retired profession.

Secondly, that HE, a man of no inferiour talent (so he pub lisheth of himselfe) an Author of no meane labours, should, like an other Ahimaas, needes thrust himselfe to carrie a Manifestation pag. 51. 2. Sam. 18. 12. Message, hauing neither leaue nor errand; that is, should write so shallow a Pamphlet, whereout, rid those offalls of Sophistry, Railings, and some addle Discourses; of the remnant ye may truely say, as Ahimaaz of his owne message, Vidi tu multum, sed nesc [...] al [...]ud, is scarcely coniecturall. Vers. 29.

Thirdly, if Parsons were euer famous for any good thing, he woon himselfe credit by the booke of Resolution, though not inuented (as the Priests say) but borrowed peece-meale from others; translated only, and methodized by him: which Quodlib. pa. 71. 237. when a man reades, he will take the Compiler or translator to be that very Crucifix of Mortification described by Saint Gal. 6. 14. Paul, The world crusified vnto him, and he vnto the world: now that HE should fall into such passionate prophane, and Barba­rously-distempered Pag. 27. &c. reuiling of a Christian Princesse, the mirror of the world while she liued, some yeares dead, and laid vp in rest with her Fathers; as if the very mention of HER Sa­cred Name, were an Eleborous purge to make him disgorge the gall of his bitternesse, and the venemous rancor of his cankred heart, by his Rabshakeis pen; no man that professeth the name of Christ, can beleeue it to bee the labour of one that is ingralted into Christ: For they that are Christs, haue Gal 5. 24. crucified the flesh with the passions and lusts; sauing that one of his owne Priestly Coat assureth vs, that, for all this Resol­ued or Resoluing Diuinity, he hath not as yet fully cast off the Iust. defene. pag. 297. outward man.

8 And yet that he should be the Author, besides the ge­rall [Page 5] report, and certaine intelligence, First, his straining at the elder T. M. as he cals him, is euid [...]nce sufficient; whose Discouery of Romish Doctrine, and Practises for hainous Re­bellion; as also his full Satisfaction for Heathenish Aequiuoca­tion Tho. Morton Deane of Glocester. (which Parsons vnder the dumbe Characters of P. R. vndertakes to patronize by a Mitigation) like Pope Adrians Flie, will not leaue troubling the Iesuites throat till hee hath forced out his gall, heart and all. Secondly, the so cunning­lie concealing his knowledge of the Apologies true Author, wherein hee sheweth himselfe to bee right Doleman, not as himselfe deriues the name of Dolor, virdolorum, as a man of Manifestat. page 51. griefe, repleat wi [...]h sorrowes, (blasphemously applying the title of our Sauiour Christ vnto himselfe, and quotes the place of Scripture in the margin for it) but of Dolus, vir do­lorum, Es. 53. being, as his owne Priests tearme him, the Abstract quintessence of all coynes, coggeries, and forgeries; that lies, dissembles, and equiuocates at euery word. Quodlib. page 236.

9 For is it probable that Parsons, who makes himselfe another Elizeus, takes vpon him to knowe what is done 2. Reg. 6. 12. and spoken in the Kings Priuy Chamber, (as it seemes by that he writs page 37. concerning T. M. the younger) that HE, the great Intelligencer among States, who weekely spends fiue or sixe Crownes for postage of letters onely (as the Priests of his owne ranke report) should bee ignorant that our Soueraigne King himselfe was Author of the Apologie, Iust. defence. page 236. it being not onely in euery mans mouth stiled by the name of the Kings Booke, but the warrant in the frontispice (which this Confuter obserueth) Autoritate Regiâ, [...]owing, though not proclaming it to the world, that it was his Maiesties doing? (for you shall not finde, to my remembrance, a booke of an English man extant, in those wordes warran­ted, but the King himselfe hath a hand in it) which the Ie­suite knew well enough, as vnder those Ciphers of T. M. he implies; for by them, if he will speake without Aequi­uocation, hee meant TVA or TANTA MAIESTAS: but being guiltie to himselfe that hee cannot write with [Page 6] modestie, he faines an aduersary to himselfe, through whose sides he might lash his Sacred Matestie with le [...]e enuie, and more libertie; as Aiax the whipper in the Tragedie, wrea­king his teene vpon a Ram for Vlysses; hee madly; this Ie­suite Sop [...]oc. Aiax. purposely.

10 This quarell of the Oath which receiued life by his Maiesties Royall assent, and whose safetie it principally con­cernes to be secured, by all meanes, of his Subiectes loyaltie, among whom a great many by those Breues and Letters (as the Israelites by the detracting message of the Esp [...]ls) staggered and mut [...]ered, it behoued his Maiestie to [...]pouse Num. 13. and vndertake. But to front the Apologie with his owne Name, being a King of so Royall Discent and Blood, had beene a displaied disparagement of so great a Maiestie, the aduerse parties (with whom hee was to cope) beeing no other but Burghesie and Bellarmine, men of no eminent birth, except as Sixtus Quintus, another manner of Pope then the first of these that is, or the second that would bee, Ci [...]rella in Sixto qu [...]ato. they would plead themselues Ortos ex illustrious Familia, and (as he) to come out of an illustrious and resplendent familie, because the Cottage wherein hee was borne was so poore and ragged that the house was gloriously bright by the Sunnes and Moones shine through the walles and roofe thereof day and night.

11. Nor yet concealed he his Name as ashamed of the Worke, for it is his most Kingly Resolution, not to harbour the secretest thoughs (they are his owne words) but such as in Presace of his [...]. [...]o the Reader. the owne time he will confidently and openly auouch; examining euer so the secretest of his drifts before hee gaue them course, as how they might some day abide the touch stone of a publike triall: Much lesse for feare of any defaults by gaine-saiers, to be detected therein, especially if no other or greater then this scribling Linceus hath alight vpon.

12. For to omit till their due place, whereunto hee re­ferreth vs, page 3. the ‘Challenges of the Kings iudgement in matter of altering the state in question; of Bellarmines[Page 7] contradictions; and his abasing Royall dignitie:’ that one maine blarre of inciuilitie, wherewith hee doth heere be­sme [...]re his Maiestie (as appeaching the Kings honour, Numb. 6. for a great ‘contempt offered by his Maiestie, in calling the Cardinall Master Bellarmine) must first bee wi­ped out.’ Wherein humbly crauing pardon of his Maiestie for doing him this wrong, Compare wee the Persons; the Vn­ciuill Stile-giuer, a King, a Name and dignitie founded by God himselfe, and fastened by him vpon Abrahams seede as Pro. 8. 25. the chiefest part of his blessing; and which is more, the Gen. 17. 6. KING OF GREAT BRITAINE, one of the most abso­lute MONARKES of Christendome: the great partie so sti­led, a Cardinall. Search the Scriptures; there appeares no shadow of such an Office, vnlesse as Sowters their leather Polydor. de in uent. lib 4. ca. 9 with their teeth (it is the comparison of one of their owne in this very case) so they will stretch the Scriptures, (namely 1. Sam. [...]. that place, Domini sunt Cardines terrae) to serue this their purpose. Peruse all the Fathers (I speake not of Gregorie and Bernard) say if you finde it once named, as now ca [...]ed, Interpre. vocl [...] Ecclesiast. vnlesse with Onuphrius you will fetch it from Cyprian, be­cause he writes of the CARDINALL workes of Christ; and yet that is not Cyprians booke: reckon all the Ecclesi­asticall degrees, greater, lesser, higher, lower, which the anci­ent Councels record, in that row you finde them not:—Sicnou [...]s imponunt nomina rebus: a dignitie denominated either of the Carpenters Mortizes, out of Vitrunius, as being Incardinated (it is Gregories word) that is Mortized or riuited Onuphr. vbi supra. to a Church, as a hinge to a dore; or of the foure windes out of Seruius vpon Virgil, as bearing the principall sway where hee hath the title.

13 Now for the King, so great a King, to call such an Vpstart Officer, that knows not where to rake for the begin­ning of his sublimity (as Polydor confesseth) to call HIM Vbi supra. ‘(I say) Master, is as vnmannerly an ouersight,’ saith this CARDINALL WOVLD-BEE (the Priests say he went to Rome for it, and had Scarlet brought him) and ‘no Quodlib. pa. 121. [Page 8] lesse dissonant, then if a man should call the chiefe Officers of Estate by that name, as Master Chancellor, Master Trea­surer, Master Duke, Master Earle. &c.’

14 Such a dignitie it may be, that Master prefixed be­fore it, may proue a diminishing Tearme; but if put to the Sirname of any man, i [...] is an addition of Worship. Did his Maiestie call him Master Cardinall? then had those instan­ces some semblances of fit application. No, but hee called him Master Bellarmine. And is the stiling him Master Bel­larmine, such a Scandalum magnatum? In which of the words rests it? in Bellarmine? This Censurer within the compasse of Pa. 3 5. one leafe, doth thrise Bellarmine him barely, without all pre­face either of Honour or Worship. Belike familiaruie may doe more then Souereignty; and a Iesuite with his Superiour Iesu­ite, may be more bold then a King.

15 Is it in Master? Better men, both for honour and vertue then the Cardinall euer will bee, haue not refused that title in any age or language. Take the Hebrew Rab­bi, it was giuen our Sauiour Christ by those that wished him neither Contempt nor disgrace, as by Nicodemus a Ruler of the Iewes (and therefore knew what belonged to man­ners) who was no bad friend to our blessed Sauiour, as ap­peareth Iohn. 7. and hee So saluted him; as also by the holy conuert Mary Magdalen, who called him Rabboni, that is to Ioh. 7. 51. say) saith the Euangelist) Master. Briefly, by all his Dis­ciples, which our Sauiour acknowledgeth and approueth, Ioh. 20. 16. Yee call me Lord and Master, ye say well, for so I am. Take the Greeke; whether [...], how could this Greate Ioh. 13. 13. Man be fitted better then with the first, were hee among the Cardinalls, as Saul among the Israelites more eminent then the rest? or with the second, were hee the principall of the Conclaue; or with the third, as he is the great Reader of Controuersies? for these all import nothing but Master: & in Hieronym. in Catalogo. Latin when S. Cyprian would grace Tertullian most, hee would call for him in that title Da Magistrum; and Peter Lombard hath the name Master giuen vnto him aboue [Page 9] all their Schoole Doctors, as an Antonomasticall eminence of note and stile.

15 And therefore, seeing neither God himselfe, nor Gods Liuetenants on earth, whether Emperours or Kings (from whom all true titles of honour are deriued) haue giuen this name or dignitie, but a Pope onely inuented it, without sound warrant; what reason had his Maiestie to take such respectfull knowledge thereof? Of which, euen a Bishop did make so meane account, that hee refused then to be created a Cardinall, because (hee said) hee would not descend from a higher to a lower place. For the true first institution of Cardinals was but to be Vicar; of the particu­lar Parish-churches of Rome, vnder the Bishop thereof; how­soeuer now, by the iniquitie of time, the pride of Popes, and the sloth of Christian Princes, they are start vp from Parish-Priest's to be Princes Peeres, taking it in scorne to be called Master's, euen by Princes. And yet, if his Maiestie had ei­ther continually thorow the Booke, or at least at his first naming of him, called him Master, it had beene some thing, but since he is so farre from being ceremonious in giuing of Titles vnto him, as sometimes hee calleth him Bellarmine, sometimes Cardinall, sometimes Cardinall Bellarmine, and seldomest Master Bellarmine of any of them, heereby may the groundles and malitious quarrel of this shallow wrang­ler most cleerely appeare.

16 But why is it not as lawfull for so Mighty a King to call the Cardinall Master Bellarmine, as for euery Po­pish Scribler (euen this fugitiue Tenebrio, Parsons himselfe) hauing occasion to name our Arch-Bishops and Bishops (dignities meerely Apostolicall, and therefore more hono­rable) neuer to stile them otherwise but Master Cranmer, and Master Whitguift, Master Ridley, and Master Iewell? Yea, wee must bee beholden vnto them, if they bee pleased to affoord them a title so mannerly and ciuill. But enough of this; the truth and conclusion whereof is, if this MA­STER (forsooth) of Ceremonies had the grace to leaue [Page 10] Aequiuocating, his secret intendement and drift is (what Prep [...] [...]b. f [...]de [...]. [...]t. o [...]n [...]n &c. vide Pl [...]ra a­pud. Cass [...]d. some Canonists haue openly auowed) that Cardinals are Kings Compeeres and Equals, and therefore that the King should haue spoken of the Cardinall as of a King. Meane while is it not a saucie part of Robin Cowbucke (for that is his right name, by the wrong man that knewe his mother Quodlib. pa. 109. (as the Priests say) to twit a King with inciuilitie, and (Su [...] Mineruam) to teach his Maiestie Ceremonies of ciuill re­spect?

17 We now come to his Censure (such as it is) of the Apologies substance; the reducing whereof into an order­lie Analysis for answer (of which he made no conscience at all in his Pamphlet) will trouble a man more then the an­swering it selfe. The Preamble to the Breues, concerning the nature of the Oath, the Contents thereof, with the Popes proceeding therein; the Examination of Bellarmines Letter to the Arch priest is the Diuision he makes of the Apologie, Num. 8. (or rather was made to his hand, for he shewes not so much Logicke in his whole Censure.)

Paragraph 1. Numb. 9 10. 11.

18 The Preamble is a Colloquintida vnto him, not so much in respect of the Epithetes giuen to the POWDER-TREASON, of monstrous, rare, nay neuer heard of treachrous, famous and infamous attempt; it descrues them, saith hee: but first, that it should be SINGVLAR FROM ALL EXAMPLES, there hauing beene the like done by Protestants (though not in specie, yet in indiuiduo) as at Autwrep, the Hage, & in Scotland. Secondly, that it should be Crambe his posita so often repeated, the parties being executed. Thirdly, that the Kings promise and Proclamation being, that other Ca­tholikesGarnet resol­ued it to bee lawfull when the Parliamēt house should haue beene blowne vp.shall not fare the worse for it; yet * the innocent for the nocent are punished, at least oppressed, as by Libels, In­uectiues, and by searching of houses; with other outward af­fictions: so aboue all, whith this NEW DEVISED OATH, [Page 11] for their inward pressure of Soule and Conscience. This is Mors in Olla, and makes him dilate his Stile into dolefully Rhetoricall expostulations.

19 The Epithetes please them well now, which aggra­uate the detestation of the fact; but had there not beene (as Decad. 1. lib. 1. Liuie speaketh in a Case of treachery) error insidiatoris, their applause had beene greater in the attestation thereof; Such actions are not commended but when they are finished: So Hall (alias Old cor [...]) the Iesuit said of this Plot when it was disco­red. The murther of a King alone, pleased a Pope so well, that he made a solemne Panegyricke in praise of the Mur­therer; and we make no doubt, but if the Parliament House had burned, that the Iesuites (who were the principall priuy Counsellors in that bu [...]nes) would with Nero haue beene Suetoni. in eius vita. pleasant Spect [...]ors thereof, as at a Feu-de-ioy, and haue sung to their instruments the Destruction of Troy in that combus­ture of the Senate, and graced it with no lesse Epithetes then Sixtus the Pope did the murther of Henrie the third to bee Rarum, insigne, memorabile Facinus.

20 But were the attempt so odious and lothsome, as this tender-stomacks Censurer maketh it, wherefore is the Co­riphaus of that Complot (Garnet I meane) turned to a Mira­cle and his Face made to aequiuoate after his death? one rot­ting vpon the Bridge for his horrible Treason, the other shi­ning in a straw for his Ghostly puritie? and why in Spaine is his Picture drawn with two ropes about his necke, & his bowels (like an other Iudas) trilling down his body, with the inscrip­tion of a Martyr for the Catholike cause? yea, by this Censu­rer his fellow-Traytor himselfe so entituled and maintained? In his Epistle to Sir Ed. Cooke. Sect. 51. but that their meaning is to en-ammell, with a glorious pre­tence of Sacramentall Confession, the Counselling, supporting and Concealing an HIDEOVS TREASON.

21 Which, howsoeuer this Censurer straines at it, is, both in Specie & indiuiduo SINGVLARFROM ALL EXAMPLES, and not to be Paralel'd with any one out of ancient or moderne Historian or Poet, either in [Page 12] Fact or Fiction; as if of purpose their meaning were to doe an Act which should put the Holy Ghost to Schoole, and con­sure his Maxim penned by Salomon, that Nihil nouum sub sole. For weighing all circumstances, of conspiracie, parties, Eccles. 19. obiects, instruments, crueltie, pretence in this Prodigious at­tempt; it deserueth to be graced with that Motto of singu­laritie from all other, Ecce hoc recens est: vnlesse they will account all murthers in hostile armes, or priuate fewde, done verse 10. by Gun-powder, to be matches aquiualent.

22 And it seemes this Censurer doth; else would hee not mention those of Antwerpe, Hage and Scotland; the first in open Hostilitie, what time all actions for discomfi­ture are lawfull, either by sleight or Force: the other a plot of one single man, and in reuenge vpon the States for giuing him discontent, and by the report of some writers hee was Meteranus Lib. 11. distraught and mad. But by his noting of the last he discoue­reth the rancor of his heart against our Soueraigne; for though the execution of Paricides and murthers vpon Prin­ces, hath eft-soones alighted vpon some of the greatest and best of that royall sort, that euer were, and therefore no dis­honour to them nor their posteritie; yet to cast vp such a dis­astrous example in his Maiesties teeth, prooueth well that he is sorie that his Maiestie escaped the like perill, whom hee so earnestly wished to haue beene his Fathers successor in such a fortune, as hauing by hope deuouted the same, he came on his iourney a good step (as some report) towards England, that he might haue sung a Te Deum in his natiue Countrey, for the good successe of that happy exploit. And yet that all men may see how malice blindeth iudgement in this his resemblance, the truth is that his Maiesties rather was not blowen vp with Gun-powder, but after that the mur­therers had strangled him in his bed sleeping, hee was car­ried out to the Garden, and then was the house blowne vp, to make the world beleeue that it was but a Casuall acci­dent of fire: and so what semblance of comparison is there betweene the Powder-Treason and it?

[Page 13] 23 Which, howsoeuer it cannot, by a proper title, bee expressed to the full, yet it being in the nature of those de­signements, quae plus famae apud posteros habiturae essent quam Liuius. Decad. 1. Lib. 2. fidei, which are rather memorable for the singularitie, then credible for the horror (let the repetition thereof greeue this Epistler neuer so much, and it is the second blocke he stum­bles at; and transpose he the Proiect with a Lap wings-cry, vpon certaine vnfortunate Gentlemen, thereby to remooue the Crime from the Iesuites, the Principall Instigators of the Pioning Traitors to the Act, and the kind Receptors of the Fu­gitiue after the Detection, (for who entertained Gerrard but Parsons?) we say with the Apostles that we cannot but reco [...]d the thinges which we haue heard and seene, neither will we be Act. 4. 20. silent thereof—rumpantur ilia Romae, so long as wee haue either pens to write, or tongues to speake; or a generation liuing, or a posteritie succeeding, but we will Report it and Repeate it, both vnto God with the Psalmists Memorandum Remember O Lord the children of Edom (that is, the bloudy Scarlet Generation) how in the daie of Hierusalem, they said. Edom is red or bloody Gen. 25 30. Psal. 137. 7. Ezech. 24 2. Downe with it, downe with it, euen to the ground: and to men also with Gods owne Memorandum, for the Day assigned, Sonne of man, write thee the name of the day, euen of this same Day for the King of Babell (the Pope forsooth is a temporall Prince) did set himselfe against Hierusalem, euen this very Page 4. day.

24 Execution of such Offenders, must not bee the si­lencing of their offence; death is the last punishment, for sense and passion, not for sinnes of that nature and conditi­on: their bodies deserued not entering in Graue, much lesse their vices, buriall in obliuion. The Relikes of their dismemberd carkasses are erected for a prey to the Fowles of the Ayre to feed on, the villanie of their designed Crueltie to be reiterated vpon all occasions, for the Nations of the earth, and all Posteritie to wonder at. And therefore haue patience (Gentle Iesuite) for our so oft repeating it; wee first say with Chrysostome, [...] if [Page 14] the Repetition be so odious and burden [...]ome, (as in your margin you note it) how odious was the Fact it selfe, so complotted and engined? Secondly, we say with Saint Paul to inculcate these same things often, to vs it is not greeuous, and for you it is sure­ly Philip. 3. 1. profitable, if not to worke your conuersion by repentance, yet to make men, at least, inamored with your Profession, that warranteth such Acts good in Religion.

25 And therefore yee did well to call those detestable Traitors (after the Discouerie and Conuictions) CATHO­LIKE Gentlemen, as if yee would insinuate, that they di­ed in a Catholike Cause; and in an other place, INFOR­TVNATE GENTLEMEN, not for their fortunes and state in the world, (they were too great, vnlesse they had more grace) but for their VNLVCKIE SVCCESSE, in missing their designed purpose. Sic foelix scelus virtus vo­catur. Had it beene effected, Moses and Phinees should haue beene reported inferiour to those Gentlemen in zeale for Gods cause. Else why did Hall the forenamed Iesuite (a Ringleader of this desperate crue) comfort himselfe and Littleton with the defeature and discouery of those horrible Traitors, by the Examples of the Eleuen Tribes of Israell twise discomfited, though sent by Gods especiall Comman­dement, (marke that:) then of Lewis the French King, ouer­throwne in sight against Infidels in a case of Religion: and lastly, of the Christians vanquished by the Turkes in the defence of Rhodes? but that hereby hee would conclude they were vnfortunate Gentlemen, scilicet, that their cause for vndertaking was good, but their lucke was ill in mis­sing: otherwise it is too gentle a title for such odious cre­atures.

26 And so this Censurer also (a part-taker no doubt, in the Complot) cheares vp himselfe not only perswading, but definitiuely determining, that Both afflictions outward, and pressures of conscience inward, caused this POWDER TREASON: which is a shamelesse vntruth (yea euen themselues being Iudges) for that the Conspiracie was plotted before any hard [Page 15] measure thought of, by their owne confession is manifest. For the Lands Inuasion (a Treason no lesse desperate, though more manly and visible then the POWDER-PLOT) in the late Queenes time of famous memory motioned, was immediatly and hotly pursued by those very parties; and aduertisements giuen to Forren States, whose ayd they re­quested, that our King WAS LIKE to proceed rigorously (this fellow saith, that the rigor was put in execution) with the Catholikes, and to run the same course which the late Queene did.

27 Secondly, these Conspirators were combined in the first yeare of the King, when (so far was the thought of any Seueritie) that, as it was openly prooued, for the space of a Preceedings against the late Traitors. whole yeare and foure moneths, no Penaltie by Statute was taken of Recusants: Insomuch that Doctor Bishop, who wrote his booke in Anno 1604. euen the yeare before the detecting of the POWDER-TREASON, acknowledged the Kings most milde carriage in gouernment THITHERTO: Epist. dedica. to the King. pa. 10. and yet, it's worth the enquirie, what the same Doctor should meane by those desperate words in the very same Epi­stle, when he saith, That the state being now setled, and a conti­nuall posteritie like to ensue in one nature, God knoweth what that forcible weapon of necessitie may driue men to at the length. It seemes then some such thing was plotting, euen in that Eadem pag. 12 confessed time of mildnesse.

28 Thirdly their owne reason of their engining a­gainst the Parlament house, because say they, vniust Lawes had there formerly (not in the Kings time any) beene made against the Catholikes, confutes this bold assertion: which were it true, that Seueritie in executing some Lawes went before this plot, did not the Prieste Treason, euen at the Kings first entrance iustly enforce it? Belike it greeues them that his Maiestie (as the Prophet speaketh) would not corpus dare percutientibus, yeeld his body to the Smi­ters, Es. 50. 6. and his cheekes to the nippers; and still like a Lambe before the Butcher, not once open his mouth: or rather [Page 16] it vexeth them, as it did Fimbria in Tully, that his Maiestie had not taken into his body the whole weapon like Ehuds Iudg 3. 22. dagger, bl [...]de, hilts and a [...]l, but suffer his land to be betraied, his Person hazarded, his subiects alienated, his succession ex­tinguished, his state brandled: and in the meane time, like the Pro con [...]ul of Achaia, Et nihil corum Gallioni curae erat, Act 18 17. he must sit still, looke on and say nothing: or as Caesar woun­ded and inuironed with stabbing kniues, onely cry out, Et Sueton. Iulius ca [...]. 8 [...]. [...]u fili? Make no resistance, but speake with pittie, and die by Treason.

29 But what are these A [...]greeuances & Pressures of ri­gor, that either praeceded or ensued that desperate Plot? First, infamous Libells (forsooth) Et tute Lepuses? and who hath scattered more then Parsons? who is noted, by the Priests themselues, to be the Popes PEN-POST, and the Pasquill in Print of all shamelesse slanders, that sets out no one Booke (which is the fashion of all Iesuits, they say) but stuffed with Rebellion, Conspiracie and Treason. Quodl b. li 3. a. [...]. 6.

30 M [...]rry principally T. M. the Elder his Discouerie. Will it not out man? Excrea. I told you it was a burre in his throat like the Rauenous fellow in Athenaeus, hee hath chopt in a Dipnos. lib. 3. creature, and will neither let it goe for curst-heart, nor can take it downe, the crust is so harsh: all that hee can doe is to cry out as that fellow did, O scelera [...]um Edul [...]um; a shame­lesse Libell, but will neither be silent of it, and cannot an­swer it.

31 Secondly, searches of houses, Attachments, vexati­ons &c. This verifies that speech of Salomon, Mul [...]er scort [...]ns P [...]o. 30. 21. comedit, & deinde abstergit os suum. Look back, & see in one smal compasse of fiue yeares (when Rome swaied England for Religion) 300. innocent Christians for profession of the Gospell cruelly burnt to Ashes, not only their houses searched, and goods spoiled, & that was no aggreeuance, but Iustice against Heretikes. In fiftie yeares of two Protestant Princes, scarse 60 p [...]sons executed, all Guiltie of Treasonable Practises, ei­ther for Complotting Treasons, or harbouring disloyall Se­ducers, [Page 17] who (as his Maiestie hath excellently obserued) Apolog. pa. 3. doe make diuersitie of Religion, a safe Pretext for all kinde of Disloyaltie and Rebellion: which the Secular Priests ac­knowledge and a [...]ow, especially in the Iesuited sort; who (say they) vnder colour of Religion, and zealous desire of our Countries Conuersion, labour to stirre vp all men against our Quod lib. pa. 149. Souereigne & the present state: now for vs to feret & knetch these Ve [...]min; to search & attach such dangerous Vipers, is a rigor and crueltie of Persecution.

32 And were it so? how is it that Father Parsons is thus Metamorphised, to become—é vulture Turtur? thus dolefully to bewaile the aggreeuances of their Catholikes, which compared to them in Queene Elizabeths time, are by their owne confession, but easie Censurers: yet when they were at the hottest and sorest, Parsons himselfe thought it stood not with Pollicy or Wisdome, neither did he wish, that the said Persecution should cease in England in Quod lib. pa. 21. afflicting them.

33 But the third, which of all other is the Phallaris Bull, this NEW OATH is the most greeuous. Is the aggreeuance in the abstract, because there is an OATH com­manded? The highest Iudge allowes it: both by his owne Example, swearing by himselfe to Abraham: and by pre­cept Gen. 26. 3. to vs; Thoushalt feare the Lord, and sweare by his Deut. 6. 13. name. The vnsearchable fraudulency of mans heart, which Ieremy laments, exacteth it; for Hony being in the tongue Ierem. 17. 9. and treachery in the heart (as the same Prophet elsewhere complaineth:) the best way to make words and thoughts Cap. 9. 8. appeare semblable, is by OATH which the holy Ghost doth therefore call Vinculumanimae, because it doth (or should at least) both linke hart and tongue together in the same promise; and also binde the partie to performe, without Numb. 39 3. starting what he hath so promised.

34 Indeede to be tied in bonds, is an aggreeuance to mans nature, which desireth libertie; but of all other vnto Iesuited Catholikes it can be none: who with their Paganish [Page 18] Aequiuocation, vocally swearing, but mentally distinguish­ing, can, with Sampsons s [...]ight, break new Cords, as a threed Iud. 16. 9. of towe is brokē when it feeleth [...]e, though they be seuenfold, so is an Oath, & so to be reputed; by the Hebrwes therefore Shebuaah 1. Shebaah. originally deriued from that number, Seauen, as beeing a bond multiplied and indefezable.

35 Perhaps then the aggreeuance is in the Epithete, be­cause it is a NEW OATH; so did a Pagan call the Chri­stian Sueton. N [...]ro Cap. 6. Religion Nouam & maleficam. But how is it new? Ne­uer heard before? SINGVLAR FROM ALL EXAMPLES? Bee it so, dignum Patella operculum (quoth Saint Hierome) such an Vl [...]er, such an emplaster; Ex ipso boue Lora; euill manners procure good Lawes; Hierom. ad C [...]rom. Pl [...]tar. de [...]ua vit. viuendo. and extraordinary Treasons must haue extraordinary Pre­uentions. For though the Children of this world bee wiser (by our Sauiours iudgement) in their generation, then the Children of Light: yet giue vs leaue, sithence (with Saint Luc. 16. 2. Cor. 2. 11. Paul) we are not ignorant of Sathans Engines, to be as wa­ty in preuenting, as they are Wily to inuent Mischiefes.

36 [...]s the matter of the OATH NEW? That sub­iects should binde their allegeance to their Soueraigne for his securitie by OATH, hath beene both vsuall in all Na­tions Christian and Heathen, and as ancient a Custome in our Land to the Princes thereof, as that Iuramentum fideli­tatis exacted by the Pope of his Vassals; commended by Bel­larmine De Pontif. Rom. lib. 7. cap 11. for antiquitie, because continued from the time of Gregory the great; and is grounded vpon Scripture, both in the examples of holy Kings, and the Apostles definition of an Oath; namely that it is [...] the end of all Heb. 6. 16. Controuersie. Wherein take this very case; the Antilogia or controuersie whereof is, Whether any Romish Catholike can be are any true allegeance in his heart, vnto the Kings Ma­iestie? This Iesuite in many places of his booke holds the affirmatiue; wee by effects of so many Treasonable Plots of Priests and Iesuites, do hold the contrarie: yea, the Priests of the same Religion are meerely contradictory to [Page 19] him, while they say, that the Execution of Priest hood and Treason are now so linked together by the Iesuites in England, Quodlib. pag. 304. as they cannot exhort any to the Catholike faith, but dogma­tizando in so doing they drawe him in effect to Rebellion. For the taking vp of the Antilogie, and the better securing him­selfe of his owne saftie, and his Subiects loyaltie, what other Remedy could his Maiestie thinke of then this of the Apo­stles, by OATH, both assertorie for the present, and promisso­rie for the future assurance? which is no other but what his Royall Ancestors in this Iland haue done before him many Vide our Chro­nicles & Polyd. Virgil. and often.

37 The NOVELTY then, belike is in the forme of the Oath; not as it is receiued by them tactis Euangelijs, that is Iustinian. in Authent. no moderne inuention; Iustinian long since prescribed it: but as it is conceiued by the State to bee done in the true Faith of a Christian without Aequiuocation. This is, in sooth, that [...], that pressure of conscience vnder which hee groaneth, as appeareth by him, where hee complaineth, Pag. 19. & 32. that the OATH excludes them from all Aequiuocating: the Triall of which complaint wee referre to that place, or rather (though it greeue him) to the elder T. M. that is, Tuus Mastix (in that point) Fa. Parsons. In the meane time obserue the integritie and diuinitie of this Censurer, who makes that a New Pressure of Soule, which Saint Augustine (grounding himselfe vpon that speech of the Psalmist, Qui Psal. 15. 4. iurat proximo & non decipit) concluces to be of olde, the full and faithfull discharge of Conscience; namely, that a man A [...]g. [...]l. 224. ad Alipium. should sweare according to the minde of him that ministreth, not of him that taketh the Oath, especially when hee knoweth the Iudges minde, by the wordes of the Oath.

38 And now wee follow him to examine the weight of this pressure, which he aggrauateth by an Ironicall Sarcas­mus against his Maiestie, vnder the Ciphers of T. M. For vsing the worde ONLY, (an exception mitigating;) as if the taking of this Oath were so lightly to bee esteemed, as to be thrust vpon them with an ONLY, (scilicet, the [Page 20] King intended no hard Vsage to the Catholikes, ONELY a forme of oath was framed to be taken &c.) as if that were so easie a thing which is an extremitie of Rigor: for if it be ta­ken, it hazards the Soule by swearing against their Consci­ence; if not taken, it endangereth their worldly estate by losse of goods, life, and libertie. Num. 12.

39 To be Verborum auceps, is a right Aequiuocators tricke. Who knoweth not, that the word ONELY doth not so much signifie an hypocoristicall alleuiation, as a Com­pendiary limitation? He that said to our Sauiour, ONELY Math. 8. 8 speake the word, did not thereby extenuate the power of Christ, as if healing in absence, by a speech, had beene a more easie miracle, then by approach to touch the par­tie; but thereby wished a course more easefull to the bo­dy, not lesse powerfull to shewe the Deity of our Sauiour. And so his Maiestie by the word ONELY, signifieth, that omitting all other courses of Enquiry into his Subiects allegeance, hee tooke that ONELY course to frame an OATH: not heereby implying the taking of an Oath to bee an easie charge, (because Oathes presse vpon the Soule) but more expedit for euidence, and the readier way for the assurance of his owne State, and the manifesta­tion of his subiects affections. But grant that ONELY bee an alleuiating particle, yet it is so by comparison: and so is an OATH, a tryall of more ease, both to body and minde then are those other meanes by Rackes and tortures (vsuall in the Inquisition:) for as the peines are vnsuffe­rable to flesh and blood, so haue they a very perculsiue force euen vpon the Soule, Nam & innocentes cogit mentiri do­lor, saith the Stoicke, because in so many streights, of ter­rour, Seneca. payne, hope, feare, nihil veritati loci relinquitur, as the Orator well obserued, (let Aelian speake of the Egyp­tians courage or insensiblenes what he will): men will say Ci [...] [...]ro. Sylla. A [...]in. var. hist lib. 7. any thing (though most vnture) for ease and release from such pangs.

40 And this Oath (saith this Censurer) doth as much; [Page 21] for it driues men into Dauids dilemma of streights, to fall ei­ther into the hands of God or men; of God, if the Oath be ta­ken, because they sweare against their conscience; of men, in that their goods, life & libertie are liable to law. And good reason for the last; because euery Statute hauing the Penal­tie annexed, none can be more fit and proper for the breach of this, then Confiscation and death: for hee is vnworthy to enioy either wealth, ease, or life, vnder a Christian King, who being required, denieth to sweare his Allegeance and obedience to his Soueraigne against all persons; which eue­ry true affected subiect should voluntarily offer. For the first, their swearing against Conscience, the answer must bee referred, where hee inlargeth that point; for he runnes the wilde-goose-chase, backward and forward: within two leaues he confesseth (as if he lost himselfe) two returnes. In the meane time he must know that a Conscience may be mis­led by error, or stifned by pertinacie: and thē the Greek Diuines will tell him, that vnsoundnesse in the Iudgement, and obstina­cie Pa 30. sect. 33. in the Will, makes but [...], a conscience so Chrys. Oecumenius. nick-named, which is more properly to bee called igno­rance and peruersnesse, and rather to bee censure then tendred.

41 But all this his Maiestie had by a double anticipation preuented; first, that neither the OATH NOR PE­NALTIE Apolog. pa. 4. thereof was intended against any for their opinion and conscience, but onely for acknowledgement and assurance of their Ciuill Obededience: Secondly, that many of both sorts, popishly affected, had freely taken it, and thereby had freed both themselues from suspicion of disloialtie, and the Oath from the slander of pressure: and both these the Censurer obserueth and answereth, Num. 13. the first by a concession: ‘If it bee so, the matter is ended, saith hee: for no Catholike will de­nie to sweare all Ciuill Obedience THAT HE OWES TO HIS MAIESTIE.’

42. Wherein I pray you marke how Sorex seipsum, how Treason hatched in the heart cannot conceale it selfe [Page 22] from vttering, though in hidden tearmes; for obserue those words, ALL OBEDIENCE THAT HE OWES TO HIS MAIESTIE: what is that, and how farre extends it? Saint Peter stretcheth it without limitation, Submit your selues to all manner ordinance for the Lords sake. Peters Successor (so called) hee limits it, with 1. Pet. 5. 13. Saluâ semper autoritate Apostolicâ, as in the Councell of Trent: the Successors Parasite, this Traiterous Claw-backe minseth it with a distinction in ordine ad spiritualia: where­upon, Numb. 30. as Tertullian saith in an other case, Nisihomine Deus placuerit, Deus non erit; so, if the King please not the Pope, Apologet. he shall be denounced an Hereticke, and so Cataloguised on Holy-Thursday: hee shall bee pronounced no Christian, as Matth. Tortus page 97. the writhen-vexed Cardinall (so he entitles himselfe, and in­deed writes as though hee were wroong with the colike) hath already passed his Sentence; and so consequently no King; or if a King, yet without Subiects: for they must re­nounce their Obedience, and the King his safetie and autho­ritie.

43 The second he answereth by an Interrogation, such as the Rhetoricians call [...], a question reprehen­siue at least expostulatory, why Blackwell and Charnocke, ha­uingHermogen.taken the Oath, are still imprisoned!

44 This Polypragmon would faine be a priuy Councel­lor: he hath wrong that his Maiestie acquainteth him not with all occurrences of State, and reasons of his procee­dings. To resolue his question either by coniecture or truth, I endeuour not; Jam not his Intelligencer: to an­swer a scorne is folly. Onely as the parents said of their sonne borne blinde, miraculously cured, so say I for Master Black­well, Aetatem habet: and if hee might freely speake, hee Iohn 9. would say with Dauid, Let the righteous smite mee, that's a benefit: Oleum autem peccatoris, but let not their precious Psal. 141. 5. blames moisten my head, nor let me eat of their delicates: or as the vulgar hath it, Non communicabo cum electis eorum: Keepe mee from the company of them that make them­selues [Page 23] the Choise Company: for Iesuites are vnmercifull, aske the Priests else, who haue protested they would rather Quodlib. 1. art. 2. liue vnder the Turkes for securitie of their soules, then come vnder the Iesuites handes. Blackwell (as the Prouerb is) in Aristoph. Gr [...] ­matic. holmo cubat, by the example of Tempest and Benson; Hee diuines and foresees his vsage, and therefore (it's like) had rather chuse restraint by authoritie, then dismission with libertie: for were hee once loose, order should bee taken with him for taking any moe Oathes, yea, it's thought, for speaking any more wordes. Greater men then hee haue beene so serued, if their owne Catholikes doe truly instance in the Bishop of Cassana; Cardinalls, Allen and Tollet; yea Quodlib. pag. 84. Pope Sixtus Quintus himselfe, all figg'd away in a trice, for crossing, at least not seruing the Iesuites humours in their de­signements.

45 After this (as if he had all this while spoke by rote) he returnes (as he saith) to the booke, where his Maiestie auoweth, that the Diuell could not haue deuised a more mali­tious Apolog. pag. 4. tricke, to interrupt this so calme and clement a course, then the Pope did, by countermanding the taking of this Oath, in his published Breue: which this fellow answereth, first by deducing the cause that brought foorth the Breue, namely a doubt made about the Oath. Secondly, the doubt consultedApud Procop. l [...]b. 3. de bello. Vandal.and canuassed abroad and at home: and heere, as the Pro­uerb is, Gamma Betam persequitur, the Garnetists differ'd from the Blackwellists, some allowing Aequiuocation in [...]ters of faith, others not: and among these principally (which allowed no Aequiuocation in matters of faith) saith he, are the Iesuites, though they bee accounted the forwar­dest abet [...]ers of Aequiuocation.

46 (For the truth of this, though it greeue him, wee referre him againe to the elder T. M. that is, the True Ma­nifestator of their Aequiuocation, euen in matters of Faith and Religion.)

47. Thirdly, in this pudder of different opinions, recourse is had to the Great Oracle for HIS determination: [Page 24] HIS Sentence is negatiue, drawne into a BREVE, published and sent. For indifying whereof, this Libeller spends foure whole Numb. 15. 16. 17. 18. to shew how THAT cou [...]se was ouer vsed by English Catholikes, as so warranted by Catholike doctrine, in matters of doubt to Consult with the Pope.

48 And heere (as Plutarch saith of Lucullus) [...], Plut. in Lucul. &c. he roules in his element: scarce any Epistle, Preface, Pamphlet, Booke, or Petition, wherein HE hath a hand, but this is his Cypresse tree; a theme in which hee is very perfect and rhetoricall, to tell vs what a loadstone Rome Simulare Cu­pressum, Ho ratius. hath beene to England; for drawing thither the triall of our Gold in both senses, as well that of the MINDE (to which S. Paul resembles the doctrine of faith) when no o­ther 1. Cor. 3. could bee currant but what Rome had coined and stamped; as that also of the MINT, equall yeerely to a Kings reuennue, if Bonner said truely; without which nei­ther would Rome affoord instruction, neither could our Preface be­fore Gardiner de vera obe, dieutia. Land be quiet for feare of interdictions: In which Argu­ment, HE, and ALLEN before him (from whose Apo­logie this Centonist hath borrowed all that he hath spoken, concerning the OATH and flying to Rome) haue recei­ued full satisfactorie answers; namely, that if they vnder­stoode the purer times of Rome, when the Bishops there be­haued themselues as religious members, not as presump­tuous Heads of the Church; and liued as ghostly Fathers to counsell and comfort, not as Superiors to controule and depose Princes, the Realme being then rude, Learning scant, Religion newely sprung, and no where setled; re­course was thither had vpon deuotion and meere necessi­tie, and yet not then without leaue of the Prince: if after, when Popes left their Keies, and tooke them to their two­hand sword, the running then to Rome was not for deuo­tion, but by constraint, either wrought by the Popes Ty­rannie Ecce d [...]o gla­dii. 1. Reg. 12. and cunning, (as Hieroboam, who made all Israell to sinne by drawing them to his Calues in Dan) threatning [Page 25] Interdictions, exacting Leuies, intruding corrupt Teach­ers, and suppressing (euen by death) the detectors of his errors: or else yeelded vnto by timorous Princes, ambiti­ous and tumultuous Prelates; enuassalled Parasites; or the ouer-awed superstition and blinde ignorance of the peo­ple: which made one of their owne Historians to call En­gland Matth. Paris. the Popes Asse. And yet euen then many restraints were made vnder seuere penalties, which this Rhetorculist himselfe confesseth, though hee minseth it, Numb. 17. All these reasons he doth well not to acknowledge, lest he should want matter for his next worke, (for hee is one of those busie deceitfull workers of whom the Apostle speak­eth) and therefore, being nothing to the purpose in hand 2. Cor. 11. (himselfe confesseth it to bee a digression, Numb. 19.) the fittest answer is in briefe:

49 First, that of the Apostles, Is there not a wise man a­mong you of all the Priests Secular and Iesuited in England, 1. Cor 6 5. that can determine a Controuersie about the OATH of Allegeance? Might not your Arch-Priest Blackwell, so au­thorized by the Pope, so commended and countenanced by two Cardinals, Caietan and Burghesius, so intrusted with regencie of Soules ouer the whole Land, to whom al were enioined to repaire for decisions and questions; might not (I say) HIS iudgement carry as much sway for the KINGS SOVERAIGNTY against some few Iesu­ited, as HIS Censure alone against all the Seculars, yea against the definitiue of the whole facultie of Diuines in Declarat. motunm. pag. 1 10. Paris, for the support of his owne authoritie?

50. In the case and doubts about the late horrible Treason, Garnet and Hall were thought sufficient Oracles to resolue and determine for it against the King, without recourse to the Pope (for ought HE would bee knowen:) In cases concerning loyaltie and allegiance to his Maiestie, Blackwell and many his associates cannot resolue for the King but the Pope must be first consulted. Was it because there is no God in Israel to enquire of his word, said Elias of 2. Reg. 1. 16. [Page 26] Ahaziah, that you must send Messengers to Baalzebub the God of Ekron? Hath not God answered by Vrim, nor by Pro­phets? 1. Sam. 28 6. is not his will concerning allegeance to Kings in so many places sufficiently reuealed in his word, but recourse must be had to a Sooth-sayer in Endor? I will not vrge that bitter speech of the Secular Priests, it is to sharpe; yet the time is not long, since they said, that for the decision of doubts, the Catholikes must depend vpon the Arch-priest, the Quodlib. pa. 151. Arch-priest vpon Garnet; Garnet vpon Parsons; and Parsons vpon the Deuill: yet then there was a Pope able to Iudge: but onely it would be knowne which is the second answer fit­ting this point.

51 What there is in THIS Pope for iudgement in Diui­nity, that His determination should bee expected about the OATH of allegeance to his Maiestie, more then in his predecessor Clemens, whose opinion was not inquired of about the OATH for conspiracy against the whole Realm; Of Pius Quintus, who absolued the late Queenes Subiects from their obedience, it was said by some of his owne, that he was Homo pius & doctus, sed nimis credulus, religious, and learned, but to easie of beleefe: Of this Paulus Quintus, who hath interdicted the subiects of our soueraigne King, to sweare their obedience, either for his diuinity or pietie, we haue heard nothing. S. Peter, whose successor he is stiled, S. Paul, whose name he hath borrowed, had their diuinitie in­deed by infusion; but their writings reuealed it to the world: so that Peter we know and Paul we know to be singular di­uines, but WHO IS THIS? No man who seeketh to be famous, doth any things in secret, say the Brethren of our Sauiour. Ioh. 7. 4. Where then are his labours; his Sermons; his Treatises; his Commentaries; his Epistles Theologicall, his Doctrinall de­terminations; his Iudiciall decisions? all which are the vsuall attractiues to draw an opinion vpon a man, that hee is a sound Resoluer: but in all these, as the Greeke Poet spea­keth Plut. Lucull. [...], as if he were Pythagoras his Schol­ler, hee is wholly silent.

[Page 27] 52 Into his qualities I wil not enter: hee stands and fals to his owne Master: but if he bee that Cardinall Burghe­sius whom some of the Secular Priests haue sometime de­scribed, M. Bluet. &c. and haue assured vs that to be true in him, which Plut. in Tiber. is spoken of Tiberius Gracchus, that he is [...]: A rash speaker, and an heady vndertaker; of a most violent spirit, and impatient of contradiction, in what­soeuer hee hath but once imagined: if this I say, bee true, (which God forbid in so great a Church-man) now surely he is not the fittest Iudge to be resorted vnto in cases of con­science, especially of such nature and consequence as this in Temp. Henr. 7. hand. Wherein (as a learned Poet once merrily said, there stands Latro at the barre, and Fur sits on the bench) him­selfe becomes both partie and Iudge. When Popes alleage Popes for proofe of their Supremacie, the Canonists say it is Familia is probatio: certainely this must needes bee a more familiar proofe, when reference is made to the Pope in his owne cause.

53 For the knot of the quarrell betweene these diffe­ring Catholikes, if there were any concerning the OATH, and that which vexeth them most, was the point of the Popes authoritie in deposing Princes, and absoluing from the OATH; for, so farre as touched Ciuill Obedience, THAT stuck not with them, they say. Heere is the Pope become a partie. Who now must vnloose this knot, and determine the quarrell? None but the Pope. If I should beare witnesse Ioh. 5. 32. of MY SELFE, saith our Sauiour Christ, MY witnesse were not true: yea, but saith this Iesuite, the Pope being Pag. 10. no. 15.the supreame Pastor, to him, by the principles of their Religion, Catholikes beleeue that our Sauiour giueth assi­stance for the direction of mens souls. Heres the Pope made a Iudge. Certes, had he determined negatiuely against him­selfe, he had beene to blame, at least his authoritie for euer after, might haue beene encountered with Serue nequam Luk. 19. 22. ex Ore tuo. Would not the Israelites themselues (though it were their miserie, that they might haue neither weapon for 1. Sam. 13. 19. [Page 28] warre, nor toole for worke, but they must fetch them from the Ph [...]listines) haue iustly laughed at them, if the Philistine would haue either hammered the one, or steeled the o­ther, or furnished them with either? And if the Pope, in whose alone determination the Catholikes must rest, would giue any arguments of Resolution against his owne chal­lenge, if it had not beene ridiculous, sure it had beene mi­raculous. The Apologue is knowen, if the Lion may bee Iudge in the diuision of the prey, his fellow-hunters shall Aesop. haue but a small share: and Kings shall bee sure auguste se­dere, (as Tully said to Caesar) haue both strait limits and vn­quiet Ma [...]o. Sat. 2. seates, if the Pope may determine their Bounds and States.

54 But let Fa. Parsons say in sooth (if there can bee any sooth in a man of such singular honestie as the Priests describe him, intituling him an impostume of all corruptions) Quod lib. p. 237 was there any such reference made out of England vnto the Pope for his Resolution? Was it by Petition written, or by Message of mouth deliuered? Let him shew the State of the Question, as it was framed; put downe the argu­ments of the difference, to and fro, as they were obiected; and make knowea the reason of the Popes negatiue decision: this were plaine dealing in him, and had beene faire deal­ing in the Pope, if, before hee had sent his Breues of Inter­diction, he had acquainted his Maiestic with the encoun­ters of doubt that had bred the quarrell, and the ouer­swaying reason which carried him to the Negatiue. This being omitted, his Maiestie gaue his decision the right name, when he called it a malitious trucke of the Diuell.

55 For there was both malice in the Sentence, because done of purpose, and not out of passion, but after due deli­beration, Numb. 15. (saith this Epistler) and that is malice in any sin, as the Schoole-men define it: Secondly, in the intent there Aquinas. 12ae. q. 47. & 78. was extreme malice, thereby to foster in his Maiesties heart iealousie of his Subiects; and in them disloyaltie to their Soueraigne: and all this, which is truth indeed, vp­on [Page 29] the onely information, aduice, and instigation of a knowen Incendiarie, Parsons; who euer since hee ran out of his Countrey, like traiterous Absolon, cares not to set his owne friends Land, yea to see his natiue soile on a light 2. Sam 14. 30. fire, so he may purchase the Popes fauour, as the other did Ioabs corne, to approch his fathers presence. Thirdly, malice in the whole action, busily interposing himselfe in other States which concerne him nothing (for that is no­ted as a great part of the Diuels malice, that he is Magnus ille Peripateticus, and takes vpon him to bee the generall Iob 1. Surueyer and Compasser of the whole earth.) For what hath the Bishop of Rome to doe with the King and Subiects of England in matters of Religion? Much lesse of State: especially seeing hee medleth not for good, but for euill, (cuen as that other vniuersall Rector in the aire, quaerens quem deuoret) not instructing, but interdicting? 1. Pet. 5. 8.

56 Wee say with the Fathers in the Councell of Car­thage, when they tooke the Bishop of Rome his Aduocates cardie, and falsaries in his challenge for the cognisance of all Ecclesiasticall differences to belong to HIM: Aliae Ec­clesiae habent Spiritum Sanctum, vt causas cognoscere & dijudi­care Concil. Cartha. 6. possint. Nay (saith this Censurer) the Pope only hath, Numb, 20 supposing as we doe in matters Catholike, concer­ning persons Catholike, that England is the Popes haruest, and the Catholikes therein, his flocke; the diuision of the Is­land by Sea not making any separation from him their gene­rall Head for dependance.

57 This is a strong Argument, no doubt; the Pope hath to doe in England, because some Catholikes SVP­POSE he hath: but before that SVPPOSALL bee brought into a positiue and resolute Conclusion, it will aske a longer time then such a Pamphlet as his Letter is will require; and more deepe diuinitie then Parsons hath, if it be true which the Priests report of him, that hee is nei­ther acute Schoole-man, nor profound diuine, but a meane Preacher, and a barren Ghostly Counseller. Quodiib. page 237.

[Page 30] 58 For whether Saint Peter be made Terminus â quo, or ad quem, either to deriue the vniuersalitie from him to the Pope, or reduce it from the Pope to him, many a knot­tre question is to be decided: as first, Whether the Gouern­ment of the Church should be Monarchicall? Whether that Monarch should be Saint Peter, as superiour to the rest of the Apostles? Whether the Charge of the Keyes were giuen to him, alone? Howfarre the Iurisdiction of the Keyes will reach? Whether feed my Sheepe and Lambes bee an vniuersall charge, and to Peter alone? If all this true; how comes it to the Bishop of Rome, rather then an other? Whether Peter appointed him his Successor? Whether he hath it Iure diuino, or Ecclesiastico? Whether that same one Pastor & one slocke bee not proper to Christ alone? Why not an vniuersall Emperor as well as an vni­uersall Pope? with many other such, which would trouble a better Clarke then this Iesuite, euen to discusse: sor hot braines as they vndertake matters busilie, so they performe nothing soundly or indiciously.

59 If other states and Nations brooke the Pope for their Iudge (and yet in most of them which hee names, they doe but Quatenus) it is either their voluntary submission, not his iust claime; or else his violent v­surpation forced on them by terror, not their spirituall subiection, warranted by diuinitie. And therefore it ar­gued some ingenuitie in the man, that hee made it but a SVPPOSALL. For if all the rest of the Apostles were not Ordered Bishops by Saint Peter, (saith Bellarmine) then [...]. Rom [...]. l. ca, 23. cannot the Church of Rome bee the Mother of all other Churches: (much lesse the Bishop of Rome bee the Vniuersall Bishop) & whether it were so or no, the best writing Iesuites Salmer. in Gal. 1. Victor. Rel. 2. con. 3. Suarez in Tho. Tom. 4. disp. 16 Greg. de valet. Anal. fid. li. 7. cip, 2. doe indeed make it but a SVPPOSALL; the most fauou­rable of them, that it is but Likely; an other, that it is vn­certaine; but others, that it is scarce probable: yea, that it is an opinion, neither generally receiued, norgreatly necessa­rie.

60 A fourth tricke of Malice, mixt with Craft, (two [Page 31] properties of the enuious man, that sowed tares in sleeping time) was the Popes Riddle, rather then answer, in not par­ticularizing Mat. 13. 25. the specialties to be excepted in the OATH: his Craft, lest straining at that point which touched his au­thoritic in deposing and absoluing, hee should reueale his partialitie; for so, as Demetrius the Ephesian, his clamorous Act. 19. 24. plea for his Diana, in respect of his priuate gaine, and credit of the Citie, or rather of the See, would haue beene too ma­nifest. His Malice, closely insinuating the whole OATH to be vtterly vnlawfull, euen that very point of swearing Ciuill obedience; for so he saith, Such an Oath cannot be taken (this minsing distinguisher puts in [as it lay] without annoy­ance of the Catholike faith. All this the Censurer repeateth, but refelleth not. Num. 19.

61 And this was his Maiesties iust agreeuance; that how soeuer in matter of Religion the Pope would meddle; yet in things that meerely and onely concerne Ciuill obedience, that he should interpose himselfe, could not but argue him to be Curiosus in aliena Republica, a busie Polypragmō where he had nothing to doe; which this Iesuite confesseth to be a iust mislike if it proue true.

62 Now then this must be cleared, whether the OATH doth onely concerne Ciuill Obedience, yea or no? That it doth not, hee takes vpon him to satissie in eight Num­bers; from the 20. to the 28. and that foure seuerall waies, as he saith; First, Out of the words of the OATH, where­in1the Popes authoritie is limited (indeed this is it which startles them;) Secondly, Out of the Popes words mar­shalling2the taking of the Oath, thus mixed with clauses concerning Religion, with repairing to our Church assem­blies, arguing that he forbade the OATH so farre as it was an Act Spirituall. Thirdly, Out of the Cardinals Letter, who after Consultation with others, (scil. with a Traitor 3called Parsons) doth therein include the OATH to bee vnlawfull because it is compounded by ioyning of spirituall and Temporall things together, as Iulian his Picture, with[Page 32] the Images of the Paynim Gods. [...]

63 (This Bellarmine dooth in cold blood, as he is Ro bertus Cardinalis, couertly resembling his Maiestie to that Apostata; but when hee is by his Metamorphosis, or Me­tonomasie translated into Mathaeus Tortus, that is a Publi­can vexed, either with wrath or fury, or malice, or all, then hee particularizeth the comparison, and makes his Maie­stie no better, yea worse then Iulian.)

64 Fourthly, by are all offer on the Catholike part; the4former whereof hee drawes and diuides, First affirmatiue two waies, viz. That so much of the OATH as concerneth Ciuill obedience, euery Catholike shall take (marry with a restraint two-fold) as much as any Catholike hath done in time of Popery, or any Forreine Subiect doth to a Popish Prince. Secondly, Concerning the Pope, this Catholike shall sweare, that hee hopes, that his Holines will doe no­thing in preiudice of his Maiestie, yea, hee will labour to stay him if hee doe, and will pray for them both: the other part is negatiue; that the Catholikes shall not touch any part of the OATH which seemeth to impeach the Popes Authoritie; therefore that more is required then Ciuill O­bedience, by this it is euident. By what? because the Pope deciares so; & the Cardinall writes so, & this Iesuit saies so?

65 But wee laying this for our ground, first, that both swearing and performing Ciuill Obedience is aswell nega­tiue, against any intruder, Challenger, or Vsurper; as affir­matiue, for the lawfull Gouernors and Soueraignes: Se­condly, that this challenge of the Pope in dethroning and deposing Princes, is a temporall intrusion, and no spiritu­all Iurisdiction, doe conclude with as strong and apparant euidence, that the whole bulke of the OATH, both in the submissiue and exclusiue part, doth onely concerne Ci­uill obedience. Of the first ground there is no doubt; for Art thou on our side, or on our aduersaries? was a proper and fit question mooued by a resolute Gouernour: luke-warm Iosh. 5. 13. Subiects being as odious and dangerous in a State Poli­tike, Apoc 3. 16. [Page 33] as such professors are in Religious Societies, iustly to bee vomited out of the Realme, as Solon his [...], and Plut. Sol n. Neutralls from his common-wealth. Of the second, wee make as little doubt; the proofes thereof, by so many that haue debated that controuersie, are so plentifull, so pregnant and impregnable: but seeing we meane this Ie­suite a fauour, wee will remit him to T. M. the elder (hee D. Mort [...]bis full satisfact. part. 3. had as leefe goe to the Racke) who, among many other, hath canuassed this point, in a Confutation, to the Popes con­fusion.

66 For this authoritie of the Pope, if it bee a spirituall Iurisdiction, it must bee either from heauen or of men, grounded vpon law either Diuine or Ecclesiasticall: Nam Bern. ad Eug [...]. quod amplius est, à malo est, saith a deuout Father to a great Pope: All execution thereof, not deriued from either of these, implies a tyranny, imports no right. If vpon Diuine Law, then either the Old or the New Testament; not the Old, the Priests among the Iewes had no such authoritie ouer their Kings, either vnited to their Priest-hood by God, or assumed by themselues; confessed so by a Iesuite, that the state Salmer, in E­pist. Pauli, disp. 12. of the Iewes was rather earthly then heauenly: therefore the carnall part was more eminent, that is, Kings had the So­uereigntie ouer the Priests.

67 Not in the New: for then S. Peter should haue had it, either when the Keyes were giuen him, Matt. 16. or when that trebled Pasce was inioined him, Ioh. 21. If it bee so, then had he this Iurisdiction directly from Christ, and vniuersally ouer the world: but that is not so, saith Robert the Cardinall, and this Robert his Eccho, but only ouer Bellar. lib. 5. de Pontis. Rom. cap. 4 &. 6. Christian Princes, and that indirectly and obliquely, in Or­dine ad Deum. Nay, neither directly nor indirectly, saith Saunders; for there being a double power of Christian De claue, lib. 2. cap. 13. fortitude, constant suffering, and couragious attempting, that power of suffering (as the more excellent) Christ chose, as the fittest sibi & suis, for himselfe and those that belong to him; or, if you will, for himselfe and his Apostles. [Page 34] So, then to suffer oppression vnder Kings, not to inferre vpon them Rebellion and Disloyaltie, was the power Apostoli­call in respect of Princes.

68 By Law Diuine then it was excluded; for no man can transferre that to another, which hee hath not himselfe; but this royall Soueraigntie ouer Princes, to depose them, or dispose of their States, Christ had not as hee was man (and yet he said Omnis potest as data est mihi in Coelo & in Terra) Math. 28. 18. yea such power had beene vnprofitable and superf [...]uous (saith Vbi supra. the Grand Cardinall) therefore hee could not transferre it to Saint Peter, or the rest.

69 For Ecclesiasticall Law; no Canon, Councell, Decree, Practise extant, reckon to 600. yeeres after Christ, by Bel­larmines De Concil. lib. 1. ca. 13. Bercla [...]us. li. 6. cap. 26. Sigeb [...]ri. in. an 1088. confession, yea to 1000. & amplius, saith one of their owne Writers, doth auow it; insomuch that a Friar of account, writing in the yeere 1088. cals then the do­ctrine thereof a Noueltie, if not an Heresie. And that Act of Hildebrand, that famously infamous Pope, who first tooke vpon him to depriue an Emperour of his regiment, is by a Popish Deuine called Nouellum Schisma, a rent, & a rent Clau. Espencae­us in Tim. Di­gres. li. 2. cap. 6. of Noueltie: the challenge of this authoritie vtterlie vn­knowen to the Fathers, who haue pronounced Kings to be no way liable to any violent Censure, or penall Law of man, tuti imperii potestate, their Empire and Soueraigntie exem­pting Ambros. Apo­log. Dauid. cap. 4. &. 10. and priueledging them therefrom.

70 Therefore this authoritie of the Pope, thus proclai­med by himselfe, thus patronized by the Iesuites, being meerely temporall, neither Scripture, Father, Councell, or Practise, for so many yeeres, warranting it, and by conse­quent, an humane Inuention and Intrusion, presumptuous in the Pope against a Ciuill Magistrate (which is Gods Ordi­nance) and preiudiciall to Kings in disquieting their states, and disparaging their Souereignties: the matter of the Rom. 13. whole OATH both submissiue for affirmatiue allegeance, and exclusiue for negatiue acceptance of forraine disturbers, must needs be meerely Ciuill and Temporall; and the whole [Page 35] OATH to be as intirely taken of English Subiects for their King and Soueraigne against the Pope, claiming and vsurping part of his right, as well as that of Iehoiada by the men of Iuda for Ioaz their King, against Athalia that vsur­ped 2. Reg. 11. 4. his state.

71 Neither doth that point of the OATH more con­cerne Religion, then if any other Prince, Christian or Hea­then, should haue beene put in the same, and the Pope lest out. For this authoritie of the Pope, so excluded in the OATH, must bee as he is either a Temporall Prince, (and then the OATH is meerely Ciuill) or else as he is a spiritu­all Iudge; which, if it be a point of true Religion, must haue the warrant in Scriptures, and by the donation of the Keyes Matth. 16. if in any Scripture.

72 T'is so, saith Saunders: for S. Peter with THEM, Vbi supra c. 10. receiued both Powers, Temporall and Ciuill, to build and destroy Uictoria, Rel. 1. Sect. 2. Kingdomes. Not so, saith a Iesuite, for this power of the Keies, est alia á Ciuili Potestate. Thus they iarre. Meane while, wee are sure that this is a Precept in true Re­ligion, Rom. 13. Euery soule to be subiect to the higher powers. But if there bee a Religion, such as hee cals Catholike, which ex­empts any when the Apostle includes all, I say no more but that which our Sauiour said to the Pharisees, Hypocritae, Mat. 15. 6. irritum fecistis mandatum Dei propter Traditionem vestram. and that which hee said of them when they were offended at that speech, Euery plant which my heauenly Father hath not Verse. 14. planted, shall be rooted out. And perhaps this rufling of the Pope with his BREVES against his Maiestie, argues as wel for him, as it did for an other Rufler elsewhere, that he hath great wrath, Sciens quod BREVE tempus habet, knowing his Apoc. 12. 12. time is but a BREVE.

73 Now we proceed to remoue two blocks at which this Iesuite stumbles, but hee goes backe to fetch them, for this fellow treads the Maze; hee was euen now at the 6. and now he is come to the 4. page, wherein hee takes two exceptions against his Maiestie: first, in that it is said [Page 36] Many Popishly affected of both sorts did freely take this OATH. Secondly, that their so taking of it is called a blessed successe of so good adeuice and intent in proposing such an OATH. In the first, the Assertion hee denies not, that many did so; but he sticks at the Aduerbe FREELY. God loues Aduerbes, say the Canonists, the Diuell doth not; for, that the Aduerbe doth make the action com­mendable, yea, denominate the action, is an Axiome both in Diuine and Humane learning. Now, lost this action of theirs should be commended too much, he first descants vpon the word FREELY, and disprooues it by the Statute penaltie, and a distinction of Philosophie: for the statute inflicting vpon the refuser so strait a punishment, Aristotle in his Ethicks, and Thomas in his Summe, are so farre from accounting it a FREE action, that the Schoole-men determine it to bee Inuoluntarium secundum quid; and the Philosopher Inuoluntarium simpliciter: much like the instance which Aristotle giues, and the owner of the ship (wherein S. Paul was a passenger) felt, the throw­ing of all the fraught into the Sea to sauemens liues: where­untoAct. 27.this case is semblable either for me to take the OATH, which is against Conscience; or indure a strict penaltie, which cannot be FREEDOME: for that FREEDOME (saith hee) requireth liberties, that is FREEDOME to both extremes or obiects. And heere, as if with Aesops hen hee had laid a golden egge, hee cackles out a Triumph: Let the discreet Reader (saith he) consider what coherence there is in this tale; namely, that there should be a penaltie vpon the Refuser, and yet the taking of the OATH to be called a FREEDOME.

74. And is there then such an [...] and disagree­ment, betweene the peine of a Statute-Law, and the will of a Subiect, that he which obeies the Law so inioyning, shall not bee accounted a Free-subiect for his Obedience? then are all the people of the Christned world Slaues, not Free­men. For what Nation is there gouerned by Lawes, not [Page 37] enioyned by sharpe penalties? Were all Subiects Saint Pauls true Schollers, and would obey their Superiours for Conscience sake, all Penalties were then vnnecessarie re­straints; or were all Princes Draco-like, who hauing such Subiects, would write each law in blood, such penall Lawes were Tyrannicall inforcements: but the subiects of the best Princes being of diuers dispositions, some willingly submitting themselues to the streitest Lawes, not for feare of the punishmēt, but for conscience to God, and dutie to their Souereigne: others refractarie, whose mouthes must bee holden with bit and bridle, because without a penall constraint they will wax wilde, and yeeld no obedience: therefore in the best mannaged States, are all, or the most Lawes back't with penalties, and yet the Subiects libertie no way infringed. It is Licence, not Libertie that admits no penaltie. The Law of God it selfe is imposed with penal­ties, and yet mans Obedience yeelded thereunto, is not Thraldome but Freedome; which made the Apostle say, That the Law was not giuen vnto the righteous man; for his directi­on, 1. Tim. 1. 9. Gal. 3. 23. no doubt it was, it is our Schoolemaster vnto Christ; but not for his terror, because his willingnes preuents the Con­straint, and his obedience the Censure. But to the Wicked and rebellious it is giuen, not thereby abridging their Free­dome, but punishing their contempt.

75 Were the Statute inforced peremptorily and no lea­sure granted for deliberation, or after deliberation no liber­tie of choice, but inforst vpon them to take it whether they will or no: then might the OATH be accounted a pressure, and the acceptance thereof a slauerie. But first, time being giuen to consider thereof: and after consideration, leaue granted to choose or refuse, this in their owne schoole-lear­ning is True & Full Libertie: for to it they annex these two conditions. 1. indeterminationem Iudicij ad deliberandum, Medina in pri­mam [...]. quest. 6 art. 2. an vnlimited scope for the iudgement to deliberate. 2. facultatem eligendi vel refutandi quod deliberandū est, power either to choose or resuse what is deliberated. The first is [Page 38] Radix Libertatis, the sourse or fountaine of Libertie; the other is ipsa Libertas, Freedome it selfe, saith Medina. And that's the very case betweene the King and his subiects in this matter of the OATH; so that the very refusall (after deliberation) argues, that, either to take it or no, they had libertie of choice; but in refusing it, no loyaltie of affecti­on.

76 But what if by the word Freely, his Maiestie meant either a voluntarie offer of some, who to shew their loyal­tie to their Soueraigne, of themselues desired to take the OATH; or, being required, after view thereof, without either respecting the penaltie, or doubting of the Lawfull­nesse, Readily yeelded that pledge of their allegeance, by taking the OATH? Then let the discreet Reader, (to whom he appeales) consider what a trifling Sophister this is, to picke quarels at words, by wrests and streines neither to purpose nor to sense: for that his Maiesties meaning was so by the Latine translation, is manifest; where these words Many FREELY tooke the OATH, are there translated Permulti Sacramento se obstringere non DVBITARVNT, Apolog. lat. pag. 4. lin. 6. that is, they stuck not at it, but without terror or doubt took it. And this the Make-bate knew well-inough, but that he would perhaps take a small occasion to vindicate his cre­dit (which the Priests haue somewhat impayred, by assuring the world, that he is no Scoole-Diuine) by shewing his skill in Aquine and in a peece of Aristotle, which euery Puny hath by rore.

77 Secondly, lest this their acceptance of the OATH should be too much commended, hee takes vpon him to interpret their meaning; wherein let the Reader consider what an Hypocrite hee is: for it is an inseparable marke of an Hipocrite, to iudge of other mens consciences. The Mat. 7. heart of man is Gods peculiar: for any man to place his Consistory there, is an high presumption; and therefore when some haue taken the OATH, and sweare they doe it heartely, wee say with Nazian. [...] for vs to Nazi. in Epist. [Page 39] diue into their conceits, and to iudge with what affection (either of feare of punishment; or hope of fauour; or loue to their Prince) they do it, it is not our purpose, nor comes it within our reach: and yet this Serpens Epidaurius can see more in them, then their selues will acknowledge; and Horace. though they sweare they doe it willingly, yet hee can assure both them and vs, that they doe it by constraint.

78 Et nunquid Saul inter Prophetas? yea surely, for hee can prophecie, that though they sweare they doe it hearti­ly, 1. Sam. 10. 11. and without any mentall euasion, yet hee is perswaded, and would perswade vs, that they do it neither Freely, that is Willingly, without feare of Coertion; nor Freely, that is plainely, but with a reserued distinction. And now againe, let the Reader, (whose helpe he craues) behold a malitious tricke of a notable Aequiuocator, that cannot be contented to be himselfe alone (for doubling and dissembling) the Diuels Scholler (that ancient Aequiuocator, that can be the Prince of darknesse, and an Angell of light all at once) but must also bee his Diuilitie Reader or Schoole-man, to teach 2. Cor. 11. others to distinguish themselues to Hell fire, and that is, Num. 30. Wherein he shewes himselfe to be, verè Spiritus mendaex in ore Prophetarum, framing two distinctions like the two hornes of Sedechias (such another as himselfe, full 1. Reg. 22. 22. of that spirit) and putting them into their mouthes: the first, that the Popehath not authority without Iust cause, to pro­ceed against Princes: the second, that the Pope hath not his authority directly, but indirectly, & in ordine ad spiri­tualia, and for the Catholike cause: Et in his ventilabis Sy­riam, vers. 11. saith the false Prophet, of his hornes: and with these distinctions, saith this Iesuite, the OATH-taking may satisfie the Statute, and reserue integritie and sincerity of true Catholike doctrine.

79 As if hee should say, though they swore (as it is in the OATH) that they beleeue, and in conscience are re­solued that the Pope hath no authoritie vpon his excom­municating of Princes, to absolue Subiects from their O­bedience; [Page 40] and that they swore this according to the ex­presse words by them spoken, and according to the plaine and common sense and vnderstanding of the same words, without any Aequiuocation, or mentall euasion, or secret re­seration whatsoeuer, (all which are the words of the OATH:) yet if in their minde they shall secret [...]y conceiue these two distinctions,No authoritie without IVST CAVSE, or not DIRECTLY: though the Pope shall after hee hath excommunicated a Prince, absolue his Subiects, they must perswade themselues notwithstanding, that they haue sworne truely; and yet that the Pope hath done that, which in their consciences is iust; in that his so pro­ceeding is either vpon iust Cause, or by his indirect autho­ritie.

80 And now let a Christian Reader (that makes con­science either of God, or common honestie) consider whe­ther these be not profunda Satanae in the Reuelation, euen the very mist and mistery of miquity; wherein hee may Apoc. 24. demand of this Iesuite, first whether this be not a Paganish delusion both of God and men! the very same of Lysander and Dyonisius, that Children are to bee mok't with toyes, and men with Oathes! Nay more then heathenish; for A­ristotle Pl [...]. was of opinion, that hee which doubleth in his Oath (for that is [...] to sweare with a mentall additi­on) hath neither feare of Gods vengeance, nor shame of mens reproofe. Secondly, if the OATH may by such di­stinctions, R [...]d Alax and. Ca. 18. according to the true Catholike Religion (for so this Censurer saith) be interpreted and expounded, why did not the Pope by his Breues, rather ratifie these as law­full euasions, then at the first dash thunder out his awfull Interdictions? Thirdly, if the OATH bee so thin a Cob-web, that two such Flies may so easily breake through it; why doth this Iesuite so often tearme it a pressure of Conscience, forcing men to dispaire? Lastly hee might aske of this bani­shed Catholike, whether that part of the OATH, touching the Popes authoritie, vpon which hee thus mentally di­distinguisheth, [Page 41] be a matter of Faith, or no [...]sno; then the OATH bindeth to no other thing, then the acknowledge­ment of meere Ciuill Obedience: if yea; then in [...]o secretly distinguishing, they did a thing vnlawfull: for no sorte of Aequiuocation (saith Fa. Persons) is lawfull in matters of Faith and Religion. Yes (saith Fa. Parsons) their so Ae­quiuocating in this matter of faith, is lawfull, and may standNum 14. Num 30.with the integritie and sinceritie of true Catholike doctrine. So then in matters of Faith and Religion it is not lawfull in any sort to Aequiuocate; but in this matter, though it concerne Faith and Religion, it is lawfull. Will not the dis­cre [...]t Reader conclude these to bee roapes of Sand? and to haue lesse coherence then that which hee straines at for dis­sonancie in the Apologie?

81 And yet (saith hee) Num. 31. Vnlesse these distin­ctions may be admitted, hee that sweares honestly, and takes the OATH simply as it lyeth, and is meant by the Magistrate that offers it (namely that the Pope hath no authoritie vpon what occasion so euer, for neuer so much good of Christian Religion to proceede against any Prince, either by himselfe, or by permission of other Princes to doe the same) doth contra­dict the consent of all Catholike Diuines, and professeth that Gods prouidence is defectuous in care of his Church.

82 Dolosum versar [...]in vniuersalibus, and for him that meaneth deceitfully, to speake generally, is an old Pro­uerbe, vpon an old Custome. The first of these Asserti­ons, that the Popes authoritie for deposing of Kings, is conclu­ded by Content of all Catholiks Diuines; if by them he meane Scriptures, Councels, Fathers, Stories for 1000. yeeres after Christ, the Reader must take it for a mendatious vanity, and let it passe for no better. But if in that number hee ac­count Popes testifying of themselues; or Canonists Parazi­ting to Popes; or Glosses hyperbolizing the flatteries of the Canonists; or Schoolemen blasphemously detorting Scrip­tures; or adulterate and partiall stories, forging a Mathe­maticall Donation (quae palea est, at Ecclesia pro grano habet, [Page 42] which is but Chaffe indeed, though the Church hold it in Alu [...]r. Pel. de Plan. Eccles. lib. 1. Cap. 13. the granarie for good Corne, saith an ancient Canonist of their owne) he must expect no fitter answer then that which our Sauiour gaue to him, that challenged to himselfe to bee the Great Donor of the Kingdomes of the World, cum men­dacium Iohn. 8. 44. loquitur, de proprijs loquitur; to bring credit to their owne sab [...]es, they must bring in witnesses (like Knights of the Post) of their owne humors.

83 The second, as it is a triuiall Obiection, and borrow­ed by this Epistler from Allens Apologie; so, as by one of their Glossaries it was first vttered, it is a charge fauoring of Blasphemie, namely, that if this transcendent power ouer all Bertian. in ad­dit. a [...] Gloss. V [...]am sa [...]cta. Ex [...]. V [...]es in Aug. de C [...]it. dei. lib. 10. cap 16. things, (euen for deposing Princes) were not proper to the Pope, OVR LORD sauing his reuerence, saith hee, had failed in his discretion for gouernment of his Church.

84 Viues, vpon Saint Augustine, telleth vs o [...] one that perswaded his neighbours on a darke night, that vnlesse the Moone were in his Assesbelly (for sine shee drunke it vp of late shining in the Poole) the world should want that light for euer. Parsons vpon Allen would perswade [...]s that vnlesse Gods prouidence bee so tyed to the Popes Diademe that hee may Triple it with supremacie of controule ouer all Princes Christened, the Church should want that pillar for support, and that eye for direction in gouernment: the first, being a fancie of an Io [...]or, is but a meriment of folly; this challenge, s [...]riously maintained, and a maine argument among Iesuites is a presumptuous challenge of arrogant im­pietie.

85 That men in agonie of griefe; or torment of paine; or discontentment of humor; or rage of passion; or in cases of distresse and disgrace, will speake irreue­rently of God (or as the Hebrew hath it Dare insul­sum Deo, will charge God with folly) through impati­ence, it is vsually by Poets fained; and by stories of good Iob. 1. 22. note, in men of good parts, sometimes obserued: but that Pride should so farre ouersway mens affections, [Page 43] that to maintaine their ambition and tyranny, they should so much forget God their Sauiour, as to chal­lenge him of Improuidence towards his Church (which is as deere vnto him as the apple of his eie; which hee hath purchased with his Blood; which hee hath handfastned vnto himselfe for his spouse; and to which hee hath promised his per­petuall assistance) is singular from all examples; admirable, but intollerable: onely that it fauoureth of the spirit of An­tichrist, who as in his pride hee lifteth vp himselfe aboue all that is called God, so for the support of his pride, sticketh 2. Thes. 2. not to charge with indiscretion, and want of fore-sight euen the very true God.

86 Whose Prouidence is as his power; this, most puis­sant where the meanes are most weake: that, most Vigilant 2. Cor. 12. where the meanes are least seene. Et quod stultum videtur homi [...]ibus, that which the worlde counteth folly, is Gods 1. Cor. 1. 26. wisedome; to passe by the mighty and the noble, and to choose the weake things of the worlde to confound the mightie; yea, things vile and despisable, to abate and pull downe things loftie and Honorable: not by curse of mouth, or dint of sword, but by patience of spirit, and power of his word. For Gods prouidence in his Church-gouernment by Church men is O­peratiue, not vindicatiue; that same Vlcisci in promptu, that 2. Cor. 10. 5. 6. vengeance in a readinesse against all disobedience, whereof the Apostle speaketh, leuelling euery high thing that is exalted a­gainst the knowledge of God, and captiuating euery thought to the obedience of Christ, like the ru [...]nating of Hierichoes walls by Rams-hornes is powerfull not violent spirituall but not vi­sible, Iosh. 6. [...]0. by meanes weake in shew, mightie in effect. Those Com­pedes ad alligan dos Reges in the Psal. Those fetters made to Psal. 149 8. Aquin. in 2. 2 Cor. 10. bind Kings are DOCVMENTS OF FAITH, saith Tho­mas, not Thunders of disturbance.

87 Yea, had not God in the depth of his wisedome, and prouidence of the Church, kept that conceite, (or any the least occasion to breede it) euen from the thoughts of Princes; that the same snake, which (being almost statued [Page 44] to death with hard and cold weather, they should warme succour and nourish in their bosomes, would, when shee had go [...]ten libertie and strength, first st [...]ke them: and that the Romane Bishops brought so lowe in the worlde by pou [...]tie and persecution, after their aduancement by them, would haue growne to that height of insolence, as to am [...]te them: still should they haue lien forlorne and vnp [...]tied, at least vnfurnished of those large indowments, francke immunities, vast priuileges, and honorable pla­ces, which now they hold, and wherewith they are vp­hold [...].

88 T'is naturall to Kings to be iealous of their Thrones, wherein they can abide neither Mate for diuision, n [...]r Check mate for scorne. It cost Ado [...]ah his life for asking [...]. Reg. 2. 20. Abishag to wife, because Solomon did thereby take occasion to suspect, that hee which desired the Fathers bed-fellow, would also aspire to the brothers Throne. It was not the blasphemie layd to our Sauiours charge by the Iewes, that mooued Pilate to sentence him; th [...] which hastned his death, was a iealous opinion, though a false perswasion▪ that he should be a King, and thereby defeate Caesar of his claime Ioh. 19. 12. 13. to Iurie.

89 In that point therefore wee shall see God himselfe to be very warie; for euen that Psalme (which of all the Scriptures is most threatfull to Kings, and begins with a Psal. 2. 1. thundering expostulation) Quare fremuerunt Gentes, & a­stiterunt Reges? It pleaseth him to conclude it not with a minacing ex [...]rusion, but with a calme perswasion, Oscule­mini filium, or as the vulgar hath it, Apprehend [...] Discipli­nam: and what is that? Be wise, ô yee King [...], and [...] the Lord in feare: I [...] not, what is the da [...] ▪ Nepereat [...]s de via iusta, that is, lest you lose the righ [...] way to Heauen, and your right in the Crowne of Heauen: Hee said no [...], your Titles to your Kingdomes, no [...] right to your Crownes on earth. God [...] thought it fit to support his Church, by daring of Princes, Professors of his name; for that had [Page 45] beene the way to make them not nourishing F [...]s, but ei­ther Esa. 19. 23. pinching supprest [...], or at least colde and wary fauo [...]s of the same.

90. As therefore in the time of the Law, hee had a Church, flourishing and famous, to the worldes astonish­ment, In Iury was God knowne, his Name was great in Israell, Psal. 76. 1. where there were Pr [...]ests of ve [...]y [...]nent port and [...]te: yet, that they were subiect to their Kings (both for reu [...]rent demeanour to their persons, and all due obedi [...]nce, to their Commands, both in ciuill affaires, and for Ecclesiasticall charge,) argued no de [...]ect in Gods prou [...]ence or di [...]ti­on: So in the p [...]itiue time of the Gospell, the puritie of doctrine, the increase for number, the successe by the large prop [...]tion of Christianitie, was farre more eminent in the world; and the Euidence of Gods Prouidence more apparant­ly demonstrated, when the blood of Martyred Bishops was the Seed of the Church (at what time the Title of Christs Vicar Generall was not heard of) then since the challenge and claime of this Papall supremacie; the issues whereof ha [...] beene the bloudy Massacres of Christian Princes, designed and abe [...]ted by the Successors of those Bishops, successors (I say) in Seat, (and yet that is a question) but not in [...]aith.

91 And the Christian world can witnesse, to Gods glo­rie, and the Popes regret, that the vigilant eie of Gods Pro­uidence, for support both of sinceritie in doctrine, and in­teg [...] of di [...], and publike maintenance of bo [...]h, where Bishops and Priests vse the Keyes committed to them, toward, their Soueraignes for winning their soules, not for disturbing their states; for preaching to them, [...]ot factioning against them; in exhorting, not threatning the [...]; in praying for them, not [...]sing them, is more [...] [...] [...]visible then where the pope and all his gim­mals the P [...]sh Priests o [...] C [...]rats of Rome (that is their true [...] in S [...]atuscons. Fra [...]. num 58. originall) who for their often winding and turning are onely called Cardinals, doe practise their vsurped claime, [Page 46] in [...]acing Interdictions, managing Rebellions, allowing Periuries, instilling and complotting Treasons. But in briefe if it were seriously propounded, what became of Gods Pro­u [...]dence when there was no Pope at all (as at once for s [...]uen yeares and a halfe, anothertime for three yeeres together the See was vacant?) And to which of the Popes Gods Proui­dence for Church-gouernment was tied in the Anti-papacie or duplicitie of Popes for so many yeares, it would pin [...]h the Iesuite to answere it.

92 Now from his Doctors Chaire, where he hath beene vrging the lawfulnesse of his distinctions, he descendeth, & fals on his knees. Num. 32. And as before he framed an Oath for a Mitigation, so now he puts vp a request for an exposition (which is indeed an oblation for our OATH) where he propoundeth three offers; that it would please his Maiesty either, first, to admit of these Mentall Euasions; or, second­ly, to wipe out the last words in the Statute against Aequiuo­cation; or, lastly, not to thinke much if they vtterly refuse the OATH.

93 It may be said to him as vnto Cain (in their owne Translation) Recté offers, sed non recté diuid [...]s: his submission is good, but his proffer [...] are not so: it becomes him to bee Gen. 4. humble, but not thus to Capitulate: wherein hee seemes to honour the King, (as Bernard noteth of an hypo­crites sacrifice) it is munere foetido. For the summe of In Cant. ser. 24 his Petition is this, that either the OATH might not at all be imposed (and so his Maiestie should haue of them no bo [...]d of allegeance) or else that it might bee taken with the forenamed Reseruations; that so (as the same Father speak­eth) Vbi supra. they may dare manum deuotioni, & animum liuori, sweare loialty on the booke, but hatch Treason in their hea [...]s.

Notwithstanding (saith the Iesuite,) the rather [...] this be yeel [...]ed vnto, because both the chiefest learned of their Church haue iudged the OATH vnlawfull (as it is now framed) and also their chiefe Pastor, hath v [...]erlie con­demned [Page 47] it. And this indeede hath caused (saith he) the great scruple and repugnancie of Conscience.

95 How holds this together? He told vs before, that it was the Scruple of Conscience, which caused them to seeke Num. 15. beyond the Seas, both to enquire of the learned there, and to consult with the Pope: now he tels vs that this scruple is an effect engendred in them, by the resolution of those Learned, and the peremptorie Sentence of their Pastor. Et pergit vobiscum Papa perplexe loqui! Doth the Pope breed scruples in their mindes which consult him? He hath Pri­uilegium infirmitat is saith Canus) and cannot erre; there­fore his resolution should remooue all doubts, cause none; should settle the conscience, not startle it.

96 But take it either way, either as a cause moouing, or an effect succeeding; it bewraies in both a singular disloyal­tie in the affection. Did the scruple cause the enquiry and consultation? That argued alienated dispositions; for true loue obeies, disputes not; yeeldes, and doubts not. Dauid noted it in his Subiects, in auditu auris, they no sooner Psal. 18. 44. Den [...]t. & [...]gra ca. 69. 1. Iohn. 5. 3. heard, but obeied him. Omnia charitati facilia, Loue makes all things light, saith S. Augustine: and therein is S. Iohns speech made good, that our Lords Commandements are not grieuous. The weight of an Iniunction is not so much in the Vbi supra. Obiect as in the Subiect. Potest esse cordis affectus, cui nil graue sit (saith the same Father) There may be such an af­fection Matth. 11. 28 in the heart, which may make a Yoke easie, and a Burden light [...] such an vnwillingnesse againe there may be, Iohn. 6. 60. that Durus est hic sermo, shall be pronounced vpon a com­mandement, be it neuer so easie.

97 The holy Ghost notes it, that when Ieremie willed the Iewes to put their necks vnder the Yokes of Nebuchad­nezar, they which made a scruple, and (vpon that scruple) in quired of some Prophets, whether they should serue him or no, God himselfe doth, pronounce both them that mo­ued Ierem. 27. 12. the doubt, to be authors of their owne miserie, and those Prophets that disswaded them, to bee liars in them­selues, [Page 48] and not authorized by him. Much more when a Christian King requires a bond of Obedience from his na­tiue Subiects, onely for his Temporall indemnitie and securi tie: In that case (bl [...]nch it as they will) euery d [...]ubtful enquirie is an Impostume of Disloyaltie; it is not a [...] of Conscience, it is a [...] at the hea [...]: which because those doubting Catholikes could not [...] (for a potsheard, though it be guilt, will sh [...]w it selfe to be earth) and yet were loath to bewray it, they t [...]ke Sanctu [...] P [...]o. 26. 13. [...] at Rome, as inquiring of that Oracle, thereby to couer their wilfull refusall, vnder the pretence of the Popes Ne gatiue Resolution; that so they might answer, wh [...]n th [...]y were called to the OATH, We are willing to doe [...]t, bu [...] our chiefe Pastor hath forbid vs, and thinkes it vnlawfull. Sic Coelum, non animum mutant: The [...] they carried out, returned with them.

98 Was this scruple an effect? and did it follow vpon the Resolution of those Learned, and the Popes Breue? then is it worse, because now it is Armata impietas, Disobedience authorized. As for those chiefest learned (as he in [...]itles them) they are all but one Bellarmine (for ought that ap­peareth to the world) whose opinion in this case, what it is, his [...] manifesteth, and the Apologie hath discussed it. Learned he is, his workes doe shew it; and yet he that should say they are more painefull then learned, should do him [...]o wrong, no [...] iudge of them [...]. This wee are [...], that as learned as he, and better minded then he, are of a con [...]arie iudgement to him for the Princes immuni­ [...]ie from the Popes Souereignty, as will appeare when wee come to his Let [...]er.

99 But the Popes Brene, that is a Persian Decree, and his Interdixit, an [...] dixit. It may not be disputed, much lesse dissauow [...]d. In this very case, Et si Regum Iura peruer­tat ( [...]aith a Iesuite) though he peruert the Lawes of Kings, Az [...]rius Ie­suit. either by sinister const [...]uctions, or pri [...]y subornations; prey for him they may; iudge of him they may not; obey [Page 49] him they must. Now this reliance vnrepealable (though he call it in the Catholikes, a scruple of Conscience) yet is it not in them, thus tied, a vassalage of slauery? and in the Pope, thus binding them (looke to himselfe) an oultrecuidance of Tyrannie? and, in respect of Kings, a licence for disloyaltie in their Subiectes, and the Allumettes of Treason to their persons? For what greater slauerie, then if Popes carie troupes to hell, yet men must follow them, and not argue with them? So saith Boniface the Archbishop of Mentz: and Boniface. apud Grat. d, 40. what more dreadfull instabilitie to Kings, then to enact Lawes for their Subiects, to trie and tie their Alleageance, and a forren Countermand must bee sent to free them, and affright them from Obedience?

100 A second stay, which holds him so long in this Pre­face (he cals it the third point) is that speech in the Apologie, that it argued Gods blessing vpon the deuised OATH, that so many Popishly affected, did take the OATH: This he trips at, and giues his reason, That if it be a blessing, it must be so; first, to the takers, which are of two sorts, either in act, which are sworn already; or in desire, which wish they might, but dare not. The first haue no outward blessing of Libertie, for they are still imprisoned; if inward blessing of Comfort, hee knowes not: but to the other, it is the greatest pressure of Conscience, and angaration of minde, that euer befell them; for that oppression exceeds all other, either Corporall for paines, or worldly for losse.

101 Indeed the the trouble of Conscience is a fearefull vexation: but the next that comes to it (because it is a men­tall worke) is the trouble in answering a Cauelling Sophister; who hauing some remnants of common-places, wherein he is perfect (like one ready to be drowned, that laies hold of any thing, though a rush or stick) snatcheth at words, to giue vent to his notes, neither well couched, nor properly applyed.

102 His maiestie concluding, as the Scripture directs, and as man may iudge Gods approbation by an outward [Page 50] and vnexpected successe; that so ma [...]y of the Clergie and La [...]tie, (diuersly affected in Religion) did take the OATH, whereby he was secured of their allegeance, and they freed from his ie [...]lousie, whom his M [...]iestie might otherwise haue suspected, (because there is no such alienation, as that which is caused by difference in Religion) calles this suc­cesse, GODS BLESSING: for multiplication, whe­ther of wealth or people, is a benediction; and therefore in Scripture often conioyned. Of Iust Iob, saith the wicked spirit, Benedixist [...], & creuit possessio. Of the same man, I [...]b. 1. 10. Iob. 42. 12. saieth the Holy spirit, the Lord BLESSED his last daies, for his substance & Family INCREASED. Of all the faith­full the Ps [...]lmist pronounceth it, Hee BLESSED them, Psal. 107. 38. and they MVLTIPLIED exceedingly.

103 In the MVLTITVDE of a People is the honor of the King, sait [...] Salomon, because his strength lieth in them. But if (as Dauid his Father described some) they be Pro. 14. 28. [...] contradictionis, a muttering and a disloyall people; Filij alien [...], mentientes, & claudicantes, of estranged affecti­ons, Psa. 18. 43 44. &c. dissembling tongues, false hearts; the King might then say (with the Prophet) multiplicasts Gentem. non multiplica­sti La [...]tiam; the more the worse: for it is Populus volunta­rius, Esa. 9 3. or as the Hebrue hath it, Populus deuotionum (wee see it in Gedeons Army) which maketh d [...]em fortitudinis ( [...]aith Psal. 110. 3 the Psalmist) that giueth courage to the Kings minde, and strength to his battles; which words the vulgar hath left out.

104 Now God hauing blessed his Maiestie with an accrument of a great and mightie Nation; but finding with all, that rule in Vegetius to be true, that it is not numerus but virtus, not multitude but Loialtie, which in time of exi gence must preuaile; to assure himselfe that his Subiects, will be neither filij Ephraim a saint-hearted people, with their bowes bent, ready to turne their backs vpon him, Psal. 78. 9. faile him at his most neede; nor filij Belial, a false-hearted people, either vilifying his person (as some did Sauls at 1. Saui. 10. 27. [Page 51] his first entrance) or turning their weapons against him, as Dauid was serued, both by the sonne of his loynes, and 2. Sam, 15. 12. his great Councellor of State; the rather hauing beene alrea­dy in Dauids Case, affrighted with the bloody hands of strange Children, whose mouth talked of Vanitie, and their right hand was the right hand of iniquitie. He deuised this OATH Psal 144. for a pledge of his assurance, for abond of their allegeance, which accordingly succeeded; because what he hoped, hap­ned; yea, more then he expected. For many vnrequired, came and shewed themselues to be Populus voluntarius, FREE­LY offering to take the OATH; and this the King truely cal­leth a BLESSING of God vpon the deuise.

105 For mortall men must iudge the best of Gods pro­ceedings by outward happy successes; and what more hap­py to Kings, then a sure est [...]blishment in their Th [...]oanes? and none surer among men, then inuestiture, confirmed by Conuenant and OATH. For Dauid was the King of Is­rael, euen while he was in Hebron; but when the Tribes came and passed their Couenant with him of Allegeance, t [...]en, and not before, hee cals himselfe a King established, and exalted, which he only attributes vnto Gods blessing. And 2. Sam 5. [...]. 3. Vers. 12. Apol. Lat. pa. 4 lin. 3. that this was his Maiesties onely meaning, the Latin trans­lation cleeres it by the word fortunauit, arguing thereby, that is was a blessing outward and visible.

106 Now what hath the Common-place of the Con­science Greefe to doe with this blessing, that is, this euent thus fortunately succeeding? No more then it had before to Numb. 12. doe with the aduerb ONELY, sauing that of a word of exal­tation he would make a Tragedie of Angariation. Wherein to answer him once for all; First, if the Catholikes (as hee cals them) haue vexed Consciences, it is no maruell, in two respects; for Idolatrie being mixed with Superstition, and Superstition neuer void of feare, (because, as it suppo seth there be many Gods, so it wisheth th [...]re were none) Plut. de Super­stit. Vincen. aduer. Here. feare must needes worke a vexation of the minde: but Heresie is Idolatrie, (saith Vincentius) for so many selfe con­ceits, [Page 52] are so many Gods, yea, the basest kinde of Idolatry (saith Saint Augustine,) this, adoring the woks of mens Deveia relig. cap. 38. hands, the other, worshipping fancies of their owne braines.

107 Againe, where the minde hath no certaine stay for her Vltima resolutio, in matters and cases of Faith and Conscience, there must neceslarily follow a miserable vexa­tion; which is the Case of those Catholikes, whose depen­dance for Resolution, must [...]est vpon the supreme Pastors de­termination, then which what [...]s more vncertaine? For what one Pope decrees, another disalowes. It is obserued of some, that from the time of Stephanus Sixtus, it hath beene the custom of Popes, that the succeeding Bishops, Acta Specul. Pontisi priorum aut infringerent, aut omnino tollerent, would either narrowly impale, or v [...]terly repeale their Predecessors De­crees. And will any call that Conscience, that hath this De­pendance? Our Soueraigne King hath giuen it the right name, when he saith, That Conscience not grounded vpon [...]. pa. 18. sure knowledge, is either an ignorant fancy, or an arrogant vanity: and what resolued comfort can bee in either of these?

108 Secondly, if pressure of conscience may serue for good Plea of Recusancie to Princes Lawes, there is nether malefacton for crime, nor Hereticke for schisme (neuer so great) but will make that his Apologie against any Cen­sure. The making of Lawes, and the execution thereof, must depend vpon the Magistrates will directed by Gods word, not vpon other mens Consciences, whether tender as vnresolued, or pecuish, as neuer satisfied.

109 Thirdly, the answer may bee with that of our Math. 6. 23. Sauiour, If the light which is within you be darkenes, how great is that darkenesse? because it is with the Conscience of man, as with the Eye of the body: be the obiect neuer so bright and visible, if there be in the Eye any thing which may Ferus in ill [...]m [...]cum. impeach the sight, either mist, or dust, or lime (which one of their owne writers very elegantly doth allegorize) either [Page 53] fancies of their owne braine (which is Caligo tenebrarum in this life, and dusketh the eyes of the vnderstanding to a mans perdition, for if our Gospell bee yet hid, it is hid to them that are lost;) or wordly delights of honour and wealth, 2. Cor. 4. 4. (for that's Puluis pigmentarius, the marchants dust, which tickleth the eyes, and blindes the sight of the wisest) or En­uie Cani. 3. 6. by Emulation, or preiudice of affection, or wilfullnesse Deut. 16. 19. by opposition, which like lime torments the eye, and peruerts the iudgement concerning the Obiect; where lyeth the fault then?

110 If the Iewes to this day behold not what they should, nay what they might; but whatsouer is spoken of Christ (though neuer so demonstratiuely) they do reiect it, because they conceiue it not; Is it (saith S. Paul) because the veile is not remooued from Moses face? or that the Law is still Typicall? Nay, that is gone, but the veile is now spread, by their owne wilfulnesse, ouer their owne hearts. Such is the Conscience of those Catholikes whom he bemoaneth; who either led by their owne conceit (obstinate by some former impression) or misled, what with future hopes buz­zed into their eares, or by present terrors of Churches Cen­sure, or relying vpon the Pope, as the Iewes vpon Moses (though these last haue the better warrant) doe name that to be Conscience, which is but Error; and angariation of spirit, which is nought else but peeuishnesse. The issue, either of superstitious feare, or malignant opposition, or slauish de­pendance, for to be greeued with that which is good, is not weakenesse, but wickednesse.

111 To a corrupt stomacke, euen the lightest meats are burdensome; but cleanse it, and then it will easily con­coct, and orderly digest the strongest food: So to the vn­cleane and vnpure, nothing is cleane; for euen their minds 2. Cor. 3. 14. 15 Tit. 1. 15. and consciences are defiled (saith the Apostle;) but rectifie and cleanse the Conscience, Et lapides isti panes fient, quoth S. Bernard, that which now pincheth for a pressure, will passe for a Comfort. And so the conclusion shall be for this Bern. in Cant. [Page 54] point of Conscience, which (as his Maieslie once well ob­setued [...]. 21. 15. many p [...]attle of, but few feele. If any which hau [...] taken the OATH, be tormented in minde for abiuring that vniust claime of the Pope, it is not Conscience but fan­cie that a [...]slicts them; without reason on their parts, o [...] oc­casion of ours. It is not the Statute which must beare the blame but either their owne inconstant affections, vari­ing in themselues; or their inthralled iudgements ouer­awed by the Pope; or hopes, or feares, whispered in by o­thers, raising a storme where there was a setled quietnesse.

112 For them which are to take it, if they refuse it, the penaltie is before them, their conscience is free. But his Maiestie (no doubt) will be ware of them, and the State obserue them as men branded by the Apostle, seduced with the error of Balaams wages, and penshing in the contradi­ction of Corah and Dathan. 2. Pet. 2.

113 The Censurer goeth on, to shew, that as not the Takers, so not the Exhibiters of this Oath can account it a Blessing; and that for two reasons: First because whereas they thinke heereby to assure the King of his Subiects allege­ance, they rather make them to grow desperate: for when their Consciences tell them they haue taken an vnlawfull Oath; they are more exasperated against their Soueraigne, then be­fore; this griefe of their working in them an auersion of heart, no fastnesse of loyaltie to his Maiestie: for they that will vpon passion sweare, will, vpon a secondpassion, breake out against that which they haue sworne: and for ex [...]mple hee cities the storie of Count Iulians passion, Numb. 34. Secondly, this Imposition of an Oath is a Scandall actiue, for it forceth men with repugnance of their Conscience to s [...]are; w [...]ich is a sin reciprocall, both in the Taker and in the Exhibiter, but es­pecially in the last Num. 35.

114 Thus you see how this one word Blesse hath ca­sed his note booke of three Common-places; Angariation of Conscience, Enforcement to desperation, and giuing Scan­dals. All borrowed [...]rom Allens Apologie; and either [Page 55] ioine them, or seuer them, neque Coelum ne (que) Terram attin­gunt; Lucian. according to the Prouerbe. As they sin [...] not very fit­ly with that word in the Apology, so in generall they are extrauagant from all Diuinitie and Policy Of Conscience we haue already spoken; Now for Desperation. First, euen in Policy; Are seuere Lawes not to be made? Or being made, the seueritie to be abated, for feare that some (either fro­ward or dissolute) will either fall into dispaire of minde, or [...]ush into some desperate act? Hoc est terrere pietatem, saith Epist. 50. S. Augustine, this were to affright Iustice, and crosse S. Pauls doctrine, who telleth vs, that the Magistrate carries not the Rom. 13. 4. swo [...]d in vaine. Jn vaine he should carrie it, if he would bee a­fraid of euery terror.

115 Jt was the furious fancie of the Donatists; rather then they would be forced from their schismaticall opinions, in a desperate rage, either to lay violent hands vpon them­selues; or (if they were strong enough, and could make their partie good) to put them of the contrary opinion, ei­ther to torment, or to death: but this stated not the Church from compelling them (notwithstanding their furious cour­ses) by rigourous Lawes, either to vnite themselues, or beare the penaltie; little regarding their threats, or Acts of Despe­ration; which Rigor the same Father calleth Mercie, because by it many of them were reclaimed from their error, Aug. vbi supra and in that Church willingly gaue thankes for their con­uersion, to which they were vnwillingly, and by rigour drawne.

116 But for Diuinitie; are their Catholikes no better instructed by their Ghostly Priests? Then, if they may not doe (as in Israell, when here was no King) euery man what Iudg. 17. 6. is good in his owne [...]ies; out, because they take their Soue­raigne to bee austerus homo, seuere in his gouernment, as Luc. 19. 21. one that takes a strict account of his seruants; presently they must breake out into a desperate Rebellion, and the watch-word to be, Nolumus hunc regnare? Belike with them Verse. 14. Lenity must breed Insolent Treasons, (whence else came [Page 56] that of the Priests?) and Seueritie must worke Desperate Martial. Treasons; and thence came the Powder-plot. Nobis non licet esse tam disertis, qui Musas colimus seueriores: Wee English Boz [...]s, Staplet. Allen, [...]. 1. Pet. 2. 18. contemptible Diuines (so the Romanists account vs) haue thought S. Peters Diuinitie to be better, when he exhorteth Seruants to their Masters (much more Subiects to their Soueraigne) to be buxome and obedient with all feare, not only to the kind and curteous, but also to the froward and im­placable: For were there no rigour, there should bee no triall of Christian patience: the Philosopher could say, Impe­ria dura si tollas, Seneca. quid virtus erit?

117 So that, admit his Maiestie (by his Lawes) were more seuere; true Catholike Diuinitie teacheth men, either (by submissiue dutie) a ready obedience to them, if they think them lawfull: or if not, but either through weaknesse they cannot, or repugnancie of Conscience they dare not be so perswaded, then to endure the penaltie with all humble pa­tience: for that is thanks worthy, if a man for conscience sake Petrus vbi supra. towards God, indure greefe wrongfully, because our Master did so; Who when hee suffered, threatned not, but committed his cause to him that iudgeth righteously. But belike some Despe­rate Treacherie is hatching, wherewith this Boutifeaux is acquainted: what else it his meaning,

—vt precibus (que) minas tam fortiter addat,

Plut Lysand. that thus stripping his Foxes case, hee now shewes himselfe in his Lions skin? and from his Suppliant Petition, to threa­ten some Act of Desperation? euen as HE once said, who hauing his hand on his sword, when intreatie could not pre­uaile, cried, At hic faciet. This threat of his (and let his ex­ample Count. Iulian. ex Hisp. Hist be marked, of no lesse moment then translating an Empire, vpon a desperat passion) may be a Caueat to the State: and so an end.

118 The other about the Scandall Actiue, is as friuo­lous and impertinent as the former; for hee frames it (as the rest) vpon a false surmise. Doth the Magistrate inforce any to the OATH against his Conscience? No, but if any [Page 57] plead Conscience, the Magistrate indeuours to informe him, and rectifie it: if then hee refuse, the penaltie ensu­eth; which, he that knowes what Conscience is indeed, will rather indure (though to the losse of life) then venture vpon the checke of that in-dwelling and vpbraiding witnesse. it argues they haue but a Leprous Conscience (as his Mate­stie [...]. pa. 15. well cals it) that dread more the Censure of a Ciuill Bench, then the fearefull daily Doome of that in bred and vnseparable Remembrancer.

119. But in this point of Scandall, will this great Di­ [...]ine vouchsafe to learne a lesson from their owne Schoole­man Aquinas.! Is the exacting of this OATH a Scandall Actiue in our Magistrates? Then is it Passiue in their Catholikes; for it is no Scandall giuen, if it be not taken. If their Con­sciences be offended at it, they are (saith Aquinas) either In 1. Iob. 2. 10. simply ignorant, or wickedly malitious, and the last rather; for hee that is well instructed, or truly sanctified, can take no offense, though giuen neuer so openly: which he con­firmeth by that place of Dauid. Great is their peace which l [...]ue thy L [...]w, Et non est illis SCAND ALVM: Hee Psal. 119. 165. which truly loues God, neither doth scandalize by sin­ [...]ing, nor is scandalized by repining, quicquid ei fiat; be­cause loue endureth all things, and therefore whatsoeuer is imposed, Compatitur, & tollerat, hee suffreth, and frets Aquin. vbi sapra. not: he beareth, and rebels not.

120. But what if there be none, or few that make such Conscience, or take such Offense as he speaketh of? but that the ease hee with them as once with some Donatists, Qui nobis quotidie confitentur, (saith S. Augustine) many of them Epist. 50. confessing, that they would long since haue beene con­formable to the State, but that they were ouer-awed by those, Inter quos si vnum verbum pro Catholicâ dicerent, If they should speake but one word of this submitting them­selues to the Kings will, Et ipsi, & domus eorum euerterentur, if not actually (as with the Donatists) yet spiritually: they are threatned to be Apostataes, to haue renounced their [Page 58] first Faith; and to be no members of the Catholike Church of Christ. It was Balaams fault (and let the Supreme Pa­stor (as they call him) for his Breues; and Bellarmine, the chiefly learned (as they stile him) for his letters, looke to it) branded vpon him in an euerlasting Record, for a per­petuall remembrance, Quia docebat Bala [...]c mittere SCAN DALVM coram filijs Israel. Apoc. 2. 1 [...].

121. Now at last hee shuts vp his Myndian Gate, his long Counter-Preface: wherein, if the Reader obserue him (as if he had beene brought vp in Lambs-lease) he seemes for the most part very tenderly affected, and pitsfullie complaining of the hard measure which the Catholikes en­dure by our Lawes; but aboue all, this last OATH of ab­iuring the Popes authoritie in Deposing Princes: as if the Church wherein hee liues, and the Religion which hee professeth, did neither practise, nor allow such inforcing Pressures vpon mens Consciences: If it doe, then Hypocrita Matth. 7. eijce Trabem, & medice teipsum: when their Inquisition is suppressed, then let them pinch at this OATH, and our Ioh. 2. Statutes: otherwise (as the Poet said)

Nil mihi vis, at vis cuncta licere tibi?
Martial.

What should they compell, and not we?

122. This he is guilty of, and therefore by an anticipa­ting Concession he grants it true, but preuents an Obiecti­on, which we might, and haue oft iustly made; that if they by their (more then Hellish) Tortures, force men (as they doe) both innocent and ignorant (euen against the Law of Nations) Trauellers, Merchants, strangers, to renounce and abiure the perswasion of their Faith; Much more may our Souereigne, by OATH, inforce (vnder penalty) his natiue Subiects, to abiure the Popes Temporall authority in deposing Kings.

123. To which he maketh answer, both negatiue, and vntrue: negatiue, that they inforce none to sweare, if they suppose they doe it with repugnance of Conscience: (no more doe we; for if any be required, and take the OATH, wee [Page 59] accept it: if heresuse, we presse him not: if he sweare, he doth it willingly, (and the words of the OATH are so) wee iudge not the heart: the ouert-act and the word vtte­red is the vtmost that mans iudgement can reach vnto.) Vntrue; for if the partie conuented refuse to abiure his o­pinions (notwithstanding he plead the repugnancie of his Con [...]ience) they put him to Tortures, and the most ex­treme violence that flesh can endure, or malice inuent. In which kinde, Rome (both Heathen and Popish) hath beene noted most exquisite. If, thus tormented, hee renege and denie his profession, can the Inquisitors be perswaded he doth it without reluctance of Conscience? But if, thus man­gled, he resist (as the Apostle speaketh) ad Cruorem, euen to Blood, Heb. 12. 4.

Tam bibit HVNC auidè, quam bibit ante merum, was sung long since in Rome of a great Ruler therein: To death he must.

124. And this the Iesuite confesseth and answereth: First, affirmatiuely, that THEY may lawfully doe so. Se­condly, negatiuely, that WE may not doe it. His principall reason, for affirming, is, because the Catholike Church hath Ius acquisitum, an ancient right ouer Heretikes, in that they were baptized into her, and after left her.

125. It is an excellent libertie, to encounter an aduer­sarie neuer extant, and to argue vpon Conclusions neuer granted: he takes it pro concesso, that the Church of Rome is the Catholike Church; which wee denie; and the chiefest learned on their side, as yet, could neuer euict our deniall: for whether they take Catholike for Vniuersall, as contai­ning all the members of Christs Church, militant and tri­umphant within it, Rome (being but a particular City, and the true Iurisdiction confined within a limited Diocesse or Prouince) cannot be it: or take Catholike for the profession of the true Faith (as S Cyprian, for that purpose, cals that Ep. 55. ad Cornel. of Africa, the Catholike Church) neither can the Romish Church be, in that respect, so intitled. For what was said [Page 60] of the Church of the Iewes in her corrupt state, is too true of Rome: Her gold is mixed with drosse: and She, whose faith Esa. 1. 23. was plight to Christ, is become an Adulteresse.

126. And if Vincontius his rule be true, that it Only is to be accounted Catholike Doctrine, Quod semper, vbi (que) & ab [...]irinen. aduer­sus Haer. omnibus creditum est, neither shall Rome be prooued Catho­like, nor England Heretike. When either of these is soundly determined, then let him plead her Ius acquisitum. So truly called indeed as Rome now stands possessed thereof, per v­surpationem non bonafidei, hauing atchieued it by fraud and [...]ine force, where she hath interest: (& this is HER Torment, that in England, where she once had that Ius acquisitum, aw­ing our Princes, enuassaling our Prelates, exhausting our substance, and selling our dignities, it is now Ius amissum.)

127. For that right which the true Catholike Church of Christ, and euery visible part thereof, within her com­passe, respectiuely, hath against Heretikes, either for their conuersion or chastisement, is Ius innatum, bred within it, and vnseparable from it: for no sooner was there a Church designed, but this right was annexed: Semen Multeris con­teret Gen. 3. Caput Serpentis: as the enmitie for contradiction, so the right for suppression, is natiue.

128. If the challenge of Acquisition bee in respect of Baptisme (which is Allens claime, and this Page of his doth sooth him in it) as it is an iniurie to our Church, so is it a blasphemie against Christ. Neither the Spirituall Mystery, nor the prescribed forme, nor the intended effect of Baptisme, directing any way, or making vs in any thing liable to the Church of Rome. First, in Baptisme for the Mystery; there is an Indument and a stripping, which the ancient Church reduced to two words, Credo, Abrenuntio: in the first, there is the putting on of our Lord Iesus Christ: For as many as are Rom. 13. 14. [...]al. 3. 25. baptized, haue put on Christ: First, as a Lord, acknowledg­ing no other Master, whose voice to heare, whose doctrine to relie vpon, but only his. Secondly, as Iesus, assuring themselues, that there is no other name vnder Heauen [Page 61] whereby they may be saued. Thirdly, as Christ, aswell their annointed King, submitting themselues to his will, giuing their names to his warres, and swearing themselues his Subiects: as also their annointed Priest, resting in his One Sacrifice, as the Onely sufficient. Heere's no mention of Romes Church. In the stripping part, they renounce and forsake the works of the Diuell and Flesh: and into that part, indeed, (if with Saint Paul) Heresies bee marshalled, Gal. 5. 20. Rome (the nurse of them) is renounc'd in Baptisme.

129. For the Forme, it is by our Sauiour appointed to be in the name of the Three Persons of the indiuisible Trini­tie, Mat. 28. 10. and so it is performed; neither of Cephas the surnamed 1. Cor. 1. Rocke, nor of Paul though a great Apostle, much lesse of Peters successor, that beareth Pauls Name. For the End, they which are baptized, are thereby made both the Sonnes Gal. 3. 26. of God, by adoption and grace, inuested with an Inheritance euerlasting; and Priests to God, to Offer and slay; to Offer Apoc. 1. 5. Mal. 1. & Cyril. Alex. in eum. that mundam oblationem (which Cyril expoundeth [...], the cleane and vnbloody Sacrifice of Praiers, and Thankes, [...]o Slay themselues, mortifying their affections Rom. 12 1. and lusts.

130. And what makes all this to the Ius acquisitum of the Romish Church ouer thē that are Baptized? yea, though they were Baptized in the middest of Rome? vnlesse they can soundly prooue it to be the Onely, true, and vnerring Church; and that it neither hath swarued, nor doth adde to that faith and doctrine, which they that are truly Baptized are bound (by the Scriptures) to professe in Baptisme?

131. Therefore wee, hauing as good cause to be per­swaded of our Church, aswel in assurance of Gods promise, truth, and presence within it, as her iust right for suppres­sing Heresies, make no doubt, but that against them of Rome, we may as lawfully proceed, by compulsarie means, and by this OATH, as they against vs by the like.

132. HEE denies it both by Reason and Example; Reason, because they had possession long before vs: Example, [Page 62] because neuer the like Oath was exacted afore [...] in this Nation, or elsewhere by other Kings.

133. Possession for hold, and Prescription for time, may be Pleas in Ciuill Courts, but no sound Arguments in case of Religion; for the first may be a Claime by intrusion (which is their Case that plead for Rome) and the other the antiqui­tie Cypr. ad Pom [...] of error, (for so is prescription without veritie) there­fore when truth appeares, let custome yeeld to truth, was the conclusion of a Councell. But what is all this (if it were Conc. Carthag. apud Cyrpi. true) to the OATH of Ciuill Allegeance? Doth it exact of them a renouncing of their Baptisme? or their opinions in Religion, concerning Faith and Doctrine?

134. Yea, but there was neuer the like OATH heere, or elswhere exacted: If he meane for Temporall Allegeance in the submissiue part thereof, it is an vntruth; our Chroni­cles are full of Examples to that purpose; and there is no Christian Prince, but vpon occasion, inforceth the like vp­on his Seruants and Subiects. A Frier of their owne mentio­neth Sigeb. vbi su­pra. Iuramentum fidelitatis to Kings 600. yeeres agoe. If in the Exclusiue part, for the abiuring of the Popes temporall right (whether directly or indirectly) ouer Kingdomes and Nations; if other Princes doe not the like, we iudge them not: perhaps it is in some of them an infused perswasion, that it is not lawfull; in others peraduenture it is a violent restraint, if gladly they would, but cannot be suffered.

135. If with vs neuer the like before, (suppose hee say truly) first, looke to the Motiue; it was vpon an occasion (wee must repeat it, though it vex him) Singular from all Examples. Secondlie, the Pope was neuer so insolently busie with any Nation, nor his vassals so vnnaturally maliti­ous with this Land heeretofore, as of late with Our Soue­raignes and Kingdomes; which, but for him, our Gratious King might enioy with a Peace more continuall and hap­pie then Solomon or Augustus. And so hauing done with his long Preface (which is like a flash of Lightning before a Thunder) wee now come to the Thunderbolt itselfe (as his [Page 63] Maiestie well cals it) I meane the Breues (not Musicall, but [...]) of Paulus Quintus: wherein hee agreeth with him of his owne name in the Acts, Qui spirauit minas, thun­dered Act. 9 1. out threats against the Disciples of our Lord: but diffe­reth from him in that very case in some respects.

136. For first, the other did it before hee changed his name: while Saul, he breathed his minaces against Christ: being Paul, he preached the faith of Christ, and Obedience to Princes. This man, while he was Burghesi, was in effect Paul, that is, (as the name signifieth) a still silent man; for ought we read of, he neuer breathed word for Christ: no Of [...]. sooner doth he change his name (hee is Saul indeed, his throat an open Sepulcher) but he threatens and thunders Paul signifies a Sepulcher. against Christ: if not the Messiah, our Lord the anointed, yet against our King the Lords anointed. Secondly, the Apo­stle was but a Commissioner subordinate, vnder the High-Priests, for Gods truth (as he thought:) this High-priest (being the cheefe Commander himselfe) in his own name sentenceth, and for his owne sake pursueth, and in his owne claime, as he pretendeth. Saul, while he was striking, was Act 9. 4. stricken into his Conuersion, Faxit Paulo huic; yet it is folly to wish where there is no hope.

137 Retractation argueth modesty (saith S. Augustine) and is a preamble to conuersion: Defense of a fault, dou­bles Retract. lib. 1. it (saith Philo) and is a forerunner of obduration; which is the Popes sinne, in setting vp this Epistler, as his Vindicator: and because it might be [Labra Lactucas] sem­blable Hieronym. ad Chromat. to the former, whom before hee vsed as his Vulcan, to fashion his Thunderbolts (the force whereof was broken by the Apologie) he now makes him his The [...]sites, by a shif­ting and shamelesse Libell, to raile downe that Apologie.

PARAGRAPH. 2.

Num. 1. For, as if he were borne among the Lindians, Strabo Hero­d [...]t. Lactan. lib. 1. who vsed to offer their sacrifices with execrable maledicti­ons, and did thinke his Booke (as they their holy Rites) to [Page 64] bee prophaned and vnacceptable, if at vnawares a good word should fall from him: after hee hath begun his Se­cond Paragraph, and in one Section, contriued the Summe of the Popes two Breues, presently for 16. whole Numbers together, as if hee had an Impostume of venomous filth ranckling within him, and nothing could burst it but the Blessed Memorie of QUEENE ELIZABETHS Sa­cred name; vpon a breefe mention thereof, he disgorgeth out of his filthy throat, by his diuellish pen, the basest and most barbarously loathsome contumelies, against HER, of WHOM to speake as she deserues, I am vnable; and in what I can I am vnworthy.

2. SHE was a daughter of the blood roiall, borne to the Hos. 9. 11. Crowne (in the Prophets words, from the Birth, from the Wombe, from the Conception:) a Princesse aduanced to the Crowne in apparant right, and by vncontroleable succes­sion: an Imperiall Monarch, wearing the Crown with most absolute command.

3. Soladomum & tantas seruauit foemina sedes: a famous Virgil. Empresse, or rather indeed the very Impreso of fame, bla­zoned out, not by home-bred fauourites, but by forraine trauellers and writers, before and since her death (yea euen her enemies, both for Religion and warre) to bee in her Osorius. Bizarus. Mercur. Gal­lob. &c. time, and for her Sex, the Starre of Souereignty; the mir­ror of Principalitie; a terror where enmitie; the Load stone of Maiestie, drawing to HER Ambassadors Christian, not Christian only for enteruiew and Salutation; in truth, for view and admiration. For when they had satisfied them­selues with her sight (and hardly could they bee satisfied) what Sabaes Queene once said of King Solomon, they all 1. Reg 10. concluded of HER, that which often fals not out (saith the Orator) their eies had ouercome their eares, and truth Tully de Re­pub. infrag. had out-striptfame; report was lesse then veritie, and her renowne farre short of her desert.

4. For had SHE beene Royall in Blood Only (and that's a blessednesse to a Kingdome, when the Prince is the Sonne Eccles. 10. 17. [Page 65] of Nobles, saith Salomon a King) and not Prudent in Gouern­ment, nature might haue claimed the honour, but the State beene weakely managed. It is the Prudence of a Prince which swaieth the Scepter, as the sterne guides the ship: Histor. lib. [...]. and Prudent she was, Etiam supra Sexum, saith Thuanus, and hee no Protestant: or had she been sagely Prudent, and not Religious, her directions had beene no better then A­ristotles Politikes, paganish and prophane; for many heathe­nish Kings haue excelled in them: but so Religious shee was, that the way she made in this Land Ad Euangelium Regni, for the Gospell of the Kingdome, made her Realme to be ac­counted Regnum Euangelii the Kingdome of the Gospell: So Lib. 13. much saith Meteran, and more then that, and yet hee no En­glish man: In breefe, had she beene Religious alone, and not indowed with others vertues, gracing her as a woman, furnishing her as a Queene, deuout shee might haue beene, but retired; her Counsellors Graue, but not at all directed, perhaps oft thwarted; her people many, but in peace vn­armed, in warre dishartned.

5 Therefore, besides those two supporters, of a State, as Nazianz. Nazian. cals them, which were in her most absolute, Prudence and Fortitude; that for direction, this for defence or annoyance as occasion serued: her other graces of minde (either suting with her Sex, or fitting for an Em­presse) were so visible, so eminent in her, so innumerable for the varietie, so, vnexpressible for the dignitie (saith Bizarus an Italian) that as Demosthenes once spake [...] &c. All her actiōs being royally vertuous, Histor. Genues. lib. 3. Demosth. de Corona. vertuously religious, and Religiously wise; her Wisdome seazoned her Religion, her Religion sanctified her Policies, her Policies graced her Discent, all of them together wrought her Immortalitie: and her Immortalitie is ac­compianed with Renowne vpon earth, and Reward in Hea­uen.

6 The first; Records in print, Forreine and Domesticall, doe proclaime. Omit all but two, as most fitting for this [Page 66] place. An absolute Queene shee was, who is thus basely traduced; a most absolute Monarch shall speake for her: a Railing Iesuite he is that thus reuiles HER; as Railing Priests of his owne Religion, shall testifie of HER.

7 The formost, HIS SACRED MAIESTIE, who, by his place, knewe what a Queene should be, and by his experience knewe what a Queene she was, when hee had neither cause to flatter her, nor neede to feare her, writes Ba [...]. [...]. in praesat. ad lect­orem sol. pe. nult. a. thus of her. In England raignes a lawfull Queene, who hath so long, with so great wisedome & felicitie gouerned her Kingdoms, as I must in true sinceritie confesse, the like hath not beene read nor heard of, either in our time, or since the daies of the Romane Emperour Augustus.

8 In the second place, heare Balaams Priests, like Ba­laam himselfe blessing against his will, and beyond his Numb. 23. hire) vttering a truth, euen perforce; Our Noble Eliza­beth Quod lb. pag. 274. Prince Paregall, and Paramount, and Paragon the so, ad­mired at Saba of Europs England; as also, the world hath wondred at her more then ordinarie Endowments of Princely nature: giuing place to none of former, present, or future times, persons, or ages, for, and in all points attending at the gates of Royall Honour, and throane of Regall Maie­stie.

9 For her Reward in heauen; if restraints of libertie, and pursuites of malice for Gods truth, inflicted through Iealousie, and indured with singular patience; if a release from them vnexpected, followed with honours and bles­sings, neither interrupted by others, (whether Treasons or Inuasions) nor blemished by her selfe with vice Crimi­nall or continued; if life shut vp after length of daies, and a full age, with a courage defying Death; with Praiers im­ploring mercy: with Faith assuring her Praiers; with testi­monies witnessing her assurance; can bee preceding con­iectures, or rather euidences of vnspeakable happinesse, wee may safely conclude, that SHE which passed through a Crowne of Thornes, (borne so constantly) to a Crowne of [Page 67] Gold (worne so tryumphantly) hath now gotten the Third of glorie, to enioy for-euer-lasting.

10 For can we thinke, that he which gaue her patience to be an humble Confessor; crowned her humilitie with ho­nor, to bee a Royall Queene; Seconded her Honour with wisdome, to be a Carefull Gouernour; grounded her wis­dome vpon religion, to bee a DEFENDER OF THE FAITH; adorned her Religion with incomparable gra­ces, to bee an example of vertue for her owne to follow, and a Load-starre for other Nations to admire: that hee (I say) would leaue HER in the end, to bee a prey for Satan? Nay, rather, as hee shewed himselfe, at first, to bee her Father, chastising her in loue; and after that, her God in sanctifying her minde; and withall her King, in aduan­cing her Throane; so, much more to bee her Sauiour, to make her an inheritor with the Saints in Heauen.

11 Now this Renowned Queene, this eternized Saint, (whose memorie may for euer be blessed) a Black mouth'd Shemei, this Parsons, famous for nothing but Capitall In­famies, hath defiled (I will describe him no otherwise, then their owne Priests, his owne selfe, and his owne Brother disci­pher him.)

12 The Priests: a Bastard by Birth, a Libellar by custom, a Factionist in Societies an Expulst Acad [...]mian, rung out with Quod lib. pag. 236. 237. Bels (as a carted Strumpet with pans) for a graceles Compa­nion: a Diabolicall Macheuilian: astaine of humanitie: a Corrupter of all honestie: all which and more, (as if with shamelesse Ballio, he delighted to heare himselfe so liuely Plaut. Pseudol manifestat. pa. 106. 6. described, he repeates with a kinde of ioy in another pam­phlet of his owne.

13 Vnder his owne hand, a Chamelion for his Professi­on: a Backe-sliding Apostata from his witnessed assent to In a paper left by him in his study. the Articles of Religion: a periur'd Intruder into Priesthood; (hauing once sworne the contrary) a dissolute Libertine in choice, in Act, in maintenance.

14 By his Brothers testimonie: a Fugitiue with discon­tented [Page 68] Runnagates; a viperous Complotter against his coun­trie; a Firebrand of treasonable Combustions by pen and [...]cris scrip [...]s ad ep [...]st. Ba [...]hon. aduice; and (which is of all o her most re-markable) a Ie­suite by proxie, a Votarie by Substitution of one of his Asso­ciates that died vpon a surfet of figges; a Paduan Mounte­bancke, and an Empericall Quack-Saluer; (let not the Pope [...]nger him, he hath studied Physicke for the purpose; wit nesses Allen the Cardinall, and Sixtus the Pope, say the Priests) a disdainefull Scorner of all reproofe or Councell; and yet a scorned vassall by all the Popes hee hath serued; of an aspiring desire, but defeated of any eminencie which hee expected: and, but that they vse him in this kinde (which is his onely vertue) as a Dogge to snarle, and bite, and rage at his owne Country and Nation, they had dealt wi [...]h him ere this, as the old Romanes with their Dogges in the Capitoll, vnlesse they did barke, their legges should bee broken; except he doe still Libell, his Pasport will quickly [...]icer pro Sex. R [...]s. be seal [...]d: The name (I say) of that Sacred Maiestie, now resting from her labours, this Canker of Youth, this Spawne of Vipers, this Slaue of Satan, (from her birth to her graue, yea, and lower then the graue) hath contumel [...]ously, basely, barbarously defiled with ignominious, vnnaturall, beastly, and leau [...] slanders.

15 And as Abishai said of Shemei, Why doth this DEAD DOGGE—(neuer Title suited him bet­ter 2. Sam. 16 9 then that; being, euen whi [...]e he liues, a rotten Carcase of a poison [...]d Curre, infected in his intrals, and infecting with his sauour the aire hee breathes, and the land where he had his first breath: a miching Curre, biting HER be­hinde, Honer. when she cannot turne backe: (Sic mortuo Leons rabidi insultant Canes) at whose very looke he would haue fled with haste,

—Candam (que) remulcens,

haue closed his blacke mouth: A Carrionly Curre, entring Virgil. her Tombe, and exenterrating her very bowels to stanch his rage: yea, as if he were the Porter of Hades, Carons Ma­stiffe, [Page 69] Plutoes Cerberus, he harrowes Tartar, and (I tremble to write it) feignes with a wish, her glorified Soule, in a gastly Ghost to speake from HELL, Numb. 3.)

16 O Blessed Trinitie, the concurrent Creator, Saui­our, and Sanctifier of her Princely Soule and Body? and all you glorious Angels, which enuiron Her (now possest with blisse;) and all you Kings of the earth, who either admired or loued Her while Shee liued, or respect your owne Fame when yee are gone; can yee endure this hellish Blasphemy, and brooke these slanderous impieties in silence, and vnre­uenged! Neuer was S. Iames speech verified more of any Iames. 3. 6. then this Rabshekais tongue, It sets on fire the course of nature, and it selfe is set on fire of Hell: the fuell whereof, beeing brimstone, it rageth (as you see) in burning with vnpartiall furie, and with lothsome stench.

17. But againe J say with Abishai, Why did this dead Dogge thus curse my Lord the King, our late Queene and So­uereigne? What occasion was giuen him to reuel thus? Onely a short, but pithy and worthy recordation of Her Clement gouernment (which is His Maiesties singular ver­tue, and gaines HIM loue with God, and honour among the good, neuer to name. Her but with some preface or ad­dition of Princely respect) and not by the way, or from the purpose; for the Pope in the very entrance had wept him into it, hauing be-blubred his first Breue with pitifull Lamentations, for the Afflictions and Persecutions (for­ [...]ooth) which the Catholickes many yeeres endured, for their Faith and Religion. HIS Maiestie therefore (because it must be meant in either of both their times) first acquites Her, and lets the Pope see, that his teares, were either as a Crocodiles (false and diss [...]mbled) or as a Womans (causelesse, and for fashion) assuring him, that neuer Papist was puni­shed by death for his Religion; but the Pressures then in­du [...]ed (in Her time) were extorted from Her by their own misdemeanour; begun vpon Pius Quintus his Proscribing her Realme, Excommunicating her selfe, and authorizing [Page 70] her Subiects to take Armes against Her: continued by the Apolog. pag. 16. 17. 18. frequent and Hydra-headed disturbances of her State and Person; what with forraine Inuasions, domesticall muti­nies, priuate Intentions and Assaults for Murder, with wea­pon, with poison, and all from Rome. And therefore, com­paring their offenses, and her punishments, (the cause, not the peine denominating Persecution) SHE should be found a GRATIOVS PRINCE, and no PERSECV­TOR.

18 These few last wordes (as the seruants of Benhadad serued the King of Israell, Festinantes rapuerunt verbum ex ore eius) this Iebusite hastely snatched at; and, as if hee had 1. Reg. 20. 33 swallowed a Purge of Scammony, out gushes this loathsome gulfe of contumelies, filling fiue whole leaues with despight, disgrace, and slaunder of the Lords Annointed Queene; and that (with Reuerence be it spoken) euen into his Sacred Maiesties Princely face: challenging him, first, of Pro­phanenesse, for borrowing a phrase from Heathen Wri­ters, expressing thereby the charitable and Christian dis­charge of a Kingly office, in acquitting her with her due praise (after her death) for her perpetuall memorie, from that false Imputation of being a PERSECVTOR: namely, that hee had sacrificed (if he might so say, for that he added) vnto the MANES of that defunct Lady; that Apolog. [...]a. 18. numb. 5. is, had done her her right in recording her iust commen­dation.

19 And this hee proclaimes for a prophane Heathenish speech; as if his Maiestie had sworne By the life of Pharaoh Genes. 42. 15. which Ioseph did, and the Holy-Ghost (if it were a fau lt lets it passe: and as though Christians might not lawfully vse Phrases, Metaphors, and Prouerbs of Heathen men to good purposes: which S. Hierome allowes by an elegant Epist. ad Rom. Oratorem. Allegorie (out of Moses law) of taking to wife the Captiue Woman, after her nailes were pared, and her haire cut: and Deut. 21. 12. De Doctrina Christiana. S. Augustine, by allusion to the Israelites conuerting the Egyptian spoiles to their owne vse; for warrant whereof, [Page 71] some of the Fathers, and amongst the rest S. Basil, haue written whole Tractats.

20 Yea, doth not the holy-Ghost himselfe so? S. Luke Act. 27. 11. in naming the badge of the Ship (which was no essentiall note, if it had pleased him to omit it) wherein S. Paul sai­led, [...], which is adverbum, Iupiters boies or sonnes; did he thereby allow himselfe, or would he deriue to Chri­stians for a truth, that fabulous storie that Iupiter had such sonnes; that they were the Gods of the Sea; or taken to heauen, and made Starres, and Signes in the Zodiacke: or that the ship was the more luckie for carrying their Pi­ctures, which was the generall opinion then receiued among the Idolaters?

21. Or more neerely to purpose: S. Peter, in expres­sing the torments of Hell, whereinto the Angels that first fell, were cast, vsing the very wordes of Poets, [...], 2. Pet. 2. 4. that they were committed to chaines of darknesse, being cast into Tartar: did he allow thereby that Fiction of that [...], that lowest gulfe with brasen wals and Homer. Il. [...]. iron chaines described by the Poets? Or S. Paul at Athens, disputing about the Altar erected to the VNKNOWEN GOD, applying that halfe verse of an Heathen Poet: [...], We are his Generation: Shall wee thinke hee Act 17. 28. thereby meant, that wee are all the ofspring of that their fained Iupiter? (for so Aratus, from whom he fetch't it, vn­derstood In Phaenomen. Naz [...]. Origen contra Cels. lib. 1. Iliad. 5. it.) Or Nazianzene, by vsing the Prouerbe of Orcigalea, or Origen, of Plutonis Cassis, did they approoue thereby of Homers Fictions, of Mineruaes playing bo­peepe with Mars vnder that Helmet? No: but manifestly arguing to our purpose in hand, that good vse of Poets phrases, without any challenge of Prophanenesse, euen in the highest points of religion may be made.

22 And therefore this Hick-scorning-mate shewes him Calius, Rhod. lib. 25. & A­lex ab. Alex. gen [...]dier. selfe to be MANES in Greeke, that is (as the word was then vsed) a Slauish mad-braine, thus to twit [...] his Maiestie, as if by Manes he meant Infernall Spirits, or HOB GOB­LINS, [Page 72] as he scoffingly translates the word (which indeede is a Name and Fiction of Popish terror, inuented by illu­ding Papists to bring their holy-water and Orizons (as Scarre bugges) in request with superstitious ignorant peo­ple, whom they had blinded:) whereas the word MA­NES alone is not so applied, either in Grammaticall or Historicall sense, by the most iudicious Heathens them­selues except they ioine [Dis] vnto it.

23 For as Apuleius witnesseth, they present vnder that Name, the Soules of those departed, which were Meliori De Socr. Dae­mon. meriti, as Iouis MANES in Macrobius: and so doth Festus, deriuing it from the old word MANA, which signifieth Good; and therefore they which Sacrifice vnto Festus & Ma c [...]ob, in stat. lib. 1. cap. 3. them, in memorie of them, called them MANES, that is, Good Spirits; as contrariwise, those which were ve­ry Bad, they called IMMANES: and neuer came in Hell, but, as Rhodigin will haue the word deriued from ma­nare, Lib. 9. cap. 10. are conueied into the bodies of men at their first conception. Take it at the worst, it is applied to those Soules, by S. Augustines relation, whose state is vncertaine whether they deserue well or ill. Aug. de Ciuit. Dei.

24 So that, to suppose that Renowned Prince to be in Hell because that His Maiestie mentions her MANES; as it shewes his ignorance, so it bewraies his hellish trou­bled conscience, Quae suos patitur Manes, which euer threa­tens to it selfe feare of cruell torments to succeede: (Nam saeus semper minatur sibi perturbata Conscientia;) and there­fore, being lesse Religious then Diues, who would haue kept men from thence, hee will needes send others into Hell before him: for hauing a selfe-gultie Soule, that hee Luc. 16. 28. is one of them that are Praescripti in hoc Iudicium, bill'd by the Diuell, and enrolled in that Catalogue of the damned, which S. Iude mentioneth, knowing himselfe, and feeling within him, (which makes him to be so earnest with the Iude. vers. 10. English dead Saints to bring him to Heauen) that he hath all the markes of a Reprobate; his braine, the forge of mis­chiefe; [Page 73] his face, the Anuill of Impudence; his heart, the Quod li. p. 237 Mint house of Treasons to his Country; a libelling hand rest [...]esse and truthlesse; a railing tongue without measure or dis [...]etion; his throat an open Sepulcher; his feet swift for blood-shed; Et interiora Impietas, his very eutrals the Psal. 5. 9. Inward of Impietie: In briefe, the engarbled Anatomie of a d [...]mned wretch, being brand [...]d with Caines marke, that no man may attach him to punish him heere, as reser­ued by God himselfe to be reuenged for all, by his owne Gen. 4 15. mightie hand.

25 This [...], thus guiltie to himselfe (as if hee had already conference with the Diuell, to whose King Tit. 3. 11. dome he hath before-hand sworne himselfe a vassall) pre­sents QVEENE ELIZABETHS Ghost appearing from Hell, which neuer in her life committed Hellish crime, and whose soule resteth (no doubt) in Abrahams bosome Whose MANES, that is, whose residuall memorie, will both Manare and Manere by diffusion and duration; as well ext [...]nd it selfe with glorious renowne ouer all Na­tions of the knowne world, as endine for perpetuall Gene­rations of succeeding age, to the worlds end.

26 And HIS part heerein, His maiestie (as we see) most royally discharged, in Sacrificing to HER memorie, that is, performing this action, both kindly, as to his Pa­rent (so he expresseth himselfe by the Latine word Paren­tars Apolog. lat. pa. 18.) and also in solemne manner with harty affection, and vnseinealy; for that is Sacrificing in the Metaphor, both by diuine and humane learning.

27 And surely, (as it was said of Caesar, that in renew­ing Pompey his decaied Statua, he had erected and establi­shed Plutar. his owne) his Maiestie in thus recording her praise, and freeing her (being dead) thus gratiously from impu­ted slanders, Exegit Monumentum sibi aere perennius, hath fastned in the hearts of the true English Subiects, an vnre­mooueable Horat. Monument of his Royall Nature, and neuer perishing same: and may serue for a Precedent of a most [Page 74] Regal disposition to all Princes of the world, not to winne reputation to themselues by blemishing or concealing the vertues of their Antecessors.

28 In which sense (for it was no other) his Maiestie might vse that borrowed phrase, (especially vttering it with a Deprecatory Parenthesis, as it were in modesty ask­ing leaue for the passage thereof; secretly thereby insinu­ating, that otherwise it was that which (among the Rhe­toricians (is called Audax Methaphora) His Maiestie, I say might better vse it then Parsons, who without blushing or straining courtesie, dedicates a printed Calendar (a lying Legend of his owne) to the Saints in Heauen; whom, as if Third part of his 3. Con­uers. their bodies and soules were already there vnited, he cal­leth WIGHTS of such worthinesse: and as if they could Page. 4. literally read from Heauen to Earth (at least by reflection) he directs them from Page to Page in his Booke, that there they may read how they are iustled out and confronted Page 7. with English Martyrs.

29 But how will this Censuring Aristarchus interpret that place of their new Conuert of Old-castle, who in that frapling discourse of his Italicall progresse, telleth, that hee Iustus Baron. Epist. sacr. li. 3. ep. 14. with his company being at Millan, among other speciall rare Monuments, which they went to see, they came at last ad pussims Ambrosa iunioris MANES? Will hee trans­late it in his scosfing fille, to the INFERN ALL GHOST or HOB-GOBLINS of that yoonger. Am­brose? (so that Changeling intitles Cardinall Borromaeus, whose tombe it was.) Be it so: then Cardinals belike may goe to Hell, and their tormented Ghosts may walke: but thus the Relator will thinke himselfe abused; for he there describes Borromee to be a man of admirable sanctitie while he liued, of more admirable grace after his death; for his MA­NES wrought miracles equiualent to all SAINTS. Will he turne it to the best sense for the holy memory or sacred monument of that Sainted Cardinall? Why then may not his Maiestie, speaking of a dead Princesse (so Religious and [Page 75] Renowned) vse the same word for HER blessed memorie, which, like that precious Oile in the Gospell, not onely with Matth. 26. the fauour filled the whole house where it was powred, (this Land where she liued) but the whole world with the report thereof, wheresoeuer HER name is mentioned? Will he say that SHE was an Heretike, but the Cardinall a Catholike? That vents his malice, but withall confutes his scorne and ignorance; because thereby he confesseth that MANES may be vsed for the memorie of men depar­ted, who neuer came in Hell; vnlesse he will reply, that Borromee was in Purgatorie, and all that while his Ghost walked. But, that hee might seeme with some reason to conclude HER in Hell, he saith, She walked not in the ancient waies to life, especiallie those of Mortification by Praier, Almes. deeds, Watchings, wearing haire-cloth, and the like.

30 First, What art THOW that iudgest another mans seruant, seeing that euerie man shall beare his owne burthen! Rom. 14. 4. Gal. 6. 5. Secondly, fasting with sower countenance, praier in open places, dole of Almes with proclamations, are ensignes of Hypocrytes, in our Sauiours iudgement: and how know­est Matth. 6. THOW, whether (her chamber being shut) she prai­ed in secret? Yes, and in publicke too, seldome missing praiers once euery day in her Closset, neuer omitting the Sabbath; silent at the hearing, deuout in the pronouncing of them; enduring in others, neither absence from them, nor irreuerence at them. For her reliefe of the poore of all sorts, her Almosners allowance, and priuy purse, are more fit intelligencers then such Sycophants as Parsons. Thirdly, such outward habits of Mortification (as Iesuites tearme wearing of haire-cloth, and the like) might argue 1, Reg, 21, 27. Ahab (who went bare-soot in Sack-cloth and Ashes) to be a mortified creature, as well as the seuerest Selfe-chastising Iesuite of you all.

31 Indeed shee was no Cloister-Nun. A Queene shee was, and a State she had to manage, a people to gouerne, [Page 76] and much businesse to attend. Bodily exercise (saith Apostle) profiteth nothing, but godlinesse, that is, sound Faith 1. Tim. 48. [...]ith a good Conscience au [...]les with God, and argues a mind [...]uely regenerate. The highest praise of Mortification is re­ [...]e of sinne, where there are the most obiects of temp­ [...]t on. Marcet enimsi [...]e aduersario virtus. And therefore greater in HER then in your vestall, and sometime, diuested S [...]ne & Tall. [...]. Nunnes; who commanding in a Court of all dencacies and plentie (besides her most exceeding temperance in Diet, and her du [...]y [...]tiring her selfe from company, to an assiduous, orderly and attentiue reading) was of most chast eies and eares, not end [...]ring in any (that were about her) ei­ther a light vnseemely g [...]sture, or a [...]ciuious word.

32 Fourthly eu [...]h to be a King, and to gouerne as a King should doe, is a Mortification of it selfe; for that cause he is compared to the Can [...]e of Israel, which though it 2. Sam. 21. 17 shine bright, and be set alof [...], consumes it selfe in burning 1. Sam. 15. 17. to giue others light: And to the Head in the body, emi­nent for place, but most turmoiled of all the members, when they rest at ease. Fifthly, it would winne some more credit to the romish Church, if most of their Heads, for many yeeres together, (whom they call Christs Vicars, but their owne Stories call Vgly monsters) could haue led their liues with as few sinnes of note, and as many true signes of Mortification; and left their liues with as much reputation Genebrard. a. [...]3. 973. of honour, as she hath done. Some of them entring like Foxes, reigning like Lions, and dying like Dogs; Here­ [...]kes, Atheists, Apostataes, [...]ucestuous, Poisoners, Contu­rers, and Blasphemers; strucken by the Diuell in the Act of Adulterie, as their owne Cardinall doth auerre: (which Tur [...]rem. li. 2. de Eccles. [...]. 103. Fa, [...] [...] inforced also one of their owne Writers to confesse, that Holinesse had forsaken the Popes, and betooke it selfe to the Emperors, quorum illa non minima.)

33 These might Father Parsons haue presented from Hell vpon his Tra [...]icall Stage, whith their damned Ghosts, and let Queene Elizabeth alone; who led a life (to vse his [Page 77] owne wordes) either wholly different, or most opposite to Page. 27. these, and therefore enioyeth that place, betwixt which, and that where they are, there is Chaos magnum sirmatum, Luc. 16 26. a huge gulfe set, that affoords neither entercou [...]e of passage, nor enter-parle for Exchange.

34 After this, for confutation of his Maiestie, who had commended both her Clemencie in making no rigo­rous Lawes against Catholikes, till after the Bull of Pius quintus; and her Pietie in not censuring with death any for Religion: (which is no more then, I will not say our owne Iudges, who should bee most skilfull, and our Statute­bookes, which are the most infallible witnesses thereof; but then Genebrard, an obseruer of our English course a­gainst Papists, as curiously despightfull as any Chronologer Chronol. lib. 4. can bee, doth confesse: for though in the yeere 1559. hee saith some chiefe of the Popish Clergie were nece & vene­no, by murder and death made away (which is a shamelesse vntruth) yet he mentioneth no Lawes either rigorous or moderate against Papists; till after the Bull of Pius Quintus, wherein hee proscribed her Kingdome, Predae (que) exposuit, set it out to port-sale, and for a prey; which passed from him Anno 1569. and was fastned by Felton vpon the Bi­shop of Londons Gates, Anno 1570. and yet no Lawes made till the yeere 1572. when the Pope excommunicated her whom before he had denounced an Heretike, and now let loose her Subiects to Rebellion, as against a Publican and Heathen; and yet no Lawes mentioned till the yeere 1581. when Camp [...]on and Sherwin, with others, were sent hither: then (saith he) INDE from that time, Ingranescit latis legibus Anglicana Persecutio.) Thus farre Genebrard iump­eth with his Maiestie. Nay, it is not more then one Fa. Parsons himselfe said, that for twelue yeeres together the State & Court was in great quiet, & no question made of Con­science In his greene Coat. & Quod li. p. 165 or Religion.

35 Which to confuce, the Iesuite, Num. 5. tels vs (out of Saunders) of the OATH of Supremacy and penall [Page 78] Lawes made for heating and saying Masse, before that Bull came; which are Nihil ad Rombum; his Maiestie spea­king of Lawes whose Peine was death, hee mentioneth an OATH which was but the reuiuall of the like made in the time of Henry the eight, HER worthy Father, and of some lawes backed with pecuniarie mulcts, or losse of office and preferment.

36 And so, sleightly casting off that point, he leaues his Maiestie a while, and lets flie at the Lo. Cooke, who at the arraignment of Garnet, indignantly scorning that the High priest of Rome, should in a Breeue of his, call so great a Prince, (as QUEENE ELIZABETH was) MISE­RAM FOEMINAM, a miserable woman; by a des­cription of misery, consisting of two Contraries, want of Com­fort, and plentie of tribulation, shewes many reasons euident and demonstratiue, that shee, hauing abundance of ioy, and no touch of affliction, but blessed with all kinde of Felicities, could not be called Miserable: this the Censu­rer Num. 6. answers; first by a shifting euasion; second­ly, by a false interpretation of Scripture, thirdly, a slaunde­rous imputation vpon the Holy Ghost himselfe.

37 His euasion; that outward Felicities are world lings arguments, no necessary improouements of Gods bles­sing. Indeede, whether a man bee loued of God or no, by externall prosperitie, no man can certainely knowe saith King Salomon, nam vniuersa aequé eueniunt iusto ac im­pio. But, if not concluding demonstrations, yet at least, Eccles, 9. 2 let them be probable perswasions of Gods fauour, especi­ally when some of them to her, were such, that the verie enemies themselues (like the Egiptian Sorcerers) haue beene forced to say; this is the finger of God. Exod, 8, 29.

38 But why may not Temporall prosperitie, bee made an argument of Gods loue to QVEENE ELIZABETH and of her felicitie, as well as bee skored vp for one of the notes of the true Church, by their beau-Clarke Bellar­mine? which hee doth (verie strongly no doubt) in glea­ning De notis Eccl. No a. 15. [Page 79] three or foure examples in Warre (Cuius alea commu­nis) against Heretikes. Hall the Iesuite (as you heard) rea­sons for the contrarie, reciting vnto Littleton for his com­fort, certaine examples of Hereticks ouer-comming Catho­likes in battle, and infidels ouerthrowing Christians. The truth is, they care not what they say, nor how they crosse each other, so they may serue the turne for the time in say­ing something.

39 The Scripture peruerted; a part of the Psal. Where Psal. 244. 11. (saith he) the worldlings made that their argument, for to proue their felicitie, by their full Cellars; their fatte kine; their plentifull Cattle; their beautifull and prosperous Children; and make this their conclusion, Beatum dixerunt populum cui haec sunt, so reades the Vulgar, they said Bles­sed are the people who haue these things: which is a mani­fest detortion; for it is the Prophets argument, as a great motiue in himselfe, to continue his acknowledgement of Gods blessing vnto him and his people: wherewith after hee had begunne the Psalme vnto the fourth verse, vpon present dangers he requests deliuerance from the fifth verse to the ninth, and redoubles the same request verse the ele­uenth: from thence to the 15. verse he sheweth what would be the happy effects of that deliuerance which in three whole verses he doth fully particularize, and then concludes all with a double Epiphonema, Beatus populus cui haec sunt, beatus Populus cuius Iehoua Deus. So that what the Prophet makes a Religious ground of Exultation for Gods Praise, this Iesuite makes it the wordlings Insultation of their owne Iollity.

40 Whether of these is most true (omitting all other writers) a Popish interpreter, who dedicates his Para­phrase of the Psalmes to Cardmall Farnesius, shal determine; Flamini. in Psal [...]os. who expounds it, as spoken in the person of King Dauid. The reason of their mistaking (which otherwise inter­pret it) is easie to be giuen. First, the word Asher in the twelfe verse, the Vulgar turnes into the plurall, Quorum [Page 80] which is, according to th [...] Hebrew, vt, or quod. Secondly, for Banonu which is, filij nostri, they translate it barely si lij. Who shall witnesse t [...]i,? no Protestant Gramarian, but Arias Montanus in his Inter linear Bible & Genebrard too. Thirdly, that which m [...]sled them all, is the word dixeru [...] in the last verse of the Latin, which in the originall is not at In Psal. 144. all, nor any word semblable.

41 When the woman in the Gospell cried out to our Sauiour, Blessed is the wombe which bare thee; our Sauiour de med not that, but answered her by a Correctiue comparison, YEA RATHER Blessed are they which heare the word of God; which if the Psalmist had heere done in the last vers [...], Luke. 11. 27. and in the first part had said, Blessed are the people which are in such a Case, and then had seconded it by a Correction, yea, RATHER Blessed are they which haue the Lord for their God, (as Genebrard would haue it, to make their expositi­on hold with the Hebrew) some probabilitie there had In eum locum. beene of his application; but beeing pronounced in an Asyndeton without either dis [...]unctiue or correctiue parti­cle, Beatus populus cui, beatus cu [...]us Iehoua, So the Hebrew reads it, so Montanus consters it: the argument holds strong against his inducement, as implying, that the same Lord who blessed a people so farre as to be their God, is the s [...]me which also blesseth them wi [...]h those externall felicities that they enioy.

42 The third, which is a slanderous imputation laid vpon the Holy-Ghost, is when hee saith, That the spirit of God scorneth at them which so argue; if hee meane of any place in that Psalme, hee dooth misreport the spirit of truth; the whole Psalme hath no such word; if else-where, hee should haue named the place. It is true that good men greeue, and oftentimes murmure, yea almost reuolt, to behold the wicked flourish, and fare so well. It was Iobs, it was Dauid Case. But first the Holy-Ghost comforts them, not by scorning at the prosperity of those men (t'is Psal. 37. & 73. his owne gift) but intimating that it is ioyned with ma­ny [Page 81] slipperie vncertainties, and that the end thereof shall Psa 37. & 73. bee visible and apparant miseries.

43 Secondly, the iust men themselues obserue, that those ful-fed creatures do mixe their prosperitie with blas­phemies against God; so speakes Iob, They say vnto God de­part Iob. 21. 14. from vs, and who is the Almightie that wee should serue him? So Dauid: They set their mouth against Heauen, and Psal. 73 9. say how doth God know? If QVEENE ELIZABETHS felicities had issued into such effects, then the more out­wardly happie, the more vndoubtedly miserable: but shee blessing God in her selfe, and causing him so to bee, through her whole Realme and life, shee was beata cuius Iehoua Deus, and therefore shee was beata cui haec erant. But this is a small wrest, in comparison of many other vio­lences offered by him and his to the Scriptures; which they vse as Procrustes serued his guests, hacking them off, Plus. Theseus or racking them out, to fit them to their turnes. For the point in hand, Saint Augustine shall conclude it: Beat us est Aug. de beata Vita. qui habet omnia quae vult, et nihil mali vult. Blessed is hee who hath all that hee desires, and desires nothing but what is good, & that was QVEENE ELIZABETIIS case.

44 His second stitch against the cheefe Iustice, is, the description of miserie, as consisting of two contraries, CO­PIA & INOPIA, which, saith this profound and great-read-Scholler, Is a miserable one indeede, neuer heard of be fore; ridiculous in Philosophy, and absurd in Common sense [...] saith hee in the Poet: and who is this brags thus? (may the Lo. Cooke say) was hee euer Grammer Scholler? Euripid. hath hee not then read in Ouid, of one that complaining, as of his greatest miserie, vttered in these words,

—inop [...]m me Copia fecit—

Had hee beene either with Vlysses in Hell (and it seemes Narcissus in Ouid. Me [...]am. hee hath beene there, hee is so nimble in fetching vp Ghosts) or with Homer in describing Tantalus his tor­ments, [...]. which were no other then those two contraries, [Page 82] Plentie and Want: hee should there finde the Poet (and he is no ridiculous Author, either for Poetrie or Philosophie if wee will credit the Arch bishop of Thessalonica, an other manner of Scholler then this insolently ignorant Iesuite) [...]. the Poet, I say, to call them [...] greeuous and dreadful MISERIES. What saith hee to Horace, who thinkes it In epist. as great a miserie to haue plentie of wealth, and Want of the vse, as for a pur-blinde man, to haue goodly pictures, and dim eies to behold them?

45 And if hee had read Epictetus his Enchiridion, or A [...]iani Epict. those which comment on him, he should finde it a Philoso­phicall conclusion, that those two contraries make the greatest miserie, when a mā possesseth much & yet desireth more. For where desire is, there is alwaies want: such a man, saith one of them, frustratur vtris (que) dum vtra (que) con­sectatur, hee wants what hee craues, and enioyes not what he hath. [...] [...]ius.

46 And then in Diuinitie, King Salomon, no meane Philosopher, (the Sonnes of Mahal came short of him in 1. Reg 4. 31. Eccl. 4. & 5. that skill) found that to bee afflictionem pessimam, a moste vexing miserie, as any vnder the Sunne, when with satietie of riches (which implieth plenty) there is ioyned an vnsati­able eie (which argues Want.)

47 And euen in Cases of Conscience; were they not those two Contraries, Plenty of good desires in Saint Paul to doe well, but want of abilitie to performe those desires that made him to crie out miser ego homo! why? because to will was present with him, there's his Copia; but he found Rom. 7. 24. Vers. 18. no meanes to performe that which was good, (there's his Inopia,) Certainely in Diuine and humane Phylosophie, that is the greatest miserie whereof these two meete. For a man may be as full of distresses and Wants, as Lazarus of sores (which the world cals miseries) and yet resting full of comfort in his minde, be no way miserable: which Saint Paul describeth very elegantly, aporiamur, sed non destitui­mur; tribulationem pati [...]ur sed non angustiamur: and albeit 1. Cor. 4. 8. [Page 83] our out-wardman perish, yet our inward man is renewed day by Vers. 16. day: but in the midst of plentie, & redundance, to Want the true comfort of Conscience, and the right vse of them, is the height of miserie in this life.

48 So then the describing of miserie by Copia and I­nopia, neede not bee proclaimed so strange, neuer heard of before, and so ridiculous. The Stoike that loued not much to laugh, nor deserueth to bee laughed, at for his Seneca. epist. l [...] philosophy, shall dismisse him; Miser est qui se non beaussimum iudicat, licet imperet mundo: To command the whole world is a plenty, but not to haue the right vse thereof; or not to take the true ioy therein, there's the Want: and both these together (saith Seneca) make a miserable man.

49 From the description of Miserie, hee tels vs that hee RETVRNES (for hee is verie oft out of his way) to the matter it selfe, viz. That albeit Queene Elizabeth was so full of Temporall felicitie: protected by God: bea [...]ing her potent enemie: setting vp a King in his Kingdome: de­fending Nations, &c. it is no more then Scripture mentioneth of Pagans, and namely (saith hee) Numb. 8. 9. of Nabucho­donozer by the Prophet Ieremie.

50 (Hee might as well haue said, that her case was no other then King Dauids as described in the Psalme: their Psal. 18. entrance, reigne, and end were so semblable; both of them hunted by Ielousies before possession; enioyning the Crowne with glorie and victorie being enthronized: and ending their daies in peace, and going to their graue in a full age, as a Ricke of Corne in due season carried into the Iob. 5. 26. Barne, as Iob speaketh: but that he thought the example was to good, and his spight to great.)

51 Nabuchadonozer had visible and horrible Inter­ruptions of his felicitie, beeing turned into a Beast, for Dan. 4. 30. seauen yeares together; propounded to scorne (whiles he liued in his greatest ruffe) by God himselfe; and among the rest with one, that triumph of the Firre trees, insulting o [...]er him before his death, as if hee were dead. Ex quo dor­misti Esa. 14. 8. [Page 84] non ascendit qui succidit nos; since thou wert dead, none came in thy place to cut vs vp: which vexeth both Pope and Iesuits that it is not verified in QVEENE ELIZABETH; for after her death, there is ascended into her Throane, by iust Right, a MOST CHRISTIAN KING, resolute for the Religion which hee professeth; as able to beat downe the strongest arguments for contrary opinion with sound conclusions, as if from Dogmaticall positions they breake out into Pragmaticall Treasons) hee is ready bent (as was QVEENE ELIZABETH) succidere, that is, to reward them according to their demerits. Indeede, if either Par­sons, Dolem [...]n, or Pope Clements Breues in Garnets keeping had effected what they did purport (as shall appeare when wee come to his number 61.) that Prophecie of Nabu­chadonozer should haue beene fulfilled, and taken place at QVEENE ELIZABETHS death.

52 Therefore finding his resemblance in that maine point to differ; and that the state shee left, is reserued as well setled in peace, and established for succession, and Re­solued against Romish opinions and practises, as in HER time; the Censurer now preuents Our Lord Christ at his second comming, & assures vs that her Infelicitie wil then appeare.

53 It was the Apostles precept, That man should iudge 1. Cor 4. 5. nothing before the time vntill the Lord come. Our Lord him selfe while hee liued, auoided it, and said, I iudge no [...]h. 8. 15. man, accounting it a Pharisaicall humor so to doe. Nam aliter liuor aliter Christus iudicat, saith S. Ierome. The best is, that the soules of the righteous are in the hands of God; and it is not [Scarabaeus Aquilam] the malice of a filthy beetle, yet it is animal obscoenum et olens, that is, not a [...]stoph. Iesuits doome (though most dispightfull) can adiudge her from ioy into sorrow, or from blisse into torment.

54 Yea, but her passing hence with so small feeling of God, as neither to name him her self, nor suffer others (here he notes in the Margin, the Arch-bishop of Canterburie) to bring [Page 85] in any speech of God, giues great presage of a lamentable is­sue.

55 If one of their owne great famous Popes died so, let Bellarmine passe his sentence on him; as the Priests say Quodlib. pag. 57. he did of Sixtus Quintus, qui sine poenitentia viuit et sine poenitentia moritur, proculdubio ad infernum descendit; Hee that liued and died without repentance, is vndoubtedly gone to Hell. With QVEENE ELIZABETH it was not so, who liued and died a true Christian: if at the first assault of her sicknesse she was silent and solitarie, Phisicke will ascribe it to the nature of Melancholly diseases, whose Symptomes are (among some other) taciturnit as et Solitudo. And as Reason would interpret, that, as shee in peremptorily refu­sing her bed, did shew her princely resolution, Stan­tem mori; so Christian Charitie would inferre, THAT re­tired silence in her, (both actiue and passiue) to bee a with­drawing of her minde from her senses, for a more serious Meditation of her by-past life, and her future state; which shee herselfe also professed, being mooued by a D. of Phy sicke, to tell how shee spent her time in so long silence; I Meditate (quoth she) and yet those lasted not out: for as strength or disease weekened, and nature decaied, she both tooke her to her bed; and the last most Reuerend Arch bi­shop kneeling by her, and praying for her, shee laide her hand vpon his head, and gaue her Am [...]n of Assent vn­to his intercessions made to God in Christs name on her behalfe. And when one of her Ladies desired her, though shee did not speake, yet to thinke vpon God; I WAR­RANT YOV SO I DOE, MY MINDE IS LITTLE OFF ON HIM saith she. And after that, beeing in perfect vnderstanding, she had, & heard, and in­dured vehement praiers to be powred out for her, not far from her, vntill the last gaspe shee gaue. Wherewith shee seemed in such sweet and milde manner to send her soule into heauen, as if no hand of violence might take it from her, but her owne deuout willingnesse muste redeliuer [Page 86] it vnto that God, from whom, together with so many bles­sings she did receiue it. And heereof there are aliue Hono­rable and Honest witnesses; not such corner creeping Rere­mise, whose credit this companion (as hee saith) relies on, but whose names hee dares not vtter (for they dare not appeare to it.)

56 And this is another Iesuiticalltricke, as well in mat­ters Historicall as of Doctrine, to braue it out with an im­pudent tale: but aske them for their Author, who said it? their answer is like the Cyclops crie in Homer [...], Some­body with no bodies name, or a name cogg'd. O [...]. 1.

57 But had it beene as hee saith; shall the manner of death, or Symptome of diseases at mens departures, bee presages of their condemnation in the life to come? It will then goe hard with many holy and good men, both in Scripture and other stories. Nunquam malè moritur, qui bene viuit, saith S. Augustine: For, is thine eye euill because mine is good? is a speech vttered in his person, who is able Matth 20. 15. to saue his seruants soules at the last gaspe, in the greatest distemperatures of their bodies, and distraction of their mindes by violent or silent diseases.

58 Hee hath rowsed her in her Death-bed; now hee runnes backe 70. yeares, to towse her in her Cradle, and there barkes at her (what eare or heart can brooke it?) for a Bastard, so promulged by Statute; so adiudged by the Arch-Bishop; so reputed by her Father; First, were it so, and that vpon such as are so bred, there are branded, as Plutarch saith, [...] Indelible reproches, and matter [...] fitly ministred for Scorners to vpbraid; yet why a Iesuite, professing Diuinitie, should reckon it among her personall Infelicities, the Fathers of the Church would maruell; who thinke that it impeacheth neither right in Heauen, nor renowne on earth; Vndecunque homines nascuntur, saith S. Augustine, From what stocke soeuer Children doe pro­ceede, if they follow not their parents vices, they must not beare the burden of the ignominy: So Chrisostom: So Hie- [Page 87] Hierome, all cited by Gratian. The Scriptures are not so Dist. 56. censorious: for God himselfe mislikes that Prouerbe, that it should be said, The Fathers did eate sower grapes, and the Ezech. 16. Childrens teeth were set on edge. In S. Pauls Catalogue of the Heb. 11. 32. Iudg. 11. 1. faithfull, Iepthe is placed, and hee was Meretricis filius: and 'tis no meane Genealogie which runs to a maine branch, wherein from Pharez of Thamar there is a passage to King Matth. 1. Dauid, and so higher.

59 Secondly, whether it hinder, or cut off succession or aduancement, is a great question among their owne. Lawyers of both sorts; the rule being currant with the most of them, Non est impedienda dignitas eius qui nihil ad­misit. And it seems by Damasus a Pope that he accounted Priests sonnes to be lawfully begotten in marriage; or if they were reputed Bastards, yet neuerthelesse they were Grat. vbi su­pra. not vncapeable euen of the Popedome; and he reckons ma­ny such that had beene Popes, But this was not the case of that Royall descended Queene.

60 For first, if that rule bee good, Fortes creantur for­tibus, SHE shewed her selfe, by her Princely qualities, (had there beene no other euidence) especially by her magnanimitie and courage, to haue beene sprung, not only (as Plutarch speakes, [...]) of noble Progenitors, Vbi supra. but to be a Kings, and no other but King Henries Daugh­ter. For wheras those that are so mis-begotten, haue seruile base mindes, at least deiected spirits: [...], &c. Euripid. Hip­polit. saith the Poet, the very memorie and mention of their wrong-birth, abates the courage, and inthrals the minde into a kinde of basenesse: So farre it was from HER, that her subiects saw, and her foes felt, that shee had the most vndaunted and vn-yeelding Spirit, euen in the grea­test troubles that could betide the State.

61 Secondly when Sanders and Rishton, with others, had in print aspersed her birth with like staine and oblo­quie, and some had vnder-taken by discourse of Argu­ments, (plaine and vnanswerable, in a iust volume com­piled [Page 88] and printed) to cleere those base and disgracefull slanders, shee so farre scorned to haue her Birth-right que­stioned, that with great indignation shee caused them to bee suppressed at the presse.

62 Thirdly, grant it, that by her Father and that Sta­tute (which this Epistler heere mentioneth) shee were so pronounced. First, did not the same Parent and Statute also disgrace their Catholike Persecuting Queene Mary her Sister as much? & yet in all the Popish Writers she is high­ly extolled, and not once touched heerewith. Secondly, Misteries of State, and Secrets of Kings actions, are not to be narrowly pried into, and sifted by their Subiects, much lesse by Iesuites to bee censured. Princes are Men, and Par­laments are assemblies of Men; and Men (as the Philoso­pher said to a great King) are changeable creatures. Looke Plato ad Dion epis [...]. Stat. anni. 25. therfore backward; The same, both Prince and Parlament, but two yeares before, had ratified that marriage with her mother for lawful; and inuested the ofspring of her body with the succession of the Crowne. Looke forwards but seauen yeares after, and the same both Head and Body, re­ceiued Stat. Anni. 35. the Legitimation, repealed the anulling Statute, and pronouncing the Lady ELIZABETH for his lawfull Daughter, reduced the Crowne to HER right and Inter­est againe. So that, were not this Iesuite of HIS Schoole that takes so much text as serues his turne, that which Math 4. 5. makes against him, to leaue out; as hee had vpbraided her with a Statute blemishing, he might haue choaked him selfe with a Statute also honouring, aduancing, and truely possessing HER.

63 Or rather, knowing (if the Priests of Rome say true) how his owne Mother (another Pasiphae it seemes by them) aduanced his reputed Fathers head, (by the birth of this Iesuite) betaking her selfe, for the time, to one called Cow. buck: a name compounded of two beasts with diuers Quodli. p. 109 frontlets; that so her husband might, for the enhauncing of his top, be both Actaon and Minotaurus, that is (as him­selfe [Page 89] speaketh) one of the most substantiall for degree in the pa­rish; Manifestat. pag. 90. he might haue recorded his owne Infelicitie, and re­buked his kind Mother; and not haue laid this ignomini­ous slander vpon a Kings Daughter, his Natiue Soueraigne, and the Mother of his Country.

64 In the meane time, it seemes the Pope hath an ex­orbicant power; that whereas both Law of God and Church exclude Bastards ab Ecclesia Domini, for bearing any office of Ecclesiasticall charge, yet admits this Manzer (so the vul­gar Deut. 23. 2. cals him) to be a Iesuite, and a Rector among them: vn­lesse hereby the Pope doe insinuate, as Sixtus Quintus did, Quodlib. p. 100 that he takes the whole societie for no other but a Bastard­brood; or that the College in the vacancie put vp their petiti­on for Parsons to be their Head, beginning with that verse of the Poet, Iuuenal.

Malo pater mihi sit Thersites—

And I trow with all, that Parsons himselfe will account the Wisd. 3. 16. &c. Booke of Wisdome but an Apocrypha; else there's a Chapter will shrewdly touch him with a more greeuous Infelicitie then that Statute (which he mentioneth) will any way hurt that good and most Noble Queene Elizabeth.

65 Now from her infelicitie passiue, hee comes, Numb. 12. First, to her Infelicitie repercussiue, how others for her sake were made vnhappy; as one in her brothers time for falling in loue with her: and others, as Wiat and Carew in her sisters time, raising Rebellion for Her: And why doth he not rather say so much of the Whore of Babylon, and ob­serue what an vnlucky Religion that of Rome is, which intoxicates so many with her Philtra, her filthy Loue-Drugs; that for her sake they machinate and practise trea­sons against their lawfull Princes; and for their Treasons (vnder pretence of madding for Her) come to vnhappy Ends?

66 But for loue matters, as that of the Admirall (bee it what it was) let him treat of them who once renounc't the study of Diuinitie, because (they are his owne wordes) [Page 90] affecting company as I doe (saith he) I shall not keepe the lists Fa. Parsons. in the paper left by him in his Study when he was expel­led. of modesty: for the other of the Rebellion by Wyat: or HER [...]ke, they are so impudently v [...]ue, that our Chroniclers wil referre those imputations vnto that common-place, Os quod mentitur occidit animam.

67 Secondly, hee reckons vp her Infelieitie actiue. vz. Sa. 211. ‘ [...]errigorous Lawes and cruell against Catholike Religion;’ (that's simply false;) against Popish Traitors hee might haue said, and wee will both deny it, and yeeld it: denie it, quatenus, for twelue yeeres together (as hath beene often [...]old them) of the raigne of that most memorable Queene, the forest punishment of some of them, who obstinately re­fused to doe her Maiestie seruice, was commitment to Bi­shops and Deanes houses: and of others, if they were iustly suspected to be dangerous, vnto certaine Prisons, where they lay as warme, and waxed as fat in their restraints, as the best Subiects that liued at libertie in their owne houses.

68 For the time subsequent, wee yeeld; (if death deseruedly drawne on by demerit, may bee called crueltie in the Magistrate;) for after, Religion was made but the Stawking-horse to practise Treasons: if then the com­plaint be of Rigour, and request for more ease, wee say with S. Augustine (when he was intreated to mediate for a miti­gation of some strait Lawes) nay, if Princes serue Christ in making Lawes for Christ, they doe what they ought, I will not Epist. 48. gaine say them.

69 And yet to examine this Crueltie, and Rigor there­of, we will not doe it by comparison of Popish Tyrannies, fearefull Tortures, and bloody Massacres: but first their owne Priests shall speake for QVEENE ELIZA­BETHS Lawes, who say, that considering Iesuiticall pra­ctises shadowed vnder cloake of Religion, all the Lawes enacted Quodlib. pag 269. 277. against Catholikes were made with great moderation and Cle­mencie, as comming from a Prince most milde and mercifull: nor they haue cause to verge repeale of any Statute made, so long [Page 91] as Iesuites take such courses. Secondly, one Fa. Parsons, who in the Preface of one of his Legends, commendeth Queene Preface to the first part of his triple Conuersion. Elizabeth for her MODERATE gouernment, and that was in the last yeere of her reigne. And yet by the way (for the mans singular honestie) it is worth noting, that in one and the same lease, hauing so commended her in one Page, (many then SHE was a liue) in the very next Page (for then he heard SHE was dead) in a Preface In eodē libello to his Maiestie he compares her to no other but Dioclesian for crueltie.

70 Now belike, to ratifie that comparison, he would perswade vs heere, that it was not Treason, but Religion, vp­on which she did practise her Crueltie; which hee prooues with such a Medusa-like Argument, as is able to strike the answerer into a stownd,—iuraret (que) Lupos vidisse priores, Virgil. and put him to silence; because some were executed which might haue had their liues at the last cast, if they would haue yeelded in this one point of Religion, viz to renounce the Pope and conforme themselues to the present State. Might not that good Queene complaine heere, as he once did, Theodorus. that what hee reached with the right hand, his Schoolers tooke with the left; and that a principall demonstration of her indulgence should be brought in for an apparant eui­dence of her Crueltie?

71 Put the case that Absolon had beene an Idolater, as he was a Traitor; and King Dauid, after sentence passed against him for his vnnaturall Treasons, would haue ac­quitted him from death, conditionally, that he would re­nounce false gods, and worship onely the true God, in that manner which God himselfe had prescribed, and he refu­sing it is executed; shall we say he died for Religion, or for Treason? It was Mercie in the King to offer, but Wilfulnesse in the sonne to refuse a condition so easie and Religious.

72 Or if some father had a leaud sonne, who to waste his wealth vpon harlots (like the Prodigall in the Gospell) should conspire with his brethren to robbe their father [Page 92] first, and then cut his throat to enioy all, after arraigne­ment and sentence past, the father should promise to procure a pardon, conditienally that his Sonne would frequent the Church vpon Sabao [...]h daies, and leaue those Brothell houses, which wrought in him the thoughts of such wicked courses; and the desperate youth refuseth it, choosing rather to die then to leaue his filti [...] pleasures; shall wee say that hee is executed for his Whoredomes? (they were not before laid against him:) No but for the Parricide, and petty treason against his Father, according to the Sentence. Princes which make such gratious offers, doe therein shew their most Christian affections, that they desire the conuersion of men rather then their destru­ction; and looke rather to the sauing of their Subiects soules, then the safetie of their owne persons, as beeing contented to remit all by-past breach of Law and dutie to themselues, so they may make them truely religious toward God.

73 But to conclude this complaint of QVEENE E­LIZABETHS crueltie, An Italian, no Protestant shall speake. Tanta extitit eius animi MODERATIO, at (que) inna­ta Bizar. Histor. Gene [...]s. pa. [...]68. CLEMENTIA, vt non immerito &c. So great and so ap­parant was the MODERATION of her minde, and her in­bred CLEMENCIE, that (not vndeseruedly) it may be said of her, which the ancient Histories haue left to posteritie of Alexander Seuerus, borne of his Mother Mommaa, [...]empe AN AEMATON, hoc est, CITR AS ANGVINEM; namely, that she hath gouerned her Kingdome WITHOVT BLOOD-SHED, cùm SV APTEN ATVRA SEMPER AC AEDIBVS & CRVDELIT ATE ABHORRE AT; for EVEN HER NATVRE DOTH ABHORRE THE THOVGHT OF SLAVGH [...]ER OR CRVELTIE: And so he goeth on in a large discourse; in this HER praise; and when he wrote thus, she had reigned twenty yeeres. It is maruel their Index Expurgatorius hath not scowred him ere this, and for this.

[Page 93] 74 Yet the Curre lets not goe his holde, but sna [...]les at another Infelicitie of this Memorable Queene; her Iealous feares which made her suspect her life to bee aimed at by all sorts, both Puritans and Papists; and those Iealousies in­raged her Cruelties, to the ending of their liues: and Squiers Storie must be fained; and Lopez, a Iew must bee fetch't in, and cast away: yea, shee was neuer quiet till shee had made a­way the KINGS MOTHER.

75 For Princes to bee iealous of their liues and safeties, is both vsuall and necessarie; Ingenia Regumprona ad formi­dinem, Salust. in I [...] ­gurth. saith the Historian, especially if they haue in their Realmes such as doe either competere or impetere, pretend a right, or intend a michiefe against their Crownes and King­domes. Nor is it the feare of their owne death, but doubt of the euent which may follow. (Et dubia pro certis solent time­re Seneca. Oedip. Reges) That which troubles them, is both the issue of their State, which is their heauie charge, how that shall be either brandled or quieted; and also the estate of their issue, which is their tender charge, how they shall bee either hurried or established.

76 There is no King, be he neuer so Gracious, but hee walkes in the middest of Eyes obseruing for hurt; and no Eyes so dangerous as that O [...]ulus nequam in the Gospell, which is therefore euill because the Prince is good. He rewar­ding Mat. 20. 25. the most industrious with grace and bountie; his aduancing to Honours the best deseruing; approximating to his secrets the most trustie and faithfull: these things in some, which thinke themselues to bee either neglected, or wronged, breede discontent; and how deepe the im­pression there of will reach, who can tell? an quantum ver­tice in altum, tantum radice in Tartara tendat? the more as­spiring Virgil. thoughts (being defeated) do contriue & machi­nate the more hellish designements. Who then can blame Princes if they bee Wary and Cautelous; but principally if they haue beene Icti piscatores, already within the [...]awe of the Lyon, and vpon the mouth of the sword? a qualitie [Page 94] pardonable, especially in a woman, whose Sex by nature (as appeareth by the Apostle) is inclinable to be alrighted with 1. Pet. 3. 6. euery terror.

77 But it was not so with QVEENE ELIZABETH; Carefull shee was; fearefull shee was not: Wary, but not Iealous; prouident, but not suspicious: the vndoubted loue of her subiects, and the sinceritie of her owne minde, was the double brazen wall of her Securitie. No one such qualitie ei­ther concomitant with Iealous feare appeared in her, which Histories in suspicious Tyrants do obserue: Her body not priuily armed; her eies (abroad) not whirled about; her Countenance not appalled; her Spirits not troubled; her sleepes not disquiet; no Stranger or Subiect (admitted to her presence) searched; nor any qualitie issuing from such feares, appeared in her gouernment. Her people loued her, hated her not; her Arm [...]es fought valiantly for her, and shrunke not; her Land Flourished, it sunk not; her Reigne continued long (outlasting the Regencie of a Dozen Popes) it vanished not: an euident demonstration of her milde de­portment, Nam inuisanemo Imperia re [...]inuit diú. Her person Seneca. not assaulted, nor her State at any time [...]umultuated, but by Romish instigation or Conspiracie. And now beeing dead, SHEE is still louingly remembred: and the memorie of HER vttered without enuious comparison or malitious disparison of others, HIS Sacred Maiestie is pleased most graciously to accept; an infallible argument both of HIS most Princely disposition, and of HER temperate and vnbur­densome Gouernment.

78 Lastly, if iealous suspition and feare, extend it selfe towards any, it commonly alights vpon the Heire apparant, or the Successor expected (so [...]aith Tacitus, Suspectus semper inuisusque dominantibus quisquis proximus destinatur) Histor. lib. 1. and whether it were so or no, his Sacred Maiestie (who had the nearest and most vndoubted right) can answer best in this Case. As for the triall of the examples which hee brings, as Stories fained, and fruites of her Iealousie, name­ly [Page 95] Lopez and Squier, whether their Treasons were fictions or A [...]ions, he shall haue è Sinu [...]estem. First, Priests of their Quodlib. lib. 1. owne, that confesse Lopez to bee set on to poison her by Hoult the Iesuite. Secondly, a Chronicler of ours (whose S [...]ow. Credit he much relies on, for he often cites him) who saith, that they were both found guiltie and condemned of High treason, the one Anno 1593. the other Anno 1598. both of See the Iesu­ites Cate­chisme for this. them for intending her death by poison, and Wal-poole the Iesuite was the instigator of Squier.

79 Why did he not also name Parry the Doctor, au­thorized by the Pope to the murthering of her; commended by HIM, for intending it; absolued from all his sinnes, for pursuing it; and assured of merite for performing it? Cardinal. Com. his let­ters. whom when shee knew that hee was armed for the point, so far shee was from affrighting Iealousie, that shee perso­nally confronted him; with her presence amated him; and without terror dismissed him: So vnhappy is this Iesuite in reckoning vp the Catalogue of Her vnhappi­nesse. And yet, that his hellish malice may leaue nothing (though neuer so sacred) vnsnarled at; as before hee brought in the Murther of his Maiesties Father for a para­lell to the POWDER TREASON: so now hee reckoneth for one of her late Maiesties miseries the death of the Queene his Mother: whereby the Reader may iudge, how hee would vse his Maiesties owne fame if hee were gathe­red to his Fathers, when hee is glad to alleage so vnla­uorie examples of both his Parents. That Renowned Queenes death was a miserie indeed to this whole Land, and the most indelible blot that can bee recorded of this Country: but that our late Soueraigne was abused therein, and that wicked act committed before her knowledge thereof, beside her notable expressing of her owne greefes when shee heard of it, other sufficient proofes haue fully resolued all honest men heereof. And since, our now Soueraigne, who had the neerest interest in that errand, was long agone satisfied by her Maiesties owne [Page 96] purgation therein, it is a farre fetch't slander for a Iesuite, being not so much as that Queenes borne subiect, to awaken it now againe, out of so long dead ashes. But what may not the venome of Satan doc? And yet since hee would need, rankle vp againe so olde sores, it is his Ma­iesties part, and all his good Subiects, iustly to blame the practising Iesuites & Priests of his order, for bringing that Vide Ca [...]e. [...]. Iesuit. misfortune vppon her; for neuer rested they from all kinde of Treasonable plots and Practises against our late Soue­raignes person, fathering them (though falsely) vpon the said Queene, and making her the highest marke of their ambition, till they brought her to her vnfortunate end.

80 And thus hauing strained out his very Gall to vent his rancor, by rans [...]king her Birth, youth, age, and end, (with what despight, and how little truth the Christian Reader may see) being guiltie to himselfe, that he hath done more, then either before God or Man hee can Iustifie.

81 (For Principem populi [...]ui non Maledices: Thou shalt not speake euill of the Ruler of thy people, was Moses precept, and a memorandum to Saint Paul; and by an ancient Ca­non, Exod. 2 [...] 28. Act. 23 5. C [...]n. A [...]ost. 74. a seuere Censure appointed vpon any that should bee Contumeliosus in Regem, aut Magistratum; if a Lay man, to Excommunicate him: if in Orders, to depose him. If so streight aliue; much more being dead; because first, con­tumelies are vttered, either for reproofe to amend, or vex­ation to greeue the parties Calumniate; both these ends cease in death; the tongues-sting imprints no passion (ei­ther for good or hurt) vpon Dead-men. Secondly, if the Almighty when hee left them open to the world, yet re­strained the tongue from disgracing or despighting them, much more hauing now taken them from the world: for if they bee in Heauen, euery contumely against them is blasphemy against God: if Damned, sufficient for Hell is the torment thereof. Thirdly, the very Heathen con­demne it, and both enioyned silence to them that attemp­ted [Page 97] it, Bee still, and cease to reuile the dead, saith hee in the Poet: and accounted them no better then Laruas, Hegs, and [...] ex A­stoph Plin. N [...]. Hist in prefat. Arist. in Rhe­tor. In Antig [...]ue. wicked Spirits: So Plinie, then Dogs; so Plato and Aristotle: then Prophane and Impious: so Homer, then Second Murde­rers, so Sophocles reputes them. Fourthly, this Iesuite him­selfe is so tender ouer Traitors, (and those the most Odious, H [...]leous, monstrous, horrible, Barbarous, desperate, vnmatch­able, vnexpressible, that is in a word, those IESVITED POWDER-PLOTTING-TRAITORS) that he expostulates with his maiestie for recording their bloody designements after death, and is there no end of exprobra tion? and are not those VNFORTVNATE Gentlemen executed, saith hee? But Queene Elizabeth is dead, and as Dauid said of Abner, Nunquid vt Stulta mortua est! Died Pag. 6. Num. 10. 11. 2. Sam. 3. 3 8. shee as a base woman, ignominiously? or as a Tyrant in Cae­de & Sanguine, by violence and blood? or is she cast out vnburied or vnregarded! No, but departed in peace, with as much Loue and Honour as possibly a Prince could bee capable of; and gloriously entombed by her MOST ROYALL SVCCESSOR. And cannot SHE bee suffered to rest? and is there no end of barbarous malice? but a currish, Blood-hound must rouse her, and teare her, from top to toe, within and without, from Birth to Death?)

82 Now knowing (I say) how detestable this will bee in the eares of God, and in the eies of men (for God it seemes hee cares not, who hath barred euen the very thought from conceiuing euill of the Prince) hee would Eccles. 10. 20. fain satisfie the world by yeelding three or foure reasons, Why hee hath thus yelled against her; first to represse the Lord Cookes insulting speech (as he cals it) that is to a­base his true extolling of that famous Queene: as if hee should say, Because the Chiefe Iustice discharged the duty of a Christian, in continuing the name of the righteous for an euer lasting remembrance, therefore J will play the Diuels part, to be Accusator fratrum, and recount her ver­tues [Page 98] or vices, after she is departed: euen as the Iewes d [...]alt with Christ, because he prosessed himselfe to be the Sonne of God, they would braue him downe with a slandring en­counter, and iustifie it when they had done, Say we not well Iohn. 8. 48. that thou art a Samaritane, and hast a DIVELL?

83 Secondly, to vindicate the credit, at least to make good the Epithete which Pope Clemens gaue her, in calling her MISERABLE WOMAN: so did the vncir­cumcised 1. Sam. 17. 42 43. Philistine vi [...]ie Dauid, calling him Boy, and cur­sed him by his gods: Et mutuo mul [...] scabunt; belike if Rab­sheka reuile in a word, Shemei must make it vp with a Com­ment of Contumelies. It is recorded, that they of Alexan­dria in Egypt kept their Ibides, great birds, to deuoure the Di [...]dorus Si­c [...]lus. lib. 3. garbage of the City, and to cleanse their streets; which they doe indeede, but leaue of their owne filth, more noisome, behinde them: So doth this Iesuite, the Popes Sca [...]inger, kept in Rome for no other purpose, but that, Lutum luto purgans, he may iustifie their ribauldrie with more abhomi­nable Lucian. contumelies.

84 Thirdly, in imitation for a Consolation, which is Numb. 15. That as some of the Fathers, who to animate the persecuted Christians, described the leaud life, and feare­full end of their Persecutors (as Nero and Domitian) so hee to comfort the Catholike Traitors, must reuile and be-lie that worthy Queene; the rather because she was a Woman. If Parsons haue no other comfort then to cheere them vp because a Woman quelled their insolencie; then may the Diuell be comforted because the Woman (Ipsa they read it) Gen. 3. 15. hath bruised the Serpents head; and Sissera might take great pride in it, that hee was brought downe by the hand of a Iud. 4. 21. Woman. But if that be the best comfort the Iesuite hath, their Catholikes will thinke of him as Iob of his friends, that he is Iob. 16. 2. but Consolator on [...]rosus, a miserable comforter.

85 As well for that, as for his double comparison; first, of the late Christian Queene, with those beastly Ty­rannicall Atheists, seeing the resemblance would better [Page 99] sit those their Holy Popes, of whome some were, as Clemens speakes of the Heathens Iupiter; and S [...]tonius of Nero, vi­rorum Clem. Alex. in Protrept. foemmae, and faeminarum viri; others, successiuely Murderers, Sese inuicem veneno tollere tralati [...]ium est, saith Rodi [...]s in me­ibedo. one of their owne Authors for their Popes. Secondly, in that comparison of the primitiue Christians, with their executed Priests.

86 In both which, the indifferent Reader will finde more spight then truth, more malice then Conscience; Hea­uen and Hell not more differing, then SHEE from those Tyrants; then those Christian Martyres from these Priested Traitors. They acknowledged the Emperors Supremacie in dependant vpon any but God; praied for them seriously, both liuing and dying: (Extrahite animam Deo supplicantem pro Imperatore, saith Tertullian in their persons.) These com­panions Tertul. in A­pol [...]get. sucke Treasons with their Principles, hatch it in their Conuenticles, and end with it at their Executions. If Queene Elizabeth were the first of her Sex that tooke vpon her Supreame power in Spirituall and Ecclesiasticall matters (as the Epistler saith) in IT shee was no vsurper by Nouell­claime, but accepted what God himselfe had annexed to her Crowne; her Sister before her renouncing it in a supersti­tious Indulgence of the Popes former losse, shed more blood of persons Eclesiasticall within three yeeres, then SHE that kept it, did in forty yeeres, for Causes Criminall of Popish Priests.

87 His last and conclusiue reason. Numb. 16. is a Sarcasticall scorne to his Maiestie (for this old Sili­cernium hath not yet purged the pruriginous humour of his scoffing braine) because (saith he) ‘the Apologer hath ta­ken vpon him to Sacrifice to her MANES, I thought my selfe obliged, to offer some incense for mitigating the euill sent:’ Euen so, because the sonnes of God (the holy An­gels stood before him, to report their messages, the Deuill tooke himselfe OBLIGED to intrude among them and recken vp his Roguerie: and because Elisha thought Iob. 1. [Page 100] good to make prouision for the Students, therefore One lesse skilfull, but more busie then the rest, takes it his Dutie 2. Reg 4. together Coloquintila to poi [...]on the pot: Or more neere­ly to this Metaphor, because Aaron and his sonnes were priuiledged to Sacrifice, therefore a Ring-leader of Rebells Numb 16. must thinke himselfe OBLIGED to take his Senser in his hand to disgrace Gods Ordinance. But as that prooued not Incensum but Incendium, so such Ranck-incense as this, being the vnsauorie egestion of a filthy strong stomake, is by God himselfe pronounced an abomination. E [...]. 1 15.

88 Which being so loathsome, 'tis time to dismisse him for a Sensing Coniurer, or rather an Incensing Blasphemer, with S. Peters farewell to Simon Magus: Repent of this thy Act. 8. wickednesse and pray God that if it bee possible, the thoughts of thine heart (and the Blasphemies of thy pen against that worthy Queene, may be forgiuen thee: for I see that thou art in the Gall of bitternesse, and in OBLIGATIONE) and OBLIGED in the bond of iniquitie.

89 If it be possible (I say) for God to forgiue thee; which doubt I ground vpon Fa. Parsons his owne challenge of the Priests; whom, because they haue in their bookes tur­ned the in side outward, reuealed the Hypocrisies, disclo­sed Quedlib. &c. Important consider. the Conspiracies, anatomised the Atheismes, Catalo­guised the leaud vices of the Igna [...]ian brood (a Societie, which like Hannibals Armie, is gathered Ex colluuie omni­um Gentium, of the Refuse and Male-contents of all Na­tions: Liuy. cemented into a Fraterni [...]e, as the wals of Babylon built with the demolished rubbish of Rables Tower; nou­rished by the Pope, as the Ianizaries by the Turke, to bee Herodotus. the valiantest Cut-throats of true Christians their owne natiue Country-men) especially because they haue blazo­ned HIM in his proper colours; hee not onely includes them within the Ciuill and Canon Law for detestable Libel­lers, but brings Casists of Conscience to enthrall them in Manifestar. sol. 11. & 12. despaire, pronouncing them scarcely able to disburthen their Soules, though with second Recantations they re­store [Page 101] the fame of those whom before they had standered; vea, driues them into S. Paules dreadfull Impossibilitie, and Heb. 6. 4. 5. 6. there em [...]ds them, because in their entring into Priest­hood beside their Baptisme) they did renounce the Diuell and all his workes, whom now before this Libelling and reuiling veine, it seemes they had taken in againe, with seauen worse then himselfe; this humour of Contumelious Reproaching being most opposite to charitie, and therefore one of the highest steps to the sinne of the holy Ghost; he wils them to remember that fear­full place, Hauing behaued themselues soirefully & impudent­ly, not only against their brethren and equalls, but much more their betters and Superiors.

90 What then is the cause of this Mote [...]er, but trans Matth 7. Rom. [...]. 1. am [...]ey'd Iesuite? Doth not S. Paul say to him, Therefore THOU art inexcusable, O man! vnlesse hee account Qu. Elizabeth to bee neither his Superiour, nor Equall, so con­temptuously and contumeliously, so falsely and ignomini­ously to reduce HER from her graue, and traduce HER by Slanders in the world: whose blessed memory, though his venomous tongue (most base wretch as he is) cannot [...]annoy, more then a poisoned dart pearle a marble stone: yet, Ex suoore, what sta [...]e is he in, in his owne conscience, by his owne doome of the Priests?

91 If he say, SHE was an Heretike; so was Saint Paul accounted: First, that is not proued. Secondly, it is but a selfe-soothing distinction or excuse, which in his owne opi­nion makes a spirituall sinne lesse sensible, but more dan­gerous. Manifestar. pr [...]ac. sol. 2. 3. Thirdly, admit it were true, and that shee were a Persecutor; what lesse was HE that smote our blessed Sa­uiour standing at the barre? And what answer was retur­ned? If I haue euill spoken (saith our Sauiour) beare witnesse of the euill: but if I haue well spoken, why smitest thou me? All this he knowing and vrging against the Priest, condem­ning their reproches to be issues of the bad Spirit, thinkes he to be exempted from that dreadfull Impossibile? Seeing Heb. 6. 4 5. He hath taken the same orders which they haue, and run­neth [Page 102] the same race of reprochfull [...]iot which they did?

92 He hath spent his spight vpon the dead, and row he vents his malice against a liuing Maiestie; scorning for three Numbers together, 17. 18. 19. that T. M. the younger (as he calls him) ‘should commend OVR MOST GRATIOVS SOVERAIGNE for his kindnesse and Clemencie formerly shewed to their Catholikes, which he tearmeth OLEVM PECCATORIS, flattery and adulation.’

93 Is not this fellow truly Canis in praesepi, that can nei­ther speake well himselfe, nor endure that vertue should haue her due commendation by othersi but as some write of the Galathians that will permit no Gold to come into their Country, and yet they will robbe any man that hath Gold about him: so he, being neither capable of vertue himselfe, nor inclinable to it, will not suffer it to be praised in them that haue it, without imputation of base flatterie; which cannot bee without touch of both parties: because none vse to flatter, but such as haue none other meanes to aduance themselues; and none loue to be flattered, but those which haue no true vertue to commend them: neither of which can take any hold of these persons, whom he thus slily scoffes in this place.

94 For, the first whom he deciphereth with the letters of T. M. (as meane a Minister as Fa. Cow bucke makes him) was neuer so defectiue either of honourable alliance, or large Pag. 2. prouision of meanes, or many good deserts and qualities, that he need the vse and helpe of such Seruile Oile, whereby to glide more easily into preferments.

95 And for his sacred Maiestie, the world cannot but knowe, that (being so absolutly compleat with those graces of the Spirit, and gifts of nature, and helps both of art and experience, that may be required truly to commend him as a man, a Christian, or a King) he is neither so dege­nerate from a princely nature, as to haue or craue such weake supports, as fained blandishments; neither so vnskil­full, [Page 103] as that he cannot discerne betweene the precious and the vile: but that HE can make vse of the Praisers mouth, [Os [...]lantis, so the vulgat reads it] as King Salomon directs Pro. 27. 21. Constitorij loco, as the fi [...]ing sornace, to trie whether it yeelde drosse for gold, or countefeit for truth: and therefore can quickly distinguish in this place, between the true acknow­ledgement of a faithfull Subiect (which this Scorner calleth Oleum peccatoris,) and the dissembling kisses of a fawning Hypocrite which is Pharmacum Proditoris, as that is which followeth in this Section.

96 Wherein this Iudas commendeth his Maiesties great Humanitie, Royall nature, and noble disposition (so the Diuels confessed Christ to bee the Sonne of God, but their conclu­sion was withall, Quid tibi & nobis?) Math. 8.

97 Whereunto his Maiestie may answer as hee in Sene­ca, What euill haue I done, vt hic tam Nequam de me tam bene loqueretur, that so bad a fellow as this is, should speake so well of mee? Can wee gather grapes of thornes, or figges of Matth. 7. thistles? Is not this that selfe-same Parsons, who (as the Priests witnesse) laboured the Popes Holinesse to Excom­municate longagoe his Maiestie, as an obstinate and forlorne Quodl. pa. 257 Hereticke?

98 But this noble disposition of mildnesse and clemencie (bo [...]h in-bred by nature, and ingrafted by Art, so apparant, so inherent in his Maiestie, that being truely reputed Amor & delitia humani generis, hee winnes the loue and affection of all good men vnto him; among whom, some account it a great part of their Infelicitie (though otherwise well proui­ded) Suet. de Tito Vespas. that they cannot daily stand before him, to bee parta­kers of his sweete conditions and behauiour) if it be (as the Epistler saith) altered, who hath auerted him, or changed it? Surely T. M. and some such other Ministers, desirous to draw blood, who inci [...]e his Maiestie against the Catholikes, hauing neither place neere him, nor admittance to him to speake for themselues.

99 (It vexeth them, that (as Satan stood at Gods Zach. 3. 1. [Page 104] right hand to resist Iehoshua) they may not haue one of their sort alwaies at his Maiesties elbow, either to instill into his eares that Poisoning Doctrine of abasing himselfe to the Popes lure; or, i [...] he will not stoope (as Clement the Monke serued the French King) to f [...]stenitat his heart with a Poison­ed knife.

100 This reason of his for the Kings auersion or change, is not onely a Calumniation against T. M. but a dis-reputation also to his Maiestie: as if in Tertullians Pro­uerbe his custome were De suo Cor [...]o ludere, to be so varia­ble, De [...]. as at euery mans sudden information, to alter his cle­mencie into crueltie, and his mildnesse of nature to the drawing of blood; then which there is nothing more con­trary vnto his Royall heart: Onely hee takes that course (being forced thereunto) which either Dauid did by Gods direction, or God himselfe by Dauids description, Cum peruer [...] peruerse agere, with the froward to deale as sowrly. Psal. 18. 26.

101 For patience oft tried, must needs turne into ri­gor; and vlcerate Apostemes must be launced at least: and where there is a [...] and infecting Gangren, the Saw or Chizell must make the deuorce from the other members, and if there be any fault, the defect of this is it. His Maiesties Constancy what it is, wee shall haue occasion within a few leaues to examine. In the meane time, for this challenge of his Change (as God said to Israell) to their Catholikes may be truely answered, Your destruction commeth of your Hos. 13. 9. selues; it is not his Maiesties either Mutabilitie of nature, or Vespas. in S [...]t di [...]position to Crueltie (qui iustis etiam supplicijs illachrymauit & ingemuit, as was said of that Emperor;) but the reiterated Disloyalties of I [...] suited Vassals, and especially this last indis­creete Act of the Pope, in discharging Catholiks from ta­king the O ATH of Allegeance, (which his Maiestie vsed as a Fanne to trie the Chaffe from the Wheat, for the pur­ging of his floore) that hath caused it.

102 So that, if there be a drawing of blood, (as his Ma­iestie hath well fore-warned) let it alight vpon the Popes [Page 105] head (Ipse hoc intriuit sibi omne est exedendum) who by sen­ding out his Breue of counter-obeisance, as in old time the Erasm. ex Di­ogenia. Heralds were wont to send out a Ram in token of defiance, hath, for maintenance of his owne vsurped power, rowsed a Lion to their ouerthrow which harken to that Rebelliously inciting Message: as that old Prophet in Scripture procu­red to him that beleeued an errand from a feigned Angell 1. Reg. 13. 24. by a false dissembler.

103. But his principall stitch is at T. M. the yoonger, whom he knowes well enough to haue a more honorable place in his Maiesties houshold, as he is Deane of HIS Cha­pell, then Bellarmine should haue in the Popes Court as hee is Cardinall (for by that hee is truly and originally a Parish-Priest) yet he that was so full of manners to tax his Maie­stie of Inciuility for calling the Cardinall, MASTER Bellarmine, affoords the Deane, now a Reuerend Bishop in the Church, no other Title but of T. M. in Ciphers, and of an Inferiour Minister, in scorne. And his anger is, because, ‘either by Iests or Tales out of Popish Writers, this T. M. (some Aretalogus or Iester belike) makes his Maiestie sport; or with some bitter g [...]ds prouokes hard speeches from his Maiestie against the Catholikes; so that Sycophancie is his whole exercise.’ It is true that his Ma­iesties Table, for the most part, at times of Repast, is (as [...]useb. de vita Constant. lib. 4. Constantines Court, Ecclesiae instar) a little Vniuersitie, com­passed with Learned men in all professions; and his Maiesty in the middest of them (as the Grecian intituled one lesse deseruing) a liuing Library, furnished at all hands, to reply, answer, obiect, resolue, discourse, explane, according to seue­rall Eunapius. occasions, emergent vpon Fact, or accidentall vpon Speech: and as El [...]hu said, His eares trieth words, as the mouth tasteth meat; being as exquisite in the Triall, as An­tonius Iob 33. Pius, who for his singular and sisting wit, was called Cumini-sector; so narrowly and thorowly would he search Cuspin. in vita ei [...]. euery point, and distinguish vpon any hint. Among ma­ny other, whose happinesse it is to attend a King, so wise [Page 106] (from whose Table no intellige [...]t waiter departs, but bett [...] instructed then before) this T. M. is one, whose Birth Lear­ning, Religion, Degree, and [...], doe al [...] concurre [...] scorne of SYCOPHANCIE, and none more detest [...]th it then his Master our Souereig [...]e: therein excelling Augustus Caesar, who though hee bee commended for his [...] [...] vita [...]. cap. 74. singular affabilitie at board, and de [...]ire of discourse; yet often times would haue Iesters and Plaiers to bee sent for to attend, and conferre with them. For this is his Maie­sties excellencie, that hee had rather haue acroamata then HISTRIONES; Theologicall and Philosophicall ar­guments canuassed, then Mimicall Iests composed and vt tered: but of all other, Sycophancies and Calumniations hee doth abhorre.

104. And yet, why may not wee be as merry, or bitter with this Epistlers SYCOPHANCIE (it being a pro­phane word) as it pleased him to bee with the Apolog [...]ers MANES, which HE translated HOB-GOBLINS? and tell him that euery schoole-bovk▪ owing the word to be deriued, and the name imposed for reuealing Figges: therefore taking the word in the primitiue vse, and as the Plut. Solon. Athenians did (who gaue the first Denomination) it is no dis [...]race for T. M. to bee called a SYCOPHANT in Philomnest. [...] Athen. that sense: for to that office were solemnly chosen in A­thens [...], the most Trustie and Faithfull of all the Citizens. And, in the opinion of a better Grammarian then this Censurer, whosoeuer was noted to be [...] Alexis. ibi. [...] 3. an honest man, and pleasant in discourse,

—qui misc [...] v [...]le dulci,

Horace. was so intituled: and then, whom fits the Office better then the Kings daily Attendant? And when is it fittest, but in times of his Maiesties Repast? whereat there is not more varietie of meat, then diuersitie of learned Discourse; much like the Table of Augustus Caesar, and Francis the second King of France. August. ap. S [...]t. Thuan. lib. 3.

105. But, if taken at the worst as there is [...], a de­prauing [Page 107] veine in it) euen by the Epistlers owne verdit, T. M. can be no SYCOPHANT; for they which delight in such Calumniations, and vse those Delatory accusations, they doe it Clanculum, and without witnesse: which gaue Aristoph. Plut. occasion to the Prouerbe, That the poison of a Sycophants tooth is immedicable, because the Secrecie of the biting is ine­uitable: but T. M. doth this (by the Censurers confession) when his Maiestie takes his Repast, that is, in the hearing of many, and of some, as it seemes, which are Parsons In­telligencers, to send what they heare to Rome: so that the party being knowen, and the tale openly told, hee cannot be called a SYCOPHANT.

106. Yet grant him this: wherein then consist his Sy­cophancies? What Figges reueales he? It seemes by the A­pologue in Scripture, that they are a pleasant Fruit, and no­thing Iudg. 9. 11. more sweet, by the ancient prouerbe; to which, first, because the Miracles in Romish Legends (so magnified) may Apud Aristop. well be compared, pleasant in the Eare, and good for no­thing else but to passe the Time, T. M. perhaps, by occasi­on of Table-talke ministred, recounts some of them, at, and for the Kings Repast.

107. As for example, omitting the old Stories of Saint Dionyse, that carried his owne head in his hand after it was strooken off; and of Clement the first, who when hee was cast into the Sea with a Mill-stone about his necke, the Sea Infest. Clem. [...]ed three miles from the shoare, and there was found a little Chappell ready built in the Sea, where his bodie was bestowed. And that of Neocaessarien, whose staffe stucke [...]owne by him at the banks side, kept the riuer from ouer­flowing Greg. Thau. mat. the bankes, and presently sprung vp and spred it selfe into a mighty Tree: (that passed Aarons Rod, and Num. 17. 8. came neerest to Romlus his Iaueling, which hee darting from him, it immediately stemmed vp into a stately Cor­nell Tree, and there it grew till Iulius Caesars time.) Plut. Rom.

108. Like enough T. M. takes the Miracles of the New-Mint, whereof the Lady of Hales, and the Conformi­ties [Page 108] of Saint Francis (whom they call Iesum Typicum) and Xauerius his life, & Bozius de signis, will affoord great plen­tie: and perhaps occasion was giuen to such discourse vp­on Garnets Stram: neus vul [...]u, as if the Pole which holds his head vpon London bridge were turned into a Straw.

109. These are Figges indeed, pleasant in the care and in the taste: but Physitians write, that as such fruit (though Dioscor. lib. 1. very pleasant, breedes corrupt blood, and ingendereth such Creatures which may make Fryars Postils as currant and nimble as vitas-patrum: so it causeth choller also, pro­curing vnto men of setled iudgements, a zealous indigna­tion, to see that Religion should be Pharmacized with such Drugs.

110. Secondly, it may be also that this T. M. aligh­ting vpon the Popes large extended Indulgences (which may fitly be compared to those Fig-leaues where with our first Parents couered their dishonourable parts) pardoning enormous sinnes for innumerable yeeres vpon sweet Conditi­ons; as for kissing two iron Crosses at Saint Peters Church doore in Rome, fiue hundred yeeres of Pardon; for looking Indulg. Rom. liber. vpon one of the Pence for which our Sauiour was sold, 1400. yeeres Pardon; for beholding the Crosse vpon the top of Saint Iohn of Lateran his Steeple, 1400. yeeres Par­don: Why? Because that Crosse was made of the Sword which cut off Saint Iohn Baptists head. But all this is no­thing, for Sixtus Quartus granted fortie thousand yeeres of Pardon to him that would say a Praier of his making, consisting of about forty fiue words: And why? Because his Catholikes might not complaine, that the Protestants satisfaction was easier then theirs. These, and such like, this T. M. recounting, procures his Maiesty some pleasure at his Repast; and like enough occasion was giuen for this, in discoursing of the Iesuites absoluing the POWDER­TRAITORS from all their Sinnes, for so Worthie a Worke.

111. Thirdly, because (as it appeares by the Prophet) [Page 109] that all Figges are not of one quality, but like Grapes, some [...]. 2 [...]. 2. exceeding naught and sowre, such as the Historians write of the Laconi [...] Figge, which they say is [...], Athen. ex. A­ristop. [...]ery odious, dangerous, and Tyrannicall Figge: it is proba­ble that occasion is ministred at his Maiesties Table, to dis­ourse of those dreadfull cruell Positions of Popes deposing Kings, expo [...]g them to murder, inciting their Subiects [...] Rebellion, and determining such Parricide to be Meri­torious. which (to some Waiters attending) seeming incre­dible, because they are so horrible, this T. M. the yoonger [...] the Vessels to the full view; cites the Authors (for he is like Plato his Philosopher, [...], very ready in all those Writers) points to the Pages out of Rossaus, Symancha, Allen, Creswell, Azorius, Bannes, Bellarmine, and Sixtus Quintus, that notable Panegyricall Orator, and Extoller of such Murders.

113. Lastly, to make him a perfect SYCOPHANT, Dion Coccei. because Stories doe mention Liuiaes Figge, which was both Poisoned and Poisoning, for so she serued the Figs that the Emperour Augustus vsed to taste of (which kinde, by report, is not strange in Italie) happily, as it may sort with the time, hee records out of some Romish Writers, what an excellent veine both Popes haue in Figging each other away, and Iesuites too (as the Prists relate) in dispatching with such pleasant Pilles, any that stand in their way or light.

113. If this fashion of his be SYCOPHANCIE, speaking the truth vpon iust occasion offered, openly be­fore Witnesses, alleging his Authours, pointing out the places, and reading them; he need not be ashamed of the Title, but (as Iob speaketh of his aduersaries booke) he may Iob 31. 36. take it, and binde it as a Crowne vnto him.

114. In the meane time, is not that SYCOPHAN­CIE in the worst sense, that Iesuites, and principally Fa. Parsons, who in this kinde, they say, is Mereurius Solenni­orum, Amian. Mar­cellin. lib. 14. and (like him in the story, that related vnto the Em­peror [Page 110] meere dreames, neither truly framed, & peruersly in­terpreted) mutter in Corners, and vtter in forraine Nati­ons (to bring our Profession into hatred) that in England, we put Catholikes into the stockes, and there let them sit so long vpon the ground, till body and earth so rot together, [...]. Ec­clesiae Angli­canae. that there cannot bee a separation, but with flesh pull'd from the bones; that at Douer, some Catholikes were put in Beares skinnes, and so baited to death by Dogges!

115. That Garnet (the Arch-Traitor) was executed for reproouing the Protestants with some sharpe speeches; that his forehead receiued a Blow as he was dragg'd vpon the stones; and where the wound was, the signe of the ✚ appeared, and the blood dropping downe vpon the Printed in Spaine in Quarto with a ballad. Straw in the hurdle (others say it was at the Gibbet when he was bowelled, a tale much like the Iudges of Susannaes tree) and his face in full feature printed vpon the Straw (like another Veronica) and a Seraphins countenance ther­withall, that so there might be two faces vnder one hood; and all this to bring Credit to their Societie: this may be called Sycophancie, by S. Pauls description, for speaking lies 1. Tim 4. 2. through hypocrisie, without truth or testimony.

116. Whereas Relation of Stories, either serious or pleasant (warranted by their owne Authors) is not Syco­phancie, but Veritie. And if such discourse worke vpon his Maiesties affections respectiuely for anger or mirth, and make him cry out with the Poet,

O Romanistae, Seruum p [...]us, vt mihi [...]aepè
Bilem, saepe iocum vestri mouere tumultus?
Horat.

Let them rather purge their Bookes both of such Fables, which (being ridiculous) procure laughter; and also of such Positions, which (being dreadfull) breed horror in the care, and detestations in the hearts of religious Princes, then call the relating of them SYCOPHANCIES: for wherefore are they printed, but that they may bee re­counted?

117. Yea, ‘but they are vnfitly applied, or mis-vnder­stood [Page 111] by the Relator (saith this Graue Censurer:) for hee th [...] [...]print (which is subiect to examination) as in this Apo­pologie, would [...]e Authors so impertinently, either making against him else, or nothing to his purpose; what libertie will hee take (quoth hee) where hee speaketh with an applause, without Contradiction?’

118. The Apologier (as hee cals him) will answer with the Prophet, Existimasti intquè quodero tui simil [...]s: But it is Psal. [...]0. Iudg. 9. 36. no maruell if diuaken Zebul the Traitor tooke an Armic of men to be but Shadowes of Mountaines; and there is no drunkennesse to that of the Worm-wood Waters, which in Scriptures resemble Hereticall Malice. Let that therefore Apoe. 8. 11. be the triall; and as heere he shall be found either imperti­nent, or his owne aduersarie, accordingly let his Discourse at table be iudged of: but when it is come to that issue, the Reader will see and say, that you (Mass. Parsons) are the right T. M. TV MEND AX; and the truth of his alle­gatio as so apparant and pregnant, that if your conscience be not seared, your owne iudgement will be as was his of Thamar, Iustior me est, his sinceritie will so farre out-strip Gen. 38. 26. yours: wee may coniecture it by your long holding off, with By-Discourses and Inuectiues. For protraction al­waies argueth a misdoubt of good successe.

119. From T. M the Minister, hee comes againe to his Maiestie vnder the name of the Apologier; who to ac­quit himselfe of Persecution, as before he had most royally freed Queene Elizabeth; and thereby both to staunch the Popes weeping for the afflictions of Catholikes, and to tax their ingratitude, who, as Aesops Wolfe serued the Crane that rid A [...]sop. him of his choaking bone, and saued his life, were so farre from acknowledging his Maiesties extended kindnesse, that they broke out into expostulation of hard measure offered; plotted Treasons against his whole Realme with forraine enterparle; that denied, against his person by Com­bination domesticall; that discouered, by Conspiracie against Root and Branch, King, Progenie, and State, all at ONE [Page 112] BLOW; that defeated, by procuring the Popes Breues for discharge from their Allegeance: His Maiestie, I say, by the example of God himselfe, who did so argue with Saul and Dauid, declared his moderate courses with those Catholikes, exceeding Queene Elizabeths, (though they 1. Sam. 15. 17. 2. Sam. 12. 7 8. very great) and setteth out his Clemencie both by the ef­fects which it wrought in them, and by the particular enu­meration of his benefits towards them.

120. For albeit Commemoration of good turnes bee generally an exprobration, yet hath it, in some cases, war­rant in Diuinitie: for, What could I haue done more vnto my Vineyard which I haue not done? said God to Israel for her Es. 5. 4. Sowre Grapes: and, Were there not ten cleansed? saith our Sauiour: thereby reproouing the vnthankfulnesse of nine, Luc. 17. 17. with recording the benefit. And in humane learning also, two principall reasons Plutarch yeelds among many o­ther, De sui laude. how without enuy or blushing a man may commend himselfe, and recount his extended fauours; either against a Calumniator that doth abase or extenuate them; or an Vngratefull person that conceales them wholly, or requites them badly: which is no vpbraiding (saith hee) but in the former, an Apologie to cleere the slander; in the other, a re­proofe to checke an ill nature.

121. The Effects; viz. that it wrought in them that height of Pride, as in confidence of his Maiesties Clemency, they directly did expect, and assuredly promise vnto themselues Libertie of Conscience, and Equality in ALL things, with his Maiesties best and most faithfull Subiects.

122. In censuring whereof, the Iesuite in three large Numb. 20. 21. 22. shewes himselfe both a scorning shifter, and a slie Sophister: for after he hath ‘scoffingly plaid with those words [HEIGHT OF PRIDE] hee shifts them off, First, by running againe to his Common place of TOR­MENT OF CONSCIENCE, and in matching the liberty thereof (that is, Toleration of their Religion) with freedome of breathing the ane; (as if that ought as [Page 113] safely and freely to be granted, as this.) Secondly, by Re­crimination, that the humble and vnderling Protestants a­mong vs; the Lollards and Wickl [...]sts in formertimes; the States in Germanie both high and low; and the Subiects of some Kings did and doe make that their plea with their Su­periors. Lastly, by [...]xpostulation, why not they as well▪ especially of his Maiestie; a King, First, so free before time from crueltie. Secondly, descended of a mother that thought her selfe beholding to the Catholikes. Thirdly, confessing that hee euer found the Catholiks partie most trustie to him; and rewarding them for it thereby gaue hope of like fauor to others. Fourthly, receiued with vniuersall ioy, trusting that as by his vniting of Two Kingdomes, he had conioyned the Obedience of Two Nations; so would he also haue entertai ned their Religion, thereby to vnite both sorts of his Subiects’

123 His Sophistry he shewes in applying those wordes Height of Pride to One thing, which his Maiestie hath re­terred to Twaine: for herein it consisted, that they not only expected liberty of Conscience, but also Equalitie of ALL things with vs. This last he leaues out, and insists only vp­on the former. For grant it were but a Step of Pride vpon such slight presumptions to expect the first; yet to pro­mise vnto themselues, together with that, to bee Equallie preferred and fauoured by a Prince so diuersly affected in Religion, and in a State so thorowly setled and well fur­nished with men more vndoubtedly loyall (a thing which his Maiestie both in his booke, and in his Gouernement de­nieth to his faithful natiue Subiects of both Kingdomes whom [...]. pa. 55. He excludes from Offices of Iudicature and State, in Both Realmes respectiuely,) This is the Summitie and Sublimitie of Pride.

124 Yet we will also ioyne that issue with him; that, not to desire and supplicate, nor to expect and hope (to which purpose hee bringes all his examples, varying from the point) the King [...]aith not so: but, which are his Maiesties words, DIRECTLY to expect, and assuredly to promise [Page 114] to themselues LYBERTY OF CONSCIENCE, is itselfe alone, a Celsitude of Pride.

125 For, whether wee measure the height of Pride by Lucifer the Prince ouer all the Children of Pride, as Gre­gorie moralizeth Iobs Leuiathan, whose only presumption In Iob. 41. 25. Iude. verse. 6. Gen. 3. of Libertie without warrant, was both his in-bred Pride, causing his owne ouerthrow, and his infused Pride to our first Parents, procuring their fall: or by Scholestricall Di­uines, who confine all proud men within two sorts; One, of Aquin. 22. q. 33. 5. them which aduance themselues aboue others; the second, which arrogate to themselues that which is aboue them, and beyond their pitch: this Selfe-promising assurance of those Catholikes for Libertie of Conscience, cannot bee placed but in the Highest degree of pride, because it assureth a matter both vnwarranted, and farre aboue their compasse, and be­yond their dutie.

126 It being first, Impious against God, who Symbo­lically forbids such mixture in the Linsey-wolsey-garment, Deut. 22. 11. 1. Reg. 18. 21. Metaphorically vpbraides it when he calls it halting between two opinions; directly inhibiteth it in aduising not to draw in a counter [...]ecting yoake with Infidells (much lesse with Here­tikes, 2. Cor. 6. 14. by Romish Diuinitie: because the first ariseth by ig­norance, the other growes strong by pertinacie:) pincheth at the permission of diuers Factions of different opinions Apoc. 2. 14. 15 within the Same Church, and threatneth the Toleration thereof with Reuenge; brandeth euen very good Kings with 2 Reg. 15. 3. 4 34. 35. a perpetuall Censure, for not preuenting or enduring it; seuerely punisheth it in the Samaritans, who feared the true 2. Reg. 17. 33. God, and yet serued Idols after the manner of other Nati­ons; and is fastned vpon them for one of their maine Here­sies, by the Church of God to this day. Now, to Commu­nicate Epiphan, lib. 1 de Samaris. with a sinne, is equally liable to the same punishment with the sinne, and the Magistrates permitting, is a Communi­cating.

127 Secondly, it being a matter dishonourable to the King, DIRECTLY to expect, and ASSVREDLY [Page 115] to presume of it, is an Extremitie of Pride. For honest men (euen of their equals) will expect nothing but that which shall stand with the credit and reputation of the Grantèrs: onely Iesuites fugitiues from their Country, without leaue, and against Lawe (as if they had beene Conquerors of the Land, or the sole Disposers of the Crowne) presume vpon a Libertie for hereticall superstition: Et rei per se faedissimae Liuy. adiecta indignitas est, as the Historian speaketh: and expect, yea, in a manner claime, and exact of their King and Soue raigne, who without staine of his Honour cannot yeeld it; or satisfie them.

128 For so, first, hee should bee Contrary to himselfe, a qualitie sauouring by his Maiesties owne iudgement (in matter lesse weightie) of two much Weaknesse, and slipperi­nesse; [...]. prefat. ad lectorem. pa. 7. [...], pa. 1. hee hauing apprehended the Religion which hee now professeth from the Cradle of his Infancie; resolued his Conscience, that it is grounded vpon direct wordes of Scripture; maintained it both by Arguments in Disputati­on, and against broiles by Combination, with his vtmost skill and strength; enacted it by Lawes; established it by Oath; and neither by feare nor flattery, perswasion or threate, could bee drawne into the least inclination of yeelding to this Dispensatiue indifference: but did protest, e­uen while matters were in a mammering, as Watson, that Priest and Traitor witnessed (to whom his Maiestie spake To the Earle of Northamp ton. it) THAT AL THE CROWNES AND KING­DOMES IN THIS WORLD, SHOVLD NOT INDVCE HIM TO CHANGE ANY [...]OT OF HIS PROFESSION, WHICH WAS THE PASTVRE OF HIS SOVLE, AND EAR­NEST OF HIS ETERNALL INHERI­TANCE: accounting in that his Golden Booke, any con­trary Religion an Abhomination: abhorring the distur­bance Pa. 6. of the Church peace by bitter Spirits, for matters in­different euen eo nomine, as giuing too great an aduantage Presat pa. 11. for entrie to the Papists by such Diuision: distwading his [Page 116] Sonne the Noble young Prince from taking to wife a woman [...]. p. 78, 79. of Different Profession, (though his choice should that way be much scanted) fore-warning him of the Inconueniences many and dangerous, which would ensue such a match: and withall, both sharply taxing, and with seueritie disgra­cing Prefat. pa. 4. &c. the blind zeale and rash Censures of some hot-mou­thed Ministers in that Country, who touch't him for some few passages in his booke, as if his Maiestie were either crack't, or cold, or at least, indifferent in Religion. Finally, imputing it as the gteatest dishonour to Solomon the wisest King THAT his slipperinesse and inconstancie; who ha­uing serued God in his younger daies, being aduanced to the highest, and honoured with peace, abundance, and all other blessings, most, then most of all failed in his Zeale and Religion, and in this point principally, by admitting a strange worship within his Realme. 1. Reg. 11.

129 Ag [...]ine, it must n [...]eds be dishonourable for a truly-Religious King, to encertaine that into his Realme, which no Christian Emperor or King, ancient or moderne (were he a Prince absolute and hereditary, not elected vpon condition, nor enforced by violence, nor wrought vpon by feare, nor induced by irreligeous Policies) would euer endure, as in Constantine, Theodosius, Gratian, A [...]adius, Euseb. de vita Const. l [...]b. 3. S [...]crat. lib. 5. Cod lib. 1. [...]it. 5 Tul. de legib. lib. 2. Honorius, and others is manifest: yea, which the very Heathens in their Common-wealth would not admit; who enioyned, that none but their Romane God, should bee ado­red, and THEY after no other manner but their owne Country fashion; Interdicting any priuate Shrine, or parti­cular worship Different from their publike Order in Reli­gion.

130 Moreouer, his Maiesties Predecessor, a Prince of the weaker Six, being so Resolute, as neuer to brooke it in all her Reigne, notwithstanding all the perswasions, [...]p [...]ngs, threats, yea Treasonable assaults; no not so much as to heare of any intreaty or treaty tending that way: and yet ruled at home in peace, with comfort and honour, and [Page 117] made her party good with any forraine Opposite whatso­euer: If then his Maiestie (beholding to no man for the Kingdomes hee entred, but God and his Natiue right) should immediatly choppe into this publike Indulgence, (giue it the best name) it might bee thought (then which no­thing could be more Dishonourable) that HEE had for doubt, or feare, or some other circumstance, promised it before his entry; and so did Watson, Digby, and Piercy giue it out: and was not that the Height of Pride? euen that in the Psalmist, Vt torquem cinxit eos Superbia, ideo iniquita­tem in excelso loquuti sunt: They did weare PRIDE as a Psal. 73. 6. 8. Chaine, therefore they talke wickednesse presumptuously.

131 Thirdly, an Height it is of Pride, to presume of that which would be Dangerous to the whole state if it were granted; especially their positions being, first, that as soone as they can get strenght, they may breake out into Rebellion: Se­condly, Creswel in Philop. pa 198 Rannes in Thom. 22. Bellar lib. 5. de Rom. Pontifice that if the Pope commaund, they must obey, though it be to take a [...]mes against their Lawful Soueraigne: Thirdly, dis­closing what such Tol [...]ration would sort vnto if they had it, as appeareth by a chiefe B [...]l-weather among them, one Parsons, whose peremptorie Resolution was, as the Priests report it, that hearing of Queene Elezabeths inclination, Qu [...]lib. pa. 156. (which was but a false b [...]t) to a Tolleration (vpon the League betweene France and Spaine) he vtterly disliked it; & gaue his reason, because they would haue AL, OR NONE; they would admit of NO conditions: Fourthly, hauing such bloody minds, which some of them in words haue prosessed, one of their great Cardinals vaunted that his horse should Cardi. Farnes. Apud. Sl [...]id. lib. 7. Swim vp to the belly in the blood of the slaughtered He­retikes. Make the best of it, the Scripture assureth vs, that they will be either, as the Cananites Whips in the sides, and Ios. 23. 11. Thorner in the eyes of the Nation where they are; or (as the Amalekites) take aduantage of the feeblenesse of the Land Deut. 25. 16. when they haue espied it.

132 Besides, where the Prince is not loued, the State must needes bee in continuall hazard: and admit HEE. [Page 118] Tolleration, adeiu his loue on each side: the Contrary affe­cted will dislike him, as Different from [...]hem in the main point; they of his Owne profession will neglect him for Tol­lerating a Religion so oppos [...]e to theirs; so superstitious in it selfe, so Rebellious in the principles: and no quarrel is so deadly as that which is for Religion (we see the Samaritans could not abide the Iewes, yet excluded our Sauiour, ONE­LY because his face was toward Ierusalem) for, thence doe Luc. 9. 53. arise distraction of mindes; bitternesse of speech; plots of trea­cheries, and mutuali Massacres; and each pa [...]e endeuou­ring to win other to their fashion, would make the Com­mon-wealth, like the dismembred body of Metius, rent & torne betweene two Carts, driuen contrarie waies (Auerte­re omnes à tanta foeditate spectacul [...] [...]culos, saith Liuie) dread­full in it selfe, and loathsome in view. Decad. 1.

133 Lastly, it is an Extreame HEIGHT of PRIDE to expect that of others, which (to speake in the Prophets words, (though with more reuerence then the Iesuite here vseth them) if Iordanis were conuersus retrors [...]m, and that Psal 114. the case were theirs, as now, God bee thanked it is ours) THEY would not endure to heare of, yea thinke it im­pious to aske, and irreligious to grant; that is Stapletons Prompt Cath [...] for 6. post. Pas sion. B [...]din. lib. 3. ca 7. [...]ol. opinion, who reuiles Bodin in particular, as an enemie to Christianitie for maintaining that Libertie. Which they conclude to be the Calamitie of a Church, and out of Hil­lary to be a miserable thing and perilous in a State, where there are as many Faithes as Willes, so many Doctrines as Manners; that is the Rhemists conclusion in their Testa­ment. And Bellarmine spends two whole Chapters in In Ephes. 4. confuting their Arguments, which pleade for it, inforcing De [...]icis. cap. 18. 19. it from the example of the Iewish Church; grounds of Scrip­ture; practise of Emperors; iudgement of Fathers; yea, rea­son and experience, to be pernitious in any Realm both to Ecclesiasticall and Ciuill state, and dangerous euen to them­selues, which vse that Libertie: breeding in them (for the time) a coldnes in their profession, and in the end a Nullity [Page 119] of Faith. Neither is the time long, since that this Iesuite himselfe, among many reasons against this expected Tollera­tion, Quodli. pa: 151. vsed that for one, that it would make the Catholikes in England Dul, and without spirit.

134 Now let the indifferent Reader iudge, whether this be not truely called an HEIGHT of PRIDE, in a Company of Fugitiues, directly to expect, and assume to them­selues, that such a King, desirous in his heart to serue God truely without shrinking or Waue [...]ing: settled in minde; re­solued in iudgement; professing by word, by Oath, by Lawes, by ad [...]e, would admit either an Alteration totall of his in­bred Religion, or a partiall Tolleration of a different Profes­sion: a thing so contrary to Gods will; so dishonourable to himselfe; so dangerous to the State; so condemned in o­thers and denied in them, euen by those that request and expect THIS; vnlesse they should thinke his Maiestie to be of the Sultans minde, to make no other account of Reli­gion, but as a Nose-gay or Garden of flowers, the more Vari­etie Cam [...]rarius, ex Lewen [...]. in Paudect. Tur [...]c. of them, the more delightfull view, the more pleasant fa­uour.

135 And it seemes this Iesuite doth so, by the sleight resemblance hee maketh, in comparing the Libertie of Conscience, to breathing and vsing the Common-ayre: as if the King might as safely grant, and they as freely chal­lenge the one as the other. Surely were the Doctrine which they sucke, like the Ayre which they take in, this, first, concocted, and prepared by seuering and purging the im­puritie thereof, before it breed or feed the vitall Spirits; so the other, cleansed from the Dregs and corruptions where of it is compounded, the best turned into Nutriment of the Soule, the rest cast out as excrement; the restraint of both were too seuere, and this resemblance might carry some sway. But, seeing that both the Principles which are deliuered, infect the very Inwards, and they which take Plin. lib. 7. ca. 2. them in (like the Psilli in Africa) doe contagiously re-in­fect the very ayre which they breath with a pestilent Sa­uour [Page 120] of superstition and Disloyaltie; alienating the mindes of their cohabitants, as well from the true Seruice of God, as from their dutie and allegeance to their Soueraignes; the comparison is vnfit, and the restraint different: the vse of Common ayre may be left free, and yet Libertie of Con­science precluded to such infecting Doctrine, and infected spirits.

136 His Recrimination (which is the second shift) is drawn from Domesticall and forreine examples. Domesticall; first Moderne, of those which in matters of Ceremony, and Church gouernment, differ and seuer themselues from vs: [...]hom, both to currie fauour with them, hee calleth hum­ble, and to excite enuie to vs, hee tearmeth Vnderling Prote­stants: two titles, in those men meere contradictory; for neither are they humble because they are Vnderlings (wee see the Bramble and Shrub in the Scripturs, hath as loftie conceits, and more stinging prickles in his low scite, then Iudge 9. 15. the spreading Vine, or the pleasant Figge tree:) neither a [...] they Vnderlings because they are humble; it is onely Pride and selfe conceit (like him in the Prophet, Stand a-part, come not nee [...]e me, for I am holier then thou) which keepes Fsa. 65. 5. them aloofe: It is not the inferiour place; or the deiected visage, or the [...]oft voice, or dislike of Prelacy, that deno­minates humilitie. To disobey authoritie, is a greater Pride then to bee in place of authority; and therefore hee did well to match these humble vnderlings with his presuming Ca­tholikes: for Heresie and Scisme to frame the same Plea of Libertie, and claime the same Priuileges is neither vn­usuall, nor vnprobable: and euen this very thing conuinceth Him and His of HIGH PRIDE. For if these hum­ble Vnderlings (as hee calles them) dwelling among vs, dif­fering in matters Onely Ceremoniall, are not heard in that their claime of Liber [...]e; it is an audacious Boldnes for those who in points essentiall and fundamentall are seuered from vs, to expect that which to them is denied. The truth is, the obstinate Plea of our Reformers for such Libertie, hath [Page 121] beene the verie life and soule of the heart, and hope of this Presumptuous Expectation in the Romanists; which, by the brotherly and vnanimous concurrence of the other with vs, had long agoe beene quelled and crushed.

137 The other part is of Domesticall ancient Exam­ples, namely of Lollards and Wickliuists, beating vpon that argument; and conspiring against the Prince, vpon the Deniall. Their Conspiracies, if any such were, (but the contrarie is pregnantly prooued by Master Foxe, who co­ped Acts & Momū in Hen. 5. with Harpsfield shrowded vnder the borrowed habit of Allen Cope, in the tryall of that point) we defend not: Sub­iection to Princes we preach; Insurrections we defie: lawfull Conuentions for Gods seruice we allow; mutinous bandings or Conuenticles seditious we condemne. To Supplicate vn­to Princes, and to make friends of the greatest, (with mo­destie and sobrietie) for enioying a freedome to serue God in that maner, which they are perswaded truely is moste conformable to his word, that is allowable: If petitions be denyed. Submission with patience is Christian humilitie, and the Euangelicall Precept: but with reuerated Impudencie to presse, or vnd [...]full tearmes to threaten, or banded Routs either to enforce a grant, or daunten the Prince, is diuelish Pride, and Disloyall Conspiracie. The answer therefore in briefe is this: Did they well that claimed this libertie? Why then were they condemned? Did they not well? Why doe those Catholikes strike vpon that string so oft, and expect the grant with such confidence? Had the King done well in giuing them that Libertie? Then was the Pope to blame, who incited him against them. If hee did well to denie them, it is iniurie (if not impudencie) in these Catholikes, to craue that for themselues, which they thought fit to be denied to others.

138 The forraine examples, as of the higher Germany in the time of Charles the fifth, and of the Low Countries are no fit precedents for our State: the gouernmēt of the Emperor beeing limited and conditional; which he trans­gressing, [Page 122] they by their Lawes and Customes had warrant to oppose, and stand for their impeached Libertie. For e­uery Sleidan. lib. 18. Duke, Lands-graue, and other great men (both Eccle­siasticall and Temporall) in Germany, hauing Regall Iuris­diction within their Precincts, it is no maruell, if, to countenance their special Immunities, they striue to main­taine their seuerall Religions: for Conformitie in Religi­on will quicklie worke a Coalition of distinct Regiments. Now what Argument call you this? Seuerall Magistrates in their particular Iurisdictions, challenge their liberty of conscience, according to custome anciently continued, and vpon conditions mutually and formerly capitula­ted: therefore Subiects vnder an absolute Monarchie must Claime it of their Souereigne, and at least expostul [...]e with him if they haue it not.

139 Yea, but in Bohemia, Polonia, Hungaria, &c. which are gouerned by Kings, the like is vrged and tollera­ted. Were the entrance into those Kingdomes, successiue, not Electiue: or, if by Descent, without conditionall re­straints, the exāple were more proper: but it is wel known (as it hath beene answered) that many of those Kings, wil­ling enough to reduce their Countries to one Profession, haue had both their desire and power restrained by the Nobles; and were receiued of their Commons at their first entrie, with that Prouiso, that their accustomed Libertie of Conscience bee no way prohibited or interrupted. If then they (as Traian the Emperor, when at the admitting of a Prae­tor, girding his sword, he gaue it him with these wordes, If I rule according to Lawe, vse this FORME: if contrarie to Law, vse it AGAINST ME) are contented so to Capitulate for maintaining their Subiects Liberties, their Allegeance (by their owne Law) is no longer tyed, then the other Condition is performed.

140 Yet grant they were absolute Monarkes which ey­ther yeelde or offer such Libertie of Conscience, what's that to his Maiestie? who in Cases of Religion takes not mens [Page 123] examples, but Gods lawes for his Directs: HEE knowes what Princes ought to doe, not regarding what they please to doe, being desirous rather to gouerne by Christian pie­tie, then Irreligious Policie. HEE knowes it to be obserued both by Iewish and Christian Diuines, that the diuersity of Religion Tollerated by King Salomon in Diuine worship, was by God required vpon his Heire and next Successor, 1. Reg. 12. Iure Talionis, by a retaliated diuision of an vnrecouerable rupture in the Ciuill Gouernment: and therfore how can they, or why should they, Expect or promise it to them­selues from his Maiestie?

141 Yes (saith hee) first, because HEE was FREE from Crueltie and persecution before: that is to say, HIS Maiestie is naturally mercifull; therfore hee must become carelesly Irreligious: for, to licence Idolatrie, is to commu­nicate with Impietie. Moses was a very milde man, aboue al the men that were vpon the earth (saith the holy ghost) Numb. 12. 3 yet when he spied a Calse in the Campe, hee proclaimed a bloody Massacre, and pronounced the execution to bee a Exod. 32. 27. 29. 1. Sam. 2. Consecration. It was not Ely his Clemencie, in suffering his sonnes to prophane Gods Sacrifice, that could excuse him from a fearefull punishment. HIS Maiesties Song is the same with King Dauid, Mercy and Iudgement: His eies to bee bent vpon the faithfull in the Land, that they may Psal. 101. dwell with him: but withall, Betimes to roote out facientes praeuaricationem, & operantes iniquita [...]em, both those that vnder pretence of Religion, fal away Disloyally, and those that Combine together for mischiefe rebelliously.

142 Secondly, HIS Mother held herselfe much be­holden to Catholikes. To the Lay Gentlemen for their Faithfulnesse and Allegeance she did perhaps; but had She not relyed too much vpon the Priested sort, her End had not beene so sudden nor vnkinde. This Iesuits meaning is (for true loue to his Maiestie, no doubt) thus to cast salt into his eies, or to stirre reuenge in his heart, by the often Repetition of his Royall Mother. In the meane time, is it [Page 124] not a violent presumption vpon a valiant ground: The Mother loued Catholikes for their dutifulnesse and Loyaltie: Ergo, The Sonne must giue them libertie of Conscience, though defiled with Idolatrie against God; and enuenomed with Trea­sonable malice against his Person? Religion is not deriued Ex Traduce, it is the infusion of the Spirit, not a conuey­ance by Descent; it is the instinct of grace, not the instil­ling of Nature. The Sonne of Thare, who was an Idoll­maker, became, and had the name to be a father of the faith­full: and the heire of Hezekiah a most religious King, be­came Rom 4. 2. Reg. 21. a Prince of cruell Idolatrie.

143 Thirdly, His Maiestie confesseth in his Booke, that hee found the Catholikes partie most trustie to him in his other Kingdome. That is not so: His Maiestie names Preface. pa. 6 B [...]. pa. 34. not Catholikes at all; but both, in the Preface, and in the Book it selfe, professeth that he found non [...] so stedfastly to a bide by him in his greatest straits, as they which constantly kept their true Allegeance to his mother. True Subiects withdraw not their Ciuill Obed [...]ence from their Prince, though he be of a different R [...]ligion. God hath reuealed the one by com­mandement; he reserues the secret iudgement of the other to himselfe: for it is not Romes Diuinitie, but Gods Booke that makes good Subiects: and ti's verie probable, that when his Maiestie hath cast vp his account of former Dis­loyalties, he shall finde the moderate and Direct Protestant (that inclines neither to right nor left, depends not vpon Popes indulgence, nor pleades for Presbyters Discipline) to bee the fast and faithfull Subiect: THAT Diuinitie ey­ther of Deposing Princes, or surprising their Parsons, or re­nouncing Allegeance, being found neither in Books, nor practise of any, but such as are either Iesuited, or Geneua­ted.

144 Fourthly, his Maiesties entrie to this Realme, was applauded with vniuersall reioycing. If hee had said Ge­nerall, that is, Ex generibus singulorum, that the most of alsorts receiued HIS Maiestie, euen as King Solomon, when he was [Page 125] proclaimed, with such shoutes of ioy, that the earth rang 1. Reg. 1. 40. with the sound of them, it is most true: or if by vniuersal, hee ment through the whole Land, and of all true-hearted Subiects, it is his Maiesties comfort, and was no more then their Duety. For how can it be but that the members of the body should expresse their ioy at his accesse, who is the head of their guidance, and the breath of their Nosth­rils? but if hee take vniuersall for euerie Subiect, howsoe­uer affected; either his speech is not true; or their ioy was vnsound. For some of them, before euer they had seene his face towards vs, were plotting Treasons against him: and others had Breues in their Cabinets, if powre had con­curred, or occasion fitted, to impeach HIM. So the vniuer­sall Bishop, (as Antichrist tearmes himselfe) was no Party, Greg. Mag. nor Friend in this Vniuersall Ioy; nor this filius vniuersi, Fa. Parsons, for hee in his Viro D [...]loso (his Dole-man) had re­nounced his part in our Soueraigne, and pronounced himself else-where a Desperate & Forlor [...]e Hereticke: yea, Dolm. pa. 216 they are his expresse words, Whosoeuer shall consent to the succession of a Protestant, is a most greeuous and damnable sin­ner.

145 And that the ioy was not vniuersally vnfeyned, him­selfe doth implicitè, confesse it: for their Reioycing was (saith hee) in hope of LIRERTIE: that's a mercenarie respect, no entire ioy: for true loue seeketh not her owne, (saith Saint Paul. Had it beene sincere and simple, then (be­ing 1. Cor. 13. commanded) they would performe Obedience; or if crossed, they would submit with patience: for perfect Ibid. Psal. 18. loue, neither disdaineth, nor repineth, nor falleth away. But strange Children will faile; Dauid found it by experience; and that was their purpose, as this Iesuite purports; for (saith hee) they MEANT to serue him faithfully; but now, defeated of their hope, their Ioy is quailed, and that MEANING altered.

146 The last reason he vseth for the ground of this Presumption: is (as Salomon speaketh) carbones ad prunas, Pro 26. 21. [Page 126] a Ball of Wilde-fire cast in, to set his Maiestie and his Eng­l [...]sh Clergie in a mutuall combustion; and that by way of Retortion, viz. Why should not the Catholikes hope of equall fauour from his Maiestie with T. M. and his fel­lowes, who hauing beene old enemies, and alwaies borne a hard and hatefull hand and tong against his Maiestie, both in Sermons, Bookes, and speeches, all the time of the late Queenes reigne, must now bee so priuiledged. (Nullis meritis praecedentibus) as they will suffer none to bee equally preser­red with them?

147 This is the Deuils humor vp and downe; first, as hee is DIABOLVS, a Calumniating forger of mali­tious Leasings (for there is not one word of all this true) yea, it was the heartie ioy of T. M. and his fellowes, (wee need not be ashamed of our society) in that Orbity and age of our late Souereigne, that there was an HEIRE to the Crowne apparant, though not by a Declaration, yet, mau­gre all Opposites (Iesuitic all and Infernall) apparant by De­uolution, and vn-auoideable Succession; moste soundly grounded both in the essentiall points of Religion [...] & roy­ally affected to the outward policy of this Church-Gouern­ment: which ioy, so far as without offēce they might, they did expresse. Secondly as he is SATHAN, an aduersarie of Peace, a sower of Discord (whose Kingdome fares best, when there is most distraction, thus to set enmity between the Sword, and the Keyes; a Gratious Prince, and his Loyall Clergie: but Apage Satana, saith his Sacred Maiestie. Thou perceiuest not the things that bee of God: for it is HIS pro­pertie, Psal. 68. to make men to bee of one minde in an house: and it is the duetie of euery true Christian (by the Apostles aduise) As much as in him lieth, to haue peace with all men; much more to preserue and nourish it betweene Prince and Sub­iect. Rom. 12. Thirdly as he is LVCIFER, to challenge (as in their Doctrine) God, for Heauens inheritance, so (in their Pride) the King for earthes preferment, as Debt [...]ers to desert. WEE in both, plead Grace, and not merit: and the lesse wee haue [Page 127] deserued of both, the more wee acknowledge Gods mer­cie, and his Maiesties fauour.

148 Preferment of Many is the amplitude of a kings power: the singling out of Some is the Libertie of his choice, and where there is lesse desert, there Grace is the larger, and the streiter bond to t [...]e vs more neerely in Loue and Loyaltie to so gracious a King: not by pre­sumption (challenging a speciall priuiledge) nor through Enuy repining at other mens aduancements: but in dueti­full affection and care to keepe those farthest from him, whose entertainment into fauour would bee dangerous to his Maiestie, and like to the vntamed Heyffers, sed to their owne liking, would soonest Goare HIM, that had giuen them life, and armed them with strength.

149 For had not the truly-affectionate acknowledge­ment and gratulation, been more entire and sincere from T. M. and his Fellowes, then hitherto hath beene shew­ed from the Head and Members of the Romish Synagogue, his Maiestie, might too iustly haue said of England, as they did of Canaan, Bonaterra, sed Mala gens, the Land is plea­sant and rich, but the people are the Sonnes of Anak, Mon­stra Numb. 13. 29 quadam siliorum, not Christians, but Monsters: a Title fitting vnthankfull men, not for the raritie of the persons, Vers. 35. (there are too many) but for the hugenesse of that vice, which comprehends within it all kinde of Impietie: Ni­mis enim durus animus (saith Saint Augustine) Qui dilectio­nem, Augustin. et si nolebat imp [...]ndere, nolit rependere. It is too bad a disposition that will neither affoord loue, nor requite it; nei­ther offer it with kindenesse, nor returne it with acknow­ledgement.

150 THIS, because it pleaseth his Maiestie to exagge­rate, by enumeration of his manifolde benefits, and gra­cious Clemencie towards them; both by release from greeuances of Purse, of Prison, by accesse to his presence, by additions of honour, by rescue from death, (though con­uicted, though sentenced) and many such: thereby to [Page 128] Embroider the Popes Ingratitude, and to heape coales of fire vpon their heads, who had heaped vp Coales for Fire to haue taken off at ONCE so many heads: how disdain­fully this Iesuite accounts of the One, and how simply hee answereth for the other, will appeare as followeth.

151 For first, Numb. 24. in the Margin, hee tear­meth his Maiesties rehearsall, an EXPROBRATION, which (as was said before) is rather an expostulation for re­turned vnkindnes: because to twit vnthankfull men with recounting the good turnes which they haue receiued, is no vpbraiding of bitternesse, but a necessitie of Reproofe. Neither is such Enmeration an Aduocate to pleade for re­quitall, but a looking-glasse to present to the parties their owne deformitic, and to exhibit to strangers a view of both: lest taking knowledge of disloyall courses enioy­ned of the one part; and with all, not vnderstanding the benefits bestowed by the other, they might take them to bee inforcoments vpon hard measure offered, that are truly the issues of corrupt natures ill disposed: and this course God himselfe tooke; first, recounting his benefits, then cal­ling Esa. 13. Heauen and earth to witnesse betweene him and his people; and lastly m [...]ng the parties Iudges vnto them­selues of their owne vnthankfulnesse, Sapè enim opus est, Esa. 5. 3. Seneca de be­nes. lib. 7. ca. 23 malis Exactore, etiam bonis admonitore: forgetfulnesse in good men requires admonition, in ill men an exaction, saith Seneca.

152 Secondly, after hee hath set downe, Number, 24. his Maiesties particulars of those benefits; hee concludes it Numb. 25. with Pilats Ecce Homo, this Ieting scorne, Thus writes THIS MAN. Belike some contemptible fellow of the Plebeian sort; or fome refuse Scribe like vnto Fa. Parsons, that Writes hee knowes not how, nor careth what: yet well fare King Saul, though forsaken of God, (when Dauid repeated the kindnesse which hee had shew­ed him in sparing his life, euen when the Lord had deliue­red 1. Sam. 24. 10. &c. him vp; and some of his fellowes had eg'd him on to [Page 129] kill Saul; and for an euident token thereof, let him see the skirt of his Garment cut off,) hee had the grace (at leaste the ciuilitie) to acknowledge the kindenesse, not onely in good tearmes, (Is this the voice of my Sonne Dauid?) but Vers. 17. 18. with a detestation of himselfe, for dealing so ill with him (thou art more righteous then I:) and also an Obtestation for a blessing from God, The Lordrender thee good, for thy good done to mee this day:) but this Iesuite comes short euen Seneca vbi. su­pra. of the Stoikes vse, who wisheth benefits to be recorded, and repeated to a forgetful receiuer, vt sic nescisse se aut menti­atur, aut doleat, for so he shall eitherlie in denying that he hath receiued them; or bee sorie and greeue, that he did not acknowledge them: for this fellow, his memorie being rub'd, denies not the benefits, yet scarsely acknow­ledgeth them to bee benefits, but turnes them off with a scornefull extenuation, SVCH AS THEY WERE, like enough not worthy the naming: too meane (no doubt) for a King to giue; and too base (be­like) for such true Subiects, (the Popes vassals) to re­ceiue.

153 Sed Stulto intelligens, quid interest? a Right no­ble Lord, truely honourable in himselfe, and soundly Loyall to his Soueraigne (who knowes what belongs to Religion and Duetie) after particular Enumeration of the verie same with comfort, weighing them in the iust Ballance of wisdome and thankfulnes, acknowledgeth them, for the weight and price, to bee Many Talents, and a large portion of grace and bountie. But this is the Kings Comes No▪ [...] ad Garnet. Agg. 1. 6. Guerdon from VNTHANKFVLL WRETCH­ES, Mercedes locat in pertusum Sacculum (as the Pro­phet speaketh) that hee hath powred his Rewards into a riuen bag.

154 But whatsoeuer they were, small or great, ‘they apper [...]eine nothing to the Pope,’ (saith this his Proctor:) as if the Pope were another Heraclite, that weepes all: Vir magni m [...]oris, nullius gaudij; But as if hee were of the Stoi­kes [Page 130] minde to auow, that Nihil boni à Caesare, the King Arrian. Epict. lib. 4. can bestow nothing worthy HIS account, bee it prefer­ment, or Office, or whatsoeuer.

155 Surely then is the Pope either vnnaturall; for a true head hath a perfect Simpathy with the members as well for mirth as for greefe; to bee merrie with the ioyful, as to weepe with the sorrowfull (that's Saint Pauls rule:) or Magn [...] cum a­nim [...] maeiore &c. Breue. 1. else his greefe hee speakes of, was but Hiprocrisie, A [...]ramen­talis, not Mentalis; all his teares turned into Inke, con­ueied through a Goose-quil into a paper Breue, neuer came neare his heart, nor were expressed with true affection: for hee can neuer truely greeue in others distresse, that wil not heartily reioyce in his well doing. The Elder Brothers Luc. 15. sullennesse at the yongers ioy-feast vpon his returne, ar­gued that his ryot and afflictions did little affect him; whereas the Angels double reioysing at a sinners recoue­ry, implies their greefe to bee verie great in his former fall.

156 But indeede in the Pope t'is verie Pride: a quali­tie which is euer querulous, repining if in euerie thing the turne may not at all hands bee serued; neuer thankeful, as challenging all Curtesies (euen of the greatest states,) to be debts of meere duty, & offices of Obliged Allegeance; Sed cesset Gratiarum decursus, si non fuerit recursus (saith Bernara) if the Pope haue no more feeling of benefits be­stowed Bern. in Cā [...]ic. vpon his vassals, either they serue a senselesse Ma­ster; or else good turnes (that way conferred) may well bee spared. Marrie as for the Catholikes (saith he) ‘they accept euen the least fauour gratefully, hoping to haue recei­ued much greater, (as due vnto them) if his Maiestie had not beene preuented by Sinister Information.’

157 Heere Iudas is turned into Caiphas, and speakes a truth, as President to the Councell for the POWDER­PLOT; the reuealing wherof by a Letter vnexpected, hee cunningly cals a Sinister Information, which indeede preuented his maiesty from feeling the euent of that dread­full [Page 131] Designe; and them also of their greater hopes, which heere hee cals their DVE, as if ALL but THEY were Vsurpers; for had not that preuention hapned, the greatest places of the Land (which THEY in hope had swallow­ed) had beene ere now at their disposall; and this Preuen­tion hee cals Sinister, as vnluckie to them: otherwise hee should haue said, that his Maiestie had further enlarged & continued those fauours, but that hee was Preuented, not by Sinister Informations of others, as T. M. &c. But by a Dexter combination of themselues, Iesuits and Gentlemen; they councelling, these complotting: they concealing, these engining; they absoluing, these resoluing; all, toge­ther vowing and swearing, and sealing with the Sacrament Secrecy and Villany. And this saith his Maiestie was the La­brusca, the sower fruite returned, & the whole recompence that was made, for his former indulgence of Grace and bountie.

158 Which speech, this Miles Gloriosu [...] (in disdaine) calleth a Calumniation of THIS MAN (as, THIS PVBLICAN, saith the Pharisee) And why a Calum­niation? first, in respect of the Time, because there had been Persecution before that treason, namely the pecuniarie mulcts imposed in Queene Elizabeths time, once Remitted by his Maiestie, were presently recalled againe; the Arrerages exacted, & for leuying therof mens houses ransacked, Cattel seysed, Rents streyned, and Tenants vexed, as in a common spoile aad Desolation.

159 Heere are words of a Tumult, or rather a tumult of words, to make a Tragedie of trifles, and a storie of Fa­bles, trussed vp together like a Mountebankes packe of Vnsauerie Intelligences, conueyed vnto him by some of his Malitious and illuding Agents. But in these cases, o­ther maner of States-men, and better acquainted with the course of such proceedings are to bee heard. First, that the Arrerages of those Mulcts in the Queenes time, being due debts to the Crowne, were not wholly remitted; but [Page 132] (which was a principall fauour) by a speciall Commission to Comes North­am. orat. ad Garnet. that purpose directed, Recusants had libertie to compoūd, almost for what tearme, and at what rates they might best, and with most ease satisfie. Secondly, that those meane profits which had accrued since the Kings time, to his Maiestie for their Recusancie, were forgiuen to the princi­pall Gentlemen, who had both at his Entrie, shewed so Comes Salisb. orat. ad Digby. much Loyaltie, and had kept themselues freefrom all Con­spiracies. Thirdly, for the ransacking and the distreyning which hee talkes of, if it were according to Law, it is war­ranted; if otherwise, it was punished. For that was a further fauour of his Maiestie to command that those Officers Comes North­ampt. vbi supra should bee punished, which made a prey of Penalties, and a pèrsonall priuate gaine by the publike iustice of the State.

160 But admit it were all true he speakes, (as euerie word is false) did not the Treasons of your good friends, (Fa. Parsons) Watson and Clerke breake out first, and a se­cond Combination (not without a Popish Priest) after that? vpon which, some Principall Recusants were sent for, to Hampton Court, and dismissed with the fauour before spe­cified? And grant it were before the POWDER CON­SPIRACIE fell out, it was not before those Traitors fell into it, or another as desperate as that, which was the Preamble vnto this.

161 A second reason why hee calleth it a Calumniati­on, is in respect of the effect; ‘Wherein Clemeneie (saith hee) is made the cause of that POWDER TREA­SON, which neither was so, nor can be so; first, because CLEMENCIE dooth not exasperate men or Beasts; but the Treason was a Plot of MEN PROVOKED. Se­condly, no Philosopher in his institution of a common-weale, or securitie of a Prince, puts CLEMENCIE for a cause of such effects. Thirdly, No examples of any prince who came to disastrous ends, doe warrant THAT to be the cause of their violent Deathes, and therefore this is a STRANGE ASSERTION.’

[Page 133] 162 Is this Iesuite a Preuaricator in the cause of those Traitors, or a Proctor for them? For this verie same is his Maiesties argument & aggreeuance, that his CLEMENCY should exasperate any to such a Treason, as was Singular from all examples, different from all Instructions of Policy, and degenerate from the nature of Men or Beastes: for in nature, the fiercenes of wilde Sauages, by milde handling Iac. 3. is tamed; and in Politikestates, the more certaine securitie to Princes, (for their safetie) is by mansuetude and Cle­mencie; Senec de Clem. li. 1. and None but Tyrants are noted for examples of not leauing their liues,—Sine Caede & Sanguine: and ther­fore Horace. they, who against a moderate Prince should intend so bloody a death, shewed themselues to bee more vndueti­full and vnnaturall then wilde men or Beasts.

163 And yet that discontented and Rebellious hu­mors are caused and nourished in some by Clemencie, is no strange Assertion, either in Nature or Pollicie, whether for position or example (as this great Philosopher doth confident­ly auerre it;) for, as in Nature, some vegetable creatures the more tenderly they are touched, the more they will sting (as nettles, which being crushed hard, will reflect no Plut. de discer. adulat. smart:) so in the sensitiue, some so fierce, that no discipline (violent or moderate) will cicure them; others so malig­nant, that the more kindely they are handled, the more currish they are, (as some Dogs, stroake them, they will snarle, strike them they will crouch:) So in Philosophy, the Seneca. rule being generall, that Actu [...] actiuorum est in patiense pra­disposito, the effect of any actiue power, is according to the Disposition of the Patient: aske then the Naturalists, they will tell you, that the Sycamor tree, the more it is moist­ned, Ama [...]us I [...]it. in Dioscor. the drier it waxeth; that water sprinkled into a Smiths forge, will make the fire burne the more fiercely. Aske the Phys [...]ans, and they write, that what states the stomake of one, will make another to regorge; and that the swee­test hony procures in some the most bitter choller. Go to Gregor. N [...]ss. in Ecclesiast. the Oeconomickes, ye shall heare them say, that some Ser­uants [Page 134] account their Maisters Lenisie but for an Anarcby, & thereupon [...], so carrie themselues, as if Philo [...]. they had no Maister. And was it not a Father that said to his Sonne, Malè [...]e do [...]uit meafacilitas multa? My lenitie hath Terent. taught thee much mischiefe? Aske the Politickes, first, Spe­culatiue; they say that the gentle disposition of Gouer­nors [...], (if it be alwaies milde and benigne) is Clem. Alexan. [...]. 10. eftsoones contemned; and Contempt is the Mother of dis­loyaltie. Secondly Practique; begin with heauen, and the King thereof (who among the Heathen is called Regnator Senec. Tacitus Psal. 78. 34. Pols) what found he? When HE SLEW them, they sought him, and returned earely and enquired after God: but when they had QVAILES to the full, and MANNA with Satietie, then they repined and tempted him most. Come to Kings on earth; first, Iewish; Dauid in his owne person Pro amore meo aduersa [...] sunt mihi: For my friendship (saith Psal. 109. 4. 5. he) they were mine Aduersaries, and returned me hatred for my good will: and in the person of Christ, (as S. Augu­stine applies it) because our Sauiour (saith he) in the depth of his benignitie, rendred good for euill; therfore they in August. in eum locum. the height of their maliguitie, would render him euill for good. Secondly, Kings Christian; Berengarius the Emperor had no such Treacherous enemy as Flambertus, Cuspinian. in berengar. whom he highly aduanced, and intirely vsed in his Secre­cies of State and Familiaritie: yet the storie saith, that the more kinde the Emperor was, and profest himselfe vnto him, Eô magis aestuaret innocentem tollere Regem: for some Seas will boile and rage, euen in the greatest Calme.

164 Not to fetch examples farre; Our Gracious Soue­raigne, in all the Realmes which HEE enioyeth; hath found it too true, by an ouer-deere bought experience, as his selfe confesseth. For Scotland, heare his Maiestie speak: I thought by beeing GRACIOVS at the beginning, to win all mens hearts to a louing and willing Obedience: but by the [...]. pa. 32. contrarie, I found the disorder of the Countrie, and the losse of my thanks to be all my Reward. For England, the fact it selfe [Page 135] shall speake, viz. the Iesuites Crying Sinne, out of the Vault of Powder and Iron, hatch't in the lake of Fire and Brim­stone: Whence arose those Diuelish and destroying thoughts? As the Lord pleaded with Israel, so might his Maiestie with those Catholikes: O my people, what haue I Mich. 6. 3. done vnto thee, or wherein haue I greeued thee? Testifie against me. Is it because I eased you of your Fines and Amercia­ments? or that I sent you with life and limme out of the Land? or, that I made no distinction in accesse to my pre­sence, of Tro [...]an or Tyrian, of Hebrew or Egiptian? or, that I honoured you with fauours and aduancements equallie with others? or, for which of my Good Deedes would you haue thus stoned mee? For no vnkindenesse can you lay against me, but that I haue not beene at all Vnkinde. For Ireland, let the Rebell himselfe speake; What hard measure felt Tirone from his Sacred Maiestie? vnlesse admittance to personal speech, gracing with fauours, granting him im­munities, pardoning him Treasons, giuing him his life, which now breatheth NEW Conspiracies bee an Ex­asperation, or prouoke discontent.

165 And therefore, that there should be so bad dispo­sitions, in which Clemencie (so gratious a vertue) should worke so gracelesse fruits, argues a Strange affection: but that Clemency should exasperate some natures to disloyal­tie, is no such Strange Assertion in Philosophy, eyther hu­mane or diuine; no more then that the same Sunnes heat should exhale a fragrant fauour out of the flowers in the field, and a loathsome stench from a dead Corps in the same Champian. For sore eyes will smart in that light, whereby the sound eye receiues the helpe and comfort: Ist is adiumentum, illis tormentum, saith S. Augustine. And August. contra. Crescon. lib. 10. in Diuinitie, S. Paul found the same Doctrin to work the sauour of life in some, which wrought in others the sauour 2. Cor. 2. 16. of Death; not intentionately from the Subiect, but occasi­onately by the vice of the Obiect. For the preaching of the Crosse, to them which Perish, is folly, but to them which are 1. Cor. 1. [Page 136] saued the power of God. Truth to beget hatred, is the Poets Terent. Gal. 4. speech, and the Apostles experiment: and Lenitie to exa­sperate some natures is no strange thing, either in Philo­sophie, or to Magistracie: which, our Dreade Soueraigne, being both a Philosopher, and a Magistrate, (that's our happinesse) dooth know in his Learning, and hath felt in his Gouernment to bee too true. And therefore wee will close vp this point with the Iesuits own words else-where: But his Maiestie is wise, and will (as we hope) according to his Numb. 24. prudence, in time, looke into THIS SORT of men, and discerne to auoid such manner of dispositions: well knowing, that Waspes, if they be not strongly repelled with the Bees sting, will possesse their hi [...]s, sucke their Combes drie, and Plut. de disce­ [...]i. adulat. their bodies dead.

166 ‘Now let vs proceede (saith hee, Numb. 28.) that is, let vs return to shew, that as there were (before the POW DER TREASON) persecutions for spoile, so also by searches of houses; wherof some were so violent and inhu­mane, that Gentlewomen were forced out of their Beds to be ransacked for Crucifixes, &c.’ (Me [...]rane sheweth of a Cloistered Priest in the Low Countries, that forced mens Histor. Belg. l. 8 wiues out of their beds in a more beastly sort, so to make them right Catholikes, that is Common-woomen:) some so fellonious, that a friend of his was bereaued of a siluer Cup (no Challice,) onely because it had the name of Iesus grauen on it.

167 Many Theeues vse to robbe with Ch [...]lures and false beards, because they would not bee descried; and Ie­suits will huddle stories, but conceale names, lest their credit should bee hazarded. That Malefactors, either for acts vnlawfull committed, or publike Edicts contemned, should bee pursued to their holds, and fetch't out of their houses, yea, some sort to bee pluck't euen from the hornes of the Altar, is iustifiable both by Gods booke, and mans Law; and principally such as seduce Liege people, stealing their soules from God, and their hearts from their Soue­reigne: [Page 137] yea, and if Achan haue any thing execrably con­secrated, his Tent must be searched, and the Babilonish gar­ment, with the Wedge of Gold, and the shekles of siluer Iosh. 7. (though hid in the midst of the Tent, and in the bowels of the earth) must bee ransak't, digg'd out, and confiscate, either to publike de facing, or vtter demolishing. For the Cup he speakes of, if it were a Challice hallowed for the Masse, it was forfeited by Law either as Corah his Cénse [...], (to be translated to right holy vse) or as the Brazen Ser­pent, to be accounted Nehushtan, and trampled as a piece Numb. 16. o [...] brasle, or refuse Siluer: and it is probable it was so, by that inscription of Iesus, which vpon prophane vessels (for common vse) either is not vsually, or should not at all be charactered. For if the Heathen reputed it an indig nity to the Emperour, that any should Principis imaginem obscoenis inferre, stampe the Princes image vpon homely v­tensils; Christians should bee more religious then to en­graue Seneca. our Sauiour his holy name vpon Quaffing-Cups: but this is a story out of Lucians Icaromenippus, told out of the Clowds; for had he named the party, he had vncased him­selfe [...]o the world, to appeare (as hee is indeed) a meere Falsarie.

168 From Searches of Houses, he comes, Num. 29. to Imprisonments, and condemnation to death of many Catho­likes. And the whole great number of those Many, were but two executed, a Priest and his Recepter: the rest that were sentenced, but foure or fiue pardoned, and sent to Wisbitch, where in their ret [...]red ease, and full dyet, they might crie heu quanta patimur? and for what cause? for comming into England to exercise their function (saith he) against the Statutes of Queene Elizabeth; and after his Maiesties Proclamation, and for seducing the Kings peo­ple he should haue added. As if, either a Statute of a Land with the Princes death were annulled, which is not Epist. 16 [...]. so, saith S. Augustine, for though Constantine be dead, yet the iudgement giuen against you by Constantine liueth: [Page 138] or, if in force, that the breach of Statutes enacted, and con­tempt of Kings Edicts proclaimed, were either a Peccadi­lio, or no sinne at all, Sauls Edict, transgressed by Iona­than, neither God himselfe (as it seemes) tooke well, nor the King would be satisfied for the transgression, but by 1. Sam. 14. 27. &c. allotting to Death his owne sonne. And what was the of­fense? casting of an hony-combe, contrary to command. Christian Princes and States, for their securitie, enact Lawes, and promulge Decrees, in cases of higher nature; by aban­doning Seducers to Idolatrie, and Perswaders to Disloyalty; contempt and breach of both ensueth, and the punishment vpon the Transgressors must be intitled Persecution. The Bishop of Rome his Breues to interdict Allegeance, must, vp­pon dreadfull Censures (without contradiction) be obeied. The Monarch of great Britaine his Proclamations, to dis­burden his Realme of a VIPEROVS BROOD, must bee either calumniated, or sans-punie transgressed. Where­as Diuinity teacheth Christians, that Princes Edists (not made against Christ) are propounded to alacrity of subie­ction, not variety of construction, much lesse to contempt by violation. When Emperours hold the truth (saith Saint Augustine) they command for truth; which whosoeuer despi­seth, purchaseth to himselfe Iudgement. Vbisupra.

169 In the next Section, after mention of one Wild­borne executed at Yorke (belike for Rebellious and Trai­terous speeches) he saith,‘for perswading a certaine woman to be a Catholike:’ (not vtterly vntrue, for the Law pu­nisheth euen that by Death, because to be their Catholike, is to be disloyall) and Mistresse Shelley her Imprisonment (for receiuing a Priest, contrary to Law and his Maiesties prohibition (and the condemning to death) but not execu­ting (one Tempest) whom heere he cals a Gentlemen; but the time was when the Iesuites handled him very vngently, and so Tempestuously, that he confessed, Hee neither would nor should like of that Society to death, knowing their tiranny Quodli. pa. 84. and exteame cruelty to passe all measure, against whomsoeuer [Page 139] they powred out their wrath:) at last, he much bemoaneth Master Pound (one of their Pillory Confessors, as in the Starre-Chamber hee was sentenced, to losse of eares, and open shame) beeing a Libeller, and Slaunderer of the State (HE cals it his cōplaining of hard measure against Catho­likes.) So that the Censure for that Sinne, which S. Iude concludes within Blasphemie, Dominationem spernunt, Ma­iestatem Verse 8. autem blasphemant: They despise Rulers, and speak euill of those that be in authority: which S. Iames auerres to be Atheisme, at least to bee Irreligious Hypocrisie: If any man among you seemeth to be Religious, and REFRAIN­ETH Iac. 1. 26. NOT HIS TONGVE, that mans Religion is vaine; This Arch-Diuine cals it CRVELTY ‘in the Iudges, and an HONOR from God to the Libeller,’whom hee stiles with Bedaes Epithere, ‘A VENERABLE GENTLEMAN;’ The Scripture tearmes his fellow Shemei, A dead Dogge. But doth not this fellow complaine 2. Sam. 16. 9. of ease? For Pownd (notwithstanding the Censure of that High Court, and this foule crime) was ficed by his Maiestie from the corporall punishment; and no penny is yet de­manded of the Fine by Sentence imposed.

170 In Numb. 31. (which is the next) he passeth ouer (as he saith) Hereford and Lancashire Persecutions. A transi­tion of that, which because it is not at all, he letteth goe; for had there beene any such thing, he that so rhetorically be­wailes the Calamity of Shittles children in Oxford (who had none, or but one at most then aliue) is neither so meale­mouthed to conceale them in silence, nor so briefly stiled to passe them ouer with sleightnesse.

171 But there is one horrible Persecution that strikes him into an agonie, which, as if he were Carrying the Crosse with Simon of Cyren, he calleth a ‘New ANG ARI A­TION, THEN first brought vp; namely, that men should be bound to pay for their WIVES Recusancie.’ The remedy is easie: let them garre there Wiues to frequent the Church, and then they shall not bee Angariated in their [Page 140] purse; otherwise it stands with reason and Religion, that they should be So punished: for either they are their w [...]es heads, and so can command their obedience to the Lawes of the Church; or else they are Vnderlings, and count [...]ma­stred by them, and then are they iustly punished in sust ring their Wiues [...], to carry a sway ouer them, which S. Paul permits not in a peremptory denyall. Were their Wines Re­cusants 1. Tim. 1. 12. before they tooke them? They deserued to be mul­cted for their bad choise. Prooue they so afterward? They deserue it (much rather) for their carelesse regard. And if the Lacedemonians set a great fine vpon their King, for tak ing a little woman to his Queene, giuing the reason, that she Plutar. would bring forth Regulos, not Reges Kinglings, not Kings; much more are such to be punished for taking or suffering their Wiues Recusants, in respect of the hereditarie danger. For Men haue not those insinnating meanes, to seduce others to their Superstition, as Women haue; especially, the Mothers Religion is (for the most part) deriued to the Chil­dren, because to Her the principall care of their Educa­tion is committed. We see it in Iehoram the Sonne of 2. Reg. 9, 22. Iezabel.

172 But was this Mulct enacted in the Queenes time? as it was indeed? Then doth Parsons calumniate the Kings gouernment in calling it a NEW Pressure Was it enacted, but not exacted before? Then, it being such an Angariati­on, he doth contradict nimselfe; for so maketh hee his Ma­iesties hand heauier then Queene Elizabeths, which afore he denied. Howsoeuer if pa [...]ting with a peece of money be such a Pressure to the husband for the Wiues wilfulnesse, what a miserable Pressing Crueltie was that to burne a wo­man greate with Childe, which opening the wombe in the totments, and comming forth, was Angariated and throwen backe in to the fire, to bee consumed with the Mother?

173 An other Persecution followes, ‘His Maiestie re [...]ected the Petition of the Catholiks, in writing for Tollera­tion;[Page 141] and Mitigation of Calamities.’ This, indeed, is a new kinde of pressure; an Insolent Petition is offered; the first request whereof is (as before was said) Impious against God, dishonorable to his Maiestie, and iniurious to the State; his Maiestie denies it, that's a Persecution. Then were all the Christian Emperors Persecutors, who forbad either publike Vide Codicem place, or priuate house for assembly of Heretikes; and Saint Ambrose was either a spirituall Persecutor, or an insolènt Re­bel, Ep. lib. 5. orat. contra, Auxen. that would not yeeld to Valentinians request, by deli­uering vp a Church in Millan for the Arrians resort: The se­cond part thereof, A motion for mittigating of Penalties; and themselues in the meane time, neither slake instigating of Treasons; nor obey Lawes; neither will leaue the Land with License, nor liue in it with obedience; nor giue pledge of their allegeance. It is a cruell pitty which procures hazard to the Kings safety.

174 Yea, but this Petition was answered by a Minister with contempt Answering of a Libell (for it was no better) complaining of Greeuances when there is none; or if any, forced by their owne Misdemeanor vpon themselues, (Nostris demerit is punimur, the Fault is not in her Maiestie. nor her Councell, nor the Ciuill Magistrate, but in our selues, Quodlib. pa. 164. say the Priests:) The answering, I say, of such a Libell, is it an Angariation? T'is so verily, to them which make no con­science what they write; for to haue either their weaknesse discouered, or their falsities recounted, or their wickednesse displa [...]d, is a sore Pressure. Hee that euill dooth, flyeth the Ioh. 3. 20. triall of the Light (saith our Sauiour) lest his deedes should bee repro [...]ed: no greater vexation can betide a strumpet, then to be v [...]ask't of her visard, and to haue her pain­ting wi [...]ed from her riueled brow [...] & wan-worn cheekes. The [...]thers neuer refused such Combats, nor accounted them Pressures: yea rather prouoked such conflicts, as e­ [...] [...]th. I [...] the contempt and insulting in the an­swer, were the greeuance, it neede not strike deepe; for as long as one Parsons lineth, the world shall want neither [Page 142] Contemptuous nor Contemptible; neither insulse nor insul­ting, either Pamphlets or Replies.

175 Yet another Persecution; His Maiestie yeelded to a ‘Conference betweene Protestants and Puritanes, concerning Differences of Religion; to Catholikes none at all.’ It is a strange humour, that this Epistlor hath; if he say truth he lies. It is true, there was a Conference; but about difference in Re­ligion, it is vtterly false. Faine they would possesse the world, that we are at Iarre among our selues, about our Religion; whereas the Quarrell, though it bee (indeede) vnkinde, yet it is not in this kinde; saue onely for Ceremonies externall, no points substantiall (for those are the Iarres of Popish writers.) This difference about things indifferent, his Ma­iestie desirous to reconcile, that as in the substance there was an Vnitie, so in the Circumstancies there might bee an vniformitie, vouchsafed his Princely paines to moderate and mediate.

176 And Why not the Catholikes obtaine the like fauor? First their opinions touch the very Heades and foundation of Religion; in the truth whereof, his Maiestie knowing good reason for himselfe to bee so firmely setled, and fin­ding this Realme so truely grounded, that being perfect in all the Arguments of the aduerse part, and throughly vn­derstanding the weaknesse of them, hee held it both vn­safe and vnnecessary. For if the rule bee true in Architec­ture, a Corner stone, (though somewhat amisse laid) is not to bee stirred; much lesse Religion, being throughly well placed, and so hauing long continued, is to bee disputed. Secondly, Puritans, though they haue peenish mindes, and refractarie against the Lawes for Ceremoni [...]s, yet they haue no bloody heares to his Maiestie; at least no such ouertures for action doc appeare: Papists haue, which they could not conceale, euen in their Petition: where they wished his Maiestie as great a Saint in heauen, as hee is a King vpon Earth; Gladly they would be rid of him: which way they care not, so hee were not heere; by Fire from Heauen or [Page 143] Hell, the Jesuites care not how, say the Priests; and therefore tooke order to h [...]rle him hence by Garnet, and Vaux their Quodlib. pa. 224. Whirle winde in a Chariot of Fire. Thirdly, did those great and Princely paines his Maiestie tooke with the Puritanes, worke a generall comformitie? with the Iudicious and dis­creete it did, but the rest grewe more aukward and violent: the like or worse yssue would haue ensued the other Confe­rence; for after all paines taken and arguments pressed, Ca. 17. 5. quis who must be Judge to determine? Deiu noster Papa; for to doubt of that, is a Sacriledge saith Gratian; and then, if HE a ward not for his owne emolument (beeing in his owne E­lement (he hath left his old wont, as King Henry the eight Sleid. lib. 11. wrote to one of his predecessors.

177 Neither yet doe Persecutions cease; but Num. 32. ‘Which was a greater vexation, his Maiestie confirmed all that heape of Constitutions and Canons made by the Arch-bishop of Canterburie, and Bishop of London.’ It was a good Argument of Christs integritie, that Saduces and Pharisees, (each opposite to other in Capitall points of Re­ligion) should both of them carry dislike of our Sauiour, Math. 22. and combine against him▪ and it maketh much for the cre­dit of those Canons, that Papists and Puritanes (so seuered in opinions) should both conioyne in the reproofe of them. Wherein then lieth the Vexation? in the sharpnesse of the Censure annexed thereto? First, that argues the Corrupt­nesse at the heart in Catholikes, and the excellencie of the Constitutions, as Saint Paul argueth for Gods Law. For the Rom. 7. Commandement is iust and good in it selfe, but it workes feare, and anguish, and death in the corrupt nature of the disobedient. Wilt thou therefore not feare? doe well and obey. Secondly in the sto [...]e Conciliable and conuenti­cle of Trent, euery Canon against the truth, is brandished with the thunderbolt of an Anathema; a lawfull Synode assembled for Truth may more iustly arme her Constitu­tions with sharpe Censures and feuere. Or is the Confir­ming of them by his Maiestie the Corrasiue that frets this [Page 144] Vicer?. yea, [...]inc. ill [...] Lacri [...]ae, there's the gr [...]euance indee [...], for thereby doth his [...] sh [...]w, and the Church ac knowledge his Supreme moderation and power in causes Ec­clesiasticall: which the Popes no [...]able, either to regorge, o [...] digest, it vexeth them into tha [...] disentery, from whence pro­ceede those purulen [...] excretions, and bloody egestions of Buls and Breues, of Excommunications and Interdictions. But in sooth who should comfirme them but the King, accor­ding to the examples of all the Emperors Christian in th [...] primitiue Church? by whose command the Synod was con­uented; by whose Leaue, Libertie to consult, and power to Constitute was granted, and vnder whose authoritie (de­riued to subordinate Magistrates) the breach or contempt is to be Censured.

178 Lastly to make vp a whole decade of Persecutions two more dreadfull are added: ‘The Lord Chancelors speech [...] the Starre-Chamber, and the Bishop of London, (D. Vaughan) his Sermon at Paules Crosse, both tending to take all holde from Catholikes of any the least fauour, and the former, expreslie charging the Iudges to search for them, and punish them,’ (but hee should haue added the reason, his Maiesties resolution vpon the pr [...]eding [...]so­lencie and treacheri [...] of the Papists), and ‘vpon these spee­ches proceedes the Powder plot (saith hee) of these Gentle­ [...];’ that is to say, the Pyoneis were digging at the W [...]es before Christmas; the Vault [...] (as more conuenient) wa [...] hy [...]d, and th [...] POWDE [...], conueyed into it before [...]er, the spe [...] and Sermon were made, the one in Iune, the other in August following, and yet the POWDER TRAITORS fell into that proiect after them both; Mendacem op [...]rtet esse memorem, and such is the best answer for that point.

179 Now heare this Conclusion, Numb. 33. ‘To say then that it is a main vntruth, & can neuer be prooued that any persecution hath been in his said Maiesties gouernment; or that any [...]re, or are put to death, or punished, for cause [Page 145] of Con [...]cience (which, if it were vttered in the Indies, or ma­ny miles from England, might perhaps be beleeued) but to auerre such a thing in print, in England, where all mens eies and eares are open to the contrarie, is a STRANGE BOLDNES.’

180 No sooner had Eue conference with the Serpent, but presently shee learned a tricke of Adding to the Text. God had said, You shall die; shee put in Lest perhaps you die: Gen. 2. 17. & 3. 3. with that Serpents [...]sse hath this Viper beene instructed to doe the like. His Maiesty said, It can neuer bee prooued that any were, or are put to death; hee puts in [or punished:] yet if his Maiesty had said so, he had spoken no more then truth; for their punishments are not inflicted for their Conscience, or opinions of Religion, but for their wilfull d [...]sobedience to the lawes of the Land, wherein they liue; and to which implicitè, as by Proxie, they haue giuen their consent: for being Ciuill members of one and the same Body, as naturall Subiects to one King, what is concluded [...] the Representatiue Body in Parlament, they (though ab­sent) doe assent vnto it.

181. But the maine vntruth, whereof his Maiestie spake, is the challenge of Persecution to DEATH for Reli­gion, which in sinceritie and Christian confidence may be auerred and iustified in the Eies and Eares of all England for an vncontrouleable assertion: for howsoeuer both the Priests afore named, and after mentioned in this Section, as Dru [...]y, Flathers, Geruis, with their Receipters, were Papists or Catholikes (so falsly called) yet for their opinions they were not executed, no nor questioned: and though they died Papists, yet they died not for Poperie, no more then Shemei did for his railing tongue; for their case (in this kinde, for Execution) is in a manner the same with His.

182. Shemei was at King Salomons mercy; for though 1. Reg. 2 9. King Dauid had pardoned him for his owne time, yet hee lest him to his sonne with Iniunction for his Death: they [Page 146] for breach of the Law, were in the Kings mercie for their liues: for though the Queene were dead, yet the Law h [...]ld them Guilty. King Solomon in fauour spared Shemei his Blood, but, by his Prerogatiue Royall, confined him to Ieru­salem: Verse 36. Our Souereigne, of meere grace, remitted to them their liues, and by his Proclamation exiled them the Land. Death is the Penalty to Shemei, if he passe ouer the Riuer; the same is their punishment, if they passe the Seas hither: Shemei transgresseth in seeking his run-awaies beyond the Verse 40. Riuer; and his contempt is punished according to the Sen­tence: they returne hither, to make Run-awaies or Rebels; Execution is performed according to Law. It is not She­mei his railing (for King Dauid had pardoned it simply, and King Solomon conditionally) but his breach of Coue­nant that caused his Death: it is not their Religion (which is not once called into question) but their Contempt of Lawes and Edicts, which puts an End to their liues.

183. As for telling tales in the Indies, that is proprium quarto modo to the Iesuites, who make it a principall part of their profession to winne credit to their Societie by Indian Fables. Were it not for Congo, or Cochachine, or Iaponia, or the Maluchees, or other part of the Indies, East or West, Bozius had lost that signe of the true Church, and Xaueri­us, Lib. 5. cap. 2. de fignis. Valentia, Bertrandus, and many a strange Iesuite, had neuer beene worthy the naming. The Hebrew women are not as the women of Egypt, said the Midwiues to Pharao, for they are liuely, and are deliuered ere the Midwife come Exod. 1. 19. at them: so belike it is with the Indian Iesuites and Con­uerts; they are more nimble at a Miracle (both actiuely and passiuely) then the Christians of these parts, Sacred or Lay. There it is but saying a Masse, and a dead man shall start vp to life, though he be dead Seuen daies: Lay but S. Iohns Gospell, there, vpon a womans brest, the Diuell shall flie from the possessed, as if he were shot out of a Gun. 'Tis Vide B [...]zium. but carrying a Standard of the Crosse, and an Armie of horsemen, all in glittering harnesse, shall apppeare, whose [Page 147] Armour shall dazell the eies, and number strike terror to the hearts of the aduerse part: Elizeus his mountaine of 2. Reg. 6. 17. Horses, and Chariots of fire are not to bee compared thereto.

184. Either our English Iesuites are but dullards, or our Soile is not capable of Miracles: else why did not Gar­net, Hall, Greenwell, Gerrard, and the rest (which were in­deed Portenta virorum, Miracles among men, for their strange villany; but [...] Portentorum, Miracle-workers they were not:) why, I say, did not they shew any miracle among vs? Certainly, if the Prouinciall had had the Indian tricke, or that our Parlament-house had stood in Congo, we should haue heard from thence, that such a house had beene pus [...]'t vp with a trice, vpon the Masse or Orizon of a Iesuite: for in Molucca, a Iesuite fetched downe firie stones from Heauen, raked vp trees by the roots, filled Bozius, vbi su [...]ra. vp streets with s [...]ones and ashes, raised a Lake so high, and made it rage so strong, that it swept away all the houses at once. It were best therefore to send Fa. Parsons to the Indies, were it but to worke One Miracle, that is, to make HIM SELFE an honest man; for, to report in England that He is so, in the Eies and Eares of so many that are wit­nesses to the contrary, that read his railing Libels, know his Traiterous Conspiracies, and discerne his Diuellish A­theismes (so the Priests write of him) were a Strange Bold­nesse indeed: but to say that no Romish Priest, or Popishly affected Lay-man is put to Death for his Conscience, may, for the fame thereof, [...]ee proclaimed in India, and all the world thorow; and for the truth thereof, is and shall bee auouched in the most publike places (whether Pulpits for Diuinity, or Seats of Iudgement) in the heart of England. Impudencie may frame Libels to the contrary, but Truth is mighty; the Euidences demonstratiue, and will pre­uaile.

185. But to confute the Assertion, hee, first, names the two Statutes, 4. and 5. in the third yeere of his Maiesties [Page 148] reigne, more seuere against Catholike Recusants for their meere Conscience, then against any one sort of Malefactors or wickedmen before. Secondly, hee brings the Exam­ples of three Priests to whom Death was lesse greeuous that died expres [...] for refusing this Oath, which is a persecution for Conscience, valesse it will bee said, that the Oath hath no matter of Conscience in it, for a Catholike man to receiue.

186. It is a question whether this Iesuite hath lesse Logicke or honesty, his arguing is so absurd, his dealing so vnsound. His Maiestie frees himselfe from Persecution, o [...] doing any to Death for his Conscience, BEFORE the POWDER-TREASON; he fetcheth in Statutes and Executions SINCE that villany was discouered. But for the Statutes seueritie, if more sharpe then before, it is but according to the Prouerbe, Termerium malum, like ma­lady, Plat. Thes. like remedy: for if Plato account Treason against the Prince, equall with Sacrilege against God, not onely the De leg lib. 9. Actors in the Fact, but the Seedes-men of such doctrine, are to be met withall by more then Ordinary Iustice: Celeri Valer. Max. lib. 9. Dion li. 52. poena (saith one) by a present dispatch: [...] (saith another) as in heat of warre, and hauocke of enemies, as by Martiall Law: for no Execution can bee inuented too Exquisite or speedy, for such wickednesse, saith a third: God Cicer. Ca [...]il. 4. himselfe taking that course against a strange Rebellion, not to bring an Ordinary Visitation, but to make a NEW punish­ment Numb. 16. 30. vpon the earth: Schooles defining it, that an accusto­med sinne, to which any Nation or People is most inclinable, Aquin. 22. q. 39. art 2. E [...] 4. 15. is to be prouided for more seuerely, especially if it be V [...]bs Rebellis, & nocens Regibus, as they apply that place in Ez­ra, which is the very case in hand. For besides the dange­rous Theorems and Positions which their Writers (especially our Englishmen) set downe for Principles (their Arch-Priest confesseth, that his hart is wounded to read them) their continuall practise is all for Rebellion: the said Blackwell professing, that many youths are sent ouer daily, and they (by Confess at large, page 134. 143. vertue of their Oath) bound to draw mens Obedience from their [Page 149] King: and therefore the conclusion in Schooles is, by the example of Corah, with the rest, not submitting them­selues to Moses his gouernment, that the Censure for such offenders, must be incons [...]ta poena. And yet in the Sta­tutes Aquin. vbi supra. which hee mentioneth, there is neither New, nor Strange, nor Rigorous punishment; but a reuiuall of cer­taine Statutes before enacted, and all grounded vpon the ancient Lawes of the Land, made 200. yeeres since, in the times of Edward the Third, and Richard the Second.

187. In the examples of Priests executed, hee shewes himselfe to be that same Turpissima Bestia, a practised Ae­quiuocator: ‘They died EXPRESLY (saith he) for not taking the OATH:’ which in some sense is true, be­cause they were sentenced to death for being in the Land, contrary to Law and the Kings Edict: their life was offred them, if they would take the Oath: Drury at first accepted the condition, afterwards refused it; the other would none, vnlesse he might doe it priuately, remotis Testibus, that so hee might moresafely denie it afterward: vpon this they were executed: which conuinceth them of a double crime: first, Contempt of his Maiesties Lawes, to returne or abide in the Land, contrary to the same: Secondly, Obstinacie, in refusing such gratious Fauour offred vpon so reasonable tearmes, to take an Oath whereby they should Only mani­fest their trusty and vn-treasonable Allegeance to his Ma­iestie. So that they died Refusing the OATH: but that they EXPRESLY died for Refusing it, that's false: the Sentence of death was passed vpon them before the mu­tuall offer, or refusall. Which Offer, as on his Maiesties behalfe, it expresseth a singular Indulgence, and tender desire to spare-Blood; so is it an exact Triall of their Alle­geance, whereby the King may see, whether (as the Philo­sopher speaketh) though they be Parum Sani, they be, not­withstanding, Seneca. Sanabilis ingeni [...]; that albeit in Lurking heere they haue beene vndutifull, yet whether there may bee hope that they will be Sound at the Heart towards HIM. [Page 150] Neither is the case any other, then if a Woman, false to her husband for his bed, and withall attempting the poisoning of him (being conuict and condemned for the crime of Poisoning) were offred her pardon, conditionally, that shee would sweare, for euer after, to keepe herselfe honest, and a­lone to her husband; shee refuseth it, and is executed; it is true that she dieth renouncing the Condition, but not for renouncing it; her iudgement for death was passed before vpon the criminall attempt.

188. But the Preamble to the examples is worthy the noting; for what hee sets downe as a Triumphant Garland to the offenders,‘Death (saith hee) is lesse greeuous vnto many of them, then the other Persecutions’ (how many and greeuous they were, hee did before inlarge) is a staine to their Profession, and may be a Caneat to his Maiestie; it being a marke rather of desperate Pagans, then Consecrated Priests: for S. Paul, though professing his resolution in Cupiodissolui, (arguing his desire to bee loosed hence, and to be with Christ) yet when his death was vowed by the [...]. 1. Iewes, he auoided it by information; and when he seared it at the bench, he prolonged it by Appeale; and being hard set Act. 23. 17. Act. 25. 10. at Rome, after his escape, he acknowledged it with thanks, and accounted it a riddance from the Lions Iawes: so farre 2. Tim. 4. 17. was he from rushing into the breach of any Nationall Law, to hasten his death. A Caueat it may be to his Maiestie: for the saying of the Philosopher is very true: Vitae tuae Dominus est, quisquis suam contempsit: He that is prodigall of Seneca. his o [...]ne life, cares not whose blood hee spils to atchieue his de­sires. And Parsons himselfe hath confessed in a Letter of his, that it is iustly suspected that many Catholike Martyrs suffer in England, not SO MVCH for VERTVE and Quodli. p. 129. LOVE to God, as of CHOLLER and OBSTINATE will to CONTRADICT Magistrates. What will they doe now, when by the Popes Breue they are armed with Contradiction? which, if it procure due punishment vp­on them (as his Maiestie hath well fore-warned) let their [Page 151] Blood alight vpon the Popes head, as the principall cause.

189. Which speech after hee hath, Num. 34. with his viperous Glosse, varied into these phrases, [Hee insinu­ates, and expresly threatens, that there may chance to bee a greater persecution, and more abundant shedding of Blood, which must alight vpon the Popes head] hee applieth it two waies: One is, a Taxation of his Maiesties cruelty, as expressing heereby his desire to Ingolph himselfe in the ef­fusion of Catholikes Blood; and also his Hypocrisie, shrow­ding his iniurious crueltie, either vnder the name of Iustice, or vnder pretence of the Popes entermedling: the other ap­plication is by way of comfort to the Catholikes.

190. If I will that he tarry till I come, saith our Sauiour, Ioh. 21. 22. concerning Saint Iohn, what is that to thee? Vpon this was bruted the report, that the Euangelist should not die. Mista­king, both breeds and spreads misreports: if ignorantly, it is a pardonable error; if wilfully, it is a palpable disho­nestie: which is the very case of this Iesuite heere. Hee hath laboured long to no purpose, to prooue his Maiestie a Persecutor; now out of the Kings owne words, he would faine make him a Blood-goloser: and to effect that, he turns a Gratious Premonition into an expresse Commination; a sup­posed occasion into a Positiue conclusion; a due punish­ment by Iustice, into Crueltie by Persecution; and the true cause, into a veile of pretence. For his Maiesties speech is this: It can neuer bee prooued that any are, or were put to death for case of Conscience, except that now this DIS­CHARGE giuen by the Pope, bee the CAVSE of the DVE punishment of many: which is as much as if his Ma­iestie should say, I am so farre from executing any for their Religion or Conscience, that I haue beene content to winke at their Breach of my Command, and their contempt of Law, as­suring my selfe heeretofore of their Loyaltie: but now, if I, through fauour, suffer them in my Realme, and the POPE, by WARRANT, forbid them to giue mee securitie of my state, [Page 152] so that they shall neither yeeld Obedience to Statute, nor giue pledge of their Allegeance: If I be not secured, the Law shall be executed: who then cause that, and must answer for this blood but the Pope? whose Breues they now make the only Allegation for their refusall? Is not the Diuell therefore truly called the Murderer of mankinde, because by his insinuating dis­ [...]asion Ioh. 8. 42. from obedience, hee brought death to the world? which is the very case betweene the OATH and the BREVES, his Maiestie and the Pope.

191. It concernes the Pollicie of the Land, and the Kings safety, to exact their Allegeance: it stands with their duty to performe it: they are willing, the Pope forbids them: their Refusall drawes on punishment for their former breach of Law: where's the cause? Partly in themselues, dispositiuè, who are naturally inclined (at least radically in­structed) to disobedience: but in the Pope Consummatiuè, who, like Balaam, puts a stumbling blocke in their way, Apoc [...] 14. that is, armes them with authoritie to disobey: Now causa causae est causacansati, say the Schooles: Hee that caused sinne, caused Death for sinne. In the Reuelation, the third Apoc, 8. 10. 11 part of the Waters became Worme-wood, and many men died of the Waters, because they were made Bitter: bitter­nesse caused death, but whence came the Bitternesse? from the STARRE that fell into the Waters, called by the name of WORMEWOOD: a perfect Resemblance of the Popes Breues: the Rebellious disloyaltie of the Ca­tholikes hastned their ends; the Popes Breues nourisheth it in them, and hardneth them in it: there's the Colloquin­tida that hath brought death into the pot.

192. His Comfort to the Catholikes followeth; First, in a generall Theoreme, ‘that no suffring is so honorable as that which commeth with a dishonorable title: So Christ suffered as a disloyall person and a deceiuer: So Paul as a disturber.’ First, that's not simply true; for the ignominy of the title ads nothing to the Honour of the passion, vnlesse the cause be goo [...], and the party innocent, either from the iust imputation, [Page 153] or the violent presumption of deseruing that title; for good Subiects (like Casars wise) must bee carefull, not onely to bee free from the fact, but from the occasion also that might Sueton. Iul. giue suspition of the fact: and that was our Sauiours case, who both preached obedience to Caesar in his Doctrine, and per­formed it in paying Tribute.

193. But what's this to the Catholikes? yes, saith hee, Mat. 22. & 17. (that's his particular comfort) ‘They suffer for the false Imputation of Ciuill Disloyalty, whereas it is indeed for their Roligion and loyaltie to God their eternall Prince.’ This is that which they call in Schooles begging of the cause, Petitio principis; hee resumes the case which is in question betweene vs, fondly supposing that either the Statutes in that case are against Religion, which are for the Princes safetie, and the States securitie; or that the Oath impeach­eth the Popes Spirituall iurisdiction; both which wee denie: and neither hee, nor any of theirs shall euer bee able to e­uict it, vnlesse they can prooue, that Lawes made to voide the Land of Seducers, and Seeds-men of Rebellion, be against Gods word: or that our Sauiour (with the Keyes) gaue authoritie to de-Throan and de-Crowne Princes, either directly or indirectly: which distinction, vnlesse it had beene better followed, and more substantially handled (saith Ma­ster Black-well) it had beene better that Bellarmine had ne­uer Confes. at large page 65. touch't it at all. What then may wee expect of this poore Atomite when he comes to the point? who can break no ground but with Bellarmines Heiffer: for if that Oracle faile in any substantial controuersie, he is one of the Sceriphi­an Frogges, clamorous in Inuectiues, (as they in Scyrus) in Plin. lib. 8. ca. 85. any sound point either dumbe or dull. And now it is like hee will come to that issue, in this second part of the Para­graph, as hee hath deuided it.

The second part of the second Paragraph.

1 THe front of which Diuision, seperating it selfe with Greater Letters from the rest, would put a Man in hope, that now the point should be canuased to the purpose. but in the very entry hee shall finde, that it is a great Gate, to a pingle of trisles. When men are wearied with the grea­ter affaires of State, for their recreation sometimes, they will go [...] to gather pebbles at the Sea-side (as Tully noted in the De Oratore. Senators of Rome: and they that haue full fed, and drunke well, haue leisure to beholde the Celatures, and pictures of Plut. de pro­sectu. the vessels on the table: but in the very Entrance of a maine quarrell, to fall a playing with words, argueth that he is either wearie of the cause, or loath to come to it, or hath no sto­macke to meddle with it; and so would shift it off with such Childish dalliance.

2 For whereas his Maiestie presseth the point for triall, how the Pope can in Diuinitie iustifie that speech of his, that the OATH containeth many things PLAINELY AND DIRECTLY contrary to Faith and Saluation; he, Numb. 35. challengeth the King of an Iniurie in thru­sting in the word directly. As i [...] plainly and directly in honest mens mouthes, and acts, haue not all one meaning: for planè among the Latinists is not onely vsed for clarè and aperte, openly, plainely, and manifestly; but for penitùs, and omninò, throughly, wholly, & directly: except he deriue the aduerbe plainely from the Greeke word [...] to deceiue; a word fit­ting Jesuites, both their natures (who are the onely right pla­nets in Saint Iude, wandring themselues, and teaching others to goe astray) and their Art too, who in vttering plaine words, conceiue in minde an indirect sense. Such an one, the Orator describes, Hic ille planus improbissimus, quastu nefario Cic. pro. Cluent pastus.

3 In the very next Numb. preceding, this iangling Sophister had changed all the wordes of his Maiesties [Page 155] speech, cleane contrary to the Kings meaning, as hath beene shewed; heere his Maiestie puts in but one Synonymum: which hoth in English and Latine, are vsually ioyned each with other; and this giues him to an exclamation of iniurie: he might as well haue blamed Tully for ioyning apertam, simplicem & directam to one and the same way of happinesse. De finib. lib. 1 But his Maiesties plain and direct dealing against al Calum­niation is euident, in that he setteth down the Popes whole Breue, word for word both in Latine and English; whereby the Christian Reader may iudge that his Maiestie purposed not to take any aduantage vpon any Tearme, or tittle not there expressed.

4 A second and greater Iniurie followes. ‘His Maie stie vseth a sppeech which a Mahometan Philosopher vttered against Moses, and turnes it vpon the Pope’ (Tortus the Wri­then Pa. 34. Cardinall, saith it was vttered against Christ:) but wherein lieth the Iniury, vnlesse it be in the application, that the Pope (an vsurping challenger, and only a Breue-compoun­der) should be match [...] with Moses, (a lawfull Gouernor, and an holy writer?) otherwise, that speeches vsed by men, or Deuills (take the Malice and Profanesse from them) may be applyed to the best, is not vnusuall or vnwarrantable either in Diuine or humane learning: thither tend the profitable Vide Basil. & Socrat. li. 3. ca. 15. grae. Mythologies of Poets fables, and the morall vse of Apologues, applied both to the best sort of men, and the most eminent vertues.

5 In Diuinitie, that speech of Saint Paule against the 1 Cor. 14. 36. insulting Pseud-Apostles; Came the word of God out from you; or came it vnto you onely? is the very same in effect which Z [...]dkiah, the false Prophet, vsed against Michaiah, When went the Spirit of the Lord from mee to speake vnto 1. Reg. 22. 24. thee? Or more plainely and directly, the same wordes which the Diuell vttered to Christ, What haue we to doe with thee? Math. 8. [...]9. our Time is not yet. The very same (I say) our Sauiour vseth to his blessed Mother, Woman what haue I to doe with thee? Ioh. 2. 4. mine houre is not yet come. And I thinke there is no doubt [Page 156] but that the same text of Scripture which the Tempter mis­applied to the breaking of our Sauiours necke by presump­tion, may be Christianly applied to the comfort of a distres­sed soule in assurance of Gods prouidence. Math 4. &. Psal 91.

6 If peraduenture the Apologier had not truely char­ged the Pope in that applied assertion, some might haue thought it a wrong, (or as this high-stiling Iesuite tearmes it) a more grosse point, and iniurious: but peruse the whole Breue, there appeares not one, either authority, or reason, brought to confirme his said bold Assertion; but as is hee were an Oracle, to Speake and away, as Saint Au­gustine said, Haec Manichaeus dixit & abiit, it not standing with the Popes irre [...]ragabilitie to yeeld a reason of his con­clusions: or as Gallen (whom Tortus in this place citeth for that speech of Auerroes) speaketh of such an other, hee [...] deliuereth his Theorems so confidently, as if either hee had [...], a mouth that could not erre nor trip, or as if none were able or worthy to finde any probable contradiction against his speech.

7 A third thing is an ‘ABVSE offered by his Maie­iestie to the words and meaning of the Breue; namely, that the King should charge the Pope, of new & vndiuinelike Doc­trine, for saying that the OATH contained many things, apertly contrary to faith and saluation: as if thereby the Pope should say or meane, that naturall allegeance to their Soueraigne and King were directly opposite to Faith, and Sal­uation of Soules.’

8 His Maiestie (vnder Correction) hath done the Pope too much honour, in vouchsafeing an answere (es­pecially with that iudgement) to such pelting stuffe of a WOFVLL Breue; wherein hee hath beene so sincere from detorting any thing, that the Pope could not haue met with any more Candide and Ingenuous writer: neither is it to be thought, that the High Priest himselfe, would haue vsed such a Sawcy tearme of ABVSE, as this rightly Male part, that is, Mis-begotten Catechresticall compani­on [Page 157] hath done. But if it appeare that the Popes words im­ply so much, and that necessarily, Quid dabitur viro? what shal be done to him that knetcheth this opprobrious Curre? For what is this vncircumcised Iesuite, that hee should, in so base tearmes, scurrilize so great a King?

9 This therefore is his Maiesties argument: Whosoeuer pronounceth THAT OATH VNLAWFVLL AND FLAT CONTRARY TO FAITH, which contai­neth nothing else in it, but an acknowledgment of all naturall and Ciuill Obedience, due by the Subiect to the Prince; hee broacheth a NEW, STRANGE, and VN-DIVINE­LIKE ASSERTION: but the Pope doth this, in pronouncing so of the Oath of Allegeance, which contai­neth in it nothing else: therefore, his Assertion is strange, vn­coth, and dissonant from Diuinitie. Where's now the Rub? In the Minor perhaps; suppose it to be so: that's but a failing in the tearmes, no abuse to the person, no iniurie to the wordes; modesty would stay for the proofe, not hasten the doome, especially in such tearmes of Saucie Bitternesse. If therefore the Assumption had beene insisted vpon in the Consequence thereof (for therein is the Cardo and Marrow of the Question; scilicet, that the OATH containeth NO­THING in it but THAT which concernes Ciuill and na­turall obedience) This had beene Scholler like, and Christi­an dealing, and to purpose: but the very wordes of the Oath it selfe, doe ratifie his Maiesties collection, and infe­rence.

10 For the Oath (as hath beene shewed) consisting of two parts, assertiue for the Kings Right to his Crownes and Kingdomes; and negatiue against any forraine chal­lenger or Intruder whatsoeuer, or vnder any pretence whatsoeuer (for so the Oath doth manifestly diuide it selfe) his Maiesties Arguments then thus hold: First, THAT OATH, the positiue and exclusiue parts whereof doe not touch nor impeach any Spirituall Iurisdiction or Authoritie, di­rectly or indirectly; containes nothing in it but matter concer­ning [Page 158] Ciuill Obedience; but neither of the parts in the OATH of allegeance doth so (for Deposing of Kings, or Absoluing Subiects from their dutie, or inciting Rebellions (forraine or domestike) comes not within the reach of Spirituall Iuris­diction) Ergo, &c.

11 Secondly, nothing can be contrary to Faith and Sal­uation, but that which crosseth some point contained within, or grounded vpon the Articles of Faith, comprised in those Creedes which the Church hath allowed; the OATH of allegeance crosseth none of those, nor any part in them, vnlesse the Popes authority in Temporalibus be an Article of faith, and so bee referred to Ecclesiam Catholicam; but that cannot be: for among many other of their owne writers, their Arch-Priest refels (and repeates it often) that because the Church Letter to the Catholikes. hath not yet concluded it to be a point of Faith, whether hee hath any such authoritie or no; or (if hee haue) not de­termined how farre it stretcheth, if to Excommunication, yet not to Eradication (saith he) neither directly nor indirectly: (surely then not to Deposition from their Crownes, or In­stigation to Rebellions:) Ergo, It crosseth no point of FAITH.

12 And therefore his Maiestie said well, that the Pope had done honestly and discreetly, if he had put downe the spe­ciall words, at which hee quarrelled in the OATH; and this Libeller had reuealed some sparkes of integritie, if hee had shewed one point soundly prooued, wherein it touched Macrobius de Le [...]ulo. Sat. 2. Matter of Faith before he had fetcht vp his pinguem Saliuam out of his filthy throat, to cast an Aspersion of Abuse, Cauill, Calumniation, and voluntary mistaking the question, vpon his Maiestie: For if there be any of these, it is in the Pope, who mistakes either the meaning of the Oath, or the Limits of his owne authoritie.

13 His Maiestie is in the right: and the assertion which he gathereth out of the Popes words, that hee denieth the acknowledgement of Ciuill obedience, is no surmised princi­ple, but a necessary Inference: as also the Examples, which [Page 159] his Maiestie bringeth out of Scriptures, Fathers, and Coun­cels, are most proper and direct to the purpose.

14 The dilating and multitude whereof, vexeth this Epistler, and makes him, in scorne, first to call it a Flou­rish. (So some did account that for the noise of a Thun­der, Ioh. 12. 29. but a ratling in the aire with an vndistinct sound, which others acknowledged to be the voice of an Angell answerable to the occasion; and the Sword, placed at the entry of Paradice, appeared but a Flourish of a Blade, yet it Gen. 3. strooke a terror, and recordation of their former disloyal­tie into our first parents; as these commemorated exam­ples might into the hearts of Priests, and those Catholikes of their with held Obedience, were not their consciences seared, and by preiudice made vncapable of such tender Recognition.) But Dauid seemes a Fondling (saith S. Au­gustine:) To whom? To Achis: id est, Stultis & ignoran­tibus: to them, which themselues are both Fondlings and Aug. in Psal. 33. Rudesbies: and these authorities but a Flourish to a Super­ficiall Iesuite, that neuer could diue deepe for any lear­ning.

15 Secondly, hee tearmes it a ‘Borrowed Discourse from THEIR Authors, because otherwise wee are drie and barren, if we say any thing which they doe not say:’ wit­nesse that challenge which was neuer yet foiled nor answe­red, that for 600. yeeres after Christ, all the Scriptures, Fa­thers and Councels stand for our. Assertions; not One true, na­turall, vncogg'd or vnadulterate, for any point then pro­pounded, and Rome now maintaines against vs. Thirdlie, ‘a Combat with a shadowe, because THEY are not aduerse to vs in the matter of Ciuill obedience. For first, THEY hold that Subiects must obey both good and badde Princes, in all things LAWFVLL.’ But who must iudge what's lawfull? The Apologue is knowen; if the Lion say the bunch of [...]sh in the forehead be an horne, though it be not so, 'twill be accounted so.

16 Secondly, ‘THEY teach that the Prince is to he [Page 160] obeied propter Conscientiam, yet not contra Conscientiam; for Conscience sake, not against Conscience.’ That is no sound doctrine in the negatiue part; for euen against a mans Conscience, the Prince is to be obeied, vnlesse that he which disobeieth, can prooue his Conscience to be the same which 1. Tim 1. 9. the Apostle describeth; A good Conscience accompanied with true loue and faith vnfained; for there may be Asinina, and there may be Lupina Consciencia (it is the distiction of one of their great Martyrs, named by the Cardinall in his Let­ter:) Sir Tho. More consol [...]n Tri­bulat. some mans Conscience may be so steightned, that it will straine gnats, and make scruple of euery thing that is commanded; and another so vast, that he will deuoure whatsoeuer is enioined him.

17 And this distinction meets with that vaine Chal­lenge of his, which is the third thing he obiects: ‘Let them (saith he) shew but one onely authority, example, or testi­monie out of Scripture, Fathers, or Councels, that Princes must be obeied against Conscience or Religion, and then wee will grant he speakes to the purpose.’ If he had said against Cōscience rightly instructed, and purely cleansed; and true Re­ligion soundly warranted by Gods word, we contend it not, we cannot: We say with S. Augustine: Si aliud Deus, aliud Imperator iubeat, contempto hoc, obtemperandum est Deo. But seeing that Conscience may both Erre, and be polluted; and the Scripture insinuates, that there may be a vaine and Iac. 1. 26. defiled Religion; there is nothing more easie for proofe, or euident for demonstration, then that Obedience is to bee enioined euen against Conscience, if it be erroneous or Lea­prous; and against Religion, if forged and fasly so called. For if knowledge (which is the ground of Conscience) may bee nick-named (as the Apostle tels vs it may) and so no know­ledge 1. Tim. 6. 20. indeede; much more, both Conscience, which applieth that knowledge to particular acts; and Religion, which deriues out of that knowledge her supposed Theologicall Principles, may bee so: or else, both Heretikes and Schismatiques, who can, and doe plead Conscience for [Page 161] their standing out, haue receiued great wrong from the Church of God.

18 And therefore either the Pope, or this Proctor of his, should (if they were able) shew what that point is, one o [...] moe, in the Oath, that is contrarie to a Good Conscience, and True Christian Religion; which because they neither haue, nor can, his Maiesties Conclusion is vncontroulable, that the Pope hath prohibited Catholikes, to performe euen Ci­uill Obedience to their Soueraigne; and therein hath crossed both precepts and examples of Scriptures, Fathers, and Councels, touching that point.

19 To the examination whereof, or some of them rather (for where hee cannot cauill, there hee suppresseth) this great Bible-Clerke vouchsafeth to condescend, Num. 30. His examination of the Scriptures consisteth, first, of an expunction: for the so most, which touch th the oint neerest, wherein the people professe their vnlimited Allegeance to Iosua, in ALL things to obey him, that's gone Iosh. 1. 17. into the Index Expurgatorius; such vn-confined and large Obedience to Princes, makes not for the Popes Triple Turbant. Secondly, of a Concession: that he granteth the Examples which his Maiestie aleageth, of the Isralites obey­ing Nabucodonozor, Pharao, and Cyrus to bee true, be­cause it was onely TEMPORALL Obedience which they exhibited. If by Temporall, hee meane concerning Matters meerely Temporall, hee abuseth the Reader; for they shewed their Obedience to bee due, and performed it in Matters of Spirituall Seruice; for to Offer Sacrifice vnto Exod. 5. 1. the Lord, by his owne appointment, and message deliue­red to Moses their Superior Spirituall Gouernor (as this fel­low cal-him Numb. 39.) vpon dread of danger, and pun­nishment for the neglect, is an high case of Conscience and Religion, yet would they not attempt it without asking and obtaining the Kings Leaue. So the Commandement of Cy­rus was in a cause meerely Ecclesiasticall, viz. the building Verse 3. Ezr. 1. 2. of the Lords house at Ierusalem, and transporting thither [Page 162] the consecrate Vessels, according as the Lord had comman­ded him: (for God puts the managing euen of Spirituall affaires vpon the Kings charge;) [...] without HIS li­cense, the Isralites endeuoured not; but being appointed, they refused not.

20 The third part of his Examination, is a Counter­scarfe of Examples opposed against the Instances in the A­pologie; some Canonicall, and those varying from the point; as that of the ‘three Children, who refused to adore the golden Statua set vp for that purpose by Nabuchodono­zor; Dan. 3. 12. and of the Israelites, who would not obey Pharaos Commandement to Sacrifice in Aegypt. but they would doe [...] in the Wildernesse; and of Daniel, refusing to eat of the King Dan. 1. of Babels meats; some of them Apocryphall, and nothing to the purpose; as that of Tobie his burying the dead, con­trary Tob. 1. to Proclamation; and for bearing the Assyrian [...] ments; and lastly, that of the Machabees, refusing to eat Swines 1. Mac. 1. flesh, and to Sacrifice, notwithstanding the Commandement of Antio [...]us.’

21 For which refusall and disobedience, they had ALL their especiall warrant, by the reuealed will of God. Against the adoration of that Image, the whole second Commandement of the Mo [...]rall Law: for Sacrificing in the Wildernesse, the expresse Precept by the mouth of Moses from the Lord; not as [...]e cunningly s [...]ts it downe Numb. Exod. 5. 1. ‘39. that they [...] obeied, because THEY PERSWA­DED THEMSELVES, that God would haue the contrary:’ For SELFE-PERSWASION (which oft times proceedes from Selfe-loue and ends in selfe-deceit) is no warrantable restraint from Obedience. They that kill Ioh. 16. 2. you ( [...]aith our Sauiour to his Disciples) perswade themselues that they doe therein God good Science: good intentions, from selfe perswasion, against Gods Command, are meere impietis; Vzz [...] and Vzziah may bee examples. For Da­niels 2. Sam 6. 2. Par 26. Leuit. 11. Deut. 14. abstinence, (if it were a case of Conscience) first, hee had warrant for it by the Law of God; wherein, either such [Page 163] meats which the Babilonians eat were prohibited; or, if not forbidden, yet were serued in, or eaten with certaine idola­trous Ceremonies, contrary to Gods word, as appeareth Dan. 5. 1. Dan. 1. 8. else-where in that Prophecie; for which cause the Holy Ghost doth call it a Pollution: and the same was Tobies case also for his abstinence. But if it were a ciuill duty, as be­ing a matter of ordinary diet, then being commanded by the King) his disobedience had not beene iustifiable, vn­lesse that first hee had obtained leaue of the Kings Cham­berlaine, or maister of the houshold; and secondly, had by Prophecie foreseene Gods blessing vpon that his absti­nence. Vers, 13.

22 Buriall of the dead, (for which Toby is instanced) is 'tis a matter of Christian Ceremony, so is it also an hu­mane respect, and a point of Ciuill Courtesie: (Let the dead bu [...]y their dead, saith our Sauiour of them that were Matth. 8. 22. no very zealous Christians:) but did Tobiah this, though contrary to the Edict. yet openly against it. and in Contempt of the King? Him else saith no; he did it by stealth, furtim ab [...]piens, and in the night after Sun set; and being dete­cted, Tob. 21, [...] sled vpon it: take it either way, was his disobedi­ence in such a case iustifiable? No. The Machabees for their refusing to eat, and circumcising their children against Antiochus command, had their double warrant from the 1. Macab 1. 65. &c. written word; the one for Ceremony, the other for a Sacra­ment: and the reason is yeelded in the Text, because they would not breake the HOLY COVENANT, they were put to death. It then the Pope, or his Aduocate could, shew in the Oath of allegeance, any one particle contrary to the will of God, either reuealed in his word, or by speciall messege and Commission deliuered; the refusall were iu­stifiable, and these examples prest to the point. But, to speake in the language of one of their owne Writers, See­ing they can bring no one argument to prooue, accepisse se á Deo Lorinus in act. ca. 5. 19 tale mandatum, that they haue receiued any SVCHPRE­CEPT FROM GOD for their refusall, it is a [Page 164] WILFVLL PERVICACY, no LAWFVLL DISOBEDIENCE.

23 And yet (as if he were master of the field) he sets vp his Trophee with this [...]: You [...]ee [...]he places of Scripture alleaged by the Apolog [...]er, make nothing for him, yea, are flat against him. Iust [...]o doth Plato d [...]sc [...]ibe [...]is Craue [...] Cocke, after about or two skipping out of the pit, and crowing a Conquest, being ready presen [...]ly to Cry Plat. Thea [...]. Creake Reui [...]w the Encounter briefly, and th [...]n let the Spectator iudge whether this be not a Thrasonicall impu­dencie. His Maiestie, to prooue that the Pope, in pro­hibiting to take the Oath of Allegeance (which containeth nothing in it but an acknowledgement of meere Ciuill Obe­dience) hath done that which the Scriptures will not a [...]ow, citeth many texts wherein all Temporall Obedience is per­fo [...]med and command [...]d, euen to Pagan K [...]ngs: which p [...]a­ces, so farre foorth as they concerne Ciuill Allegeance (and his Maiestie brings them in for no other purpose) this Epi­stl [...]r, Numb. 37. granteth to be truely alleaged, and the same which they themselues allow. Yet heere, Numb. 40 [...]e pro­claimeth that they make flat ag [...]nst the Apo [...]ogier and all for the Catholik [...]s. So did the Diuell pronounce of the King­domes Luc. 4. 6. of the earth, All these are mine, when he had not a foot (by right) in any one of [...]hem: no more th [...]n [...]he mad fellow in Aelian who thought that All the Ships which came to the H [...]uen, were h [...]s owne. Var. Histor.

24 But much more (s [...]ith hee) Numb. 41. ‘The authorities all [...]ged out of the fathers; for they (especial­ly that of Saint Augustine) are f [...]a [...]ly FOR the Catholikes Refusing; and clearely against the OATH enioyned’ How so? Ch [...]istians in temporall matters obeyed Iulian (saith Saint Augustine) though an Apostata and an Idolater: our Christian King requires no more; the Oath enioynes no In Psal. 1 [...]4. oth [...]r thing: they, in cases wherein appeared difference be­tweene Christs honour and the Emperors' command, refu­sed, and if there bee any such thing in the Oath, let Catho­likes [Page 165] forbeare to sweare, but shew that point which is dif­ferent from true Religion. I [...] not, then hath the Popes Breue [...] that Fathers [...] and, the Christians pra­ [...]ze: [...]nd so S. Augustine must needes make for the Apolo­g [...]er. A [...]d so doth a [...]so Iustin Martyr: for, excepting the Ap [...]o. 2. ad Imper. adoring of God, in ALL other things (saith hee) we cheere­fully s [...]rus the Emperor; but the Oath enioineth nothing that impea [...]heth or crosseth adoration due to the Almightie. To say, (which is their vsu [...]ll shift) that the difference beeing betweene some Contents of the Oath, and THEIR Reli­gion, therefo [...]e they are not to obey, that's a vanitie, and yet that is their Anchor-hold, when they are hoisted and put to the p [...]sh. S [...]ppose s [...]ith Parsōs in English, Creswell in Latin) th [...]t a Prince professeth that hee w [...]l bring in a more sound Philopator. [...] tha's not to the purpose, he is bound to defend the Romish Faith, assuming that of THEIRS to bee Christs Religion, which wee (looking to their Doctrine and opi­nions) account to be a Masse of [...]; and respecting the vsurped Iurisdiction, haue prooued and found to be the sul­phurated fuell of all disloyalties.

25 And therefore that Protestation which he makes Numb. 42.‘Wee will serue our Soueraine; we will goe to Warre with him; wee will fight for him, and doe all other Of­fices of temporell dutie:’and that, Numb. 44. ‘Wee will ac­knowledge him ONELY inferiour to God in his temporall gouernment,’ is but an Hypocriticall flourish of words, (like Iosh. 9. the Gibeonites cou [...]enage) without truth of heart. For their positions (which hee there cal's Rules of Catholike Doct­rine, are directly contrarie; The King can vse his tem­porall sword but at the Popes beck, saith one; and if a Christian Molina tract. 2. de Institut. disr. 29. Simanch. lib. 23. sect. 11. Institut. King bee an Heretike, saith another, immediatly his people are freed from his command, and their subiection. What ser­uice then may his Maiestie expect▪ being now (by Mathae­us de Torto ore (pronounced an Heretike, and by the Popes Intorto Breu [...], curb'd and cut short of his temporall▪ Supre­macie?

[Page 166] 26 [...]he [...] [...] be t [...]e [...] of the other [...] cited by his Ma [...]estie; for if the K [...]ng be [...] ONELY [...] our to the true God (as saith Tertullian:) if ab [...]ue [...]he Empe­ror, th [...]re is none but ONLY God which made the Emperor, (th [...]t is Optatus his speech:) then make [...] it fully for t [...]e [...]S a [...]ul. [...] [...] [...]. 3. OATH, which denieth the Pope to haue any authoritie ouer our Soueraigne, either to depose him, or to dispose of his Kingdomes and subiects: for that were to binde the King to his Good behauiour, and make him a most base vn­derling to the Pope: because Deposing, is the highest point of Supremacy, and the basest for indignity that a King can indu [...]e, and belongeth to none but God onely, who is the a­lone superiour to Kings, as those Fathers confesse: or to an inferiour, for message and relation, and that by Gods spe­ciall and person [...]ll command, as was the Case of some Kings by Prophets. Yet for all this, these also must make for the Catholikes.

27 Nowithstanding, it seemes the speech of S. Ambrose [...]. [...]. A [...]xent. [...]p. li [...]. 5. doth somewhat trouble him, who professed, that otherwise then with SIGHS AND TEARES, he neither might nor could resist; for such are the Weapons of a Priest: how then will the [...]igh-priest of Rome, iustifie his Breues of interdiction; and his Faculties of Absolution; and his Buls of Rebellion against Princes?) and how maketh this Flat for the Catho­likes refusing the Oath? therefore in sifting this Father, hee is curious, and that by double Interrogation.

28 ‘One; did Saint Ambrose by this, acknowledge th [...]t the Emperour had higher authority then [...]ee in Church mat­ters?’ that's Extra Oleas, not the case in hand. Superiori­tie in Ecclesiasticall causes, h [...]th the proper [...] in an­swer to the Cardinalls letter, where it is to be discussed. The point now controue [...]ed vpon Saint Ambrose his speech, is whether the Pope hath done like a Priest in for­bidding the taking of an Oath, which concernes nothing but Ciuill obedience? i [...] hee haue not; then Saint Ambrose, and hee are different. Indeed, so much of his Breue as was writ­ten [Page 167] with the fresher moisture of his inke, the raine-water of his teares [magno ani [...] maerore; afflictio nostra; Cordis dolo­re] [...]hese [...] (I say) were Ambrose-like, and Priest-like. But when hee comes to put in his Caueat, with the Copres, [...], and [...]egar, [acrius exigimus] the sharper Ingredients of his Prohibition, these are the waters of Marah, so bitter, that none (of a Religious pallat) can drinke them: & there­fore Saint Ambrose leaues him there: for by any other meanes (saith that holy Father) then by TEARES and SIGNES, I can­not, I ought not to resist.

29 And the Popes Predecessor Gregory the great, more Epist. 61. li. 2. Indict 11. openly forsakes him; for hee hauing receiued a Lawe from the Emperour, to bee promulged according to command of his superiour, misliking the Edict (as contra­ry to religion, in his opinion,) sets downe the reasons of his dislike, but publisheth the Law notwithstanding, according to the Emperors mandate. THIS Pope deales cleane contrary with the Oath, neither shewes his reasons of disal­lowing it, nor yet suffers it to passe for currant, but plaine­ly forbids the taking of it; and yet saith this vaine Epist­ler▪ this example of Saint Gregorie makes flat for the Catho­likes.

30 The other interrogation concerning Saint Am­brose is, ‘Whether, if the Emperor had offered him an OATH Repugnant to his Religion and Conscience, hee would haue ta­ken it?’ to which, first he answereth both for himselfe and vs too, ‘Surely no.’ And this also is [...], nothing to the Catholikes; for neither is there in the Oath any m [...]tter touching Religion, other then that Obedience, which by true Religion is allowed; neither is their Religion and that holy Fathers more semblable (especially in that point of O bedience) then cha [...]e and wheate, then Gold and drosse. But suppose that Saint Ambrose would refuse such an Oath vr ged vpon him, would he with all for-bid others to take it, by warrant of Interdiction? Surely no: for in as greate a point of Conscience as that, his answerwas, I haue done [Page 168] what belongs to a Priest, Quod Imperatoris est Imperator faciat [...]i. l. for the rest let the Emperor doe as an Emperor should; that is, I haue discharged mine office, answering like a Priest, in making knowne the vnlawfulnes of the Emperors demand, now leauing it to the Emperors pleasure, I haue no other meanes of resistance, but greefe, and teares, and sighes.

31 And this to be the Proper Office, and right course of Pastors and Preachers, the Fathers haue obserued in an elegant Allusion to that name of Boanarges the sonnes Ieronym. in Mar. 3. 17. In Psal. of Thunder: for Preachers are Cloudes, saith S. Augustine; among which, if by the power of Sunne and Starres, an ex­halation bee forced vp, and by coertion so streitned, that it cannot haue passage; by counterforce of both their strengths (the one impelling, the other resisting) the Cloudes breake into Thunder; yet that dreadfull noise ends in moisture and raine: Nam Deus fulgura ad pluuiam fecit, saith Saint Hierome; that is, (as they moralize it) Superiors Vbi supra. and Gouernors command that vnto Bishops and Pastors which is vnlawfull; they yeeld not, but shew causes of their Recusance; not preuailing (but more pressed) they lay open those iudgements which in such cases God hath reuealed, there's the Thunder: yet, when that is done, they goe on further, but end in teares, and praiers, Vt extinguat misericor­dia quod Iudicium vrit, that pitty may mo [...]e, where threates Ibid. perhaps exasperate, saith the same Father. This did Saint Ambrose, and yet must this example make for the Pope for sooth, who surely, by that resemblance of S. Ieroms, shews himselfe that either he was neuer good Pastor; or else his Breue is a strange Meteor, which begins with moisture (Teares and Lamentation) but without either rendring cause, or shewing reason ends in a Thunder of dreadfull [...]; like the Crocodile that first weepes, and then rages.

32 Secondly hee giues a reason of that his negatiue, for S. Ambrose, why hee would not sweare in a matter re­pugnant to his Religion, and that by three instances [Page 169] of fact (in all which—moueat Cornicula risum: for like Aesops though [...]ce, hath borrowed them all from Allens Horac. Apologie; neither serue they for any purpose, but to e [...]ke out his Pamphlet,) The first, His deniall to dispute with Auxe [...]tius the Arrian in the Consistorie before Valentinian, required thereunto in the Emperors name, by Dalmatius a Tribu [...]e and a Notarie, (for so the Text hath it, ‘ [...] Tribunus & Notarius con [...]ènit,’ not as he varies it, the ‘Tribu [...]e bringing with him a publicke Notarie to test [...]fie the same)’ with reason and ground of his resusall, ‘That Bi­shops must Iudge of Emperors, not Emperors of Bishops, in ma [...]ters of f [...]ith.’

33 It is true, and Saint Ambrose did well in it, and said [...] for it; his fact and reason both were Christian-like: [...]son, place, and cause, making wholly against his consent. For [...]o app [...]are before HIM as a Iudge in Diuinitie, and [...]o [...] a po [...] (whome Aristotle would scarle admit Ethic. 1. [...]o b [...]e an Auditor in Philosophie) had beene a great weak­n [...]sse; first, the Emperor was a young man, not onely in y [...]ares, but in grace, neither yet baptized, nor rightly ca­ [...] chized: secondly, preiudiciall in his opinion, hauing al­ready Vide Ambros. Epist. li. 5. &c Sig [...]nium de Occident. Im­perio lib. 8. an. 383. e [...]cted a Law for the Arrian Doct [...]ne, which was the matter di [...]utable; Tolle legem sivis esse certamen, saith S. Ambrose: Thirdly, ouer-awed, at least misled by his mo­ther a woman Heretically affected (and that Sex must pre­dominate which way soeuer inclined:) fourthly, the confe­rence must be in a publike consistorie, among a multi­tude of Iewes, Gentiles, and Heretikes, where he could ex­pect no other issue but what the Apostles found, when they Act. 2. 13. spake with diuers ongus, Mocks, & Scoffes. For there are some places, not fit for Christians either their Actions or ar­guments Our Sauiour himselfe could doe no great mira­cle in his owne Country; not that hee was vnable for want Mar. 6. 5. Mat. 7. of power, but hee saw it was vn-auaileable through their lack of faith: and why should that holy Father cast his Pearles before swine?

[Page 170] 34 His reason of deniall was Diuine-like; deniall (I say) not of comming, for, Venissem, Imperator, ad Consistorium, saith Saint Ambrose, I had come, most noble Emperour, vnto the Consistory (according to the Summons) saue that the Bishops and people both with-held mee; but of disputing before the yong Emperor as a Iudge in causes of Faith, which might not be, the spirit of Prophets being subiect to the Prophets, by the Apostles rule. 1. Cor. 14. 32.

35. May not then a Prince iudge in cases of Religion and Faith? No, not Iudicio definitiuo, to determine what is sound Diuinity or not, and so impose that vpon the con­sciences of men, for Faith, which HEE alone defines to beeso: but Iudicis exequntiuo or Iurisdictionis, he may and ought, when the Church hath determined matter of Faith, command the professing thereof within his Kingdome, as the soundest and worthiest to be receiued. For so some Schoole-men distinguish of Iudgement, making it, first two­fold; Definitiue, to set down what is to be thought of each Occam. in Di­alog. thing, and so prescribe it to mens beleefe (and that is the principall prerogatiue of God himselfe:) and Secondarily, of the Church representatiue, guiding her iudgement by Gods voice, which is his word: the other of recognition or sifting out the truth, which they make three-fold; either discretiue, to trie whether things either bee or bee not, or whether they bee that they seeme to bee (and that's com­mon to all Christians, to trie the spirits, whether they bee of God or no:) or directiue, to lead others into a right iudge­ment, 1. Iohn 4. 1. by reuealing the Truth, and instructing them; which being a publik duty, is proper to the pastors of the Church: and thirdly decretiue, which is in the Prince, both affirma­tiuely to binde those within his compasse (aswell Clergie as Laity) to the obseruing of that which is so tried and ad­iudged; and negatiuely to suppresse the Contrarie. This last, to iudge for the truth, Saint Ambrose denied not to the Emperor, yea it was his greefe that he did not so; but to iudge of a truth, whether it should bee so or no, as in this [Page 171] verie case (being a high mysterie of Faith) Whether Christ should bee the Sonne of God or not? which God himselfe by his word had warranted, and the Church, by the assistance of his Spirit had alreadie determined and established: this (I say) he denied, especially to Valentinian, who wanted (as it seemed) those three qualities, which are principally required in iudgement: first, Authoritie, for it is the Chur­ches Aquin. 22. q. 60. & 61. right to determine in matters of doctrine; secondly, Prudence, to which many yeeres are required, saith the Philosopher, but the Emperor was verie young, and a Nouice Arist. Ethic. l. 9 in the rudiments of Faith; thirdly, Iustice, which hath in­differencie euer annexed, and that in Valentinian was defe­ctiue, who had forestalled the same with a partiall Law for the aduerse part, a strong barre against true iudgement; for men are hardly remooued from priuate opinions, much lesse Kings from their Lawes once published, espe­cially in points of Diuinitie; because such Retractations will alwaies leaue an aspersion, either of Ignorance, Rashnes, or Inconstancie.

36. His second and third Instances follow, as stale as the former: (for this fellow liues vpon Allens scraps) ‘S. Ambrose denied to yeeld vp a Church at the Emperours com­mand for the Arrians to assemble in: as also he refused to send the Consecrate Church-vessels to the Emperour, requiring them: and his reason for both was, Quaediuina, &c.’

37. That is, things separated to holy vse, and houses dedicated to Gods Seruice, are not to be alienated to com­mon vsage; for Bis Dei sunt quae sic Dei sunt, say the Fathers: God hath in them a double right, as King Dauid confessed: first, as his gift to man; secondly, as mans gift backe againe to him: which two-fold cord tyeth them so strong, that it is 1. Ch [...]o. 29. 14 an Anathema for any (not consecrated) to challenge them; yea, for them which are consecrate, if they doe not onely put them to that vse alone for which they were dedicated: otherwise the Sacrifices of the Lord (euen in the hands of a Priest) may yeeld an euill sauour: much lesse are they to 1. Sam. 2. [Page 172] be betraied to hereticall pollution; for why should the Church, separated to the honour of Christ, b [...]e opened for entrance to Blasph [...]mies against Christ? This was S. Am brose his reason of deniall.

38 Now what of all this?‘Hee that thus refu [...]ed in these things, what would hee haue done if he had been pres sed with an OATH against his Conscience?’ Sur [...]ly, if the Emperor had commanded him to haue abiured his Faith, he would (as he did there) refuse by deniall; render his rea­sons with all humilitie; and, if occasion so [...]quired, rather yeeld his body, then betray his faith; and in the meane time weepe for greefe, to see Christ so wronged, and his So­ueraigne so mis-led: (for so himselfe professeth of­ten.) Vide [...]t supra.

39 But put the case aright: if the Emperor had pres sed him, because he saw his diuersitie of opinion in R [...]ligi­on, to sweare his true Allegeance vnto him; to abiure all vsurpers, or challengers of his Crowne, either pretending right vnto it, or claiming any authoritie to depose him, or set free his Subiects from their obeysance, would bee not haue taken THAT OATH? Yes, hee that ple [...]ded so diuine-like for Gods right vnto the Emperor, would for the Emperors right haue beene as zealous, acknowledging vnto Casar his due, as vnto God his duty. so [...] would hee haue beene from the Popes veine, to send out Breues and Prohibitions, thereby to nourish mutinous and intestine Rebellions. For euen in those cases of conscience before specified, when all the Citizens of Millan stood for him, and the souldiers denied to at end the Emperor to any but S. Ambrose his Church, the people being in a unnult, be defi [...]ed them of the Emperors part, that if they tooke him to be Ince [...]or, the St [...]rer or Procurer of the same, hee might be executed, or [...]; and protested for him­selfe, that for his part, hee neither might, nor ought res [...]st: and commended the Christian patience and for bearance in the multitude (as an influence of the holy Ghost) when [Page 173] with their weapons in their hands, they [...] [...] said, R [...]gamus, Auguste, non pugnamus: We request, noble Em peror Epist. [...]. 5. 33. wee fight not. And is not this directly to his Maiesties [...]urpose, to shew that the Office of a Priest and Bishop (the Pope is none other) is to practise and [...] obedience? to gre [...]vnder pressures, not to make resistance? to pray against vnchristian violence, not to countermand Ciuill Alleg [...] ­ance?

40 But that of Gregorie toucheth the very quicke; who, as he thought his duty discharged to God, in shew­ing his reasons why he disliked the Law; so did hee per forme it very readily to the Emperour in promulging the same immediately according to Commandement. A [...] this example (for all the Epistlers sleight account thereof, ‘as not cited to purpose)’ is a bu [...]e in his thro [...]t, and make him cough vp a little bortowed reading, but that falsified: for, not denying the promulgation of the Law by the Pope, vpon the Emperors mandate, hee would faine make it good with a false Glosse; namely, that ‘Gregory, first CORRECTED the Law, and so TEMPERED by him, sent it to the Emperor, to which Mauritius yeelding; the Pope did publish it so CORRECTED.’ Grant this to be true; Gregorie shewed more manners and Reli­gion then Pope Paul doth, who neither qualifieth the Oath himsel [...]e, nor desires his Ma [...]estie that it might bee tempered; not declares the point wherein it is to be mitiga­ [...]ed; [...] [...] new married guest in the Gospell, scorning his Predecessors Habe me excusatum, all sober excuse set a­ [...]t, as a m [...]n wedded to his owne will, and newly possessed o: Pope Io [...]nes [...], he sends out his peremptory Non Luc. 4. 18. 20. poss [...]m, neither himselfe will, nor others shall yeeld vnto it.

41 But what this Iesuite speakes of correction or miti­gation of the Law, before Gregories publication, is vtterly vntrue; and were not his profession meere impudencie, he [...]ould not d [...]e to speake it: for, that the Pope did, after [Page 174] some reasons deliuered, adi [...]re the Emperor, pertremen­dum Iudicem, verie earnestly, to alter or dis [...]null the Law, is apparant in those words, Aut temporando aut immutando E [...]ist. 61. lib. [...] [...]. l. 11. piet as vestra inflect at; but before euer this motion of his was made knowne to the Emperor, the Law was by Gre­gorie published, (for hee was sicke and could not then write) as not onely in that letter it selfe is manifest, but in another not farre from it, wherein it will appeare, that the Pope hauing diuulged the Edict, but seeing his request for Mit­tigation nor accepted, write, to Theodore the Emperors phy­sitian, Ep [...]st. 64 lib. 2. and intreates him to deale with his Lord and Soue­raigne about it: the reasons whereof hee had not, yea hee would not (hee saith) a responsal [...] suo publicè dare, publike­ly yeeld, as from his Chaire and Oracle (much lesse by his Br [...]ue interdict) but hauing suggested it priuately, he left it to God, and the Emperours leasure and wisedome. If, after that, vpon his importunitie, it pleased the Emperour to qualifie it, by giuing a more large scope to that monasti­call desire, yet was not that yeelding of his, made so publike that all might take knowledge of it; but Gregorie is faine to make it good vpon his credit, in those words, in that Epistle which this Falsifying Iesuite mentioneth, but lea­ueth them out verie cunningly, [Mih [...]redite] Beleeue ME, Epist. 11. lib. 7. [...]. l. 1. our gratious Emperour is so contented: (it seemeth then that they had read the Edict, and receiued it before vncor­rected.)

42. And is not this most properly applyed to his Ma­iesties purpose? that a Pope, though misliking a Law Eccle­siasticall, made without his priuitie and consent, should not take any publike exception against it, but priuately by Letters; not prohibit any to obey it, but make meanes to the Emperours attendants for mitigation thereof; and in the meane time publish it PRESENTLY vpon the Mandate, as it was sent vnto him? If the Pope had reuea­led vnto his Catholikes the vnlawfulnesse of the OATH, and yet willed them, for conscience to God, and in duetie [Page 175] to their Prince, to take it, and in the meane time promise that hee would indeuour by intercession and mediation to the Kings Maiestie, either to mitigate or abrogate the Law, then had he beene more like Gregorie, and yet the exam­ple make nothing for the Pope or his Catholikes; sor Gre­gorie excepted priuately against the Law, but obeied the commandement for publishing it; the Pope openly interdic­teth; they obstinately refuse taking of the OATH. The truth is, the submissiue carriage of that Pope to the Emperour, both in his stile and deportment, doth so plunge the great Bellar. de Pon­tis. Rom. lib 2. ca. 28. debater of Controuersies, that like one foundred, hee knowes not whether hee should ascribe it to Gregory his humilitie or necessitie: and so maketh their great Sainted Pope, either an Hypocrite, to giue the Emperor an Haile Master, (whom in heart hee contemned, yea, accounted a Persecutor, saith Parsons) or else a temporizing luke-warme Laodicaan, that for feare or constraint would yeeld to any Num. 49. thing against his conscience, that the Emperour should command.

43. The Councels follow; and not onely that of Arles in France, with fiue other at least (which submitted them­selues wholly to the Emperour Charles the great in most humble tearmes) but the foure generall Councels (which Gregorie compares to the foure Euangelists) summoned at the becke and command of the Emperors, and submitted (for the validity and establishment of their decrees) to their most royall assent: and yet all this is nothing to the pur­pose, saith this Antapologer.

44 No? If whole Councels submitted themselues in all dutiull reuerence to their Souereignes, not only in mat­ter of Temporall Affaire, but of Faith and Religion; then doth the Pope an il Office, and vn-priest like, in forbidding the Kings naturall Subiects to acknowledge their allege­ance to him in Ciuill right. It is euen the like argument which God himselfe vseth in way of Complaint, by com­parison, the SONNES OF IONAD AB Rechabs Ierem. 35. [Page 176] Some KEPT the commandement of their Father which hee gaue them but MY PEOPLE [...] NOT mee.

45 Yet [...] his reasons; particularly ag [...]inst that of Ar­les (for the other, of the generall [...], He will not Tom. 3. C [...]l. [...] 4 [...]1 &c. stan [...] to examine, as hee saith Numb. 55. Postulant vt [...] [...] inexplicabilia, quoth the Ora [...] of [...]ome that w [...]re driuen to a stand and inco [...]uenience in [...]) [...] [...] [...]. and they are by way of Interrog [...], foure in number.

First, ‘in that Synode in Arles, [...] there any mention of an OATH?’ no more was there in that example whi [...]h God brought of Io [...]adabs sonne any m [...]ntion of Idolatrie whereof hee complained in his people, but the Rechabites obedience was shewed in abstinence [...] strong drinke; Is­raels disobedience in following strange Gods. Hi [...] Maiestie is now in argument a Thesiad Hypothesia; by comparison thu [...]: All [...]bedience was heeretofor by Scriptures, Fathers, and Councels, ackn wleged to Princes in ALL causes; then surely, in Hypothesi is the Pope verie faultie to forbid his catho­likes to take an OATH, which containeth ONELY a Re­cognition of naturall and Ciuill obedience.

46 His second Interrogatorie: ‘Was his SVBMIS­SION in requ [...]sting the Emperors assent because the Coun­cell was assembled by his Commandemen [...]?’ Yes, for hee that hath the sole authoritie to summon a Councell, h [...]th the sole power to make good or voide what it concludes ‘With­out the Emperors liking. It is probabie th [...]y met not,’saith this Je [...]ite, (which he borroweth frō Bellar:) ‘but the chief cō ­mission came from Rome.’ How will that app [...]are? The Popes [...] C [...]cil. ca▪ [...]3. [...] is not once mentioned, either in the Preface or bo­dy of the who [...]e Councell; but the words [...] p [...]ine, Iussis IMPERATORIS, frater [...]itatis nostr [...] [...] est aduna­tus, by the commandement of our most Religious Emperor, our brother-hood is heere met in one: and the yeere of his reigne is there prefixed.

47 Yea, ‘But in a Councell at Wormes, the first that the said Charles caused to be Celebrated in his Dominions, An­no [Page 177] 770. [...] was left Registred, AVTHORIT AS ECCLE­SIASTICA, &c. ECCLESIASTICAL AVTHO­RITIE teacheth that councels may not bee helde with out the allowance of the Bishop of Rome.’ A manifest vntruth made good by an obscure Author, out of a Councel either no [...] as­sembled, or neuer recorded. Canizius who in his Chrono­logy Ante. Catechis. seemes very diligent in nūbring al the Councels both vniuersall, prouinciall, and Nationall, names it not. Gene­brard, himselfe a Frenchman, reckoning all the Councels Chron. l. 4. which the Emperor Charles assembled, mentioneth it, but neither dates it, nor warrants it, as hee dooth the rest at Arles, Towers, Chalons, &c. All which he mustreth in the vere [...] 13. but in the yeare 770. he ackowledgeth no such thing. Binius (no idle compiler of the Councels) names it onely in that yeare, and leaues this note vpon it, In the French Annals in the life of Charles the Great, there is found mention of a Certaine Synode, to bee Celebrated at Wormes, QVID IN EOGESTVMFVERIT NON CONSTAT. Caranza the Epitomist nameth only one at Wormes, held in the yeare 816. or there abouts, vnder Lewis the second; but of any vnder Charles, either as King of France which must bee [...] [...]) Anno. 770. or Empe­ror, Tom. 2. Con. pa. [...]. which was not till [...] [...], at least, he saith not a word; & yet out of such a smothered Record [...] [...]out of Baronius, and hee mistaken, this fugitiue [...] a definitiue sentence, to warrant no Councell goo [...] [...] ted without the Popes authoritie for assembling: that is to say, at one push to ouerthrow the credite of all the Councels, both generall and particular, for the better p [...]rt of 900, yeares after Christ, especially when the Churches had rest, and flo [...]ished vnder Emperors and Kings.

48 A thing so cleare and radiant, that Bellarmine him­selfe being dazeled in beholding the Euidence, as S. Pe­ter, not wisting what he said, oppressed with the glistering Matth. 17. Luc. 9. countenance of our Sauiour, wold needs build Taberna­cles bo [...] [...] [...] and Moses: so hee, labouring to build [Page 178] for the Pope, as if all Councels must necessarily depend vpon his Oracles, and come to his Tent for summons and strength; labours also to build for the Emperor, and in the same place sheweth diuers reasons, why it rather be­longed [...] concil l [...]. c [...]. 13. §. Ha­bemus Concil. Latera­ne. sub Ha [...]ri­an. Funcci. Com. li. 4 Geneb. lib. 3. dist. [...]3. Adrian. Papa Romanus, to Emperors then the Pope, to assemble them. And if any Emperor might challenge it, Charles the great much rather; to whom by authority of Councel and Pope, power was giuen to appoint the Bishop of Rome, and to dispose of the Sea Apostolike; which so remained in him, and his Successors for a long time.

49. ‘Was then this submission at the Councell of Arles, made to the Emperor for approbation of matters of Faith?’ That is his third interrogatorie. To which hee answereth ‘No,’ and yeelds his reason by repetition of that place in Saint Ambrose before specified, ‘That in cases of Faith, Bishops must iudge of Emperors, and not vice versa▪’ To iudge definitiuely, which are matters of faith or no, it is not for the Emperor; but to ratisie by his assent, and command by his authoritie, what the Church or Councell (so assem­bled) hath defined to be a matter of Faith, is proper to Emperors and Kings; & this was the end of their submis­sion at Arles, as the words purport And that this was S. Ambrose his meaning also, his owne fact is the best inter­preter; who, when the Synode at Aquil [...]ia, conuented by the Emperors commaund, about the point of Christs Deitie (no mean Article of Faith) was dissolued and bro­ken Tom. 1. Concil. pa. 5 [...]4. &c. per [...]. Gratian. Valentinian. Theodosius. vp, wrote with the rest of his brethren their letters to the Emperors, particularly discoursing the whole maner of their proceeding; & (by messengers purposely addres­sed from the Synod) humbly and earnestly desired them that they would vouchsafe to make good what the Bishops had in this assembly cōcluded, Ne obtemperātes vestrae tranquili­tis Statutis frustrà Conuenisse videamur, least this our [...]eeting should bee frustrate and to no purpose, which wee haue made in O­BEDIENCE to your Clemencies Commandement.

50 ‘Or was this Submission, or rather remission by the [Page 179] Synod, made, because this Councell was assembled ONLY for reformance of MANERS?’that is his last interrogatory and answered by him affirmatiuely; ‘Yea for after the first Canon, which containes a prosession of their Faith, the other twentie fiue (being in all but twenty sixe) are about Re­formation of matters amisse;’ and so hee reckons vp e­leuen of the twenty fiue. Genebrard indeed doth call all those Synods by Charles the Great assembled, CONCI­LIA Chron. lib. 4. Anno 813. REFORMATORIA. Belike then it is gran­ced, that Princes within their seueral Dominious, may as­semble their Clergie concerning matters of Ecclesiasticall Discipline, and that is NERVVSECCLESIAE; mat­ters of Faith haue a great Dependance vpon that Reforma­tion; because vnsoundnesse in opinions, is seldome sepa­rate from dissolutenes of Manners.

51 But was the assembly only for that? first then, the Clergie did aliudagere, and went beyond their commissi­on, for after their mutuall Salutations and Ioy at each o­thers meeting, Coepit vnionis nostrae numerositas de Rebus spi­ritualibus Praesat. ad Con­sil. mutua Collatione inter se ora diffundere, our whole company beganne to conferre at large about matters Spirituall, say the Fathers of that Councell. Secondly, the eleuenth Canon defineth who are to be accounted [...], and within what degree of Consanguinity they are comprised; & that (I trow) is a matter of Dostrine: yea, and the eight Ca­non (which in the Margin the Iesuite hath marked, but o­mitted in the body of the discourse) is by their owne rule a matter of Faith, and Religion, & by this Epistler termed Nomb. 50. ‘a point of the Law of God,’ namely the Prohibition of entring into Monastical life. Mauritius in his Edict forbad that Soul­diers should be admitted as Monks, & that by Greg. the great is accounted such a matter of conscience & Religiō that he takes it to be against God himself, & to be a mandate preclusory of the way to heauen: the said very restr. int, for Vbi supra. Nunnes and Monks is within this Councel, & yet now it is reputed but a matter of manners. The 18. Canon not [Page 180] only concludeth the Crism. to be safely kept vnder lock & key, but determines it to be Genus Sacramenti, a kind of Sacramēt, & therfore not to be touched by any but Priests.

52 Yet grant it were so, that this Councell were onely assembled to correct deformitie in manners, did they then by their submission acknowledge the Emperors authoritie Onely in those Cases, and not in matters of Faith and Religi­on? What can we say to the foure Generall Councels (speci­fied by his Maiestie) assembled by the Emperor, and par­ticularly that of Ephesus against Nestorius, summoned by the Emperor, and after many earnest supplications and inter­ceptions of their Letters, and hard pressures vpon some Orthodox Fathers, (for Cyril and Memmon vpon sinister Tom. 2. Concil. per Binium. p. 921. Informations were laid fast) their Decrees were at last con­firmed by the Emperors authoritie? His answer is, Numb. 55. ‘Those ONLY tend to prooue TEMPORALL Obedience and therefore hee will not stand to examine them.’ Very learnedly spoken, and very honestly, no doubt.

53 Such is the fashion of many ignorant Geographers, saith Plutarch, when they come to some Terra incognita, Pl [...]. Thes. that goes beyond their small reading, and they know not how to describe it, they place it in a corner of their Map, and say, that nothing lies beyond but certain quick-sands, or vnpassable mountaines or frozen Seas. Iust that which Aristotle noted in Anaxagoras that absurd disputant, who Metaphys. 1. when he was driuen to any exigent, vt hareretin explicanda causa, and could not giue a cause why such a thing should haue his existence, he would shift it off with his old spell of N [...]t that the vnderstanding did it; when as in all other things hee would make anything the cause rather then it. Heere Temporall Obedience is made the cause of the Coun­cels submission, (which saith the Iesuite, ‘wee offer most willingly)’ when as those Synods were not assembled for any one such point; and hee with his are ready to per­forme nothing lesse. And so passing them with silence, because he knowes not what to say vnto them, he tels vs [Page 181]that he ‘will draw to an end of this Paragraph.’ Wherein, like Schole-boies, when they haue spent their questions, hee fals on rayling against the Apologier with his Saucie tearmes.

54 And why so? Because his Maiestie professed, that it neuer came within His reading, that Temporall Obedi­ence was against Faith, and Saluation of Soules. Sure he was, that Christ professed himselfe of another opinion, in de­nying his kingdome to be of this world, and in commanding Ioh. 18, 36. Matth. 21. 21. Caesars right to be giuen vnto Caesar; and therefore if the Pope had once set it downe as an Article of Faith, (for he hath a tricke by the infallibility of his spirit to make NEW ARTICLES at his pleasure) before he had thus pro­nounc't of the Oath of Alleagiance, it had beene more ex­cusable.

55 Vpon this the Iesuite resulteth in a kinde of Ter­tullus rhetoricke, with a volume of empty and hauty words, calling this speech ‘an INSVLTATION,’ and the Apologer a ‘TRIFLER, a WRANGLER, a WRONGFVLL IMPOSER vpon his Aduersary, a VOLVNTARY MISTAKER of the question, and a CALVMNIATOR.’Numb. 56. For first, the Breue, saith he, forbids not TEMPORALL Obedi­ence. No? It forbids the Oath wherein is Onely acknow­ledgement of Ciuill Alleageance; and he which Prohibits the Swearing against an Vsurping Deposer, denies Temporall Obedience to the rightfull Soueraigne. Secondly saith hee, ‘Neither the Pope, nor the whole Church together can make NEW ARTICLES of Faith, by the iudgement of any LEARNED CATHOLIKE.’ They may make NEW Rules of Faith; for those Bookes which the Chur­ches in all ages haue reputed Apocrypha (as the Booke of Hermes, and the Constitutions of Clement) the Pope and Councell may make Canonicall, so saith Stapl [...]ton, and hee Relect. d [...]ct. prine. cont. 5. [...]. 2. [...]. 4. no vnlearned Catholike. Yet more neerely, Bish [...]p Fisher, a most holy and learned man (so Bellarmine stiles him (saith, [Page 182] that what a Pope with a Councel deliuers vs to be beleeued hoc pro fidei articulo recipiendum est, that must be receiued as Art. [...]7 co [...]a. [...] [...] [...]n Article of Fait [...]. Yet more directly Aquinas (no meane­ly learned Schoole-man) is of opinion, that to preuent or [...] errors newly arising, it is necessary to make a NEW [...]. q. 1. art. 10. conclus. SYMBOLE or Creed, and no man hath that authoritie [...]ut the Pope, to whom it belongeth FINALLY to deter­mine concerning matters of Faith, to bee of all bel [...]eued and re­ceiued FIDE INCONC [...]SSA, without doubting or wauering. Which point of desining Dogmata fides, how many or how few they should be, to belong to the Pope onely, and not to a Councell, a Iesuite (and therefore Lear­ned, [...]or Institut. pa. 2. lib. 4. cap. 10. Parsons will say) maintaines very firmely. For the Pope may define any thing (though not exprest in Scrip ture) to be defide, an Article or point of Faith, without any explicite Reuelation from God, saith Suarez another Ie­suite. Tom. 2. disp. 3. art. 2. sect. 6. qu. 27.

56 But what neede opinions, when the practise is ex­tant? A whole new Symbolum is set out in the prouinciall Sy­nod tom. [...]. Concil. pa. 950. at Millan, wherin twelue new Articles are added to the Nicen Creed, which all Catholikes are bound vpon paine of an Anathema [...], to professe by worde, and sweare by Oath.

57 ‘These are EXPLANATIONS, not NEW ARTICLES, as SHEE was not the true Mother MORE after the childe was sentenced to be diuided, then before;’ but then it appeared more plainely, that shee was so, (saith the Epistler.) So some Canonists call the Popes chal­lenge C. fundamenta de Elect [...]n 60. to his doubl [...] Monarchy, Constantines, not donation but Declaration, or reall EXPLANATION of that Text, [Tues Petrus.] Explanations are declaratorie illustrati­ons of a truth inuolued in some former Article, not additi­ons of a doctrine newly conceiued for a truth; so saith the Councell of Florence: but in that annexion at Millan the most of the Articles haue no ground, either in Scriptures or Decrees, by the primitiue Church allowed. And ther­fore [Page 183] Purgatorie; Trans-substantiation; communicating vnder one kinde; seauen Sacraments; Worshipp [...]ng of Images, &c. (which are annexed to the Nicene Creede by the Synode at Millan) hauing no relation to any Article of that, or any other ancient Creede, or diuine Scriptures, can not bee Explanations, Quia omnis expositio (saith the Florentine Coun­cell, [...]om. 4. Concil. pa. [...]22. &c. wherein that case was fully canuased) sit ex intrin­secis; but must needs bee ex [...]ranea, additions of NEW Articles, fetch't in by the Popes extrauagant Power, which the canonists ascribe vnto him▪ Extraius, contra ius, & Decius & Can li. [...]. 1. Reg. 3. supraius Omnia posse. Which shewes his comparison of the true mother, reuealed by the appointed diuision of the Childe, to be a fopperie. For if the Creede coulde speake for it selfe, at the imposing and inforcing New Ar­ticles vpon it, vnder the name of Declarations, as that natu­ral mother could at the sentence for the dismembring of her child, it would tell the Whore of Babell, that she playd Michols part, to make a dead Image carry the resemblance 1. Sam, 19, 13, of liuing Dauid▪ and that these Explanations (so called) are but Ephesiael [...]terae, illuding impostures, no concluded truthes. Athen. dipnos. lib. 12. And would iustifie that charge of his Maiesty (in saying that the Pope can make new Articles of Faith) to bee as far from Calumniation, as this Iesuite is from shame or hone­sty, to auow the contrary, in saying that ‘no learned Ca­tholike doth affirme it,’ when there are so many witnesses, against him, and the practise it self in their new form so ap­parant.

58 Insomuch that some Schoolemen (pressing that Canon of the Eph [...]sine Councell, that none vnder paine of Anathema, should Edere, or Condere any other Symbole, Th [...]m. [...]qu. vbi [...]upra. or addere any thing to that of the Nicene Creede) turn'd it off first, that the Anathema in that Case, toucheth priuate men, and not the Pope. Secondly, that those Articles of the Popes are [...]ut Explanations, not additions, which is a weake priuiledge; for so much may, yea, euery Minister in Catechizing must doe, that is Explicate and declare the [Page 184] sense and meaning of the Creed. Therfore what the Pope addeth, must needs be a NEW Article of Faith, or else his Prerogatiue is no more then belongeth to the Office of euery ordinary Priest that is learned. So that if the Pope had by his infallible iudgement, and irref [...]agable autho­ritie once determined it for an Article of Faith, eyther as his Maiesty puts the case in particular, that Temporall O­bedience is against Faith and Saluation of Soules; or as M. Blackwell in generall, that the Pope had iudicially, [...] ex Cathedra, declared his Souereignty and power in Tempora­libus, E [...]l. ad Ca­tholic. [...]glic. then his BREVE to come vpon it, had carried some colour? which is a thing (as it seemes) very soone done if he will; for if there be a question, saith Suarez, though it haue beene long canuassed, and none dare de­fine eyther way, yet Simultum referat ad Ecclesiae vtilitatem, if it make for the profit of the Church (as for example, Suarez. [...]bi supra. whether the Virgin Mary were conceiued by her Parents without sinne) the Pope hath power in alterutram partem decidere, and what he concludes, must be de Fide receiued

59 From this his Maiesties Prolemma and anticipa­ting conclusiō, the Epistler comes to answer this Dilemma that is, If Temporall Obedience be lawfull, the Pope is in­iurious to forbid it to his Catholikes; if it be vnlawfull, yet is hee vniust to condemne, and not to shew the reason. ‘Both these PILLERS’ (as the Iesuite cals them) like another Sampson, he sets his force to frush at once, and yet (they standing) himselfe is crushed with his own shock. For what he hath hitherto laboured to confute, and now againe peremptorily denieth, (scilicet, ‘That the Breue gainsa [...]th not obedience in Ciuill things)’ in answere to the last part of the Dilemma, he plainely confesseth and gran teth: for the Pope being iustly taxed by his Maiesty for not expressing any cause or reason of the vnlawfulnesse of the OATH, the Epistler saith, ‘There are as many rea­sons that it is vnlawfull, as there are POINTS in the OATH which concerne Religion:’ And there is no one [Page 185] point but doth so, euen that very first Article which meer­ly toucheth Ciuill Obedience, I doe sweare before God, that King lames is the lawfull King of this Realme, &c. for euery Subiect is by Religion in conscience bound (if he be re­quired) to sweare vnto the lawfull right of his true Soue­reigne. And therefore the Pope, by this Antapologers grant, not distinguishing the parts, but laying down the whole Oath in a lumpe, as a sufficient reason of the vn­lawfulnesse, denieth euen Ciuill Obedience, and Recogniti­on to be acknowledged by his Catholikes vnto their Lord and King.

60 But perhaps by Religion he meaneth the points of the Oath, where the Pope and Church of Rome is named; it had then been honest dealing in the Pope, first, to haue said so, and then to haue shewed what foundation that, Re­ligion hath which giueth him such power to depose Kings, or absolue Subiects; and to haue made that point soundly good for himselfe, before he had rushed into such a per­emptory Prohibition: but that being yet a debate-able ground, and a Controuersie not agreed vpon amongst his own Professors, nor determined by his Cathedral autlio­rity, it was an hasty rashnes, not vpright iustice, to award a sentence so resolutely Interdictiue. For ‘though a Iudge disputeth not, but determineth,’ (as saith this Iesuite) yet it is a Iudges part to guide his determination by the allegations and proofes made on both sides, in the hearing of the par­ties, if it be possible; if not, yet to intimate the reasons of his so sentencing; which otherwise, euen a Pagan thought to be an absurd, yea a brutish course. For he which giueth a definitiue Sentence, hearing but one party, Aequum Act. 25. [...]7. li­cet statuerit, hand aequus fuit; though his determination were iust, his proceeding was vniust, saith the Philosopher. In the Pope then there was a double iniustice; first, to iudge in Seneca. the absence of one side; secondly, (suppose they say that the Oath it selfe serued as the aduerse party present) that [...]so is iniustice to condemne the good with the bad; for ey­ther Gen. 18. [Page 186] but some part of the Oath concernes Temporall Obedi­ence, (that Parsons confesseth) and then hath the Pope dealt both vniustly to condemne the whole Oath as it lieth; and vndiscreetly and iniuriously, not to expresse the par­ticles of his exception: or else the whole Oath doth onely concerne it, and then is the Popes dealing both aberrant from Diuinity, and cruell to his Catholikes, forcing their Souereignes sword out of his scaberd, and whetting it in his hand against them; as also (which his Maiesty very iu­diciously collecteth) by exhorting them to constancy not to yeeld therein, he casteth a foule imputation vpon that Religion, as if It and Ciuill Obedience were incompatible in themselues, and that no zealous Papist could be a true Subiect to his Souereigne.

61 This Collection he tearmeth an Iniurious Inference; but answereth no other way, then first by a shifting com­parison, ‘that the same Obiection might be made against Saint Cyprian and other Fathers, for exhorting Martyrs to Con­stancie, not to yeelde against their Conscience; and secondly by a preoccupation, that if we should replie, that the things then exacted by Emperours, were simply and apparantly vn­lawfull, these not; their answer is, that vnto them in their Consciences, the Oath is as vtterly vnlawfull:’ which is as much to say, to sweare allegeance vnto their naturall and rightfull Souereigne, is in their Conscience as vnlawfull as to Sacrifice to Idols; for in deniall thereof onely, was the Constancie of those Martyrs tried, whom S. Cyprian hart­ned, as in the very booke which he quoteth is manifest, Exhort. ad Martyres. diuided into twelue Chapters; sixe of them, all handling that only argument as the subiect of their perseuerance.

Thirdly, he answers by an Expostulation: ‘Why should it be more indispensable to deliuer vp a Bible or a New Testament, which the Martyrs then denied to the Emperours, and so died for denying it, and are by the Church commended for so dying, then now for Romes Catholikes to sweare an Oath against their Conscience when the King exacteth it?’

[Page 187] 62. The reply is, first, that it is not the substance of the OATH that sticketh in their Consciences, but the forme thereof, especially those last wordes, I doe make this Recognition WILLINGLY and TRVLY: otherwise they haue a tricke in their Religion to swallow the whole Oath without straining; for this is their doctrine (and 'tis worth the obseruing) that if a man be called to sweare, if he take the Oath vnwillingly, 'tis vnto him as if hee had not Azor. In [...]itut pag. 1. [...]. 10. c. 4. sworne at all; yea, grant he haue voluntatem iurandi, be ve­rie willing to sweare, but hath not voluntatem se obligandi, no will to binde himselfe to performe what hee sweares, it is no OATH vnto HIM, he is as free as if he were neuer sworne.

63. Secondly, that this is (as the Schoolemen speake) Comparatio non aequalitatis, but similitudinis: for there is no proportion in these cases of Disobedience; because simply to deliuer vp a Bible vnto a Superior requiring it, is no sinne, yea, to denie it, is a contempt; for so farre foorth as they are materiall bookes, they are but Opera deletiua, (as Victor in August. speaketh) and, after deliuery, may either bee transcribed by Copy, or recouered by intreaty, or suppli­ed from other places: but if the Emperor require them to vse as Iehoiakim did Ieremiah his prophecie; or Antio­chus [...]e bookes of the Law to burne & deface in contempt Iere 36. 23. 1. Maccab. 1. 59. 60. [...]. lib. 8. [...]p. 2 [...]nob. lib. 4. 4. and despight, or fury and passion; and that was the case, as appeareth by Eusebius and Arnobius in those words: Cur ignibus meruerint dari nostra scripta? Or as Iulian the Apo­stata (who called in all the heathen Writers, both of Philo­sophie and Poetry, out of the Christians handes, vnder a Socrat. lib 3. cap. 12 grae. faire pretence of abandoning Paganisme, to bereaue them of all knowledge) thereby to take frō Christians the true meanes of their instruction; the cause is farre different: for so to obey, were wilfully to betray the truth of God; whereas Obedience to Princes, is an iniunction both to 1. Pet. 2. 13. Tit. 3. [...]. all subiects for performance, and to Clergie-men, for sugge­stion also, to remember the other of their Duty

64. From which there is no startling exception, saith [Page 188] Aquinas, vnlesse he be either an Vsurper or intruder which commands (and that's not our case, God be thanked,) or 22. q. 105. art. 6. ad. 3. that he command things vnlawfull: if they say that's their case, we deny it: but let vs suppose it, yet their Angelicall Doctor will tell them, that in those things they must not­withstanding Obey, propter vitandum scandalum aut pericu­lum. (Of this Diuinity I iudge not, tis their owne.) And can there be a greater scandall in a State then that a King should haue so many subiects in seuerall ranks, that shall refuse to ioyne in the same Allegeance with their natiue Countrimen and Cohabitants? As for danger, Can a man take FIRE in his bosome, and his CLOTHES not bee Prou. 6. 27. BVRNT, saith Solomon? Or a Prince nourish Recreants in his Realme, and be secure of his safety? Obedience ther­fore being the Bibles doctrine, what resemblāce hath the deliuering vp of the Bible to the despight and rage of furi­ous Tyrants, and the Oath which bindes the Obedience Onely in Secular things, and is therfore called the OATH OF ALLEGEANCE?

95 To which he answereth, first, ‘That's the Inscrip­tion, not the truth; for the fairest Title is put vpon the foulest matter, when it is to bee exacted or perswaded.’ 'Tis true Fa. Parsons; for Murdering of Princes is now intituled a Sixt. Quint. Panegyr. Card [...]m. ad Parri [...]. Memorable and Worthy exploit, as in the Monkes case that slew the French King: yea a Meritorious Worke, deseruing Letters of Commission, Indulgence of Pardon, and Inhe­ritance in Heauen; as in the case of Parry the designed Slaughter-man of Queene Elizabeth. As for deposing Kings and inciting Subiects to Rebellion, they are intitled the two principall Wards of S. Peters Keyes, without which, God Bulla P [...]j 5. had beene desicient in his Prouidence, because without them the Church could neither be well opened nor shut. But that the Oath is such an Harpye (with a faire face and a foule heart) wee must and will denieit, till it bee prooued, that there is any thing in it which either scandalizeth a GOOD Conscience, or contradicteth any point of [Page 189] TRVE Religion; or which meerely concerneth not ci­uill Obedience.

66 He therefore secondly answereth ‘that the ex­acting of Bibles to be deliuered vp was vnder pretence of Al­legiance.’ Vnlesse hee had a warrant vnder the Popes Seale, to falsifie that little Reading hee hath, hee would not thus write; the Authors which he nameth, mention no such thing; vea, the contrary is implied by them. For not onely the Bible; but paper Bookes also of collected notes, and bookes of Phisicke were exacted to the fire, as in Saint August appeareth: yea some of Tully his works (as Arno­bius witnesseth) euen as Numa Pompilius his volumes Contra. Crescon lib. 3. cap. 27. Lib. 3▪ contra. Gentes. Sixt. Scnens. li. 2. long before, by an ancient decree of the Roman Senate: & for this Exaction, two reasons onely are giuen; first, a pur­pose to destroy all writers, that made against their Doct­rine of the Paynim Gods, and that fetch't in Tully, and the Old Testament especially. Secondly, it was the current o­pinion in those times, as witnesseth Arnobius, that our Sa­uiour Christ was Magus insignis, a notable Sorcerer and con­iurer; and so the New Testament was fetch't in, and whatso­euer writings concerned HIM, as reckned in the number of Magicall bookes. They that through torments and feare yeelded them vp, were called Traditores saith Saint August. The name first knowne 40. yoares after Saint Cy­prians Vbi supra, & de [...]apt. lib. 7. cap. [...]. death, in the time of Dioclesia, & no one word men­tioned by any writer concerning Allegeance, either in the Emperours Edict, or relation of the History: and therefore to bring it in for comparison with this Oath is absurd and ridiculous; wherwith the other Edicts of the said Tyrant (commanding Christians to sacrifice vnto Idols) haue as much coherence. More truely doe those Traditores re­present vnto vs the Roman Expurgatores; for as they, by their faint yeelding, did what in them lay (to speake in Ar­nobius Ad [...]rsus Gent lib. 3. words) publicatam submergere Lectionem, vtterly to a­bolish the published knowledge of Christ, and to make the Sa­uiour of the world a Sorcerer; so do these by their false pur­gation [Page 190] (as much as they can) indeuour to make all the fa­thers Romish Aduocats, and to leaue to the Church neither true History nor sound author, no more thē Pharaoh would haue left one Male Israelit aliue, had not the midwiues pre­uented Exod. 1 16. him.

67 Some shadow hereof (to goe no further) may be seene by this Iesuite in the point of these two Breues of Clement, the 8. in this place mentioned by his Maiestie, which Garnet the Arch-Traitor had, and burnt, & wher­with the Epistler makes the way to end this Paragraph (for Tortus pag. 46 li. 5. as concerning Rome being Babylon, he speaks not a word, as by silence granting that which Cardinal Mathew plain­ly acknowledgeth, and confesseth it to be euen that Baby­lon in the Apocalips.) Now then his Maiestie (who hath good reason to know what concernes matter of State) af­firmes that those Breues, were sent by Pope Clemens octa­uus immediatly before the late Queenes death. This the Antapologer concludes to be an Exaggerated Calumniation. The Tortuse in Latin saith it is a vanity and falsitie: belike Pag. 45. li. 24 these men stand vpon a sure groūd, they are so cōfident: what's then the proofe? the English Iesuite saith, ‘That hauing procured knowledge of the two BREVES, hee finds them sent into England, not together, nor immediately before the Queenes death, but the ONEDIVERS YERES BEFORE, Anno 1600. & the OTHER AFTER HER DEATH. 1603.’The Vn-Iesuited Latinist, Tortus, pag. 46. li. 20. hee saith, that hauing the Copie thereof in his hands, he finds that Clemens the eight sent these two BREVES in the yeers 1600. one to the Clergie, and the other to the Laytie: BOTH OF THEM TOGETHER three yeares before the Queens death. One came not til after her death, & yet both of thē came before her death 3. yeres, where's the Falsitie now? perhaps One was dispatched by Cut-speede the Post, & the Other sent by Tom-long the Carier. The holy Ghost spake it of as honest men as these, et non erant conuenientia Mar 14. 56. Testimonia, & their witnesses agreed like Harpe & Harrow.

[Page 191] 68 If the date thereof must determine the truth, why agree they not vpon it? but suppose they did, that must not carrieit, it being an easie matter for the Pope to make an ante-date. The Gibeonites came to Iosua like far-went Trauellers, when as they were his confining neighbors; Iosu. 9. 12, 13. and with torne cloathes and mouldy victuals, as become so by iourneying, which they had made by craft: and the Breues of the newest coine may easily haue an olde stampe in the Popesmint, to make them currant for his Catholik purpose. They writ of Asia, that the want of one dip­thong▪ Plut de dysop. Luc. 16. was the ouerthrow of the whole Countrie. The Pope is not so nice, to hazard his case vpon such quillits; if adding or altering, or falsifying, or out-facing will doe it, in wordes, sentences, or volumes, his Scribe is at hand, (like the honest Steward that can write down 50. or 80.) it is but turning a figure into a Cipher, and 600. will easily Apul. Florid. lib. [...]. bee made of 603. But it is more then probable by that which this Epistler confesseth, that vpon report of the Queenes dispaired recouerie, both the Breues were drawn according to the Prouerbe, à Dorio ad Phrygium of two di­uers natures, the One to raise a Tumult, if they found any head to make a foule stoppage against the King; if not, but that (in despight of the Deuil) the King should haue his Right, and the state be once setled, then the other should start out, to make a faire shew for the Pope, and some way for a tolleration. A stale and silly pollicie (God wot) and not much different from the Laconian Scytalismus, to haue Vide Plut. & Gell [...]um. two tickets in one pocket of a contrary fashion, for two diuers euents.

69 Yea, rather which is the truth, according to his Maiesties relation (contrary to what the Scriptures ob­serue in natures course, which denieth sweete Waters and brackish to spring from the same fountaine, yet, which the same Scripture abhorreth in mans tongue) out of the same mouth of the Pope proceeded blessing and cursing at one time: His Breue euen then gastring his Maiesties title Iac. 3. 12 [Page 192] and debarring his right, when (to send some of his Ma­iesties ministers abroad, hee both professed and promised [...] furtherance in aduancement thereof. For the substance of the Breue was, That the Catholikes should admit NONE for King, were hee neuer so nearely conioyned in blood and des­cent, except he would first SWEARE, not onely to TOL­LERATE, but promote the Catholike ROMISH RE­LIGION within his Realmes.

70 To this he answereth, ‘That the Breue was rather a determination of the Popes vpon a Question mooued vnto hi [...], what Catholikes were bound to doe in Conscience, for admitting a new Prince after the Queenes death?’ First, what hath the Pope to doe in decyding Tules, or Marshal­l [...]g Descents? One that had more right to the possessions of the whole earth (hee by whome Kings do raigne and Princes Psal. 3. Pro. 8. Luc. 12. 13. beare rule) refused to be vmpier, in any such matter, for who made me a Iudge of inheritances, saith our Sauiour in the Gos­pel? and One, not the meanliest learned among them de­nieth the Pope to haue any authority either by prescripti­on or power, to meddle with titles of Kingdomes, aut in prima instantia, aut in gradu appellationis. Secondly, who taught Franc. Victori. relect. 1. de po­test. Eccles. §. Ex [...]us. the Pope such diuinity, that Kingdomes Hereditarie de­scend to Religion, not to blood? Thirdly, the Pope therein directly, et ex diametro opposed against his maiesties claim. For HEE had many euident demonstrations, that the King neither was nor would be Popishly affected; his pro­fession generall setled in the Church and state where he li­ued; his resolute answers; his Statutes enacted: his Edicts published; his Booke printed; his Arguments multiplyed (and vpon occasion enforced) made all to the contrary. His Tule was not so weake, that he needed the Popes fur­therance, nor his desire of a crown so ambitious, that for at­chieuing it he would betray his conscience: which the Pope knew, and his Maiestie should haue felt the smart therof, had the Catholike party bin strong enough: and therefore that other ground of the Popes, which the E­pistler [Page 193] puts down, is a falsitie, and a vanity. scz. ‘a hope con­ceiued that his Maiestie was not far from being a Papist, but there might be some reasonable hope of his CONVERSION.’

71 What went you out into the Wildernesse to see, saith out Sauiour, a Reed s [...]ken with the Winde; and what ministred Matth. 11. the occasion to this hope of his maiesties incōstancy, which they call conuersion? ‘The relations and earnest asseuerations of those his Maiesties Ministers abroad,’quoth he. First, that's one iust reward of a Strumpet, to be guld with Glo­ses and false promises of her Riuals, to feed her lustfull humour, and winne her liking to themselues, and the Whore of Bobylon, Queene of the world (as his Maiestie en­titles her) to whom there is such frequent recourse, can­not want whole Stewes of intelligēce; yet a politike Hist­orian notes it as a point of singular folly and rashnes, for Princes and Statesmen to credit enery report, especially in bru [...]tes of high nature, & not [...] very narrow Dion, lib. 52. ly to [...] out the truth thereof. Secondly, though he were Nabal a Churle, that spake it, and failed then in the parti­cular, yet his Thesis is too true, Hodie increuerunt Serui qui fugiunt Dominos suos, there are too many seruants now a [...]es 1. Sam. 25. 10. that breake euery man from his Master; that carrie names of Ministers being Fugitiues; and of Agents being Tray­tors. Great men (Princes especially) doe seldome want a Ziba to giue out treacherous Informations, contrary to the intention, and derogatorie to the Reputation of their 2. Sam. [...]6. 3. Master, which puts them most in trust. But as it was not the wisest nor vprightest doome (in the iudgement of all diuines) giuen by Dauid vpon a report so malitiously fra­med & so slenderly proued, to condemne Mephibosheth as a Traitor; so it argued no great discretion in the Pope, vp Ibid. on bare informations, & (as the end wil shew) meere slan­ders (hauing in them neither ground for proofe, nor sha­dow of truth) to be so credulous, as to conceiue, that his Maiestie would bee an Apostata from that Religion, which in his infancy he had sucked, and had succoured [Page 194] in his Kingdome; & hazarued sometimes for it both li [...]e & libertie. If perhaps he mean those letters which Tortus mentioneth, ere this time he cannot but know that those trecherous abuses are now fully discouered by the vo­luntarie confession of the partie himselfe, the then Secretary of Scotland, who got those letters signed, but made not his Maiesty acquainted with the contents L. of Balmeri­noth. thereof; because before that hauing mooued the King [...]o write vnto the Pope, his Maiesty had vtterly denied him. And what Prince Christned may not in such sleight of deceite bee abused, if those to whome hee commits his especiall [...]ust, will be so sraudulently wicked? yea, was not one euen of their owne modern Popes serued in the very like kinde? Wherefore was Belochto the Taster vnto Sixtus Quintus, and his attendant whome he dearly loued, condemned to the Gallies, where, after many mo­neths, he miserably died; but for signing with the Fisher­mans Ring. an Apostolicall Breue, the Pope vnwitting there­of; quo continebantur eaquae Pontifex admittere nol [...]it; the Onuphr [...] ▪ Six. Quinti. Contents whereof were contrary to the Popes minde? nor the Taster onely, but Gual [...]erruccio, also one of his Se­cretaries, as an accessary to that treacherous cousinage, & another besides him, whom Onuphrius wil not name, were all adiudged to the like punishment for the same fact Cuiuis potest accidere quod cuiquam potest, saith the Stoik; & it may bee the case of any Gouernour, bee hee neuer so cir­cumspect. The Masters credit may for a while be hazar­ded by the Seruants vnfaithfulnesse; but when time hath reuealed the trueth, the falsily of a Treacher, may not bee a preiudice to the Innocency of a Soueraigne.

72 So that what this glosing Scribler writes of that Popes kinde ‘affection to his Maiesty, as louing his Person most heartily: speaking of him honorably; treating his Nati­on kindly; and vsing more liberalitie that way then hee thinkes conuenient to speak of’ are but Iugling deuises to deceiue the vnderstanding of simple Readers.

[Page 195] For though there bee nothing [...] [...] Maiestie but that which is amiable and admirable; his parts of nature, Art, and grace all so singular, that (by the eminencie of his place, being descried farre and neare) they most needes excite great loue to his Person; draw mens affections to him: and occasionate most honourable speeches of hi Qualities and Deportment: [...]et that Pope Clement should bee so kindely respectiue, is much to be doubted, whose Letters sent to his Maiestie while he was in Scotland, were refused by him, and returned without admittance. ‘Yea, but the Pope (and the King cannot bee altogether ignorant of it, nor ingrate for it) caused a speciall PRAYER to be made for his Maiesty.’

73 First, Who required these deuout Seruices at your hands? saith God himselfe to a people as religious as Rome Es. [...]. 12. affoords. We know that God heareth not sinners. Tainted af­fections may marre good Orisons, and the best prayers Iohn 9. 31. from such mindes (like Caines Sacrifice) may turne into Sinne. Humilitie inforceth Praiers into the Clouds, to be re­turned Gen. 4. Psal. 109 7, Eccle. 35. 17. with effect, saith the wise-man, but the claim of de­posing Kings is no humble conceit; such haughtie ima­ginations send foorth but hollow suits, and receiue but emptie answeres. Secondly, both the Subiect, matter, and the entended end of a Praier, being corrupt, may make it frustrate. Yee aske and receiue not, saith Saint Iaines▪ because Iac. 4. 3. yee aske amisse. Such a Praier therefore it might bee, that his Maiestie had litle cause to thanke the Pope for it. Had the Iesuite set downe the Collect, it might haue been exa­mined; but by that which he insinuates, it was grounded (as it seemes) vpon the former ‘Hope that his Maies [...] would be ONE of their Catholikes,’or at least Tollerate their Religion and euen this conceit alone were able to ouer: throw any good Praier: for God, which vsually heareth, ad Sanitatem, not ad voluntatem, doth not in mercy graunt a Aug. in Psal. request that issues from an affection intended both to the dishonour of his annointed, as also the hazard of his liues [Page 196] safety, and his soules health; and therfore the best thanks the Pope can deserue at his Maiesties hands, is that of the Prophet Dauid, Let not their precious Bal [...]ms breake my head, that is as one of their owne interprets it) Let not [...] Psal. 4 [...]. their blandishing Prayers alter my mind, nor dissipate my Councels.

74 But hauing thus Glossed vpon the Breues of Cle­mens the Eight, he comes now to shew his Art in those of Paulus Quintus, which is the last point in this Paragraph. The first wherof he would make good against his Maie­stie: (who in the Apologie affirmes, that in the opinion of Diuers Catholikes (not of the simpler [...]ort, but of the choisest, yea the Arch Priest himselfe) it was so void of Diuinitie, Pollicie, and naturall Sence, that they accounted it a Counterfeit Libell, made in hatred of the Pope:) and the answere which he makes to it is soure-fold: the two for­most, his old Palinody of scorne and malediction: first, ‘that it is a Calumniation;’ secondly, ‘that it is but a fained de [...]se of T. M. for no Catholike of iudgement or piety would thinke so;’ thridly, ‘an iniury to the Reuerend Arch-Priest;’ fourthly, ‘a double Supposition, first, it might bee that some did doubt at the beginning, whether it came from the Pope ex motu proprio, or from the Inquisitors their defectuous In­formation:’ Secondly, ‘that if there were such a doubt, it was now remoued by the second Breue; whereby all men may see the sentence of the See Apostolike, and learne to obey him whom God hath appointed for the Decision of Doubts.’ And ha­ui [...]g thus said, he leapes from thence to Bellarmines Letter.

75 Such as men are themselues, for the most part they [...] others to bee, because they would fa [...]e haue th [...]m [...]o be such; which makes this fellow, whom the Priests [...] [...]titled to be the Mint Master of all Forgeries, to re­pute Que. li [...]. p. [...]36. euen vnseigned truths, to be Calumniations and De­ [...]. But is this (in sooth) a fit course of answer, to turne [...]ll so deepe and pressing a charge with such vn [...]itting frumps [...]nd a short negatiue, IT IS NOT SO? A woman an­swered [Page 197] more sobe [...]ly, but as fully, and said as much, when the Angell charged her that she laughed, IT IS NOT SO, [...]ghed not; and yet, which is worse, to vary in that nega­ [...]e: Gene. 18. 21. for what before he denied, now he grants, and sayes it may be it was so. It had beene to the purpose, both in [...] to his Maiestie, and satisfaction to the Catholiks, if he had made it plaine, that none of that sort thought so of the Breue; or [...]ad shewed some reasons that they had no cause to thinke so, and to haue proued by some sound Arguments, that this course which the Pope tooke, was neither against Diuinitie, Polli [...]e, nor Common Sense.

76 But, that both the Arch-Priest, and diuers Catho­ [...]kes were of that opinion, is without question; and that [...]hey h [...]d good reason so to thinke, is manifest: for whe­ther it should come frome the Pope ex motu proprio, of his voluntary motion, which (as they say that know him) is hastie, violent, and boisterous enough, or from informa­tion of Iesuites or Inquisitors, who want neither partia litie nor malic [...] in their relations, (no more then they did falsi­ [...] and desp [...]ght in their translation of the English Statutes diuulged in Spaine, with horrible additions of their owne cruell imaginations, neuer dreamt of in our State, nor congruent with the true body of those Lawes, therby to procure detestation to the Realme) it forceth not: the Breue it selfe caries those Brands with it in the bulke ther of, to be irrel [...]gious, imprudent, and voide of common sense.

77 For Rel [...]gion, there is no more in it, then in the [...] Co [...]ban. to which it may be fitly compared: for Mar. 7. 11. as by that Tradition (or Illusion rather) the most naturall duty to Parents was dissolued, vnder the most specious pretext of Pret [...]e, being (in our Sauiours iudgement) the very height of Impietie, as derogatory to the expresse cō ­mandement in the Law: so the natiue and legall Obedi­ence, in the which Subiects are borne and bound to their Souereigne, is, by the Popes Breue, vnder pretence of Faith and Saluation, Churches right and Christs authoritie, [Page 196] [...] [Page 197] [...] [Page 198] (euen against Christs precept and the true Churches pra­ctise) ca [...]iered, frustrated and prohibited; which hath made some of that Sect to relie thereon, and die therein as Iudes did: For as HE, presuming vpon that Corban Tradition, as a sufficient warrant to exp [...]ate his Treason, brought the hire of his Treachery into the holy Treasury Matth. 27. 5. and presently vpon it went to his owne execution; so THEY, taking that Breue vnto them for a sufficient dis charge from their acknowledgement of Loyalty, doe wil­fully thrust their necke into the halter, and become Au­thors of their owne death.

78 For Pollicie and Sense, as much to bee had in it as Iob found fauour in the white of an egge. Prudence, in the Philosophers opinion, is the Eye of the minde, which Iob. 6. 6. who so wants, is in worse case then the blind Cyclops, saith a Proteus of their owne: whether therefore we respect [...]. Polit. l [...]. [...]. cap. 1. quin. [...]2. q 47 that which in the Schooles they call Prudentiam Monasti cam, whereby any particular man may bee adiudged wise in his owne affaires, euen THAT Eie was either dazled with passion, or misse- caried to a wrong obiect, in send­ing out a Breue so euidently proceeding from Selfe-loue, grounded vpon misse-conceit, published in reuenge, and Pythagorically peremptory without yeelding reason: or, if we looke to that which they call Prudentiam Politicam, Ibid. and sheweth a mans wisedome in State-matters, therin al­so was THAT Eie much blemished; that Breue of his being like Rehoboams answer vpon his yoonkers aduice, more Lordly then iudicious, more imperious then Politike: 1. Reg. 12. for what Pollicie could there be, so to deale with a King, lawfully possessed, royally allied, strongly back't; now newly inuested in his Throne; rowsed some few months afore by Treason vpon Treason, in a redoubled Conspyra­cie with Romish priests; freshly exulcerate with the most horrible designe (for Sauage Cruelty) that euer was engi­ned, and that also from Iesuites, and the Pope his owne darlings; while his Maiestie was (as it were) in hot blood, [Page 199] his spirits as yet troubled (and who could blame him?) by [...]he horror of such intended villany: what Pollicie, I say, could it be, that the Pope (a stranger to this Nation, and the Grand-father of those Romish brats) euen then shold send out a Prohibition, that his Maiesties natiue Subiects, especially of that Religion, (so lately tainted) should not ac­knowledge their Allegeance?

79 Put case that some Ingredients in the Oath (vpon the fresh memory of that CRVELL PROIECT) had beene ouer sharpe, yet time might haue allaied that heat, and faire intreaty wrought a Mitigation in the Oath; In the meane time, had the Bishop of Rome shewed vnto the King his detestation of those Tresons, and requested some Monument of that strange and barbarously designed eradi­cation, which, like Lots wiues Pillar, might haue remained Liu. lib. [...]. as Triste Exemplum sed in posterum salubre; A wofull, but a wholsome spectacle to posterity: yet withall intreat­ed, that neither the Religion (which THOSE pretended) might be thought the worse of, nor the Catholikes that professe the same, to be more hardly dealt with; this had beene both a seasoned and a seasonable, a prudent and a sensible Pollicie. For generous mindes yeelde where they finde a relenting passage; rebecke by opposition pro­uokes Liu. lib. 22. to wrath; and hasty opposites, as they are vnwarie, so proue they vnluckie.

80 To auoid therefore this Imputation, and to shew Iohn 19. [...]2. that the Pope, like another Pilate, Quod scripsit scripsit, did what he did, with mature deliberation, and without hope of Reuocation.

—rursus ad icta pede [...].

Hee seconds it with another Breue like a second Crambe, Ouid. whereto this Iesuite ascribes a double vertue, as well ‘CORROBORATIVE of the former, to put it out of question; as RETENTIVE to the Catholikes, confining them within their Obedience to HIM, whom God hath ap­pointed for decision of such doubts.’ But what if the first [Page 200] Breue were a sinne, and this Doubt-Driuer proue errant HIS doubling of the one; shewes pertinacie in the mind, but aggrauates the crime; and THEIR relying vpon the Other, (like the Egiptian Reede) argueth their misery, & Esa. 36. 6. hazards their safety. And is it not a Sinne to Prohibite the taking of that Oath which the Scriptures do call Iuramen­tum Dei, the OATH of God? because in his name, and for his sake, and at his command subiects doe sweare Loialtie Eccles. 8. 2. to their Soueraignes? And can there bee a more miserable slauery then to fasten their soules vpon his Decision, who (by the confession of their owne writers) hath no more Priuiledge for warrantable resolutions then an other m [...] (howsoeuer a new late starte vp of U [...]ce endues him with Benedictus à Benedict [...] prae sal. ad Anti­thes. Sape. et Co [...]ar. to. 1 pag. 184. Aduersus haeres. lib. 1. ca. 4. Mat. 15. 14. a more then Super angellicall immunitie, that volens nole [...]s errare non potest; though he would neuer so fame, HE CAN­NOT ERRE.) In particular controuersies of Fact, there is no doubt but the Pope may erre: saith Bellar. yea, euen in points of Faith, saith Alphonsus in his last Edition, though corrected. Our Sauiour then concludes, If the blind leade the blinde, the danger of the Pit-fall is equall to them both.

81 This Controuersie therefore, whether of Fact, or Faith, rests not there: but least it might be thought that the Oath was ouerswaied by the Popes authority, without ground of learning; or was interdicted, either vpon pas­sion (without deliberate iudgement,) or vppon ambi­tious maintenance of the See Apostlolike (without weight of Argument); to strike that stroake deade, out-steps Cardinall Bellarmine, a ready armed Champi­on in HIS behalfe, whose successor (perhaps) hee hopes to bee; and by a LETTER to the Arch-priest Black-welll (as by his Gantlet cast) he challengeth the Oath of Atheisme, and him of Apostacy for taking it. And now according to the Prouerb, Res redijt ad Triarios: for this is HE, in whome lyeth their maine strength and hope. For Baronius compares his bookes to Dauids tower & Armorie Cant. 4. [Page 201] Et num vidistis virum hunc qui ascendit, said the dismaied 1. Sam, 17. 25. Israelites at the sight of a tall Souldier? And is there any standing against such a Combatant? But in the meane time doth not the Cardinall take it in scorn or for a wrong that this Rotarius or Accensus miles (such the olde Romans ac­counted minimae fiduciae viros, to haue little strength & lesse Liu. lib. 8. trust (such an One as Parsons, shold take vpon him to make good HIS challenge against the Apologer; which is as much as if TINCA the frapling Rhetorculist should vndertake Tul. de cla [...]is Orator. the defence of Tully his Oratorie: and this he doth in the

THIRD PARAGRAPH.
Intituled ABOVT Cardinall Bellarmines Letter, and an­swere thereto by the Apologer.

Numb. 1. As if the Apologers answere like Ierichoes wals should presently fall with the Blast of a Rams horne, and Iosh. 6. 15. a few turnes About it: and yet is the Title well fitting his reply; for many windings and turnings he hath in a Preface ABOVT it, before hee come to it; and being in it, he treades a Labyrinth and somtimes looseth himselfe: and yet in the conclusion he windes his Cornet in three seuerall blasts; first, COMMINATORIE to our state; Secondly, ‘CAVSATIVE of his Antapologie;’ Third­ly, SVPPLICATORIE, for a more moderate pro­ceeding. In the Preface, after he hath first shewed the oc­casion impulsiue of Bellarmines writing;‘scilicet, a Forreigne mislike of Black-wells taking the OATH though with a limitation; and a scandall conioyned, in regard of his person and place:’ (the Catholikes of our Clymate, as this Ie­suite confesseth, were of another minde, so full of con­cord they are betweene themselues:) hee, secondly, sum­meth Supra. nom. 14. par. 1. vp as in one Totall the Particulars in the Cardinals Letter; yet neither like a Logitian, nor a good Auditor: but (as if a false borrower should summe vp the interest without the Principall) he leaues out the Essential & kind­ly parts thereof, and onely takes those that are consectarie and dependent, and those very simply and rudely.

[Page 202] 2 As thus, The Cardinall (saith he) ‘shewes his opinion consisting of two points; the one, that the OATH as it stands compounded could not bee taken; the other that the Arch-Priest ought to stand firme in regard of his place, in defi­ance of danger.’ Whereas to make Bellarmine speake him­selfe, the true Analysis is this: the Cardinals whole Let­ter (after the Gratulatorie Preface) is exhortatorie to Black­well; first, to rectifie his iudgement in the true vnderstan­ding of the Oath; Secondly, to recouer his Constancy, which he hath lost in taking of it: the first he perswadeth by reason; because either openly or priuately it impug­neth the Faith touching the Primacie of the See Apostolike; which is slenderly prooued, and falsly grounded: His first proofe, a slie anticipation, that the Oath implieth more feare then danger; Secondly, a false lustre, that it is like the mix­ture of Iulians pictures. His false ground, that the Oath impugneth the Spiritual Primacy of the See Apostolik, which is vtterly vntrue: and set vpon that Sandy and vnsound foun­dation, his whole building is placed, and so the standing thereof is prefigured in the Gospell. This is the true A­nalysis of the first part of the Letter; the second is vn­touch't, Mat. 7. 27. and so let it lie.

3 And as he hath summed it vp fondly, so falsly also; this Epistler saith, that ‘Bellarmine taketh the OATH to be compounded of lawfull and vnlawfull clauses,’ whereas the Cardinall saith plainly, that the OATH though it be so Apolog. p. 39. 30 tempered & modi [...]ied, yet is it WHOLLY vnlawfull, which is as much to say, as there is not a lawfull clause in it. And this is his labour in the two first numbers. After which who would not expect his present encounter? but it wil not be prop [...]gnat n [...]gis [...]rmatus—ye must giue him leaue, af ter his maner [...], to stepalide; he is somewhat gri [...]pt Horat. Tpist. and a knottie point or two troubles him, before he can ioyne issue; The first, is the Wrong Translation of the Car­dinalls Subscription, which the Apologer had thus meta­phras'd, YOVR VERY REVEREND BROTHER; ‘[Page 203] whereas those words (saith the Epistler are to bee referred to the Arch-Priest, and not to the Cardinall:’ and this (in his pang) hee cals a CAVILL, both in the Corps and in the Margin.

4 So the Moralist writes of a quicke sighted Empe­ricke, that would perforce make a gentleman beleeue he was inclinable to a great sicknesse, because he saw reduui­am a pimple or the skin rising below his naile. But suppose Plutar. it were not exactly translated; first, is not the sense al one? for both the Brotherhood and Reuerence is Reciprocall and may be referred to both parties, either your Reuerend­ships Brother, or your Reuerend Brother, especially as it was in the written Copie, where the D. in the ende had such a dash, as it might bee taken aswell for dus, as dae. Secondly, why did not the Epistler mend it, and trans­late it right himselfe? because hee is apposed. For should hee haue intrepreted Dominationis in English truly adverbum, the reply (he fore-saw) would haue beene vp­pon him as Alexanders was vpon Diogenes, who begging a Tallent, the Emperor answer it was to much for a Cy­nike Diog. Luert. to aske; hee then craued an halfe-penny, the Emperor told him it was to little for Alexander to giue. Had it bin translated your Reuerend Lordships, that were to lofty a title for the Grand Cardinall to giue an Arch-Priest, whome the Canonists (some of them) make but a Rurall Deane, others Glos. dist. 50. in Capite. Dist. 25. c. per lect [...]. Distinct. 60. ca. Nullies epis an Arch-Deacons inferior; they that put him to the highest streine, ranke him but as a Deanes equall. If it had beene your Reuerend Masterships, that had beene Terminus diminu­ens, too meane a stile for an Arch-Priest, for so you might aswell call Bellarmine MASTER Cardinall, which in this Censurers opinion (yee heard before) is Scandolum mag­natum, Parag. 1. an vnmanerly part, euen in the King himselfe.

5 But why should hee call it a Cauill? was any argu­ment framed out of it; or the Cardinals ambition aggra­uated, for so stiling himselfe? no such thing; onely trans­lated and so left: the Latin is extant and vnaltered; and [Page 204] in BLACKWELS Examination at large, translated Your Reuerend Lordships Brother. Whether properly in the one or the other, is it not truely both a quarrell De Asini [...]. [...]. vm [...]ra, who should haue the Lordship, either the Cardinall or the Arch-Priest? and an abuse of the Reader, to with­hold him from serious matters, with trifles and gew-gawes? The other point is ‘the Apologers wilfull mistaking of the question, and thereby a great ADVANTAGE giuen to the Cardinall for his defense.’ That yet sub Marte; and let not him that is girt to the battle, boast as he thats vnbuckled from the fight. If it be so, that neede not then haue stopt him; the more aduantage, the easier Conquest: the triall will shew it, and vpon that let it rest.

6 And now these twinges are past, he comes, Numb. 4. to the first exception taken against the Cardinalls Letter, confessed by him ‘to bee great if true, that Bellarmine hath mistaken the Question, and like a man blindfold, hath im­pugned the OATH OF SVPREMACY instead of the OATH OF ALLEGEANCE.’ And so much doth M. Blackwell confesse, after hee had well read and weighed the saide Letter, in saying, that hee perceiued Examin. large pag. 12. the Cardinall did not distinguish betweene those TWO Oathes, that of 1o. Elizabethae, and this of 3o. Iacobi. But Bellar­mine hath himselfe preuented that Obiection (saith this Ie­suite) in ‘that he speaketh of an OATH TEMPERED AND MODIFIED, which cannot bee vnderstood [...]f any other but THIS OATH; THAT of the SV­PREMACIE hath no such MIXTVRE in it:’ and this he cals a cleere Refutation.

7 Which is indeed but a duskish illusiion; for, first, if this Oath be so modified in comparison of the other; why is IT accounted by this Censurer, the greatest affliction and pressure that euer befell the Catholikes? And why should not Paragr. 1. no. 33. pag. 20. an OATH, so allaied and tempered, be as readily entertai­ned by the Pope and his followers, as was the Edict of Mauritius the Emperor, by their owne confession, after [Page 205] it was corrected and moderated, as they say? Secondly, those Parag. 2. no. 49 Mitigations and alleuiating Temperatures, being not men­tioned by the Cardinall, argue rather that he did verily mistake the Oath; writing vpon other mens relations, not his owne vnderstanding and iudgement: for he that com­pares the Oaths; shall finde this last of Allegeance, to bee more pressing, pithy, and peremptory against the Popes Primacie in Temporalibus, then the other against his Spiritu­all Supremacie; and in all circumstances a more exact and searching touch-stone, to try and discouer a loyally-affec­ted Subiect, from a hollow-hearted Recusant. Thirdly therefore, the Modification which the Cardinall speakes of (as by the verbe & tense he vseth [offerebatur] may well bee coniectured) is not in the tenor of the Oath passed so by the State, which still remaines as it did; but in the Of­fer of the Magistrate, when Blackwel took it not long be­fore, whereof himselfe speaketh in his Letter to the Priests Exam. breuis, pag. 23. lin. 3. and repeats it againe in his Letter to the Cardinall, at those words, Qrod ad Iuramentum, &c. the first of which Resp. ad Bel­lar. lin. 12. Letters being written in the midst of Iuly, & Bellarmine da­ting his not till the end of September following; to that of­fred Temperature and acceptation there specified by the Arch-Priest, it is more probable that the Cardinall allu­deth, then to the Oath it selfe, wherein there is no one quallifying point. So that his Maiesties exception that the Cardinall hath mistaken the Oath, remaines yet vnremoo­ued, for all this Cleere Refutation; vnlesse hee bring more euidence, which he intends.

8. But soft, the giddy fellow tels vs he hath another er­rand to doe, not out of the way, but a‘note BY THE WAY:’ The Scripture sets a more essentiall Note vp­on such By way takers, Operantes iniqiutatem, declinant in Psalm. 125. 5. obliquationes: Wicked men (as theeues plotting, or pursued) take all the By-waies, nookes, and lanes they can passe, for Arist. Eth. [...]gatho. apud. Athen, feare to be described or apprehended; and both Poets & Philosophers haue noted them for absurd Disputants and [Page 206] Discoursers, that start into circumstances, and leaue the principall matter which is controuerted But this is iust ac­cording to the Title of this Paragraph ABOUT the Car­dinals Letter: for the prolongs to come to it, and being in but a while, is out againe presently. Let's follow him though, and see what Daiz [...]e hee hath pluck't by the way in three whole Numbers, 5. 6. 7. scilicet, the Apologer (be­like as Caligula did with Iupiters Statua) ‘Sueton. hath taken off the right HEAD and put another in the place thereof, in setting downe the forme of the OATH OF SUPRE­MACIE; For whereas in the times of King Henry the 8▪ and King Edward the sixt, The Title was then, The Kings Highnesse is the Supreme HEAD, the Apologer thinketh it not good to giue IT vnto his Maiestie; but calleth HIM only supreame GOUERNOR.’

9. Questionlesse, either a bold ouersight in his Maie­stie, that he durst change a borrowed Metaphor into a proper word, or an ouer-awed feare to take that Title of Head into his stile, which God himselfe giues to a lesse and a farre worse King, and the Apostle to euery married 1 Sam. 15. 1. Cor. 11: man, whom he calleth the womans Head. But what's the Ulcer that vexeth him for this alteration? Perhaps because the first which gaue that Title of Supreame Head vnto King Henry the 8. were Bishops of their owne Profession, Stat. 26. c. 1. Hen. 8. not of ours, and so it was, as appeareth in that Statute which hee mentioneth: If so; why was it then accounted such a Sacriledge and Blasphemy of ours, as in all their wri­tings it is continually traduced? Or is it because the Title of GOUERNOR hath more in it, or is a loftier and prouder Stile then HEAD? No: themselues confesse it is all one to be Head of the Church, and to bee chiefe Gouernour Allen. Apol. ca 4. & Hart. in Confer. in causes Ecclesiasticall. If so, identitie of command ex­pressed in diuersity of termes, admits no iust quarrell; much lesse is to be accounted (as it is heere) a‘NEW DEVICE of Iohn Reynolds’ (certainly hee deserues as wel to be called MASTER, as Bellarmine CARDINAL) ‘[Page 207] because such an ONE as HE (or such others at hee) about some twenty yeeres agee, were the first deuisers of it:’ so saith this Epistler. And wil this great Intelligencer make himselfe so ignorant as he seemes to be, to attribute that to one, or some fewe priuate men, and repute it for so moderne an al­teration, which was the Action of the whole State of this Stat. 1. Elizab. anno primo. Land, aboue fifty yeeres past? For so it was, in the first yeer of the late Queene of famous memory, explaned rather then altered, at the request of the Nobles & Diumes of the Land and expressed, not by the wordes of Supreme GOUER­NESSE, (as this Mate scornefully speaketh, and falsly laies it vpon M. Reynalds) the words of the Statute Numb 7. Confer. cap. 1. di. 2. pa. 52. in Quarto. Vbisupra. being put in the Masculine, GOVERNOR: & in that Conference also (which he hath neither quoted nor alled­ged truly) the words of M. Reynolds are, We giue vnto her Highnesse the title, not of HEAD, but of Supreme GOVER­NOR, and repeats it so againe in the same Section.

10. And that, not‘in regard of her Sex, which permit­teth her not to speake in the Church,’ as this malicious hick­scorner dallieth; for being descended as she was, She had as due right to the Crowne, and as absolute authoritie in the fruition thereof, as any Male-Monarch whatsoeuer. Neither did she take vpon her to speake in the Church, that is, to desine matters of Faith, administer the Sacraments, ordaine or consecrate (as Oziah once sacrificed, and as some 2. Par. 26. 16. Romish slanderers haue written) nor medled Shee with Church-matters more then Scriptures gaucher leaue by the place She had, nor was her authority in Ecclesiasticall causes any thing amoindred or made lesse by that change, or rather Explanation of Head into Gouernor, which (as be­fore is said) the Romanists thēselues confesse to be all one thing; but onely to preuent or auoid a scandall, which (through ignorance) might be taken at it; least weaker mindes should thinke we gaue vnto our Kings that Title Secundum interiorem influxum, which is the proper office of the Head, as being the fountaine of moisture, and is the Arist. de somn. & Vigil. [Page 208] most true attribute of Christ alone, who is so called by the Apostle; who also elswhere giueth a reason therof, because Eph. 1. 22. by HIM all the body, being furnished and knit together by Coloss. 2. 19. ioynts and bonds, increaseth with the knowledge of God, and that by the influence and working of his holy spirit: but only Secundùm exterius Regimen, as the highest and chie­fest for preheminence and command, (as the Head in the Body, which is Reliquorum Imperator, Guide and Director Plat. Timaeus. of the other members) thereby to settle truth, prohibit er­ror, anioyne Church-Officers (as Inferiors and Subordinate) the discharge of their seuerall dueties, and punish their negli­gence or contempt, &c. and is a more true Interpretation and Exposition of the Princes lawfull authority in Church­causes, then that worthy one of the Popes; who, to prooue S. Peters Primacy aboue the rest, expounded S. Iohns Ce­phas (which is a stone) by Caput & Principium, a Head and Iohn. 1, 42. Dist. 22. c. sa­crosanct. Beginning, from whence all the other are to be deriued.

11 But it seemes his hope is, that this alteration may worke THEM some gaine, and be as a ‘Reconciler be­tweene vs and them for an agreement:’ why then did it stumble him out of his Way? or how will that appeare? Because, saith he, ‘whereas in HEAD was included a Su­premacie in causes Ecclesiasticall, by GOVERNOR, perhaps, they meane the Kings authority within his Realmes ouer all persons spirituall, but it matters ONLY Tempo­rall; for S. Ambrose (as ye heard before) for bids Lay-men THEIR intermedling in those affaires.’ To be Supreme Iudge of Doctrine, by debating, deciding, and determi­ning points of Faith & Religion, that S. Ambrose dislikes, and we approoue not, nor giue it to the Prince (so you heard before too.) But by their authority to commaund Priests (euen in Religious Seruices) to doe their Office, Paragraph. 2. par. 2. num. 34. and punish their neglect therof, or negligence therin, that the Scriptures commended in diuers Kings, Danid, Eze­kiah, Iosiah, &c. and we iustly ascribe it to our Princes; acknowledging with S. Augustine, that it is the duety of all Epist. 50. [Page 209] Kings, to command in matters not onely concerning the [...] of men, but the RELIGION of God ALSO; and thus much I SVBSCRIBE VNTO, saith Hart, one C [...]nser. cap. 10. diuis. 2. [...]a. 674 Quarto. of their banished Traitors. But the very next words to Go­uernor in the Oath (as by himselfe it is cited (are, in all cau­ses as well Spirituall as Temporall; which might haue well cut off this slie scorne of his, but that he isidle, and hath no other meanes to spend time, or to frame answers, but by Excursions and Out-leaps to no purpose. It was wont to be the Prouerbe Bene current, they run well, yet OVT OF Eras. c [...]l. 1. THE WAY: but to run badly, and out of the Way too, is not onely an erroneous, but a ridiculous qualitie. And yet ye see for what he hath stept aside; for some on-sowne grain fallen by the Way, which our Sauiour noted to be the food Matth. 13. for those fowles of the aire, which the Grecians cal [...] such as Woodcocks and Dawes, to gather vp.

12. But now, ‘Let's RETURNE againe (saith hee) to the Apologers charge.’ It is a vexing torment to a man, enioined a iourney vpon a speedy businesse requiring a serious dispatch, to trauel with a trifling companion, that will make many errands by the way, or hath many acquain­tances to stoppe him in the Way, or is forced to make often Returnes vpon forgetfulnesse of diuers things; such an one is this v [...]tiginous Uertumnus, whom Plato describes for an inartificial disputant, [...], now going on his Way, now stepping by the way, now returning, and In Parmenide anon gone againe. Well then, ‘Let's returne now (saith hee) to that charge of grosse mistaking, laid by the Apologer to the Cardinall, for giuing the Childe a wrong name; which, be­sides the former mention of the MODIFICATIONS, and couching of lawfull and vnlawfull Clause in the OATH, the Cardinall doth also confute those MODIFICA­TIONS, in saying that they are but the SLEIGHTS OF SATAN to impugne the PRIMACIE of the See Apostolike, either SECRETLY or OPENLY; which argueth that the Cardinall aimed at both the OATHS.’

[Page 210] 13 First, can a man confute that which he neuer men­tioneth, nor pointeth at, nor can finde? Or secondly, is this a good Argument, The Cardinall saith, that such Mo­difications as these in this Oath, doe impugne the Faith touching the Primicie, either secretly or openly: Ergo, He hath relatiō vnto two Oathes, the one secretly impugning the other openly? Is it not as strong a consequent, our Sa­uiour in the Gospel speakes of a Iudge, that neither feared God, nor reuerenced man: Ergo, Hee had relation to two Iudges, the one not fearing God, the other not regarding Luc. 18. man? But be it so; Then both the OATHS (belike, by this Iesuite) haue their Modifications; though the one more close, the other more ouert: which is a plain Contra diction to his first argument; for there he said, that Bellar­mine must needes meane this OATH OF ALLE­GEANCE, and no other, because THIS onely hath these Modifications, the other of the Supremacie hath none. Heere he insinuateth, that both of them haue their mix­tures, the one more secret, the other more reuealed. Thus is the Antopolog [...]r become Turn-sicke in troubling his little wit more then he need, to free the Cardinall from that im­putation, which honestly he cannot.

14 For certaine it is, that Bellarmine in that his dis­maying Inuectiue (rather then Letter) vnto the Arch-Priest, hath played the Andabata, or blind-fold Fencer, committing three grosse ouersights therein: First, in that either he through ignorance wist not, or in his pollicie would not see a difference betwixt those two Oaths: Se­condly, in that he discouereth not those subtile stratagems (as he calleth the Modifications heere specified) but in ge­nerall tearmes saith they do impugne the Primacie, either closely or openly: Thirdly, that all his Arguments & Au­thorities brought, are touching the Spirituall Supremacy, not one of them concerning the Temporal, which the Oath of Allegeance doth only impeach and encounter. So that his whole Epistle is the same which they cal Rhetorica He [Page 211] terogenea, a good speech if it had beene to purpose: for there is not any one part of the Popes Spirituall Supremacy touch't, or aim'd at in this last Oath.

15 Had the Cardinall therefore either meant the right Oath, or intended a direct confutation thereof, his Argument should thus haue beene framed; That OATH which either secretly or openly shooteth at the Popes Primacy in Temporalibus, cannot be taken without endamaging the Catho­like Faith, and His Conscience that taketh it; But this Oath of Allegeance doth impugne His Primacie in Temporalibus, ei ther secretly or openly: Therefore this Oath cannot be taken without a double dammage. Had he thus reasoned, his Ma­ior Proposition should haue been [...], and his whole Epistle to Blackwell been bestowed in plaine and effectu­all proofes, that the Crossing of the Popes Primacie in T [...]M­PORALL GOVERNMENT ouer all Christned Kings, is the ouerthrow of the Catholike Faith, and of true Religion. Which Conclusion, as it would haue made his brains to sweat, before he could haue gotten any shew of proofe for it; so it would haue made both him, and his Religion odious and hateful to al the Kings & good sub­iects in Christendome: which he knew wel enough, and therfore voluntarily did mistake the Question, and turn'd all his force to support the Popes Spirituall Supremacy, which is not touch't in one point of t [...]is Oath

16 Which, because his Maiesty in the Apology auer­reth, this Iesuite maketh him to bee ‘Contradictory and aduersary to himselfe for so saying, and that in the very next period, where deuiding the OATH into 14. particles, 12. of them at least (saith this Epistler) doe impugne the Popes spiritual supremacy.’ It appeares then there are at most but two of those lawful and allowed clauses in the Oath, if ther be so many; and those Modifications (whereof he speakes) very few, euen one in al, as appeareth, Num. 10. Namely the first, I doe truely acknowledge that our Souereigne Lord King Iames is lawfull King of this Realme; which is the same [Page 212] almost verbaum with the first clause in the Oath of Supre­macie: so that either one and the same modification is in both OATHES (and then this Censur [...] [...]are Refutation is obscured (or e [...]e the Cardinall hath mistaken the Oath; if not in words, surely in sense, which is not onely his ER­ROR but his IN [...]STICE, as his Maiestie wel obserueth because in aduising the refusall of the whole Body of the Oath, as it is conceiued, & impugning the same, as Wholly vnlawfull, hee makes those that beleeue him, to fall into Rebellious conclusions; for he that shall refuse to take it, must needes hold the negatiue to those foureteene pro­positions: because all Refusall is either of wilfull obstinacie, or of a perswaded contrariety, as first, That our Souereign lord King Iames is NOT the lawfull King of this Realme; Se­condly, That the Pope HATH power to Depose him; and so of the rest.

17 And this the Iesuite S [...]reth at: (in the meane time whats become of the Apologers contradiction; and the ouer­throw which his Maiestie hath giuen himselfe? THAT hee is not yet ready for; hee craues a respite to a further examination. Numb. 8.) ‘but this (saith hee) is a simple Fallacie, called by the Logitians à composito ad diuisa, from denying of a Compound to inferre a deniall of all the parcels therein contained; which hee exemplifieth in an OATH fra­med either by some Platonist in magnifying his Master, or by an Arrian, or Pelagian Prince in fauour of their Sect: and both the OATHES mingled with clauses, some LAW­FVLL, some VNLAWFVLL.’ Wherein first, secret­ly hee girds at his Maiestie for beeing both a Philosopher (which is his Maiesties great glory, & our Realmes hap­pinesse; for true Philosophie ioyned to Gouernement, regu­lates the Scepter to the Subiects comfort, and the King­domes renowne) and an Heretike also, Tortus saith so plainely: a perfect slaunder in them both: for by that Religion which they cal Heresie, he doth truely glorifie the God of heauen.

[Page 213] 18 Secondly, this challenge of Sophisticall arguing is more then a Fallacie, it is a Falsitie. For thus his Maiestie argueth: He that refuseth the whole body of the OATH, not distinguishing, nor declaring his allowance of some parts thereof, by this his UN-DISTINCT REFVSAL concludeth the vnlawfulnesse of the WHOLE, and is presumed to holde that the Contrary assertions are true; but the Cardinall con­demnes the WHOLE OATH, as it is conceiued, not ex­cepting any ONE for a lawfull parcell thereof, and willeth the Arch-priest so to refuse it: therefore, thus condemning it WITHOVT DISTINCTION, he induceth them that Refuse it, to a lawfull perswasion of a TOTALL NE­GATIVE, and contrariety of opinion, which is the verie ar­gument of our Sauiour Christ, He, that gathereth not with me, scattereth, that is, who so condemneth mee as WHO­LY vnworthy to be receiued, doth thereby will men to Matth. 12. 30. refuse my person; reiect my Doctrine; blaspheme my Works; and TOTALLY denies mee to bee God and Many and renounceth al Prophecies written, and testimo­nies reuealed concerning mee.

19 Semperin generalibus specialia insunt, saith the Law: F [...] de reg. iuris. & in toto, pars continetur. The generall, whether affirma­tiue or Negatiue containes in it al the specialties; and a totall refusall, is an entire Deniall of each particular. Hee that should say that the whole body of the Decalogue is vnlawfull in it selfe, & repugnant to Christian Liberty; doth he not conclude the vnlawfulnesse of euery seuerall precept in Law [...] and withal imply that a Christian (free by grace) may bee (without feare of the Law morall,) an Idolater, Blasphemer, & an Adulterer, &c.? Neither is his Maiesties Argument drawn from the Compound to the parts diui­ded, the Cardinall hath made no such diuision; for he hath condemned, totum continuum, the Whole body and bulke thereof to be vnlawful: but it is rather à toto ad partes per contraria; as he which denies the Whole world to bee of Gods making, h [...] both denies that God made the light, & [Page 214] Sunne, and Starres, and Planets; and also argues his opini­on to bee, either there is no God, or that hee is no Crea­tor.

20 Take therefore the Iesuites owne example, & frame it aright to the point: put the case that an Arrian Prince should contriue an OATH for his subiects to sweare that there are Three Persons in Trinity: that God the Father crea­ted Heauen and earth; that the second Person is the Sonne of God, had a beginning of his essence in time, was crucified, dead, and buried, &c. Some Christians searing or hearing of an error therin, but not discouering it, haue recourse to some great Doctor to know his opinion: HE, descrying the A­rianisme, forbids them to take it, and not shewing them the erroneous Article, assureth them that the Whole OATH, as it lyeth is vnlawfull: doth not that Doctor condemn all the Articles therein, and willeth them inclusiuely to deny the Trinity, and the Father to bee a Creator? yes, and as much as in him lyeth, causeth the enemies of God to Blaspheme them as Atheists and Pagans for their Gene­rall deniall. And therfore the rule of God Almightie is, Siseparauerit pretiosum á vili, quasi os meum eris, to separate Ier: 15. 19, the pretious from the vile is according to my word. THIS the Cardinall should haue done, but did it not; therfore his disallowing it in grosse, sheweth his manifest dislike of euerie Article therin, and his implyedaduice, that Catho­likes should denie euen the very first, That King Iames is the Lawfull King of this Realme. Nay, saith this Epistler, that's a calumniation, all Catholikes doe both professe and con­fesse the contrary.

21 Doe they so? then Father Parsons either is not, or Part. 2. cap. 5. was not a Catholike when he wrote his Doleman; for there hee laboureth the point hard, that King James cannot ei­ther by Religion, Nation, Blood or [...]awe, bee the rightfull King of this Realme. And if it be Catholike doctrine, as Simancha and Philopat [...]r haue concluded it, that no Here­ticke is capable▪ if an Heire; or can bee a iust possessor of a [Page 215] Crowne when he hath obtained it: then Tortus who hath so pronounced of King Iames, either denies him to bee a lawfull King, or all of that profession are not of the same minde for the King. Yea, wee will goe further; whosoe­uer refuseth to sweare to any One of the Articles in this Oath, acknowledgeth not the first, For the Whole Oath is like an Indenture, all the Clauses tying and tending to One condition of Allegeance; the breach of One prouiso in the Indenture forfeits the WHOLE: the denying of a­ny One Article in the Oath, is the denyall of the Whole, e­uen of the very first.

22 Take but one for example: hee that refuseth to sweare, that the Pope hath no manner of authoritie (simple or compound) to depose the King, hee refuseth to sweare that King Iames is lawfull King of England. For if hee were once lawfull, then is hee euer so; true legitimation is neither in­tended, nor remitted: and vnlawfulnesse of title ONELY, carieth with it the casualtie of Deposing and Dethroning; it is not varying in Religion, nor altering of manners; nor misordering a Realme: all which may shew a King to be vn iust, but not prooue him an vnlawfull King; they may ha­zard his safetie, but not impeach his Title. A right of depo­sing must bee in him, that hath either an higher, power (and thats onely God, for tibi soli peccaui saith Dauid, and none Psal [...]. &. Ambrose in cum. but a King can say so) or the iuster claime, and then is not the Souereigne in place the lawfull King; for two seuerall parties cannot haue equall right to One Crowne; but the Pope least of all other, being a Forreiner to the Nation, and an vtter stranger to the bloud. So that hee which denies not the Pope that deposing power, denies vnto our king the Lawfulnesse of his Inuestiture and Dominion. The breefe and truth is, Let a King be what hee will for his Religion or Gouernment; if he haue right to the Crown, the subiect must endure and pray for him; the Forreiner may aduise, but not disturbe him; they both may lament and vse meanes to amend him, but neither of them both assume [Page 216] the power to Depose him: which authority of the Pope for deposing (as also his power in the rest of the Negatiue parts in the Oath, either of absoluing subiects, or licensing Rebellions, or inciting Murders of Kings excommuni­cate, &c.) No Compleate Councell euer fastened vpon the Pope; neither can their own Schole-Doctors agree how that should concerne him, but are (as his Maiestie truely obserueth) at irreconciliable Iarrs among themselues a­bout it: to al which the Epistler answereth not one word

23 But the next exception he takes, is the Example broght out of the Councels of Toledo, especially the fourth; which containeth an Oath of allegeance, commanded and layd vpon all persons without distinction; and therein al­so the very point of Aequiuocation, so carefully eschued in this Statute Oath. Insomuch, that ALMOST euery point of that Action, & this of ours agreeth, saue that the Fathers of that Councell were carefull to see THAT OATH executed; but he that pretends and vsurpes to be Head of al counsels, is as streight in prohibiting it to his Catholikes. Which discourse, the plaine-dealing Iesuite doth cal ‘the Apologers fraudulent manner [...]f proceeding, arguing a bad cause,’and add's his reason, ‘because in those Councels (which were thirteene in number) there is neyther forme of Oath pre­scribed, nor any mention of Aequiuocation, but ONELY of flat lying, and perfideous dealing.’

24 Were WEE so idle as to follow him in his owne veine, we might catch at these last words of his [but ON­LY of flat Lying] and play with his word ONLY as he did before; as if he thereby made flat lying and perfideous dealing, but a small fault; for so hee taxeth his Maiestie, Parag. 1. Numb. 12. for saying ONLY a forme of Oath was framed; and there­by conclude vpon him with his own words there; By this excepting of ONLY a man may well perceiue this Fugitiue maketh little account of flat lying and perfideous dealing. But let him goe, idle he is, and the Pharao of Rome vseth him accordingly, keepes him to gather such straw and stubble in [Page 217] Egypt, because hee is neither good nor fit for any thing else. Sed Quis tulerit Grachum? while this Iesuite is atta­ching the Apologer of a supposed fraudulēcie, himself must euen there bee arrested of a Fraudulent impudencie; char­ging his Maiesty to say, that EVERIE point of that Toletan Action hath aggreeance with ours, and leaues out the principal word which his maiesty vsed, when he saith that ALMOST euery point; & subnecteth immediately a particular exception of disparison. As if there were no difference between his speech that should say, Fa. Parsons was almost vpon the Sea-coast for England, expecting the issue of the POWDER-PLOT, and his that should auerr that he was vpon the Sea-coast, and shipt for England.

25 In the meane time, what sayes he to the Councel of Toledo? it puzzels him horriblie, and makes him roue a­bout, for 8. Num together to shift it, and when hee hath (like a fond Surueyor, who, hauing no more ground then will serue a Goose to graze on, will needes discourse and shew how it abuts vpon al the quarters of the world) whē (I say) he hath with many circumstances set downe, ‘the occasion of that Councels assembly, with the cause of the Trea­tie concerning one Sisinandus, that had displaced King Suin­tula, (the Canon saith, that fearing his owne wickednes, Concil. Tolet. 4. Can. 75. Seipsum Regno priuauit & exuit, he strip't and depriued himselfe of his Kingdome) and how that the said King procured this fourth Councell; then reckoning vp the Pre­lates and humble behauiour of the Emperor before them; with the full summe of the Decrees, all of them in Ecclesiasticall causes saue one, the last of all, concerning an Order for the future establishing of their Kings; and then hath told vs of the excommunication denounced against all those that shall attempt the Destruction of their King, or breake their Oath of fidelitie made to him; with a repetition of that cursse, di­uers times in that Canon, and a Reason therereof; with a com­mendation of the Care which those Fathers had for preser­uing the Subiects fidelitie to their Princes; and a supplica­tion [Page 218] of their Clergy to their King for his moderate and milde carriage to his Subiects and a promulgation of a counter-curse against the crueltie of the succeeding Kings, if it proue such; with a confirmation of the Expulsion of Suin [...]la for his wicked life (though Saint I sidore speake much good of him) and finally a forme of an Oath in the sixt counsell of Toledo, prescribed to the Kings of Spaine before they be Cronned, that they should not suffer their Subiects to violate THIS Catbolike Faith and a speciall marke vpon the word THIS, shewing THAT Faith to be opposite to the Protestants Faith:’ af­ter all this ranging discourse (as if hee had runne him­selfe out of breath and sense to) his sober conclusion is, ‘that this is ALL against the Apologer.’

26 Some say, that Pericles had that skill in wrastling, that though he receiued a fall, yet hee would perswade the wrastler that cast him, and the Sectators that beheld thu [...] in Plut. Per [...]cl. him, that HEE was the Conqueror notwithstanding; this Art doth Father Parsons assume to himselfe often, but ve­rie vnluckily; for what is that One point of all this, that makes to the purpose; much lesse to Confute the Apologer, or is against him? Had hee taken exception against the Councell, as vnlawfull (because his Maiestie called it a fa­mous Councell) and therefore not to be alleadged in this controuersie, Baronius would haue snib'd him, who hath magnified it to the skies. Is it then that this famous Coun­cell (consisting of so many Prelats, 70, or 68. or 62) was summoned & conuenied at the commaund of the said King? for so it was, the wordes are Religiosissimi Sisinandi Regis ius­su & imperij [...] Conuenimus; we are assembled by the commaund Pref [...]. ad Concil. [...] 1. and authoritie of our most Religious King Sisinandus:) this indeede may make against the Apologer, for hee had before maintained and demonstrated that Emperours and Kings were wont to Conuent Councels both Vniuersall and Natio­nall? [...]. pa. 26.

27 Or is that the point, because the Canons of that Councell were all flatly opposite to the Protestants opini­ons? [Page 219] Bee it so: first, the Apologer medled with no one Ca­non of that Councel, but the last, concerning the Oath. How then doth this make against him? but is it so indeed? view three or foure of them; the mariage of Priests (so [...] be with the Consent of the Bishops) is there allowed, Canon 43. that ignorance is the Mother of all errors, (not of deuotion) is there positiuely set downe, Canon 24. that the Clergies im­munity from ciuill molestations and trouble is from the King, and by HIS command and authoritie, that's decreed in the 46. Canon. Lastly, that all the Decrees and Canons of that Councell were confirmed by the Clergie ANN VENTI­RELIGIO SISSIMO PRINCIPE, after the Kings ROYALL ASSENT had vnto them; and that's let downe Canon 75. Now which of all these makes against either the Apologers discourse, or the Protestants opinion? that so the Reader may see hee might haue spared his marke THIS set vpon Catholike; for the Church of England, both for substance in Doctrine, and Ceremonie in Discipline, doth hold the same, which many of those Canons doe conclude.

28 As for the particular Canon concerning the Cath how is the Apologer therein taken short? yes, foure waies ‘First, there is no particular forme of an Oath set downe in the Councells but onely a generall command for KEE­PING, not for taking an Oath.’ Can an Oath bee kept which was not first taken? But [...]n the Canon it apppeares that all of them had before taken it Quicun (que) sacramen­tum quod POLLICITVS est temerau [...]rit, are the words Vbi. supra. of the Canon; for it was Iuramentum PRESTITUM saith Barro [...]s. And did his Maiestie say that the councel Annal to. 8. An no. 633. 72. did decree the TAKING of the Oath? No but an Oath WAS decreed a thousand yeeres agoe, which a famous Coun­cel with diuers other Councels COMMANDED to be O­BEYED, without exception: the state decreed it; the sub­iects of all sorts tooke it: the Councells inioyned the in [...]iola­ble performance therof. So then, an OATH there was, [Page 220] that's without question; and a forme it had; if not set down in the Councel what's that to the point? Sufficiētly hath his Maiesty euicted what he wold, to proue that this OATH of alleagiance amōgst vsis no such strange thing it hauing a precedent in like kinde, confirmed by diuers Councels about a thousand yeeres since. But is this a good argument, Thereis no forme of an Oath prescribed, therefore either there was NO such Oath, or it is fraudulent dealing in the Apolo­ger to speake of it by the same consequent, the title where­by the Pope supports his Souereignty Monarchicall, and de­riues it from S. Peter (euen in spiritual causes may be iust­ly concluded a fraudulent claime: for when the Keyes were giuē, & that triple Pasce enioyned to Saint Peter (which are the two mayn pillars & refuges for that challenge of the Popes) there is no mention either of Successor or of Rome, Mat. 16. Ioh. 20 but onely Peter to THEE will I giue the Keyes, and Pe­ter feede THOV my Lambes; the fetching of both which (the Successor & See) into those Texts, driues Bel­larmine into a maze: for first hee saith, that the Bishop of Rome is Peters successor IVRE DIVINO, and that Christ De Pontif. Rom. li. 2. ca. 1 [...]. appointed it so; presently he saith, that it was FACTVM PETRI, it was Peters owne institution, that the Bishop of Rome should be his successor. Might such reasons preuaile, that Manifest Texts either of Scrîptures or Fathers, verba­tim to expresse what we argue, might only take place, or the quarrell end, the Pope would be found a more fraudu­lent Impostor then a Pastor and Transubstantiation should ne­uer haue had either the being or beginning.

29. But say, in sooth, Fa. Persons, is there not in those Councels a FORME of such an OATH? De specie, of the kinde and quality of the Oath, it seemes you doubt not; the Councel declares it to be an Oath Promissory, which is defuturo, of something afterwards to bee done: de Re, of the substance and matter of the Oath, it is not questio­ned, for the Canon sets it downe, and you also confesse it in your second exception, saying that it was an OATH [Page 221] OF ALLEGEANCE. The Controuersie is of the FORME, which though in Scriptures and Vse we know to bee diuers, yet all conclude that to bee the true forme Authent. Iustin. wherin the name of God is vsed, for so himselfe comman­ded: Deut. 6. 13. which being of many sorts also, that is found to bee least questioned, wherein his name is ioyned: either with a preposition, as BY or BEFORE God; or vsed by way 2 Cor. 1. 23. Vide Azor. [...]stit. lib. 10. ca. 2. par.. 1. Apolog. pap. 54. ex. Co [...]l. Tol. let. 6. C [...]. 1. 8. of Imprecation or I [...]uocation, as in that of the Apostle, I call God to witnesse to or against my Soule; and this their owne Doctors denie not. Now, euen this very FORME is expressed in one of the Councels of Toledo, cited by his Maiestie, and translated, and it beginneth thus: Testamur coram Deo & omni Ordine Angelorum, &c. vt nemo inten­dat, &c. Wee protest and testisie BEFORE God and the whole Company of Angels, that noman shall or may intend or enterprise the destruction of the King, &c. What then meant the Epistler to venture all the poore Credit of all that hee writes (which he may do wel enough, he was banckrupt of that long agoe.

Nilisthic quod agat tertia tussis habet.
Martial.

said the Poet of an old woman that had lost all her teeth with twise coughing) ‘if in all the 13. Toletan Concells, there be found any FORME of an Oath prescribed?’ How will he auoide the TESTAM VR aboue cited? Perhaps he will say there is an OATH described, but not prescri­bed. Acutely, Be it that the State Secular framed the Oath and enioyned the Subiect to take it, yet the Councell as­sembled confirmed the Oath, (which is all that his Maie­sty endeuonred to proue) and expresseth the Forme ther­of as it was conceiued: Diuines then do teach vs, that e­uery Canon of Confirmation by a Councell, is a prescript of Iniunction for Obedience.

30▪ Let vs now heare his Second exception: sc. ‘That Oath in the Councell confirmed, was an OATH OF CI­VILL ALLEGEANCE, which neither the Cathe­likes refuse, nor Pope Paule prohibits.’ The Cathelikes re­fuse [Page 222] that which Pope Paul forbids, and that OATH which he condemnes, concordat per omnia, is the very same for substance in euery point with the OATH of Toledo: the title is the same with ours; each of them called Iuramentum Fidelitatis, An Oath of Feal [...]y or Allegeance; that of Spaine Tolet. 4. [...]. 75. comprehends all the Articles of our Statute- OATH: If in a shorter space, and lesse number, that makes no more to the altering of the qualitie or the substance therof, then (if we may cōpare humane with Diuine things) the abridg­ment of the Decalogue into two great Commandements; which our Sauiour made? yea, into one word, as the Apostle contracts it, doth vary the qualitie or substance of the Law Matth. 22. Rom. 13. Morall. For who so takes these 14. Propositions, into which his Maiestie hath resolued and branched the OATH set aside the first clause (whereof they say they make no Apolog. pag. 49. 50. &c. question) and the last part touching Aequiuocation (which hath the proper place anon to be examined) all the rest of the particulars may most properly & naturally be re­duced to those few which in the Councels are comprised.

31 For the whole OATH, either in generall con­cernes the Protection of his Maiesties both Person & Crown, and thats the maine branch of the 75. Canon of the fourth Councell: or in particular, a Preuention of any other claime, Co [...]pendium. Iuram. [...]. anno 3. or attempt by any Person to depriue his Maiestie either of his Life, or his Kingdomes, or his Subiects; whether by single hand, or ioynt Conspiracy, or trecherous Defection or open Rebellson; and these are all within the list of the 18 Canon of the 6. Councell. First, for Vsurping claime, NE­MO, We protest NO MAN shall or may (theres the Pope wholy excluded, if he be in the number of Men) vsurpe or challenge apicem, any one tittle of HIS Dominion, much [...]le [...]astigium, (which is in the fourth Councell) the Soue­reignty of his Kingdome: (thers power of Deposing gone, for it is an higher Souereignty to make, and marre, and ouer-top Kings, then to bee a King, and that which God hath reserued to himselfe alone; for God is the Iudge, [Page 223] it is HE that pulleth downe one, and setteth vp another, (sayth Psal. 75. 7. the Prophet.) The other particulars of the Statute-Oath are easily reduced to these: No man shall seeke the destructi­on of the King, nor attempt his life, nor depriue him of his pow­er, nor by any machination associat [...] or helpe the hand of any Conspirrators against him. All which are plainely and ver­batim in the 18. Canon of the 6. Councell, cited by his ma­iestie And the Iesuite espying it, passed it and the rest o­uer, not so much as either touched or named. And this was the manner, and forme, and nature of the OATH which those Councels did allow and ratifie: but the Top-Councell Pope Paul hath wholly interdicted, and willed HIS Catholikes to refuse it, as being repugnant to Faith and Religion, which in no one essentiall point differeth from THAT so approued by those Fathers.

32 His third exception is rather [...] supposall; ‘If King [...] ▪ Sis [...]d had offered the Councell an OATH pretudictall to their Ecclesiasticall affaires, they would haue lost their liues, rather then haue yeelded to it.’ This is againe his Sophisti­call Elench, though very silly and simple, whereby hee beggs the question in hand, & that by a supposed coniecture, when his Maiesty speakes of a Fact: but we haue oft said, and they shall neuer disproue it▪ that there is no one Ar­ticle in the Satute OATH crossing any Ecclesiast call af­faire, nor challenge of the Pope in Spirituall Causes; vn­lesse the very naming of the Pope be the preiudice, which in the whole Councell is indeed not once specified, eyther for conuenting or dissoluing it; yet at the time when they met, there was a Pope, and his name was Honorius. When the Councell therefore confirmed that OATH, against Depri [...]on or abetting Conspiraties, in those generall tearmes, Nemo priuct, &c. Had they but dreamed of such an authority in the Pope, they would sure haue added, Semper excipimus Papa [...], or Salua authoritate Sedis Apo­stolicae. This they did not, but in simplicitie of heart went on, and set it downe, NEMO, NO MAN may or [Page 224] shall DEPRIVE our King, wherein the Popes challeng'd Power is as much impugned as in our Statute OATH.

33 His fourth and last Exception is; ‘There is no mention of Aequiuocation in the Councels, but the wordes are [IVRARE MENDACITER] to sweare falfly or lyingly:’ Betweene both which, what is the difference? No more then between a paire of cousening Iuglers, the one shining in Silke, the other cloathed in Rullet; this more open and clownish, the other more fine & cunning Feater. Nay, it is no more, then that which was noted to be a fashion in all Languages, the abating of an odious vice, or harsh and vnpleasing thing with a finer tearme: and that fashion neuer more frequet then where the vice was most vsed; as in Israel, their Blasphemers were called Blessers; and in Athens, [...], their Srumpets, they would 1. Reg. 21. Thucyd. li. 3. & Plut. Solon. call [...], She-friends; and their greeuous exactions, Co­uenants of State: So among the Romanes, Perduelles their o­pen enemies they would terme hostes, which naturally signi fieth no more then strangers; & whom we in the Southern T [...]l. Offic. parts call Theeues, in the Northern parts they call Taking­men; and who ores (which is the more grosse, but truer ap­pellation with vs) they call Vsed-women: Euen so, that which Scriptures, Fathers, and Councels, haue heeretofore simply called MEND AC IVM, A LIE in plaine tearmes, the finer-mouth'd Iesuites (to blaunch the soule­nes of the sinne to which they are so accustomed, and by an in-bred pranitie of minde, as Tertullian speaketh, reioyce and delight in lying) by a Rhetoricall [...], call it in a finer word AEQVIVOCATION; a tearme to all Apologet. cap. [...]. antiquitie vtterly vnknowen, but only as a Fallacie in Lo­gicke, and a sporting figure in Rhetoricke: and therefore to define out of any authenticall Writer this Iesuiticall Aequiuocation, to make the difference appeare from flat lying, it is impossible. For a thing vnknowen in nature or custome, cannot be defined by Art.

34 Yet (not to enter into a full tractate thereof, be­cause [Page 225] cau [...]. M. the elder hath hunted this Fox in his Aequi­uocating Male-Pardus thorowly wel) to trie the difference Full Satisfact. par. [...]. betweene the Canons Sense of Iurare mendaciter, and Aequiuocare, shall wee say, that to Aequiuocate mentally, (for of the verball and literall, the question is not now) is to speake one thing with the mouth, and to conceale or reserue in minde a thing diuers from that which is vtte red? That's not full; for so should Abraham haue beene said to Aequiuocate, when he told Abimelech, that Sarai was his sister, keeping the other part vnto himselfe, that she Gene 12. was his wise, for both were true: and euery wise man might be so stiled; for it is the marke of a [...]oole to open all his [...] inde at once, whereas a wise man reserues it till after­wards, saith Solomon. But put the case that the King had Pro. 29. 11. asked Abraham whether Sarai had beene his wife and he had said, No, reseruing the other part [She is my Sister] in his minde, this had beene a flat Lie in Diuinity: and yet it is the same which the Iesuites call Aequiuocating. For it is an ouer-rul'd case among them, that if the Question be put to one of them, Whether he be a Priest, by the rule of Aequiuocation he may answere, No, (though he know him­selfe to be one) reseruing some Euasion within himselfe. Is then to reserue in mind any thing which we know con­trary to that which the tong vttereth, whether answering to a Question, or swearing before a Iudge; is that (I say) Aequiuocating or flat lying? Take either of them; it is no o­ther then that which the Councell calleth PRAEVARI­CATIONEM FIDEI, a varying and double dealing, with faith plighted, and prosession made; and also SIMVLATI­ONEM ORISCVM MENTIS PERFIDIA, Tolet. 4. vbi. s [...] The faire semblance of the tongue with Treachery at the heart, euen while the OATH is in taking; and was first practi­sed by Arrius (that abominable Heretike) in matter of Re­ligion, and is abhorred euen in Ciuill Commerce, not only Socr, li. [...]. c. 38. Aug. de verbis Apost. Ser. 2 [...]. Homer. by Diuines, (who accountmen that vseit, detestable beasts) but among Pagans also as much detested as Hell-gates: [Page 226] and what is this but the Iesuites Aequiuocating? which all ancient Holy Writers call flat lying, no other then the very sinne of A [...]n [...]s and Saphira; for when a man speaketh any thing contrary to that which in his minde he think­eth, Aequiuocare est, say the Iesuites; Mentiri est, saith Act. 5. the Master of Sentences. Li. 3. D [...]st. 38. c.

35. The principall Difference which they make is in their purpose, that they doe it not with an intent to deceiue, but onely to defend themselues from danger. First, good In­tentions can neuer make actions, forbidden by God, to be lawfull; especially priuate respects should neuer s [...]lue per­iurie; for he that Sweares, though to his owne [...] or hurt, he must keepe his Oath, without varying, saith the Kingly Prophet. Verum ex falsis non est Syllogizindum is a Psal. 15 4. [...] [...] Rom. 3. rule in Schooles, not a good End by ill meanes must be ef­fected. Secondly, this is but a iuggling mist of meere ap­parance, void of sound and true distinction, because they knowing that it is impossible for them to be concealed or escape, without illuding or beguiling the Magistrate, doe therefore purposely deceiue him, that so they may de­cline their danger: the auoidance of being disclosed, it may be, is the first thing in their Intention, but the first that they put in Execution, is the beguiling of the Iudge; for the End cannot be purposed, without the means to the End. Thirdly, this was the very case of those Gothes in Toledo toward their King; for, hauing an Oath prescribed by the State, many of them thinking that Sisenand vsurped the Kingdome, either by an vnlawful depriuing, or an ouer­awfull Paul. Aemyl. pressing of Suintila his Predecessor to a voluntary Resignation; yet for feare of the Lawes penalty, and to keepe themselues vntouch't from confiscation of goods, and forfeiture of life, Swore Fealtie and Homage vnto him as their lawfull Souereigne, but thought contrary in their heart to that which they had sworne: & this the Fathers of that Councell called slat lying, and is no other but the Iesuites Refined Aequiuocation, though not in that verie [Page 227] terme specified, yet agreeing in Sense.

36. And if that was accounted but a Cauill in Arrius Russinus & Socrat. and his Sect, to except against the word Homousion be­cause it was not found in the Scriptures, though the truth and full meaning be there; and when we put them of Rome to the proofe of Trans-substantiation, because there is no such terme in any Scripture, Father, or warranted Councell, they count it a Cauill, & vpbraid vs with that exception taken by Arrius against the Co-essence of the Sonne with the Father; what a shift is this of a trifling Cauiller, that when the matter and substance which the word implies, is in the Councell, he will proclaime it in his Maiestie a frau­dulencie, to paralell the persidiousnes of both the Actions together, because the very word is not there to be found? Which (like Rahels children that must needs be missed be­cause they were not) could neuer be mentioned, because Iere 3 [...]. 15. neuer dream't of.

37, And therefore wee will conclude this point, and dismisse the Censorious Epistler with that admonition, which those Fathers assembled, gaue to such as himselfe & those Concil. Tolet. 4. Can. 75. that are of his Cut: Non sit in vobis, vt in quibusdam Genti­bus, Insidelitatis subtilitas impi [...] non subdolae mentis persidia; non periurij nefas, & Coniurationis nefanda molimina: Let there not bee within you, or among you, as among Pagans and Gentiles, and other Heathenish Nations, any vngodly SLEIGHT or SHIFT of disloyalty and vnfaithfulnesse, not the falshood and treachery of a crasty and deceiuing minde; not the abhor­red crime of PERIVRY (as v [...]orthy the naming) nor the abhominated enterprises of Conspiracyes and POWDER­PLOTS: but, which is the preachers aduice, Take heed Eccles. 8. 2. to the mouth of the King, and to the word of the Oath of God. And so, with Him we end this part of the Paragraph; yet with a Nouerint vniuersi praemising this, that to the rest of the Councels, either of Toledo or Aquisgrane, hee hath not answered One word; nor shewed the difference betweene that which they call Aequiuocating in an Oath, and that [Page 228] which the Councell calleth Swearing in the name of God DE­CEITFULLY; but passeth to the particular excepti­ons against the Cardinals Letter, which he calleth

The second part of the third Paragraph.

1. In the Entrance and first Section whereof (as if he were another Phocion the hatchet of Dem stenes his pithie O rations) hee chops off full six leaues of his Maiesties An­swer Plut. [...] hoc. at once, with two or three sleight words, that they are but Dalliance and pick't Quarrels: wheras in the whole Apologie, there is no passage more witty and proper, nor more seriously with iudgement handled. For in the Seuen Exceptions (so many they are to be numbred) not the Car­dinals weaknesse of iudgement, but wickednesse of hast and affection (which is the chiefe seat of Religion) is ran­sack't & discouered to the world, as it rightly deserueth: For wheras the generall opinion, conceiued commonly of the Cardinall, hath beene this, by those that haue not pondered his works, (and Prefaces especially) that Father Rob. Bellarmine hath beene no base Pragmaticall Fa. Parsons but an honest, quiet, ingenuous Student; now, by this his Letter to Blackwell, he is truely made knowen, first, to bestow some good part of his houres in receiuing Intelli­gences out of England, how painefully Blackwell & his fel­lowes doe labour euery day and houre, like true Foxes & Swine, in rooting and vndermining the Lords Vvteyard so that for the space of almost these forty yeeres, neither Hart, nor Campion, nor Garnet, nor Gerrard, nor any other D sturber of our Christian Peace, hath wanted Bellum­arma-minas, from Bellarmine, howsoeuer hee couers it vn­der Numa his [...], his Sacrificing in Praiers at the Lords Altar: which can nether be very charitable in him Plut. Num. nor acceptable to God, nor any way profitable to them for whom he prayeth; so long as he now reuealeth him­selfe (which is the third exception) to account Death for Treason to bee the most reioycefull kinde of Martyrdome: [Page 229] and withall (which is the fourth) to esteeme of our Gra­tious Soueraigne as of an other Iulian and a most bloody per­secutor. To which foure, and to the other three, as well concerning Bellarmines mislike of the Modification in the offring of the Oath as also of the challenge, that no pointe in the Oath tendeth to matter of Faith, which shold make him that sweareth, either to beleeue or not beleeue anie Article of Religion: and lastly of the Rebutter to that vnsa­uerie and vnmannerly comparison, betweene Peters Suc­cessor, and our Soueraigne his Succession from King Henrie, that neither the Popes doctrinall nor personal successiō, can come neere any such probable warrant or assurance, as that there should be any semblance of comparison: to all these this Contre-defender scarse spends three Sections and that in answering only two of them.

2 The first whereof is clearing of Bellarmine from the Imputation, that the Greatest Traytors and Conspirators against her late Maiesty (and particularly Campian and Hart) gaue vp Fa. Rob. Bellarmine for one of their greatest Oracles, and this hee doth two waies. First, dubbing it for an ‘ABVSE exceeding a mans imagination, that the Apo­loger should thus write.’ Secondly, ‘a deceiptfull Aequiuocati­on; that because they did cite him in Controuersies of Religion, therefore he should be accounted an Author of their Conspi­racies.’

3 It is well that hee will giue Aequiuocation the right Epithete of Deceipt; but did his Maiesty say HEE was al­leadged by them as the Oracle of their Conspiracies? No his words are, the greatest Traitors and Fomentors of CONSPIRATORS, gaue Bellarmine vp for one of their greatest Oracles in their Conference; (for thereto his Maiesty referres the Reader in the Margin) wherof their Conspi­racies was no part. For their Treasons they were arraigned Apol. pa. 57. conuicted, and adiudged; the Conference was had about their opinions in Religion; in which Colloquie, the prin­pall Author they relyed vpon (Campian borrowed much [Page 230] from him, and Hart, called for him by name) was Bellar mine, whose Dictats there specified, were transcribed; and Conference in the Tower pa:, 6. euerie yong Nouice that came into England, was bound to haue them; for to them principally, the Cardinall was ap­pointed the Doctor of the Chaire and Reader of Diuinity, as himselfe boasteth in the preface mentioned by his ma­iestie. Tom. 1. Contr.

4 Secondly, had HE bin concluded as the greatest O­racle of those and other like Conspirators, there is no such ‘improbabilitie of truth, no waies to be defended,’ as this Cen­surer auoweth; but the argument is necessary: For the Cardinall being their principall Author for opinions, and the issue of those opinions being Treason and Conspiracie, it is more then probable, that from HIS positions and Lectures, they had suck't that poison which there ranckled at their hearts, and heere broke out (at their arriuall) in their actions. The Apologue is knowne and proper, that when the Trumpeter was taken in battell, and pleaded for his life, that HEE had killed no man, nor shed any blood, Aesop. Only sounded his instrument which gaue a pleasant noise; the answere was, that HE did more harme, and was the greatest slaughterman in the Army; because, were it not for his heartning and inciting sound, the horror of the crie and blood would appall his fellowes hearts; but when they were ready to quaile, HE then prouok't them to a fresh assault. And it was not for any valour that was in thē or any hostile Acte in open armes done by them, that made Philip of Macedon to condition with the Athe­nians Plut. Demosth. for yeelding vp their Orators vnto him; but because by their inforcing Rhetorique, they perswaded and incited the Citizens to the continuance of warre, he reputed them for his deadliest and most annoying enemies.

5 Which is the very Case of Bellarmine; He, in his Le­ctures & Dictats, blowes the bellows of Seditious Doctrine which flames out by his schollers Conspiracies, to the di­sturbance of the chiefe States of Christendome. One part [Page 231] of his Lectures, whether at Louan or Rome (for he read in both) whereof his Dictates were an extract, was his fift Passeui. bibli. select lib. 7. cap. 4 & Tort. pa. 64. booke DE ROMANO PONTIFICE: and what's the whole summe of that, but Arguments and Examples, to prooue and shew that the Pope, may by his imperiall power (though indirectly) depose Princes from their states, and Seates? his familiaritie therefore being more inward with the Nouices of England, because he was their Maister, his Maiestie might properly call him the Oracle of his Schollers Conspiracies; for they are the onely visible issue and effect of his Doctrine in them, for ought appeares yet. So much for that.

6 Now heere the Censurer makes an Almaine leape, skipping 3. whole pages together; and the second thing he alights vpō is his Maiesties complaint, (with our Saui­our) that neither seueritie nor mildenes; that neither wee­ping Mat. [...]. nor piping will content these men. The first Oath of Supremacie, was accounted such an egar potion, that it was vnprobable, vnreasonable, vnnaturall and impossible to bee taken downe, able to driue men into vtter desperation, Allen. Apolog. ca. 1. sect. 5. saith Cardinall Allen: this OATH OF ALLEGI­ANCE is offered (by their owne confession) tempered and modified, and it is the greatest affliction and angariation of Pag. 8. &c. spirit that euer did betide distressed Catholiks, saith this Car­dinal-Parasite. It is the subtile sleight of Satan impugning the Epist. ad Archi pres. Primacie of the Sea Apostolike, vnlawfull and repugnant to Christian Faith, saith Cardinall Bellarmine. Now whereunto shal we compare this wayward generation, whom neither rigor nor temperature can please? giue them merum, wine from the Grape; that makes them Brainesicke to storme and raue: reach them Dilutum, allaid and mixt; that makes them stomacke-sicke, to disgorge and vent their in­ward rancor against the state. And dooth not this giue a iust cause of his Maiesties complaint? wherein, what is there that should make the Apologer blush at it?

7 Blushing is no vertue, but a laudable affection saith Aristot. Eth. 4. [Page 232] the Philosopher, and that in young men and vnderlings Only for in Magistrates and men of yeares it is not com mendable, because it is to be presumed, that they will doe nothing which shall procure their blushing: belike then there is here some maine & shamefull Crime that is thus Censured! and what is that? Forsooth, ‘the Cardinall doth not say that the Oath is TEMPERATE in wordes; but TEMPERED in matter.’ And can matter bee exprest without words? And is not Temperatum in Latin, as truely translated Temperate as Tempered? And when mention is of things written; rather attributed to words, then matter? as in Tully, and Hierom often, to temper the st [...]e and pen; and Hierom. in Ec­cles.. in all professions both of Diuinitie, State, Phisicke, Musick, and other Arts, alwaies signifying an allaying or quallifyng by mixtures; nam Temperamentum non est mistio sed m [...]o­nis ratio, Aristot. de. Ge­ [...]. Fernel. Ther. li. 3. say the naturalists: so that, bee it the Cardinall meant in substance and matter, his Maiesties complaint re­maines iust, and his charge vnblushable, that their stitch a­gainst the former Oath beeing for that it was too riged, Tort. pa. 66. they should kick at this also, though themselues confesse it to bee tempered, that is allayed, by a proportionate mix­ture, and so the Cardinall meant; otherwise his other word modified were vnnecessarie, which signifies drawing to an e­quall measure, as when a thing is made neither too sharpe nor too sweete, nor too high nor too lowe, &c, But that the Cardinall meant it was tempered in the stile, and Words, it is manifest by himselfe in that subsequent speech of his, Certe enim quibuscunque VERBIS Iuramentum ab ad­uersarijt Fidei concipiatur in Regno isto: certainely with what WORDS soeuer that OATH is conceiued by the aduer­saries Apolog. lat. pa. 3 [...]. Ang. 38. of the Faith in that Kingdome, &c.

8 And as this is his Maiesties cōplaint, so the ground thereof also remaines yet good; for surely did they not build a Monarchy to the Pope and not to Christ, one of these courses would content them; either that of the first Oath, seuerely peremptorie for the Princes Supremacie in [Page 233] Spirituall causes: or Moderately TEMPERED for his Souereignty onely in Temporall respects, the sole subiect of this last OATH. Which his Maiestie euicteth by a double Question; First, can there be found in all the OATH one word tending to matter of Religion? whereunto the Censurer makes a short & a slie answere, in a conclusion affirmatiue vpon a ‘Supposall; If the power and authority of the Pope and Sea Apostolike, less by Christ for gouerning his Church [...]n all occasions, be a point of Religion, then there are ten or twelue Articles or Branches in the OATH touch­ing Religion.’

9 And wil the Pope Iudicially forbid, & the Cardinal do­ctrinally conclude, & the Epistler impudently impugne the Oath as vtterly vnlawful & against Religiō, which yet depē ­deth vpō an IF; & is not yet determined for a point of Reli giō, that the Pope hath any such authority ouer kings, as in the Oath is mētioned? This therfore is his maiesties pressing questiō, & shold haue forced the Iesuit to tuch the quick; but like an Aequiuocating Iugler, he bemist's the Reader in cunning conueyance, and supposeth an authority lest by Christ to the Pope, but distinguisheth not whether in Ecclesiasticall or Ciuill causes: for put the case it were granted, that the Pope had his Supremacie in Ecclesiasticall causes from our Sauiour Christ, this is not now the que­stiō in hand, neither doth the Oath meddle in that matter: his other vsurped claime ouer Kings and Princes, till it be determined for an Article of Religion, the OATH dooth iustly oppose; and yet without touch or impeach of any point of Christian (yea, or their owne Catholike) Religion: for a controuersie vndetermined, cannot bee held in any Church, eyther for Article of Faith or principle Theologicall, and thereupon ensues his Maiesties Second question.

10 Doeth he that taketh the OATH promise to BE­LEEVE or NOT to BELEEVE any Article of Re­ligion? To which, the Iesuite puts the Oath it selfe to make the answere ‘Euen euery clause thereof in effect, sayeth [Page 234] hee: as that I. A. B. [...] professe that the Pope hath not any power or authority to depose the King: and that; I doe fur ther abiure as impious and Hereticall, that damnable doct­rine, that Princes Excommunicate by the Pope may be depos [...] a by Subiects: and that also; I doe beleeue and in Conscience am resolued, that the Pope hath no power to absolue mee from this OATH: vpon which the Iesuite like another Amaeus doubles his force with a two sold question; first, Doe not these clauses include either BELEEFE or VNBELEEFE? for what a man is resolued on, that he BELEEVES; what he abiures, that he doth NOT beleeue.’ Secondly, What will the Apologer say hecre? Surely nothing, (to put the last first) for hee hath more serious affaires in hand, then to answere such pelting questions.

11 ONE that hath lesse iudgement and more leisure will easily shape a sutable answere, that this Censurer is an absurd disputant, still to beg the question: as if these Articles abiured or allowed by him that takes the Oath were points of Faith which are but Machia [...]lisines of the Con­claue; or as is beleefe were euery where vsed Theologically, and that a Christians beleefe should be alwaies taken for his Christian beleefe: for there is a naturall beleefe, the Ob­iects whereof are naturall and Ciuill things, such as in this Oath, wherin ther is not any clause which is not groūded vpon the very principles of nature; that though there were no word of God at all (which is the true ground of Christian Faith, and wherunto his Maiesty hath reference in his question) yet euery good Subiect is bound to be­leeue and to bee resolued in his Conscience, euen in the light of nature, as a truth which without Scripture is infal­libly sound that he must obey his parents both of body and countrie, and abiure and resist (by al meanes) any, that should impeach his Souereigne either in his Title or Person, which two, euen the very law of nature, hath so fastned vnto him, that no authoritie or power may alter or hinder. [Page 235] His Maiesty therfore added for the explanation of him­selfe (which might haue preuēted al this verball Cauill, had the Censurer purposed, or were able to deal ingenuously) that the taker of the Oath is not boūd therby to beleeue or not beleeue any point of faith, whether Articles of the creed, or positions in Scripture, or determinations of the Church; for Morall Certitudes, and piè Credendum, and Historicall narrations, (which are the strongest resolutions and best groundes for the Pope either his succession or Souereigntie) must not, as his Maiesty most wisely obserueth, passe currant for Articles of Faith, although the Cardinall thinks it suf­ficient for his greatnes in a bare assertion to say, that the Oath endamageth the Christian Faith: which when (with­out proofe) he hath confidently and Categorically auer­red; frō the Arch-Priest, he mounts to the King; & turns the enuie of the Oath vpon his Maiesties causelesse feare of danger from the Pope, because it was neuer heard off from the churches infancy that any Prince though an Heretick, though Ethnicke, though a Persecutor, was murdered by the Pope either his Commaund or allow [...]nce.

12 Vnto which obiection of Panic feare, his Maiesty in his reply, purposely (vpon good iudgement) auoideth to make any answere; the sinceritie of his conscience wit­nessing within himselfe, and the opennesse of his cariage shewing him in the world, to bee as confident as a Lion: otherwise his Maiesty might haue told Bellarmine, that if in any persons, in Princes especially, that rule is necessary Abundans Cauteli nonnocet, Kings cannot bee to proui­dent for their safetie; in which respect it is obserued in Homer, that he euer presented the great commanders in the field arm'd at all points; and that the Lawgiuers among the Grecians, made streight decrees against [...], such as cast away their shields and Targets, though they tolle­rated Plut. Polopid. [...] those that threw away their speares & swords; which politicke Historians apply to Princes and Gouernors of states, whome they perswade to bee more carefull of [Page 236] their safety in defending themselues, then of their valour to annoy their foes: for both Scripture and nature make it plain, that in a King (though one in person) the liues of Millions are indangered; and if any Prince were euer for­ced to stand vpon his safe-guard, and fence himselfe with Lawes, our Soueraigne much rather, hauing such Embow­elled enemies within his Realmes as Iesuites are, and doe procure; and such Hydra-headed Treasons; suppullulating one after the other, and exceeding each other in degrees of vnspeakeable crueltie: and of all other times, Now espe­cially, that they Refuse and Prohibite others to say their hearts open by taking this Oath. But his Maiesty passing by that, as a sillly frumpe of a WHITE LIVERED RED-CAP, obserueth in this speech of the Cardinall: first his voluntary but subtile-preter-ition, in leauing out all the other disasters in the Oath, wherwith Popes haue affrigh­ted and infested Emperors & Kings (as Deposing, Degra­ding, Exciting Armes, Kindling Rebellions, &c.) and insists heere, onely vpon One, Sc. murdering of Princes; and this verie cautelously done by the Cardinall; lest (as his Maiesty well obserueth) hee should in open and direct tearmes Crosse his Owne Pofitions, wherwith his books are stuffed

13. All which, the Cardinals Page, this Antapologer passeth in silence, and staieth himselfe vpon the second; wherein his Maiesty chargeth Bellarmine with an implied Contradiction against himselfe, in that deniall of his, that Popes haue neither [...]manded nor allowed Murders of Princes; seeing that Bellarmine confesseth (and exempli­fieth it) that they haue waged warres against them diuers times. And what difference is there betweene personall murdring of Princes, and raising warres against them, the lot where­of is common and vnpartiall? Nunc bunc, nunc illum ferit 2. Sam. 11. 25 gladius, saith Dauid, the King beeing no more exempt from the slaughter then the ordinarie Souldier; yea more exposed to Deaths hazzard then any other, and the chiefe marke aimed at. Fight neither against small nor 1. Reg. 22. 31. [Page 237] great, but against the KING of Israell, saith Benhadad; and Ahisophel [...] resolution to assault Dauid in battle, was as dangerous, as if he should haue plotted to haue kill'd him in his Priuie Chamber: For we will s [...]ite the KING ONLY, said that Pestilent Counceller. Doubtlesse, he that exci­teth 2. Sam. 17. 2. and alloweth Rebellious and Ciuill Warres in hostile armes against naturall Souereignes, doth much more al­low their personall Murders; vnlesse his meaning be, that they shall not die alone; or that the more blood is shed, and more money spent, the greater shall be his glorie. And that Popes haue thus done, no other testimony neede bee brought, but out of Bellarmines Bookes.

14 This the Censurer heere answereth, first, by diuer­ting the Argument, Num. 27. and saith ‘That though the Pope hath waged warre against Princes, yet hee neuer caused any to be VNLAWFVLLY murdered.’ Wherein he dealeth like Sauls armor-bearer; because the Cardinall hath stabb'd himselfe somewhat grosly, he will helpe to kill him more cleanly & neatly: for the Aduerbe is worth the obseruing, secretly implying, that the Pope hath com­manded, or may command Princes to be murdered, but not VNLAWFVLLY; whereby it seemes Lawfull Murders of them haue beene commanded and commen­ded; and of the Lawfulnesse no man may iudge, if the Pope say the word: so that what Stories soeuer Bellarmine hath quoted, or what Murders the Pope hath committed, or we can enumerate, this one Aduerbe must salue them all; ‘Either they were not UNLAWFVLLY done, or else the causes were IVST,’ saith this Epistler; or (which is a pretty passage, Numb. 28.) ‘the Popes haue PERSWA­DED themselues they were IVST: and therefore (as a Generall in the field) pursued them as open enemies; or (as a Iudge vpon the bench) commanded execution to bee done vpon them as MALE-FACTORS.’

15 But first, who girt the Sword to the Popes side: Suppose the Keies were put into his hands, they are no [Page 238] weapons for warre; as he is a Priest, he may not fight: Our weapons (saith the Apostle) are spirituall; Teares, and Prai­ers, and Sighs; for with no other we may resist, saith S. Am­brose 2. Cor. 10. lab. 5. ep. 33. If as a Temporall Prince, defend his owne Territories he may; but hostily to inuade another Kings Land, or in­fest his Kingdome with Rebellions, or aide his Subiects with wages, or Armes, hee may not. And yet he hath done it; for HE depriued Leo the Emperor (if Bellarmines re­port be true) from the Principalitie of Rauenna, when as yet he had nothing to do with it; for it came to his patri­monie De Pontif. Ro­ma. 1. li. 3. ca. [...]8. afterwards, by the Donation of Pipin. Secondly, who made him a Iudge Temporall in this manner to proceede? (for Ecclesiasticall Censure stretcheth not to Goods & Life,) If ouer his Underlings and Vassals; be it so: yet ouer princes in no case, who are the second and next persons in Comparison of God, after whom they be the first and highest, but AFORE all, [...]. Apolo get. and ABOVE all other, both GODS and MEN.

16. In the second place, the Iesuite denies the conse­quent, both in generall and particular; ‘That though Bellarmine confesse Popes to haue waged Warres, and De­posed Emperors, yet it is no opposition to himselfe, when hee saith, that no Pope euer commanded the murder of Princes to be committed; or commended them after they were commit­ted’ As if Capitis Dim [...]utio (which is by depriuing them of their Realmes) be not all one against Princes, with Ca­ [...]itis Obtruncatio, the cutting their throats. For hee that is Deposed from his Throne, is presently Exposed to death; yea death to him is more welcome, because no miserie is to be compared to his, who, from sublimity and affluence is thrown into disgrace & distresse; Et vbi non sis, qui fue­ris, non est curvelis v [...]re: which was verified in the parti­cular Tul. Epist. instance that his Maiesty bringeth, & to which this Iesuite shapes a kind of answer in the Emperor Henry the Fourth whom al their Authors concurrently conclude to haue died after his Deposing, prae moerore & ingenti dolors, Cuspinian. Si­gonius [...]r per. &c. through extreme griefe and sorrow. But before wee come [Page 239] to that, had the Cardinal (writing to the Arch Priest) plea sed to remember what another Arch-Priest, a Cardinall, hath recorded of Hildebrand the Pope, that he hired with Beano. Cardin. money a base fellow, to tumble a [...]reat stone from the roofe of the Church vpon the said Emperors head, as hee was praying before the Altar in S. Maries Church vpon [...] A [...]entine, he would neuer haue let fall such a per­emptory conclusion. Or were there no Example of Fact extant against the Popes in this kinde, yet that they may command Princes to be killed, is Bellarm nes owne Do­ctrine, both Symbolicall, as the Spirit may command the De Pontif. Ro­man. lib. 5. cap. 6. § Ex quo. Flesh to fasting and chastisement, yea, euen to Death it selfe, if the Spirit see it necessarie: and Positiue also, con­firmed by diuers argumēts, but one more direct then the Ibid cap. 7. tertia con. rest: sc. Christians may not tollerate or suffer an Infidell, or in Hereticall King to reigne ouer them; but to iudge of In­fidelity and Heresie, belongs Only to the Pope, saith hee, and therefore at his doome, the King must stand or fall. And lest it shold be said, that this reacheth but to Depo­sing, not to Death, it followeth after, that such a King is Ibid. Paragr. Quarta ratio. vnworthy to receiue the Sacramēt of Baptisme, who takes it for an iniury done to him, if the Church (that is, the Pope) adiudge him to loose his honor and wealth, adhuc autem & ANIMAMSVAM, yea, his Life also; for to that end doth he cite the place out of the Gospell. Luc. 14.

17 But the first particular instance which his Maiesty bringeth of the Popes fury against the Sonne for the inter­ring of his Father the Deposed Emperor; as it ratifieth the Position that Popes do allow of Princes Murders (for they that execute their rage vpon a dead corps, t'is questionles they pursued (in heart at least) that man to death, and are more then glad when he is dead: so doth it put this An­tapologer to much trouble, and many shifts, both fond and false, to transferre as wel this barbarous rage & prophane ‘Exhumation from their Holy Primate, as also his incensing the Sonne to Rebellion against his naturall Father;’ which [Page 240] two points are warranted by their owne Writers, some of them liuing about the same time.

18. For the first, the digging him out of his graue, that's compassed with a whole cloud of Witnesses; some writing, that tanta seueritate Dominus Papa in ipsum vltus est, The Pope pursued him with such implicable reuenge, that Helmold. hist. Slau. cap. 33. being dead, HVMARI NON SINERET, he would not suffer him to bee buried: Another, The Bishop of Liege, with others of his sort, were receiued into the Communion of the Vrspergens. an. 1106. Church, (who cast them Out but the Pope?) vpon Condi­tion they would DIGGE OVT of the graue the Corps of the Emperor, which he had BEFORE BVRIED in the Monasterie. The very same, another Historian verbatim relateth, both for the Fact, and Reason of the Fact; They Naucler. vol. 1 gen. 37. be the very last words wherewith Sigonius ends one of his Bookes; His body lay vnburied in a Desars Cell for fiue yeers, PONTIFICE ID SEPELIRI VET ANTE, De regno Ita­liae. lib. 9. because the Pope had forbidden the Interring of it: For, being put into the Earth, (saith a late Compiler of their owne) HORTATVPAPAE, by the Popes perswasion, EX­HVMATVM, Binnius, Tom. 3. Concil. vita Paschal. 2. it was DIGGED out againe, and re­mained aboue ground fiue yeares.

19 Yea, but Cuspinian (whom the Apologer in the Mar­gin quot eth) his wordes are cleane contrary (saith this Censu­rer) for thus he writes; ‘when Henry the Father was dead, and buried in a Monastery at Leige, his Sonne would not make peace with the Bishop of that place, except the dead body were pulled out of the graue againe.’ Surely, this was an o­uersight of the Apologer (for want of wel vnderstāding his Grāmer) to make such an Escape, seeing that the words are so plaine, Filio procurante, non potuit reconciliari Episcopus Cuspinian. in Henr. 4. Leodiensis, nisi exhumaretur Cadauer: That is, By the sons procurement, (At whose hands but the Popes, For what need any procurement by himselfe to himselfe?) the Bishop could not be reconciled, (to whom but to the Pope, who had accursed both Church and Church men at Leige for putting [Page 241] the body of the deceased Emperour into the graue?)

Cuncta (que) Leodes mox ANATHEMA ferit, Viterbien. Panth. part. 17 All things at Liege were blasted with the Popes Thunder-clap, for discharging that Christian (at least ciuill and last) duty to their Master: Whereupon, Mandato Pontificis è Coemiterio Idem ibi. cijcitur, By the Popes Mandate his Corps was throwen out of the Church-yard, and all Christian buriall denied it, saith the same Author who liued in those times, and was (by his owne testimonie) Notarie and Chaplaine to three Empe­rors: so that the Reconciliation or Peace to bee made, was with the Pope, not the yong Emperor, who (perhaps) did procure the stay thereof.

20 Why then, ‘All this proceeded from the Sonne, who PROCVRED the Pope to do it, and therefore it is falsly ascribed to HIS HOLINESSE.’ Yet this is no­thing to any iarre betweene the Sonne and the Bishop. But would the Pope yeeld so much to the vngratious and vn­naturall despight of a Parricidious Vsurper, making a re­quest so barbarous and beastly? Perhaps the Sonne was impor­tunate, and so the Pope, like the good natur'd Iudge in the Gospell, though he neither feared God, nor regarded man, yet saith he, Quiamolestus est mihi hic Imperator, because Luc. 18. hee so importunes mee, be it as hee will. And that the Sonne was so instantly importunate, is most cleere; for Filius ossa Viterb. vbi supra. patris DOLVIT fore cum sceleratis, saith the foresaid Writer, It VEXED the Sonne to the heart, that his Fathers bones should be CASTOVT among Malefactors: which doubtlesse is an euident Argument, that hee sued hard, that his Father might not bee buried, because men vse to plead hard, that they may obtain what they vtterly dislike. Therefore, for a further confirmation thereof, that it was the Sonnes impietie, not the Popes malice; when the Empe­ror and Pope came to parlee vpon Conditions, this was Annal tom. 12. an. IIII. ex Paulo Diaco­no, lib. 4. cap. 38. One, as Baronius (who, you may bee sure, will write all that he can which may sound to the Popes disgrace) sets it downe: POSTVLAT Imperator, vt Patris sui COR­PVS [Page 242] in Ecclesia SEPELIRI permit [...] at: The yoong Em­peror earnestly REQVIRES, that his FATHERS CORPS might be INTERRED: To which demand the Pope, that the world might know, that the keeping him out of the graue was against his will (good man) presently yeelds, with a strong Negatiue, and tels him IT MAY NOT BE; and giues him his reason, for that HE had receiued a TERRIBLE Iniunction from the martyrs deceased, and in those places shrined, that he should suffer no WICKED PERSONS, to be BVRIED within their Churches, for THEY WOVLD not endure it. And therefore the Rea­der must needs see, that this Censurer had iust cause to say that ‘ALL this is falsly ascribed to the Pope.’

21 The Second thing in this Story, wherewith his Ma­iestie chargeth the Pope, is, that he Stirred vp the Sonne against his Father, and procured his ruine; whereof this Epistler would also ease their Holy Father, and that by the Apologers alleaged Author Cuspinian, who writes, ‘that it was REPORTED, how Hildebrand had absolued the Emperor before his Death, but that his SONNE neuer left SOLLICITING the succeeding Popes, to EX­COMMVNICATE him againe.’ First, this is writ­ten but for a report, then which there is nothing more vn­certaine, saith the Orator; but yet what followes heereof? Philippic. 2. Therefore the Pope stirred not vp the Sonne against the Fa­ther: A weake Consequent: Absolution of the Emperour from the Curse, freeth not the Pope from his Instigation of the Sonne in pursuit of his Father; therefore the same report which Cuspinian records, doth adde (which the Ie­suite, according to his common honesty, leaues out) and set downe the cause why the Pope absolued the Emperour; namely, because Hildebrand the Monke (otherwise Gregory the Seuenth) was much grieued in minde, quòd Henricum Cuspinian vbi supra. Imperatorem iniquè molestasses, that hee had vexed and mole­sted Henry the Emperor WRONGFULLY and VN­IUSTLY; and in that anguish of minde confesseth (as [Page 243] a Friar witnesseth) that he did it at the instinct of the Di­uell: and among other, he raised vp Rodolph Count of Reins Sigebertut, anno. 1085. field, against the Emperor his Master, Cui omnia debebat, to whom he owed all that he had, and sent him a Crowne Imperiall circled about with an Inscription of S. Peters Cuspin. Hen. 4. name and gift.

22 But what's this to the inciting of the Sonne? No­thing; for Pope Gregory or Hildebrand, who in distresse of soule absolued the Emperor, died before this his Sonne Henry the fift rebelled; but yet by the meanes of Mathilda the Emperors kinswoman, & the Popes too neere neigh­bor, (Pontificis latericomes indiuidua adhaerebat, shee stucke close to the Pope at all assaies and seasons) Conradus his Idem ibid. eldest sonne was instigated to rebell: for which cause the Father disinherited him, and appointed Henry his yonger brother for Heire apparant but then came Paschal the se­cond into the See, who curst him and re-curst him, iterum atque iterum, saith Cuspinian. And after that, from the Conuention of Mentz, were sent two or three Bishops in the Popes name, to fetch from him his Regalia, and Impe­riall Ornaments, that his Sonne (who was then in Armes a­gainst him) might be inuested.‘What Authour can the Apologer bring, that auoucheth this,’ saith the Epistler? No better then the messengers themselues, the Bishops of Colen and Wormez, who told the old Emperor to his face, Pontifici Principibusque Germaniae placuit, It seemeth good to the Pope and the Prince of Germanie, that thou be Sigonius de re­gno Ital. lib. 9. anno. 1106. depriued of the Communion of the faithfull, and deturbed or tumbled out of the possession of thy Kingdome. This saith Sigonius; & Genebrard comes not short of him, who saith, that this was done, Iussis Paschalis Pontificis, at the Genebrar. li. 4. anno. mundi. 5206. Commandement of Pope Paschal: and yet, saith Fa. Par­sons, ‘Here is much said against the Pope with little proofe.’ Not so much as the Pope laid & laid against that Empe­ror, with lesse warrant; Excommunicating him for Symo­nie, and the proofe, because hee had taken a Sword in [Page 244] lieu of his fauor, for bestowing [...]ree Bishoprickes. Indeed the Bishops which came to diuest him, they laid it foule to his charge; for the Emperour asking them of Colen and Mentz (the richest and amplest Prelacies of Germany) what great matter he exicted of them when he conferred those dignities vpon them? they stucke not to tell him plainly, that hee had neither exacted, nor taken ANY THING: yet this was the huge Simonist, so pursued Sigonius vbi supra. with the Popes malice, and their Parasites pens.

23. The Second Instance which his Maiestie bringeth to confute the Cardinals generall negatiue, is a recent, & extant Panegyrike, in extolling the Murderer & Murder of King Henry the third of France, made by a Pope: who, Iob. 32. 19: as if he had beene another yoong E [...]hu, and his words within him like new-wine in a bottle boiling & working with the ioy thereof, doth with such open mouth, and stretched fides, and glorious tearmes, hyperbolize both the Author, Manner, and Fact; that his Oration had like to haue receiued in the Consistory an Herods Plaudite; not only verball for Deifying the Pope (the voice of God, not of Man) but actuall also, for Canonizing the Friar MVR DERER into an halfe God, and an whole Saint. To the first part whereof this Epistler answereth, Numb. 30. that ‘there is no Record of Credit in Rome’ (if hee had staid there, hee had said true perhaps) ‘or elsewhere, that Pope Sixtus euer made any such speech.’ Is it not time well spent to deale with such vnhonest Shifters? In the first exampleof the Emperor Henry the fourth, when Benno the Cardinals booke is quoted of Hildebrands notorious and extreme pursuing, plotting and insi [...]iating his death, Bellarmine the Cardinal turnes that off, with saying that Benno neuer wrote any such thing, but some Lutheran in his name, af­fixing De Roman. Pontif. lib. 4. cap. 3. the Cardinals title: Or else, if Benno did write it, it was but the exercise of his wit; as Xenophon wrote the life of Cyrus for an Idea of an excellent Prince; so hee, for a patterne of an absolute wicked Pope, not for truth of matter, [Page 245] the Booke is so full of impudent lies. Now this second Exam­ple, famous to the world, being yet fresh in memorie, & the Oration in print translated into diuers languages, with the day of the moneth and yeer, and place prefixed with this inscription Sixti Quinti Pont. Max. Oratio habi­ta, &c. On the second day of September. Anno. 1589. in the Con­sistory at Rome: Now this (I say) is shufled off ‘with an Ig­noramus’ That there is no record of credit to bee found; be­like then there is a Record, but because it doth not accord with their desires, and remaines there ad perpetuam Rei in­famiam, to the eternall renowne of the Popes zeale & pie­ty, for celebrating assassinats and Mutherers of Kings, the Credit thereof is cal'd in question.

24 A cleanlier excuse had beene, that because Pope Sixtus was so extreamely hated after his death, that his B [...]nnius & [...]racalla in [...]us vita. Statue of Brasse (erected in his glory at his first entrance) was cast downe, and an Act made, neuer any (for his sake) to bee set vp againe; that this Oration of his also, and the Records thereof, were defaced and torne: For, that there was an Oration to that purpose, by him made, both Tortus and this Epistler are forced to confesse, which they de­uide into two parts, an admonition and an admiration; that (forsooth)‘it was not in commendation of the hainous fact, but, that a Monk in his Could should performe such a valiant Act, an ADMIRATION of GODS STRANGE PROVIDENCE,’ A fit Epithete doubtlesse, and fetcht from profound Diuinity; for can Gods proui­dence bee Strange, which, in the vniuersall gouer­nance of the world, and guidance with protection of prrticular creatures, is dailie and continuall? or is anything Strange to his Prouidence, which seeth things to come, as if they were present & existent? or can Aquin. summa. contra Gentiles. visible acts, be called Gods prouidence, which by the schoole mens definition is so farre foorth called Prouidence, as it remaines in Gods secret Counsell, nondum rebus impressa not yet appearing in any thing? (for when it is Explicata [Page 246] and sheweth itselfe in effects sensible then it is called Fa­tum not Prouidence) or because it was (as the Prophet Esa. 23. 2 [...]. speaketh) opus alienum & peregrinum, a strange and Barba­rous Action, which the Pope so admired; by what figure in Rhetorike doth this Iesuite call it Gods prouidence as if that did cooperate with the bloody minde of a despe­rate Monke, to a parricidious Murder? did Dauid so in the Murder of Abner? which is the very case, saue that there was no Sanguinary Priest partie in the Act, when Ioab vn­der pretence of saluting him, stab'd him to the heart: did thereupon Dauid make a speech in admiring Gods 2 Sam. 3. 27. STRANGE Prouidence, in that Abner was so treache­rously slain, because not long before hee had killed Asa­hell? (as here pretēce is made of the Kings slaying one of 2 Sam. 2. 23. his Subiects?) No, but vttered a funerall oration in praise of the party murthered, both for his Prowesse and nobility; with a detestation of him that did the Fact, and a pray­er to God to reward the dooer according to his wicked­nes: 2 Sam. 3. 34. and at last gaue a charge to his Sonne not to suffer the Treacherous murtherer to end his daies without Blood. This, or the like, if the Pope had done, it had beene a 1. Reg. 2. 6. speech more fitting a Bishop and a Diuine, and haue left Gods prouidence in such specialities to himselfe, to whome it is best knowne: which, (wee speake not of his foreknow­ledge, but of that which they call prouidentiam Dispositionis) [...]. [...]. [...]. 35. Aquin. 1. 1. q. 10 [...]. art. 7. whether in his vniuersall regency gubernatiue or executiue in particular actions, doth alwaies Operari per bonum & in bonum tendere, worke by that which is good and tend vnto good, say the Schoolemen: (for with the wickednes in the meanes God hath not to do, saue to turne it to some good) if therfore the Pope had been acquainted with Gods intē ­tion; or after the Murther, had seen that some really true (not partially supposed) good had beene effectuate by the parricide, THAT should hee truely and onely haue ascri­bed to Gods prouidence, as Ioseph applyed his beeing in E­gypt Gen. 45. 5. for the releefe of his kinred, vnto Gods mission, not his [Page 247] Bretherens Sale; for so farre forth as in their treacherous and vnnatural cheuisance there was a premission of him in­to Egipt, and a preseruation of them in his beeing there, that was Gods prouidence, who in his secret Councell decreed this so to be, and foresaw that it should so be, non studio mali, sed bono populi, not approouing their ill, but intending their good: Otherwise Balbus the Emperour, and the Caïan Heretickes are more iustifiable then the Pope, for they Zonar Gr. c. fab. lib. 1. Epiphan Aug. &c. commended Iudas for the betraying of his master, because hee fore-sawe it to be the only meanes of mans Redemp­tion.

25 But yet, if we should examine this bald excuse, what was the strange & admirable prouidēce in this murther? had the Monke come into the Campe like another Scaeuola, and (being a professed enemy, entred the Kings Pauilion, I. in. lib. 2. in the thickest of the crowd standing about the King, and not discouered by habit or otherwise) had strook at him openly with his weapon; that had been a more manly and a more strange Act, & far more honest, for there it was ho­stis hostem, one enemy striking another: or had the Friar challenged the King to a single Combat, vnarmed in his Coule, with a weapon only, and had slain the King by fine force, or some Rauen or Foule of the ayre (assisting the Idem lib. 7. Friar in the Monomachy) had still beene bearing in the Kings face, as a Frenchman was serued in the Roman story this had beene a plentifull theame for the Pope to haue dilated vpon Gods strange Prouidence, to haue said with Liny, Dishomines (que) illi assuere pugnae: but that a Priest (not secular but retired) professing more then ordinarie morti­fication, should nourish such rancor, blood, and Treason in his inner partes, and arme himselfe with a two edged knife, and the same poisoned, that so the blow might bee speedie, but the death with Torment; and should make God to hee the Author and Abettor of his Parricide (for night and day hee praied his assistance, by their owne re­port Mercur. Gal­lobelg. and praise) and in his Friarly garments (habits of [Page 248] peace and pietie) crauing accesse to his Souereigne (who neuer denied it to men of his sort) vnder pretence of Let­ters and Message of importance, while the King gratiously stoop't to him for receipt thereof, should villanously and cowardly stabbe the Lords annointed; and a Pope (the huge Diuine of the Christian world) should admire this as an Act of Gods strange prouidence, being so contrary to re­ligion, honestie, and the very light and law of Nature, it doth argue either this Iesuite to be of a strange boldnesse, to referre the Popes Oration to such an high Common place; or else the Pope to bee a strange Diuine to attribute the treasonable Murther of an annointed King (by a Popish Fri­ar) to Gods prouidence; which Dauid celebrateth for Rescu­ing, not destroying Kings: for it is he that giueth DELIVE­RANCE vnto Kings sayeth the Prophet in the Psal. 44. Psalme.

26 But in the second part of the Popes Oration, as they doe sort it, and call it an Admonition, ‘(that the manner of the Murther, (and one circumstance thereof e specially) WHEN NOTHING WAS LESSE EXPECTED, might be a spectacle vnto Princes to bee more moderate in their power)’ this one thing alone wee will obserue, that if the POWDER-PLOT of the Ie­suits had taken effect, what whole seluses of Rhetoricke had beene opened for Orations in this kinde, to all Nations Christned, for Kings and Princes to haue beene more Mo­derate in their Lawes and penalties; for that the King of Great Britaine with his deerest Queene and eldest Sonne, en­uironed with his chiefe Officers of State, compassed with all his Nobles and Peeres of all sorts, attended with the choice floure of the Lands Gentrie, and Comminaltie, in that very place where those rigorous Lawes were enacted, should be blowne vp on the sudden, with the touch of one hand of a silly fellow, WHEN NOTHING LESSE WAS EXPECTED? And this also must haue beene ascribed to Gods strange prouidence, that so many barrels of [Page 249] Gun-powder, being at seuerall times couched, were ne­uer discouered before the blowe was giuen. But this in conclusion you see, that what they would deny, perforce they confesse; that a speech there was made by the Pope; and be their Glosses neuer so cunning or impudent, the Oration extant (neuer yet controuled) will remaine for a perpetual monument, to shew that the Pope reioyced in it, as a retaliated reuenge vpon the Kings person, for some [...]cedent Act, disliked by him.

27 And little there wanted (such comfort there was taken in it) of Saincting this wicked instrument of Gods ‘strange prouidence: ’howsoeuer Father Parsons saith, ‘that there can be nothing more improbable and ridiculous;’ yea, rather if it were such a strange prouidence of God, compara­ble Sixtus [...] Panegyr. to Iuduhes beheading Holofernes, and Phinees his transfixion of the adulterouscoople: it is more thē PRO­BABLE that the execution of an Action semblable, should receiue a memory proportionable with that inscrip­tion, Et reputatum est et in iustitiam, it was accounted to Psal. 106. 31. him for Righteousnesse to all Posterities for euermore. RI­DICVLOVS it might haue been, for such iests are not strange in Romes conclaue; money and friends haue easily made Saints: which when a Cardinall of Rome saw, and considered what manner of persons (men of singular and Bessarion apud [...]odinum me­thod. hist. rare abhominations) were Canonized there, he began to doubt an vera essent quae ab antiques prodita fuerunt, whether those things were true, which were written in auncient times a­bout such matters. There is no doubt but the Popes teeth watered to haue Friar Clement inrol'd, but that some of the Conclaue wisely considered that which one of their owne side afterwards obserued, quôd Haereticis occasion [...] ded [...]rit calumniands non Hommem solum sed Ordinem, that the Heretikes had already taken [...]ccasion to detest, not the Bar lib 6. cont [...]arch [...]8. [...] MAN onely but all his whole ORDER.

28 The third Example confronting Bellarmines Ne­gatiue, is our late Queene of pretious memory, set vp by [Page 250] the Popes Bull as a Butt to be shot at by all manner of Con­spirators; hartned to their Treasons by their Confessors Iniunctions; and authorized plainely by the Popes al­lowance: where of were there no other Argument (saith his Maiestie) this ONE is indefeizable, that the Pope neuer called any Church-man into question for medling therein. The Censurers answere to this is foure-fould; first, by Interro­gations; Secondly, by an experience; Thirdly, by an Apolo­gie; and fourthly by a challenge. His first Interregation is in scorne thus;,. And needeth no more (SIR) but this? There needs no more (CVRR) but that; for continued silence, after cognizance of a fact, implieth allowance; defer [...]d re­proofe may argue wisdom in men, and somtimes mercy, oftentimes Iustice in God: that long forbearance may ei ther aggrauate the penance or operate conuersion, but if stil prorog'd, it argueth a delight, or consent at least. So God himselfe reasoneth in the Psalme (read it, and see in three verses, your picture Pa [...] Parsons, and your Cope-Traytor Psal. 50. 18, 19. &c. Garnet liuely described) which hee concludes, These things thou didst and I was silent, whereby thou though [...]st (wickedly) that I was like thyselfe [to see euill, and by silence to approue it] but I will reprooue thee, and set them all in order against thee: and what silence was this, for he begins that verie Psalme with Deus Deorum loq [...]us est, the God of Gods hath spoken? namely his Silence from Exec [...]ing, not denouncing his judgements; which made Sa [...]e August [...] to breake out as in an amazement vnde ista [...] whence sounds this terrible I rumpet? Non silet; & silet Aug. [...] [...]. he is silent from reuenge, not silent from reproofe: but this hath beene the Popes double fault, which must needs imprint into his M [...]. a perswasion of his allowance, that he hath bin silēt a precepto, & à iudicio, & a monend [...]; & vindican do, frō monishing & punishing, either from [...] the fact, or chastising the Malefactors. And this silence being continued, aswell Diuinity as Law haue concluded it, to argue either Consent to the crime [...] a Content with it.

[Page 251] 29 This the Epistler striueth to fling off with his se­cond Interrogation, consisting vpon three WHATS, drawne from the Popes intellectuals and sensibles; wher­in he shewes some small grace, purposely to auoid a po­sitiue deniall, simply to say that the Pope neither knew or euer heard of any such thing; but thus hee propounds it, ‘WHAT if hee knew not? WHAT if hee heard not? WHAT if hee saw some ridiculous deuises?’ There is no such insensibilitie as that which is wilfull and of purpose; and some men will pretend to be deafe, saue when they heare what they like of. Rome belike is desolate from re­sort; and sequestred from Intelligence; and England so voide of Romish Agents; and the Pope so destitute of busie Informers, that it is no maruaile if HE were vtterly igno­rant of such occurrences: but according to the prouerb, there is none so blinde as hee which will not see. Gallio in the Acts, saw Sosthenes the chiefe Ruler strucken in his Act 18. 17 presence, and in the face of the Court, but the text saith, Gallio cared not to take knowledge of these things; which is the Popes verie case in this point: and yet it seemes HE could ‘SEE some fained Deuises against Priests to af­fright the Queene, (especially that of Walpoll and Squire,) which hee descried to bee a MONSTROVS FIC­TION.’ Like enough; for a false glasse will present de­ceiuing Vide Catech. Iesuit. obiects: perhaps the Pope did looke through Parsons spectacles. But the party himselfe confessing the Fact; the Iurie finding the Gilt; and the Priests of Rome acknowledging it, and writing it to be true; how comes it beyōd-sea to be but a fained deuise? Some will not beleeue a man is bald vnlesse they may see his Braines; nor the Pope conceiue that the QVEENE should haue beene poysoned, except She had beene seene to swell and dye presently. Had Squires poison taken the effect enten­ded, it then had beene an act of a Martyr, but being dis­couered and defeated, tis now become a Fiction like a Monster. The best is, that the Records of English Courts [Page 252] come not within the reach of Index Expurgatorius; the fact is too euident to be denied; the Euidence too substan­tiall to bee deuised; and the proceeding more iust then can be controlled.

30 His experience followeth Num. 33. ‘that HE neuer knew it prooued that any Pope euer 'PROCVRED or CONSENTED to any priuate violence against her person.’ This Iesuite makes himselfe Them [...]stocles his Plut. Sonne, for English matters; either HE must know them more then any in Rome, or they cannot be true; but yet he must borrow his fellow Garnets answere to iustifie this speech, and say with him, if Aequiuocation helpe me not, I haue ouer-lashed therein, for to omit all other coniectures of his knowledge, is not the letter of a Cardinall sufficient Proceeding a­gainst the late Traitors. proofe; and being in print both in Italian and English (in the answere to Allens Apologie) can it be vnknowne to him, that the Pope was particularlie acquainted with the priuate and personall Murther of QVEENE ELI­ZABETH intended by Parry? doth he not make S. Peters Keyes open the widest gate in Heauen to Parrie for accomplishing it, absolutely approouing the Intention, and gratiously absoluing the murtherer from all his Sins for acting it? doth not the [...]etter begin thus? Sir, The ho­linesse of our Lord the Pope hath seene your letter, with the ore dence thereof, and cannot but praise your good disposition and Resolution, &c. And was it not Subscribed to Parrie, yours to dispose of N. CARDINALL of HOMO? Presse the Cenjurer with this, and if he doe not Aequiuocate with his knowledge, or the Proofe, that he either knew it not, sc. to im­part it; or else it was not proued, Sc. to his contentment; if he haue one sparke of modestie, hee will reuoke what hee said.

31 But the third and most impudent, is his Apologie, ‘that if the Popes did proceede against Her as a MALE­FACTOR,’ (as well by SPIRITVAL as by TEM­PORAL Armes also) for her REMOOVALL, who, ‘[Page 253] being ILLEGITIMATE by Parlament, did as THEY were perswaded) vsurpe the Cronne, to the preiudice of his Maiesties mother and himselfe, they might IVSTLY doe it.’ Tam Marti quàm Mercurio, is (it seemes) the Inscrip­tion vpon the Popes Keies; Law or Warres, to Rifle the Titles, or Ruffle with the Thrones and in the Realmes of Princes, are at the Popes choice: but a man would ima­gine at the first reading and hearing of a Popes proceeding against a WOMAN malefactor, that some Curtizan in Rome had appeared before him in his Ecclesiasticall Consi­storie for her vnlawfull lust; but when he comes to Tem­porall Armes, and seeth it touch the Remoouall of that Lady QVEENE ELIZABETH (the Diamond a­mong Princes, the glory of Royall Maiestie, and the ioy of the Christian world for her Sex, while she liued) he might with iust disdaine aske, What had the Bishop of Rome to enter­meddle in England, or with HER Crowne? And bid him looke home to his owne vsurping claime; because there are more Euidences to proue HIM to be that Antichrist then euer could be to shew that She was illegitimate.

32 ‘Yes (saith he) Her Father, the Arches, and Par­lament did Sentence her SO;’ And the same Father, Ar­ches, and Parlament, (vpon better grounds, within few yeares) renounced the said Sentence, and repealed that Act, as before was said.‘But being once true (quoth hee) no humane power could make it vntrue, to the preiudice of another,’ If the Illegitimation had beene in her Blood, no Law could make it good against the right Heire; but that being sound, seeming allegations & plausible inferences might for the time dazell (not alter) her Right; but they being cleered & reuersed, these second Deliberations did not so much establish her Right (which was inherēt in her Blood) as make it more apparant and sensibly incontroulable. As for humane Acts, the rule of ancient law hath beene, that [...], after-Lawes and Constitutions are more strongly binding thē, the former are. Yet hereby (I [Page] hope) the Argument doth aswell holde on the contrarie, that if a King be once truly legitimate and rightly possessed, no humane Power (and take the Pope at the highest, hee is but S. Peters humana Creatura) can Dispossesse or Depose him, vnder what pretence soeuer; much lesse to the pre­iudice 1. Pet. 2. 13. of another: and yet it is one point of Iesuitisme, that the Father may be Deposed for an Heretike, and his Sonne and Heire al [...] excluded from claime of Succession, vnlesse hee bee a Catholike of the Romane si [...]e. [...] tit. 64. Sect. 75.

33 But who was that other person, preiudiced by Q [...]eene Elizabeths raigne?‘His Maiesties Mother (saith this Epistler) and consequently himselfe, who (by right) should haue inioyed the Crowne 44. years since; and the fawning Apologer cannot, without open vntruth or manifest ini [...]rie, AVERRE THE CONTRARIE.’ HE that wrote the Apologie, of all other vices abhor­reth Fawning, both actiuely in himselfe, and passiuely from others; his nature is to Royall and noble, to bee a Sardoni­an: Fawning and Chrouching hee leaues to such base bone­gnawers as Fa. Parsons; for his Maiestie hath long since, in his owne person, not concealing his name in that his Golden Booke, auerred the contrarie to this, and signified [...]. Preface to the Reader. that he was no way preiudiced in his claime or right by Queene ELIZABETHS reigne: For first Hee acknoledgeth her to be a lawfull Queene, gouerning with wisedome and felicitie: Secondly, for the State of England, hee professeth, that it could no way become him, to be a busie-bodie in an OTHER Princes matters, nor to fish in OTHER folkes water [...], as the Prouerbe is: Thirdly that during HER time, it became him LEAST OF ANY to meddle therein.

34 Doubtlesse, had his Maiestie seene his Right en­croached on, or impeached, much more detained, hee was neither so carelesse of his Interest, nor so soft of na­ture nor so weakly armed with force and friends, dome­sticke and forraine, but he would and might haue (if not [...] Her, yet) greeuously molested H [...]r, and exhau­sted [Page 255] both her strength and treasure. How farre he was in­terested in this State, none knew better then himself; and although HE were silent (as himselfe speaketh) his Blood and Descent did sufficiently proclaime it: but knowing the Vbi supra. [...], that his iust appointed time by God and Nature, was not yet, till the Almightie had called her to lay her with her Fathers, his Maiestie with vndaunted patience and vnpassionate haste, expected that, which (to the mu­tuall comfort of himselfe and his Subiects) with peaceable entry glorious Inuestiure, and Regall Maiestie, he now en­ioyeth: and Long and Long may he doe so, in despight of such Fawning Counterfeits as Parsons it.

35 For what a cogging and shamelesse companion is this, now to curry fauour with h [...]s Maiestie, as bewailing ‘his 40 yeeres greeuance and wrong endured, So long kept out from his actuall right due to him in Conscience;’ when of all other, this very Epistler (vnder Dolemans vi­sard) vtterly disabled his Maiesty for hauing any title or interest in this Kingdom▪ not only vnder protext of con­science for his Religion, auowing that whosoeuer should con­sent [...] [...]. patt. 1. pa. 216. to the Succession of one faultie in Religion, (that is, in his sense a Protestant) should co [...]mit a most gri [...]uous and d [...]a­ble sinna: and such an one was his Maiestie, in this mates opinion (as the Priests record) for He had pronounc't of King Iames, to be a most obstinate Heretike, of whose conuer­sion Quodli. p. 218. there was NO HOPE▪ nor that only, but Operfi­dious Hypocrite) he would there make his Maiestie vt­terly vncapable, by a plaine fr [...]sh Statute (as he [...] cals it) [...] Associat [...]n, as therein foiled by Law through that Death D [...]lem. part. 2. pag. 1 [...]7. cap. 5. of his Mother▪ which he there inforceth to be an argu­ment that admitteth neither Solution [...]r R [...]ly▪ Were it with­in the compasse of the Apologie▪ or to the purpose in hand, he should finde that it might easily [...] [...]; and had not he at all times prostituted his [...]en and Soule to write any thing (though neuer so false) neyther would he haue cited this Statute, nor pronounc't it, so vn­answerable; [Page 256] for the plaine words of the Statute doe con­fute him: because THEY ONELY are in the Act ex­cluded, by whose meanes her Maiesties life should bee taken away (not sought) and that it should not touch their issues (yea An. 27. Elizah. Statute for prouision, &c. cap. 1. though she had died by such violence) except they had been any waies ASSENTING or PRIVY to the same. And what is this, either to his Maiesties Mother or himselfe? but that he would take any occasion to regorge his ma­lice against our Gratious Souereigne. But heereby it may please his Maiesty to obserue in this passage of pretended Illegitimation vrged against Queene Elizabeth (conferring it with this last clause out of Dole-man) that they which vnder colour of a Statute, made (as 'tis well knowne) in King Henries indignation and displeasure conceiued against her mother (though afterward repealed) doe so often rei­terate it as to HER preiudice and disgrace, will not stick if occasion may serue for them (eyther to vent their ran­cor, or wage their forces) to twit his Maiesty and his po­sterity (vpon the aduantage of this Act of ASSOCIA­TION, as he cals it) with the like [...]pprobrious calumny and in dignity: but his Maiesty is wise as an Angel of God, vt intelligat omnia supra terram. 2. Sam. 14.

36 His Challenge is the last (though thrust in before) Num. 32. wherein he taxeth the ‘Apologer for his facility [...] ouerlashing,’ when he speakes of Sau [...]ders and Bellar­mine, in saying of the first, that his bookes are full of par­ricidio [...]s doctrine against Princes; of the other, that his vo­lumes are filled with Contradictions? for Saunders, he ap­peales to a ‘conceit of improbable impossibilitie, that, there being so many of them, and of a diuers argument, they should AL be filled with such Doctrine.’ What need Coniectures when the Bookes are extant, which who so reades, shall finde in them all, that where this doctrine of Deposing, and Depriuing; of Detbroning, and Decapitating Princes, is can­uassed, Vide lib. de M [...]ar visi [...]. & de cl [...]. D [...]. he is in no theme so vehement and large as therin. A [...] therefore in compounds and mixtures, the rule of [Page 257] Philosophie, and practise of Art, is, to denominate things ac­cording to the quality which doth predominate in them; Aristot. de ge­nerat. & cor­rup. so this d [...]ctrine in all Saunders his Bookes, being the most prominent (as most principally intended, and most fully handled) may iustly giue the name to all the rest of the Discourse whatsoeuer. But this being his Maiesties second proofe, that Popes doe manifestly approoue of Princes murders, or else they would not suffer Saunders his bookes (that are filled with such Rebellious & Parricidious do­ctrine) to be by authority diuulged, and neither call them in, nor purge them thereof, the Censurer laboureth not one whit to disproue it, but from Saunders hee steps to Bellarmine.

37 Ouer whom, as if the Cardinall were gasping for breath, vnder the blow he hath receiued for his Contradi­ctions, after the Epistler hath a while brau'd it with some Rhetoricall flourishes, as, ‘I cannot but maruell, &c.’and, ‘I am ashamed for my Countries sake, &c.’(he meanes, that his Countrey is ashamed of him) and, ‘If my iudgement deceiue me not, &c.’ and, ‘Though I meane not to discusse, &c.’ with diuers such round-abouts; at last, of the eleuen wounds by Contradiction which were giuen the Cardinal, he takes vpon him (as Chirurgeon of the Campe) to cure 3. or 4. of them: and first he begins with that of Confidence in good Workes, Numb. 35 &c.

38 The crossing Proposition in Bellarmine is this; For the VNCERTAINTIE of our owne Righteousnesse, De Iusti [...]ic. li. 5. cap 7. and the perill of vain [...]glory, the SAFEST course is to re­pose our WHOLE confidence in the ALONE mercie and bounty of God; and this, saith his Maiesty, is a conclusion Contradictorie to his whole fiue Bookes of Iustification. This the Epistler endeuours to cure two waies; first, by ‘thinking it strange, that FIVE Bookes should bee Contra­dictorie to ONE Proposition.’ Hee should rather haue thought it to bee a very strange conclusion, which in so small a roomth, should haue matter to crosse a discourse [Page 258] so large; as that's a strange poison, one scruple wherof in­fect's a whole riuer; and that Engine of Archimedes, a very strange instrument, which being but of a little compasse, Plutar. Mar­cel. with one wrest by a small force, would ouerthrow mu­niments and Bulwarkes of many dayes work, and the roi­all strength of an whole Army: so THIS, a very strange proposition, which is of such force, as that it contradicts so many preceding reasons aduanc'd to the contrary; and that it is so, is manifest. For the chiefe and maine scope of al those Bookes is to prooue, that the righteousnesse wher­with we are iustified and for which we shal be rewarded is both VERA, true iustice, and inherent in vs; and also PERFECTA, able to stand and abide the triall of Gods iudgement; for to these two principall heads may all the [...]hief questions in that bulke of controuersie be reduced; e [...]ther to the qualitie of our iustice, that it is inherent, not imputatiue, or of the merit, whether it be rewarded for the value of the worke, or of meere grace? And both these, by the first word of this Proposition, are directly cut off, for the vncertaintie there mentioned, is either Rei, or Personae, either of the righteousnesse it selfe, or of him which hath it: If of the thing it selfe, then is it no true righteousnesse; for truth, whether of essence or proprietie, cassieres all vncer­taintie; and t'is hypocrisie, not righteousnesse, which is not true, if not righteousnesse, then not inherent. If it be of the Person, then the second part is cut off; for Merit raiseth a Considence, but where there is no Comfort, there can bee no Confidence, and in vncertainetie there is no Comfort; for reliance on that whereof a man doubts, causeth rather a feare to be deceiued, then a confidence to bee releeued; which also crosseth the very next precedēt proposition, Bellarmin. Eodem capite. that SOME Confidence may be reposed in our owne righte­ousnesse and good workes, if men be ASSVRED that they be good workes: but by this proposition in hand it seemes none can be assured; if they may, why doth he call it inc [...]r titudinem iustitiae nostrae, the VNCERTAINTIE of our [Page 259] righteousnesse? If they may not, where is then their confi­dence, or how may they settle it? If some may, and others not, hee should haue described and distinguished them; or else that fore-going proposition might well haue bin spared, which affoords little vse, and lesse comfort; and in that regard, is directly opposite to this last which is ful of confidence and consolation; and is the very same which the Prophet Dauid, renouncing all other helpes and hopes, (both in heauen and earth; in hea [...]t or flesh) pro­nounced Psal. 73. of himselfe with ioy, Mihi autem adhaerere Deo bonum est, &c. It is good for mee to cleaue fast to God, and to put my trust in the Lord God. So that any Schollar may see this his Maiesties assertiue challenge, to be defensible in the nature of a true Contradiction, ‘howsoeuer this E­pistl [...]r p [...]remptorily denies it to bee possi [...]le;’ for that it is the first property of a Contradiction, to bee omnium oppositorum fortissi [...], the most forcible of all oppositions: and where is grea­ter force seene, then that a Proposition of three lines shold ouerthrow the maine strength of siue long Bookes?

39 See wee then, if his second Cure bee more Soue­reign; in apparance it should be, the Emplaster applied is so large: for as before in the Councell of Toledo, so heere hee comes about, and fetcheth in a whole chapter out of Bellarmine, by Questions, and Solutions, but neither faith­fully for the contents of the Chapter, nor soundly for the defence of his Master, nor sincerely for satisfaction of the Reader. For first, whereas hee saith, Num. 38. ‘that the Chapter consists of three Questions, about Confidence to bee placed in good workes,’ tis not so: there is but one onely Question propounded in the rubrick or title, and in that Chapter discussed, namely, QVATENVS, HOW FARRE FORTH a man may place confidence in his Merits: Which hee explaneth by three Propositions, that may very fitly bee compared vnto the three fatall Sisters Clotho. Lachesis. Atropos. which they cal Eumenidas, the last cutting off what the first carries, and the second twists.

[Page 260] 40. The first Proposition is, that the confidence towards God, which is in holy men, ariseth not out of faith alone, but out of their owne good workes and merites also. The second, that in good merits, which are TRVELY known so to bee, SOME confidence may be placed, if pride bee auoided. The third (which is the Atropos, & cuts off in a trice, the whole labour of the two former) is this crossing Proposition, by reason of the vacertainty of our owne righteousnesse, and haz­zard of vain-glory, it is most safe to repose our WHOLE Confidence in the ALONE mercy and bounty of God; then which there cannot be any thing more violently contra­dicting, yea totally euerting the very principall question: For Quatenus implies that SOME confidence may bee placed in merit, but with a limitation tenus quâ; this last admits no confining, but drawes our WHOLE confi­dence from mans merit to Gods mercy ALONE, and carries with it a double contradiction, both Subiecti and Ob­iecti (so to speake.) The Subiect, TOTA fidu [...]ia, Mans WHOLE confidence, this excludes all partition in it selfe: it must be entire, take it either as totum quantitatis, because Confidence may bee extended or remitted, bee greater or lesse; or as totum rationis, as it is defined, an hope corro­borate Aquinas and perfect; or as totum potentiale, seu virtutis, Con­fidence of this or that nature and qualitie, as Bellarmine himselfe describes it in the two first Propositiōs, whether nata ex meritis, raised out of our good works, or reposita Eodem capite in meritis, reposed in our good workes, tota, THE WHOLE, saith the Cardinall, whether greater or lesse; whether weake or strong, whether one or other, is WHOLLY to be cast on Gods mercy. Euen as our Sa­uior when he commands vs to loue God with our Whole soule hart, & strength, includes therein all the faculties of Matth. 22. soule and body, parts inward of vnderstanding, will, af­fection, &c. and parts outward, all the members of our Rom. [...]2. [...]. body to be made S. Pauls WHOLE burnt sacrifice; be­cause God, though he loue Cor contritum, a broken heart, Psal. 51. [...]7. [Page 261] torne with sorrow, yet hee cannot abide Cor diuisum a clouen heart parted within it selfe, which may make a Ose. 12. 2. man to bee (as S. Iames calls him) [...] a man with two soules: which Saint August: also implyeth in that his short (but effectuall) praier, To TVM meum absumat ignis tuus, let the fire of thy spirit consume mee WHOLE; In Psalm. wherein hee exempts no part nor facultie of himselfe, from that sanctifying and clensing power.

41 The Obiect also affords a strong Contradiction, SO LA misericordia, mercie ALONE; which, beeing (as Aquin. 1. q. 31. 3. Aristo. Elench. lib. 2 cap. 3. Mat. 4. 10. Schoolemen obserue) an exclusiue speech, admits no par­ticipation with any other; for SOLVM est, quod cum alio non est. The verie force of which word, put the Temp­ter to silence and to flight also, Ei Soli, him ONLY shalt thou serue. Had the Cardinall said in the first place, mans Confidence must or may bee reposed in his owne MERITS and afterwards subioyned, mans Confidence must or may bee placed in Gods MERCY, these had not bin contradictorie but communicatiue; merit might haue parted stakes with mercy: but when hee addes in mercie ALONE; merit, & Saints, and Angels, and whatsoeuer beside, are abandoned & Cas­siered for Solum admits no consort, saith Aquinas. Which Vbi supra. made Dauid to professe directly, Memorabor iustitiae tuae SOLIVS, I will remember thy righteousnesse ONLY; and Psal. 70. 16. Saint August. to insist vpon the same, both with an admi­ration, ô SOLIVS, and also with a question, Rogovos: I pray Aug. ibid. you, why should he adde this word SOLIVS: had it not bin enough for him to say, I will remember thy Righteousnesse? No, but SOLIVS prorsus, it ALONE altogether I will re­member. Why so? Vbi meam non cogito, for in so saying I put out of my minde any righteousnesse which is mine owne. So then, TOTVM, WHOLE confidence, that takes away the particular ALIQVA, in his former proposition; SOLA excludes MERITVM in both propositions.

42 What is then the cause of this Epistler his confi­dence, [Page 262] to say ‘that it cannot be any way defensible in the na­ture of a TRVE CONTRADICTION?’ Ignorance I thinke, which is the Mother (in the opinion of Fathers & Philosophers) of audacious assertions & vndertakings. HE perhaps, thinkes there is no contradiction, but where Nazian. Thucyd. & Plutarch. an vniuersall (if negatiue) is crossed with a particular affir­matiue; as thus, No Iesuite is a Traytor, Some Iesuite (as Parsons by name) is a Traytor: (if affirmatiue) with a parti­cular negatiue; as thus, All Iesuits are Machiauel [...]sts, Some Iesuite is not a Machiauel [...]st. Whereas in Loguke wee finde two manner of contradictions; one expressed, the othe [...] implyed, and both of equall force: the first, Logician [...] calla contradiction in negato; the other, in apposito [...]el adiecto; of the first sort, are those examples aforenamed, wherein the negatiue note is expressed, as Omnis est; Aliquis non est: of the second sort are such as this in hand, where the note negatiue is omitted, and yet one member ouerthrowes an other. Take an instance which will please the Cardinall well; let the proposition be, Euery Bishope of Rome is (vnder Christ) the immediate and sole chiefe 'Pastor of the whole Church in the Christian world; this may be contradicted two waies; first, expresly, Some Bishop of Rome is not the immedi ate and sole chiefe Pastor, &c. This is a contradictory with the negatiue: Secondly, it may bee crossed by implication, as thus, the Patriarch of Constantinople is vnder Christ, the im­mediate and sole chiefe Pastor of the Easterne Church; this though it be a Contradictiō in apposito, yet doth it as mainly oppose the former generall proposition as if it had a ne­gatiue note; and Bellarmine would take it so, and as much derogatorie to the High-priest of Rome as the other; yea more, for there is in this a double contradiction, both Sub­iecti and Praedicati: The Patriarch of Constantinople crosseth the Bishop of Rome, the Easterne Church and the whole world contradict each other implicitly.

43 And this is our verie case in hand; had the Cardinall said, MANS WHOLE confidence is to be reposed in the [Page 263] ALONE mercy of God; and cro'st it with an other, thus: SOME confidence of man must NOT be placed in Gods mer­cie ALONE, this had beene a manifest negatiue contra­diction: but vttering it thus: SOME confidence of a man must be placed in his OWNE MERITS, though it doe not so Negatiuely confront the former, it doeth as powerfully ouerthwart it, and as throughly ouerthrow it: take them then seuerally; WHOLE by it selfe, and A­LONE by it self, the contradiction is irreconcileable: ioine them together, the iarre and dissonance is redoubled; for TOTA admits no partiall distribution in it selfe, & SOLA reiects all consorting participation with another. Therefore his Maiesties obseruation was iustly made, and Logike confirmes it to bee a violent contradiction; for these two propositions, Mans WHOLE confidence is to be placed in Gods mercy ALONE, and SOME confidence is to bee reposed in MANS MERIT, will no more agree (as being most opposite) then a new peece with an olde gar­ment, which our Sauiour saith to be an incongruous impos­sibilitie. Mat. 9.

44 And thus stands Bellarmines case in it selfe, but his Proctor the Epistler hath made it worse: for hee, suppo­sing the Cardinall to handle the controuersie by questions and answeres (whereby it seemes hee neuer read the place himselfe) summes vp the Chapter by way of interrogation, and Solution, and makes Bellarmine, first to say, ‘That good works in a Christian man, ioyned with the promise of reward, doe IN THEIR OWNE NATVRE en­crease hope and confidence;’ there beeing in the whole chapter no such thing. The Cardinals first proposition is, the considence which a Christian hath towards God, is not raised by Faith onely, but also by the good workes which he doth; for no Diuine (either Protestant or Papist) will say, that good workes encrease considence IN THEIR OWNE NA­TVRE, that opinion of a recent, but nameles Doctor, was condemned long since by the Bull of Pius Quintus, as Bel­larmine De Iustific. lib. 5. cap. [...]2 [Page 264] reports; which causeth him often in those bookes of Iustification, to distinguish between good workes and me­rits, because all good workes are not meritorious, Si enim consi­derentur, ex NATVRA SVA, for if in THEIR OWNE NATVRE they should be considered, without respect both of the promise made vnto them, and also of the dignuie PRINCIPII OPERANTIS, of Gods spirit, the o­riginall worker of them, they could carry NO MERIT with them, saith he, therefore by necessary consequent no con­sidence could be raised by them, nor comfort taken in them Of their owne nature.

45 Secondly, he makes Bellarmine to assoile another question thus ‘A man may place ANY confidence WIT­TINGLY in his owne merits, so hee beware of Pride.’ The Cardinall saith not so; but his second proposition is limited both in subiect and predicate, that SOME confi­dence may be placed in a mans good merits, if hee bee SVRE that they be TRVELY SVCH. For man is a self-louing creature, and because that affection interprets the owne actions partially, confidence may be wrongly placed, if the goodnes of the Act bee not throughly discerned and assured: the want wherof condemn'd the Pharises, supposing his workes to bee iust, which were not so; but the knowledge Luc. 18. Iob. 9. thereof made Iob to pronounce of himselfe verebar omnia opera mea, I feared ALL my Works: and good reason saith Gregorie, because the best workes haue attending on them, Grego. Moral. 9. cap. 26. two wormes, which gaster and infect the goodnesse of them, Defidiam and Frandem, Slouth and Deceit; either negli­gence in them, or pride of them, or some corrupt affecti­on mingled with them.

46 Now then ioyne the last proposition of the Car­dinals (from whence this debate ariseth) with these of the Censurers, and see how he will make them hang together: First, our owne good workes haue such AN UNCER­TAINTIE in them, as that our WHOLE confidence must bee referred to Gods mercie, saith the Cardinall: Our [Page 265] good, workes, IN THEIR OWNE NATVRE, are such, as that they may giue hope and considence of THEM­SELVES, saith this Champion. Secondly, mans WHOLE confidence is to be placed in the mercy of God ALONE, sayeth Bellarmine: A man may WITTINGLY repose ANY confidence in his owne good workes, sayth Fa. Parsons. Betweene them both, they haue broched a goodly Do­ctrine, and very comfortable, no doubt: First, good works, of THEIR OWNE NATVRE, may raise vp our con­fidence towards God, and yet a man is UNCERTAINE whether they bee GOOD or no: Secondly, man must bee ASCERTINED that the workes he doth be TRVELY GOOD, or else he may NOT trust in them: and yet no De Iustificat. li. 5. cap. 7 §. Explico. pro­position De verlo Dei. lib. 1. cap. 2. man can ASSVRE himselfe that they are SO, vnlesse he haue a REVELATION, sayeth the Cardinall: then which what is more VNCERTAINE? Sape fàllax, sem­per incerta, are his owne words. For that which seemes a Reuelation, may be an illusion: and as some superstitious people take that fire for a walking Spirit, which is but Iguis fat [...]us, an illuding Meteor; so Pharisaicall and melancho­like conceits, may thinke them to bee infusions of the Holy Ghost, which are but speculatiue Imaginations of their owne Ghost.

47 It was well done therefore of the Cardinall, to add this last Proposition, though it ouerthrow all his precedent Doctrine, whereby he leads men to the neerest and safest way, the alone mercy of God, oblitos meritorum praeteritorum, forgetting all their by-past merits; rather then to let the for­mer stand vncontrouled, to procure despaire to distressed soules, as needs it must: and better were it for the Cardi­nall to acknowledgan ouersight in a long discourse, then to ouerthrow one souleredeemed by Christs blood. Contra­dictiō in assertions wounds but one opposite member; but vnsoundnes in doctrin, concerning Saluation, doth wound the weake conscience of a Christian; that may be amended by repeale, retracting it; but a wounded Spirit, who can beare [Page 266] it, saith Solomon? And if the wound of the Soule cause vio­lence to the Body, who can recall it? And nothing sooner Prou. 8. 5. causeth it, then a wauering VNCERTAINTY for af­f [...]ance in the particular case of a mans owne state touch­ing his Saluation.

48. The Curteous Reader will pardon the length of this Discourse, by reason that the Censurer sets vp his Crest & Rest vpon it; that ‘if in THIS there be any CON­TRADICTION, hee will yeeld, that the Apologer hath not OVERLASHED in the other,’ Let the vnpartiall triall bee the seuere Iudge either way: and so wee come to the Second.

49. Where the Cardinall saith in one and the same Chapter, that God doth not incline a man to euill, either natu­rally or MORALLY; and yet againe, that God inclineth a man to euill MORALLY; which is a manifest contra­diction; De amiss gra­t [...]e. & stat [...] p [...]. cat [...]. lib. 2. cap. 13. euen that by the Logicians called Contradictoria in negato, an affirmatiue crossing a negatiue in the same sub­iect and predicate. This Antilogie the Antapologer, Numb. 41, would salue by a figure in Grammar called Acyrologie, and would scarre vp the wound by an improprietie of speech; for that Morally in the second proposition is ta­ken improperly: which if the Cardinall meant, he expres­seth not: and then (like a Sphinx) he propounds Riddles, he reads not Lectures: but that it was not his meaning, is most plaine; because what the Epistler calleth an IM­PROPERLY morall inclining or commanding, is (as the Cardinall sets it downe) not subordinate to that which he before had simply called MORALLY inclining; but membrum diuidens, a seuerall member by it selfe, distin­guished and diuers from the former.

50. For thus Bellarmine makes his Diuision: All im­pelling or inclining others to euill, is, first, either NATV­RALLY, by [...]ouing the wil immediately; or MORALLY, by truly and PROPERLY commanding: or else secondly, PERMISSIVELY, by suffering an euill to be wrought, [Page 267] which is a TROPICALL kinde of commaund: or else, thirdly, DESERTIVELY, by leauing those open to the euill, which are proposed and appointed to bee ann [...]iea therwith: or fourthly, ORDINATIVELY, which hee takes from Hugo, by disposing the will of an euill man to this or that Act; not positiuely, but by permission. From the first hoe exempts God wholly, that he neither NATVRALLY nor MO­RALLY inclines; the three last may be verified in him: to which he also addes (Super podij loco; as an ouer-weight) a distinction out of Aquinas, His autem addipotest, &c. that Ia Rom. 9. if the other will not serue, God yet may be said to incline a man vnto euill OCCASIONALITER, indirectly and by occasion not naturally mouing the will, but MORAL­LIE immitting and senaing in some good thought, whereby the wicked man takes an OCCASION to doe this or that euill. If then the Cardinall, when he spake of MORALLY inclining, had sub-diuided it into MORALLY PRO­PER, and MORALLY OCCASIONATE or IMPROPER, and had freed God from the first, but laid this last vpon him, then had the Apologer wrōged him, and himselfe had not beene so wrung, as by his name (Tortus) it seemes he is; but this he did not, nay, he meant it not: for he makes truly and properly to bee the difference constitutiue of MORALLY inclining, as if otherwise it were not so to be tearmed: for proprie makes it differ from the permissiue, which Bellarmine himselfe saith to be a figu­ratiue and IMPROPER inclining or Commaundement: wherby lie is also fallen into a gro [...]le absurdity in Logicke confounding members diuided, and making disparatum di­ci de disparato.

51. Whoso reads the place, euen with partiality for the Cardinals credit, may thus perhaps explaine the Car­dinals sense (and the Epistler slutters about it) that God doth not MORALLY incline man to euill in GENERAL, but to doe THIS euill rather then THAT, he doth MO­RALLY incline the will; not as Author of the corruption, [Page 268] but disposer of the order. For example, that Clemens the Monke should rather stab a King, then poison the Pope (for the Priests say he left that to the Iesuites;) which is as much, as if he should say; it is impiety and blasphemy to auerre that God Morally incliues the will to murther in generall, but to murder Kings rather then ordinary men, or this King rather then an other, God doth Morally incline: (the Doctrine we examine not; we are now to trie Contra­dictions, not to handle Controuersies) this, I say, may ex­pound the Cardinalls meaning, but it no way reconciles the Contradictory propositions: much lesse are they sal­ued by the Censurers aduerbe Improperly; for whether in the Order, or in the Matter of the euill, MORALLY inclining is that only (as Bellarmine describes it, and was tou­ched before) which is truely, properly, and directly: and yet, lest the Cardinall should seem thus to distinguish without his Author (as hee doth indeed) he cunningly thrusts in Moraliter, and ioines it in Aquinas his speech (who hath no such word in that place) with Occasionaliter; which two will as well agree together, as Moses his Oxe & Asse in one yoake. Deut. 22. 10.

52. The third and fourth follow, which the Epistler crouds vp together in one Numb. 44. the first, That Bi­shops doe succeed the Apostles, and yet Bishops doe not properlie succeed the Apostles; and least any should thinke that this Bellar. de cler. lib. 1. cap. 14. De Rom. Pon­tif. li. 4. ca. 25. is no Antilogy because in the last proposition the Aduerbe [properly] qualifieth it, the Cardinall himselfe hath in the very next precedent Chapter preuented that, where hee saith, that Bishops doe PROPERLY succeed the Apo­stles: then which, what more strong counter-shock can De cler. lib. [...]. cap. 13. est ta­men. there be between any two? notwithstanding, this Epistler thinkes he hath broken the force therof with a Distincti­on namely, ‘That they succeed in power of Episcopall Order, but NOT of IURISDICTION; and the Iudges thereof hee makes the Places quoted: ’which either this Censurer neuer read, or if hee did, the Poet giues him Horace. [Page 269] good Councell Nauiget Anticyras, for sure his brain wants purging.

53 The controuersie canuazed in that Chapter which hath the affirmatiue proposition is, Whether Bishops and Priests bee equall or no? that they are not, but that Bishops are Superior vnto them, Bellarmine shewes three waies. First, in respect of order; Secondly, of Iurisdiction; Third­ly, of the principalitie and precedencie in all ancient Sessions and assemblies of Priests. Hauing ratified the first (for E­piscopall ORDER) he comes to the second, concerning their Superiority in IVRISDICTION, Quod ad se­cundum, &c. For confirmation whereof, he brings his first argument from the Analogie and patterne of the Priest­hood in the old Testament; but the second reason hee fetcheth, is, for their power of Iurisdiction, out of the new Testament: because they haue THE SAME which the Apostles had, Nam episcopos Aposto lis succedere, that Bishops doe succed the Apostles THEREIN, is not one mans testi­monie alone, but constanter docent omnes patres, saith hee, all the Fathers doe hold it with one consent, without varying in themselues, or differing from others.

54 If hee stand vpon the other place where the nega­tiue is, there indeed the Cardinall (driuen to his shifts) is forced to coine this distinction (but how vnfortunately, he, whose name (though dead) like Zisca his Drum, is a VVhitaker de Rom. Pontif. Qu. 8. Contro. 4. terror to Bellarmine, doth at large discusse:) but yet that salues not the Contradiction, but makes it greater; for ther­in hee sheweth that hee manifestly opposeth both him­selfe and all the Fathers: for in superioritie of Iurisdiction, Bishops (by the testimonie of all the Fathers) succeede the A­postles, as himselfe confesseth, prooueth and approoueth in this place.

55 The fourth is concerning Iudas; of whose qualities to discusse, whether hee were iust before his Election, or made good by the choice, and how long he countinued so; whether (as Tertullian saith ad loculorum officium, till hee [Page 072] was made both Almosiner and Purueyor; or till he was ex­asperat by his Maister for repining at the expence; or Tertul. Brixicas. tract. 13. Hieron. contra. Pelag. 3. Cycil. [...] Ioa [...]. lib. 9 Ioh 17. 12. Ioh. 6. 70. till the first entrie of the treacherie in his heart: t'is but periculosa questi [...], as the Fathers well tearme it; nor that only, but curious and friuolous. It is enough for so much as concernes his state, to know that the Sonne of God called him the Child of Perdition; and that the Sauiour of the world pronounced him a Diueli; and for our Docu­ment, both to admire in our Lords choice his gracious kindnes, Qui [...] apud nos Iudicium suum, quâm as sectum vol [...]it, That had rather appeare to faile in his iudgement, then in his affection; and by his patience also in Iudas his Ambros. in Luc. salt, to learne & tollerat, Si de socio erret iudicium, & in cum pereat beneficium, if in our choise of a consort either our iudge­ment of him be deceiued, or our benefit toward him be miscarri­ed to our owne hurt. The question is not about his condition, but whether this in Bellarmine be not a Contradiction? that Iudas BELEEVED NOT, and yet that Iudas was VERE IVSTVS, IVST and TRVELY GOOD.

56 If Iust bee taken in the larger sence, to name him, a righteous mā, that is so quo ad praesentē Iusticiā, for the time Cyril. Ierosol. Catec Nazian. &c. Arist. Eth. 2. that he doth some actions of a Iust man (as somewrite that Iudas did) thē he & Saul, & Cain, may be so called, & the cōtradiction wil not be harsh; for hypocrits & Infidels may doe as much; yet the Philosopher in the light of nature, wil not admit, euen that title to be giuen, vnlesse a man doe iusta iuste, that his actions proceede from a good ground; and be directed to a good end: but our Sauiour notwith­standing Matth. 7. 23. all their preaching, Deuils casting, and miracles whatsoeuer, cals such Iust men plainely workers of iniquity; because all those without faith, are (as Prosper speaketh) falsa virtus in optimis moribus, the shining of Saint Pauls Prosper [...]sen. August. 1 Cor. 3. Matth. 7. 27. Gould vpon Saint Mathewes sand, making a glimmering shew without sure ground. But the ioyning of the aduerb vere, that he was TRVELY righteous, & CERTAIN­LY good, and yet NOT beleeue, makes it a Contradiction [Page 271] incurable, because he canot be rectus (saith Saint Bernard that is, VERE iustus, which diuides those two in himselfe Cant. ser. 24. at the same time.

57 For the workes of a Christian must bee Sacrifices of Righteousnesse, saith the Prophet; a Sacrifice it cannot be vnlesse it be offered, saith Chrysostome; the oblation is by Psal. 4. action, which makes it acceptable to God and before men, saith our Sauiour; acceptable it cannot be except it be liuely Chrysost. in Rom. 2. Mat. 5. Rom. 12. Abac. 2. saith the Apostle, Faith giues it life: seuer these two, Righte­ousnes from Faith, the Sacrifice is but munus mortuum, a dead present, take Faith from it, t'is but Corpus exanime a breathlesse lumpe: non est profectò RECTVS, qui tam NON RECTE diuidit, saith Saint Bernard, he that of­freth such a diuided sacrifice, had as good knetch a dog, saith Vbi supra. Es. 66. God by the Prophet: but Iudas beleeued NOT saith Bel­larmine, there' ore he could not be UERE iustus; for be­ing without Faith he was without Christ, Et quicquid in to est sine Christo, Satan est, saith August: because without saith t'is impossible to please God; and whatsoeuer is not of Faith In Iohannem. Hebr. 11. Rom. 14. is Sinne. All this the Epistler takes vpon him to cure with a short and present remedie, and that is, ‘by Aequiuoca­tion of Times, for in THE BEGINNING (saith he) Iudas BELEEVED, and then hee was TRVELIE good; but after that, he fell both from Faith and goodnes.’

58 Yet well fare an old acquaintance, a friend at need; Aequiuocation hath a facultie to make treacherie and periu­rie appeare no vices; Iudas and Iesuites to be honest men: but yet he that wil make a concord of a iarr by distinguish­ing times, should particularize the difference into their se uerall seasons: which the Epistler did wel to omit, because he could not doe it. For though it be but a coniecturall calculation what in that time should bee spoken (there being no direct place of Scripture for it) yet to iustifie his Euasion, he should haue taken that course, or haue sought some other remedy. But if Scripture might determine, it is probable rather, that Iudas NEVER beleeued, and take [Page 272] no other but that very place which Bellarmine quotes, for the time of his vn-beleefe, namely when Saint Peter made Mat. 16. that confession, Thou art Christ &c. which was not long af­ter our Sauiour had begun to shew himselfe by preaching and miracles vnto the world: which because it was new and fresh, it raised an admiration and extraordinary fame of him, concerning which our Sauiour then made an inquiry with his Disciples, (for long continuance of any thing, slakes the wonderment, and makes the wings of report to flag) De Pontif. Rom. li. 1. ca. 12. yet euen THEN Iudas beleeued NOT, saith the Cardi­nall: nay before that time (as some in their H [...]rmonies doe place it) when S. Peter in the name of the rest, made that Ioh 6. 69. profession, Nouimus & Credimus, WE know and beleeue that Ibid. ex Chrys. thou art Christ the Sonne of the liuing God; the opinion of some Fathers is, and Bellarmine approues it, that he spake not then in the person of Iudas, nor that Iudas his heart did agree with Saint Peters word, nor gaue his consent to that nos Credimus.

59 When was then that BEGINNING wherin the Epistler saith, Iudas beleeued? There is a place auaileable (at least probable) for the contrary, that there was no begin­ning of his Releefe, for the Euangelist saith, that Iesus knew Ioh. 6. 64. from the BEGINNING which they were that BELEE­UED NOT, and who should betray him: which beginning take it either for Moses his Bereshith a beginning temporall, Gen. 1 the Incarnation of our Sauiour; or Saint Iohns in Principio Ioh. 1. In Ioan. 6. Mat. 4. his beginning without beginning: (for Tolet referres it both waies) or Saint Mathewes exi [...]de when our Sauiour began to preach and chose his Disciples, hee then at all these times knew who beleeued not, and who should betray him: the not beleeuing he puts in the presēt tense (as if he should say, hee then knew who did not presently beleeue, not who should or would not beleeue) and this hee imputes to all the flinchers that forsooke him; but vpon Iudas hee laies a double loade, both of a present incredulitie, and of a future Treason: & both these he knew to be the beginning, [Page 273] scil. that Iudas did not beleeue, and that he would betray. Yea, it seemes that Iudas beleeued rather in the END then in the beginning; for [...], with the Halter in his hand he confes­sed more then when hee had the bag in keeping, namely that the blood which hee had betrayed was innocent and guilt­lesse Mat. 27. 4. blood. If the Censurer had had but the shadow of such a place for Iudas his beleefe in the beginning, we should haue heard of it with a Triumph, as of Nicholas Deaconship, and Saint Paules conuersion.

60 But grant it true that he did beleeue at the first; was his faith FORMATA, that which is formed by grace, and worketh by loue, and is the true life of a iust man (Iustus ex fide viuit?) surely in him which hath that, saith Aquinas, Abac. 2. In Rom. 14. nihil inest Damnationis, for being once had, it cannot bee totally and finally lost; nor is it more separable from him, then the essentiall forme of any thing from the subiect which it denominates. Was it fides INFORMIS a ge­nerall apprehension, an Historicall Faith? (as it was indeede) that could not denominate him to bee a Iust man, much lesse VERE Iustum; for such a Faith is common both to vniust Hypocrites, and vniusti­fied Reprobates, and in sound Diuinitie NO Faith at all.

61 And so much for the Contradictions; for here the Censurer thought good to leaue with his fellow Iudas; transmitting that of Antichrist to the Cardinall himselfe, with the rest of the Antilogies. The wisest part that euer he plaide, for these are no matters of State; but being points of learning (and so out of his element) he is weary of them. Yet, least he should seeme to doe it for want of skill, he giues a double reason thereof: First, ‘That hee should WRONG the Cardinal;’ t'is very likely, for if Bel­larmine can vnderstand what great paines, and little ski [...]l this Emperike (the Romanes were wont to call such, Me­dicos Parabolanos) a true Mountebank, hath bestowed in Cod de. Episc. & Cler. binding vp his wounds, thus loosely and vnsauourly, hee [Page 274] will take vp the old orison for euer after [a Medico indocto libera nos, &c. Secondly, ‘that he should wrong himself,’ that's as true also; no man knowes what is in man better then the spirit of man which is in him; and it is a point of wis­dome to discerne, 1. Cor. 2.

—quid valiant humeri, quid ferre recusent.

The Cuman creature strouted it a while in a Lions Horace. skin, but feeling it too vnweldy for him, and how il it be­came Eras. Chili. him, he cast it off with some shame, but for his ease. Father Parsons is wise, and knowes himselfe to be a more sit instrument to kindle Contentions in States, then to re­concile contradictions for a Cardinall.

62 And therfore frō his didacticall, we must now follow him to his Historicall skill. For, his Maiestie, to giue some answer to that Sarcasticall obiection of Bellarmine concer­ning that imputation of CAVSELES FEARE, for that no Christian King is, or euer was affraid of the Pope, sheweth by diuers instances (ancient and modern) what other Emperors and Kings haue done, who in feare of him haue vndecently stooped (whether voluntary by themselues, or compulsiutly by meanes) to the Popes proud insolencies. In citing whereof, this Censurer saith ‘Hee finds such a deale of exaggerations, wrestings, additions, and vnsincerities, that he is not able to refute them;’ and yet that he may confute them, he begins at the wrong end first, scil. with the Example of King Henry the fourth of France that now is.

63 (For this you must know to be Parsons veine, if it be matter of ancient Story, wherof there are substan­tiall Testimonies, by authority of Writers, (their own spe­cially) them hee casteth off, as the fellow in Athenaaeus did his spectacles, these are too true for my false eyes: his Rhe­torike cannot there roule, to adde, or depraue, or detort, or defalke, because hee shall be espied: but if it be a moderne Pl [...]t. storie of any thing lately done, and that at Rome, then hee cries with Cato when he had got his sword (though there­with [Page 275] he killed himselfe) now I am mine owne man, and where I would bee; wherein, if there bee any thing that may touch the Popes tyranny, all the excuses, blandishments, extenuations, and pretenses that may be, are heaped to­gether for the qualifying thereof; for hee may safely doe it, in that there is no author extant to controle him, & the eye-witnesses at Rome must vnderpin any tale for the Apo­stolike credit.)

64 And that made him begin with this particular of the French King, whome his Maiesty (for a demonstrati­on of his feare, in regard of the Pope) instanceth, that to haue the excommunication reuoked, he suffered his Em­bassador to bee WHIPT at Rome for penance, Which the Epistler hooteth at ‘for a manifest vntruth, and pro­pounds is to be laught at for a monstrous assertion, and which will ouerthrow (in his Mathematicall imagination) the PVNCTVALL sidelity of the rest: for that there are eye witnesses, at Rome, which can testifie that the Embassa­dor was not WHIPT with a Rod, but a white WAND was laid on his apparrell SOFTLIE, in token of submitting himselfe to Ecclesiasticall Discipline.’ Which answere of his hath more disgrac'd his Holy Master, then his Maiesties assertion: for was it not for penance that the Embassador was so ceremoniously strooken? and is not penance the seuerest part of Ecclesiastical discipline? veniam ad vos in virga was 1. Cor. 4. 21. no sporting threat of the Apostle. If in a ROD there bee Seuerity, wherin was it shewed? the end of Church Disci­pline (by Saint Pauls rule) is the very same which Uege­tius giueth for warre; Vt ad omnes METVS, ad paucos 1. Tim. 5. 20. PAENA perueniat: that all which behold or heare of it may FEARE, and that some may SMART. Who felt it here: De re militar. lib. 3. cap. 4. the King himselfe at home, HE felt it not: his Embassa­dor had a wand SOFTLY laide on, that smarted not. To giue Offices by White wands, is an ancient ceremonie in great states; and to holde a White rod in the hand before the Congregation, as olde a ceremonie in penance: but [Page 276] that the rod of ecclesiasticall Discipline, should be turn [...]d into a White wand SOFTLI laid on (as if l [...]ke Moses staffe it might bee a Serpent when hee list, and a a rod when hee would) that's such a Metamorphosis as Exod. 4. neither primatiue Church, or ancient father euer dream't of.

65 But heereby a man may coniecture what the selfe­whipping of the Iesuits and Romanists is; for they which [...] so tenderly kinde vnto then publike offenders, such as will stand out to excommunication; will they not say to themselues, when they haue the whip in their hands, as Saint Peter to his Maister, parce tibi bee good to your selfe, Sir; Mat. 6. Ep [...]. c. 5 29. for no man euer yet hated his owne flesh, but nourished it? which is a better place of Scripture against selfe-whipping, than the Pope hath any for turning the Rod of Correction, into a wand of Ceremony.

66. His Maiesty therefore did the Church of Rome more credit than it deserueth, in calling it Whipping, which is the originall & true forme of Displing, wherof the wand is but a [...]ymbole: for who would thinke that the Pope, & a Conclaue durst dally with Church discipline, & make a mock­erie in a dumbe shew of Ecclesiasticall penance! & which addes to the sport, that Penance should be performed by a Proxie; which makes it a more ridiculous iest, then that Assertion of his Maiestie to call it whipping In Temporall affaires, for message or imploiment, Kings are to haue their Embassadors, to whom what honor is done, or dis­grace offred, the Kings in person doe take it as done vnto themselues: but that they should haue Embassadors to be displed for their Masters offences (as they vse to tame Li­ons, Plin [...]at. hist. by whipping Mastiues,; or to chastise Kings children, by correcting their play-fellowes) is a childish act, and the rea­dy way to weaken the strongest Sinew of the Church, and to bring all Religion into Contempt.

67. But were it Wand or Roddes; lashing hard, or laying on soft; the name which his maiesty giues of Whipping, is [Page 277] iustifiable: for to call a figuratiue presentation by the pro­per tearme of that which it expresseth, is neither absurd, vntrue, or vnusuall, either in humane or diuine learning; Significa [...]a & significat [...] ijsdem vocabulis censentur, saith S. Cypria. de vnc­tion. Chrism. Exo. 7. 12. Cyprian. Moses called Aarons Rod, while it was a Serpent, and then deuouring the rest, by the name of a Rod, and not of a Serpent; and (which sits this Tragicomicall play best) the Poets, bringing Hercules vpon the stage, do call that which he hath vpon his shoulder, and is but a light compound of painted cloth and reed, by the name of his Clab, and describe it for the weight, compasse, and stifnesse thereof: so also this assertion, that the sending of his Em­bassador to be thus handled in his stead, argued THAT Kings feare and the Popes tyrannie, is PVNCTVALLY, lineally, and in all dimensions true, though the Penance were plaid but superficially. For that which draue the King to that submission, was nothing else, but feare of those vsuall Earth-quakes, which concomitate the Popes Thun­derbolts, and are the concurrent Meteors of the Romish Re­gion either his Subiects Reuolt, or populous Tumults, or inte­stine Insurrections, or defeizances of Succession, or personall As­sault (whereof Bariere gaue him some taste, and Chastile another, as the Priests declare at large.) Catechism. Ie­suit. li. 3. cap 3. & 6.

68 Neither was the Popes ouer-awing Surquedry any whit the lesse, that the smarting rod or whip was turned into a wand, or ijrking into stroaking (a change which French Crownes might easily make) no more then Galba his cru­eltie, when, being intreated for a Gentleman condemn'd, Sueton in Gal­ba. cap. 4. that he might not die the death of ordinarie Male factors, he willed that the Gallowes should be dealbata, whited & co­loured for him, quasi solacio & honore aliquo poenam le [...]aturus, as if the painted Gibbet might adde solace and honor to his death Neither doth it allay the fearefull submission of the King any more, then if a Magistrate of a Corporation, who for some great offense is inioined (and all his Succes­sors) to take their Oath with an halter about their neckes, [Page 278] in token of their submission, should obtaine the fauour to haue the Rope changed into a Ribben; the silken lace shewes their seruile homage, no lesse then the hen penhalter. For the principall end of Discipline is SHAME, the smart is not so much; and that was as great and as famous by the wand laid on, as if it had beene the Iash of Rods: yea more terror would it haue strucken into Christian Princes (since they wil needs stoope to such indignities, and debase that three-fold Image of God in them; in their birth, of free­dome; in their baptisme, of Christianitie; in their place, of Souereignty) and more credit for the Popes discipline to haue it done in the right kinde, and vpon the offenders owne body; for the Kings of Israel and Nineue did the pe­nance themselues: and more wisely had this Censurer and his Master Tortus done, to haue let his Maiesties word of whipping passe vncontrouled, that the world might haue knowen, that the Pope will not suffer the contempt of his fearfull Anathema to be redeemed so easily (I will not say so cheape) with the tap of a Wand, vpon another mans cloke that neuer offended. But heereby Christians may see, that in Rome, as the Sacraments, so the Discipline is made but a meere pageant; they to allure the senses of carnall men, this to fill the Treasury of an vnsatiable Priest: both of them to establish the monarchie of an oultrecuidant Pope.

69 But be it as it was, whether a Mummery or a Penal­tie, his Maiesties assertion is true, that the Pope draue the King into that feare, which made him send his Pr [...]e to Rome, there to be displed for him. If the Pope commuted for gold, that neither qualifieth his Tyrannies, nor the French Kings fearefull submission: for it was as much on either side, sin the cause of King Henry the Second of England, who [...] the very smart and roddes vpon his bare skinne in the Church of Canterbury; which is the last, but two, of the [...] ▪ that his Maiestie giues, and the second in order [...] [...] encountring Cersurer insists vpon: (for of th [...] [...] King his great Grandfather [...] by the Pope [Page 279] of halfe the Kingdome of Nauar (which is the next vp­ward in the Apologie) therein he is hush't.)

70 From which ijrking Penance this Epistler would faine ridde the Pope; first, by ‘Houedens authoritie, who sheweth the contrary: and secondly, by Baronius (cited a­right for the Author, but not quoted truly for the yeere) Baronius, Arr [...] 1174. who resutes it as a fraudulent narration: both of them argu­ing it to be the Kings VOLVNTARIE CHOISE.’ So then, of the Kings Body (sacred by holy vnction) that it was whip't by the Clergie there assembled, with 40. strips H [...]ueder. Matth. Paris. I [...]end. Angl. Nubrige [...]. &c. Ba. Vbi supra. 2. Cor. [...]1. more or lesse, there is no question, so many Stories con­curre therein and accord; and Baronius himselfe (out of diuers) confesseth and commends the same, comparing the lashes with the Apostles stripes, mentioned by S. Paul himselfe, and auoucheth out of one Authour, that they were aboue 80. But whether the Penance were Uolantarie, or inioyned the King, who maketh the question? His Ma­iestie mooued it not neither saith any such thing; onely repeates the Fact: and yet had hee so said, there are great probabilities to confirme it; for the Cardinals, who were sent from the Pope to examine the murder of the Arch-Bishop, besides THAT Iniunction which is in the Charter of Absolution (as the Censurer cals it) commaunded him other Penances, not there specified. Genebrard insinuates so much, when he saith, Iniunctum est, INTER CAETERA, Anno. 1174. specie pae [...]itentiae, &c. It was enioy [...]ed vato them, in token, or for the manner of his Penance, this, among OTHER THINGS; what were they? quae adcommun [...]m aud [...]nti­am non peruenerunt, which came not to PVBLIKE notice, In vita Thom. lib. 4. cap. 5. In Alexand. [...]. saith he that writes Beckets life: After the Kings humble promise for penance, saith Platina, additum est, it was AD­DED moreouer, that hee should doe this or that; it seemes the Iniunction went first for his Corporall Penance, and the addition followed for Romes satisfaction. But the Legend of England, if it haue credit (he was a Papist sure that wrote it) saith, that, ouer and beside those publikely noted, the Le­gats [Page 280] priuily enioined him fasting and Almes, and OTHER certaine things; and that the Kings answere was to them, Legend. Angl. fol. 292. de S. Thom. Cant. Ecce Domini Legati, CORPVS meum in manu vestra est: Loe Lords Legats, my BODY is in your hands, whatsoeuer you INIOINE, I am ready to performe it: or, as an other reports it, who liued in those times (whom Baronius cites and approues therin) the Kings answere was thus, Disci­plinam Neubrigens. lib. 2. cap. 25. non recuso Christianam, I refuse no Christian Disci­pline, decernite quod placuer it, deuote ampl [...]ctar, exequar que DECRETVM, I will deuoutly embrace and performe [...]hat you DCREE.

71 Yet his Maiestie charged not the Pope thus farre: but shewed that the cause of this dei [...]ction was the Kings feare of the Pope; wherein the most Authors concurre. For the Pope was so inraged against the King about the death of Becket (that most vnthankfull Prelate, wholly made, and raised only by the Kings grace) that when the king had sent his Embassadors to Rome to cleere him of the guilt, either by command of it, or consent to it, the Pope would not admit them to his Kisse, not to his Feete, not to Mat. Paris. in Hen. 2 his Sight: and being sent the second time, the Cardinals enterteined them with words only, no other welcome; but so farr they were from being admitted to the Popes audi­ence, that he was determined (hauing the consent of some Cardinals) vpon Maundy-Thursday, then at hand, to haue ACCVRSED the King by name at the high Altar, and to haue interdicted his Realme, had not some other Car­dinals assured the Pope, that those Ambassadors were sent of purpose to take an Oath, both to cleere the King their Master from that murder, & also to signifie that he wold obey whatsoeuer the Pope & his Cardinals shold enioine him: which notwithstanding the Pope was so farre from beleeuing, vt etiam contra at que illi dixerint, that, being Polydor Virg. in Hen. 2. perswaded that all things were cleane contrarie to that which they auowed, hee sent his Legats into Normandie, with full authority both for examination of the Fact, and [Page 281] mandate of Satisfaction by penance. This was all that his Maiestie intended, and which he vndertooke to specifie; that it was the feare of the Popes Interdiction, that made the King thus to stoope, and deiect himself: which because the Censurer could not controle, hee frames a Question where none needs, ‘Whether the Pope INIOINED the WHIPPING Penance, yea or no?’

72 For the third Example of the Emperours lying agroofe vpon his belly, & the Pope treading on his neck, without further answer (and for his own ease) he remits vs to Baronius (as in the Contradictions hee put vs off to Tortus, for these are his two Oracles; Baronius is his Phoe­bus for Storie, and Bellarmine his Apollo for Doctrine) who by many reasons and authorities hath refuted this, as hee saith,

73—aut me PHOEBI cortina fefellit, hee should Iuuenal. Anno. 1177. haue said for Baronius brings not one authoritie to con­fute it, nor any reason to discredit it. Hee takes, indeede, a great deale of paines, to set down the whole proceedings with the circumstances, in that conclusion of peace be­tweene the Emperour and the Pope at Uenice, out of an Author chosen to his owne humour (if there be any such) for it is out of a Manu-script in the Popes Librarie, of one Ronwaldus, not yet extant in view, &, for ought is known, may as well be forged as true. And is not this good dea­ling, when there are so many authors of credit in print to auow the Story, one Manu-script, vncoth, obscure Writer must encounter the credit of them all cited by Baronius (a very sincere Relator, no doubt) to salue the reputatio of his Masters Holinesse? Stapleton insults vpon Doctor Whitakers, for citing a Manu-script, and calles him (euen for that) a Barbarous Diuine, and seemes to bee eagerly Author. Eccles. desens. lib. 3. cap. 19. angry with any that take that course. But why should not Bessarion a Cardinall carry as much authority, who auou­cheth the same, and hath for his warrant (as Baronius con­fesseth) ancient Monuments? Vbi supra.

[Page 282] 74. Yet wellfare B [...]us, in that hee professeth hee knoweth no more but ONE Author, that is, Nauclerus, C [...]l. tom. 3. p [...]s altera, pa. 1345. which writes this Storie; but thereby to inferre such a ne­cessity of fabulositie vpon the report, as hee doth, shewes him to be more peremptory and partiall, then iudicious and learned: since that (besides Nauclerus) there are an heape of Witnesses in print, all concording in the truth thereof; as Petrus Iustinianus, Philippus Bergomensis, Papirius Maso­nus, Alphonsus Cyacouius, &c. and (of all other the most In Censur. O­rient. an [...] at. in cap. 13. sect. 6. Psal. 9 [...]. forcible) Gennadius the Patriarke of Constantinople, who doth particularize the Fact, with the manner of Conculca­tion, and the words there with vttered out of the Psalme, Thou shalt goe vpon the Lion and the Adder, &c. with the Emperors answer thereunto, and the Popes reply vpon it.

75 If exception be taken against HIM, as if of enuie or malice he should speake it (being of the Eastern Church) it is in that his Tractate, which of purpose he made for the extolling and magnifying of the Popes Primacy, diuulged, not by any Protestant Writer, but put into the Orientall Censure, dedicated to Gregory the thirteenth, translated by Socolonius. with his Annotations capitular, and Feuar­dentius his notes marginall; premised with this reason of affixing Gennadius his testimony to that Booke, vt & isto­rum Socoloui. ibid. (that is, the Protestants) & aliorum oculi confodiantur: & euen in that piercing Tractate, which should thus dig out their eies that would abase the Popes sublimitie, is this Storie (with all the circumstances) alledged for the aduā ­cing thereof. If HIS credit sway not, what say they to a Venetian Historian, who wrote in Italian the full discourse Girolam. Bardi. victoria Naual. impress. anno 1584. cum pri­uilegio. of the Sea-sight between the State of Uenice, & Otho that Emperors sonn? a partial Writer for the Pope, bitter a­gainst the Emperor, and a ranke Catholike (as Rome inti­tles Her Professors) who describes the manner of that Conculcation, and recites the words vttered by both the parties, only differing in the Popes alledging the text of the Psalme: for others repeating it (as in the Scripture it [Page 283] sefe) in the second Person; THOV shalt walke, &c. HE for the Popes glory, makes him pronounce it in the First, Ambulabo, I shall or will walke vpon the Lion and the Adder. Notwithstanding all these, wee must appeale to Baronius; to whom if we should goe for trial (let al things be vnpartially weighed) the Relation of so many Authours will be more probable, then the omission of that particu­lar (by an obscure corner-creeping Relator, presented like a Puppet to speake what his Prompter will haue him; yet therein lieth his maine force of argument) will be auailea­ble to the contrarie.

76 For first, in his entrie to that Narration, hee much bewaileth the blending and mingling together of truth and fallhood, by diuers Historians; & giues a Caueat, that men should not bee carried away Numero, but delectu te­stium, by the number, but by the choice of witnesses, (a good war­ning, if followed by himselfe, and in this very case:) but this argues that something appeared to him in his reading about this matter, that did distast him, as making little for his Lord, the Popes commendation. Secondly, in his cen­sure of the Storie it selfe his argmments are all (without wresting) easily retortible against him; as first, Ronwaldus who was present at the Acts, and wrote the storie, dooth NOT MENTION it; a weake reason: for a narratiue dis­course, is no forcible confutation, and an omission of a cir­cumstance by One single man, falsifieth not the credit of many mens Relations; and to argue from authority nega­tiuely is but a silly peece of Logike: three Euangelists o­mitte the storie of the repenting theefe, yet is Saint Lukes Luc.. 23. narration, & the theefe his conuersion truly vncontrole­able. Thirdly saith he, If the Pope had so done, it had beene an action monstrous for the vnseemclinesse, wonderfull for the strangenesse, singular for the Nouelty: therefore the more beseeming and likely for the Pope, who, being THAT Antichrist, exalts himselfe aboue all that is called God. Fourthly, that had beene the way to haue exacerbated the [Page 284] Emperor, and driuen him from penance, saith he. True, but rage expels discretion, and reuenge admits not of religious Cauti­ons; the Pope was then thorowly incensed▪ for hauing ta­ken Uenice (in a Cookes habit) for his refuge, and be­ing thither pursued by the Emperor, and hauing fast in custody the Emperors Sonne, who (contrary to his Fathers Commandement) fighting before his time limited, was taken captiue; t'is most probable, that (hauing gotten this start) by the Sonnes restraint, he would handle the Fa­ther somewhat coursly, vpon his former pursuits, and this present aduantage: as Hawkes seize vpon those fowles with most eagernesse, which haue put them to the long­est flight, and the oftnest retriues. For had not the Em­peror, vpon the sonnes intreaty, and tendring his present state, yeelded to the peace, hee must haue returned a Childlesse Father. His fift argument, which is by admira­tion of Gods prouidence (for stabbing and trampling vpon Kings is al now referred to that lofty Common-place) that could make so CRVELL APERSECVTOR, who hadset vp an Anti-pape thrice, and promulged DEADLY EDICTS against the Popes authoritie, should bee brought so LOW, as to hold the Popes STIR-VP after the Reconcilia­tion, makes it more likely that the Pope would debase him yet more vilely in the very Act of his Submission. Sixt­lie, his Insultation vpon the Emperor in those high termes and vnsitting comparisons, do make for the punctuall truth of the Popes Conculcation: for if Baronius, being but a Car­dinall, a Story-writer, and a Library-keeper, cannot (without indignation) passe his Censure of the Emperor, now dead 500. yeeres since almost, nor forbeare to call him Tyrannicall Persecutor, comparing him to Pharaoh, to [...]roaring Lion, and to Iobs Leuiathan (that is, in Gregories morall, the Diuell) calling him the King ouer all the children An. 1160. n. 35. of Pride; it is most probable, that the Pope himselfe, who felt the rigor of the Emperors puissance, & was but new­lie stripp't of his Cookes apparell (not at all from his choler [Page 285] and former terror) would, when hee had him at his feete (kissing and licking them, as Baronius himselfe confesseth else where, and triumpheth in it) not sticke to compare him to a Lion and a Basiliske, hauing a Text (as he thought) fi [...] for it. But that which he addes, of the Emperors Reuolt Ibid. after Reconcilement, is an inuincible demonstration, that either the former Submission was forced and inuoluntary, and onely in respect of his Sonnes redemption: or that hee was indeede (though for the time he supprest it) ex­asperate at the insolent Conculcation and vsage of the Pope in the acting of his penance.

77 And so much for that storie, and Baronius too; vn­to whom the Censurer remitting vs, (if his authoritie be so irrefragable) it hath wrought vs this benefit, that we shal abridge the next Instance which his Maiestie bringeth, of the Popes putting on, and striking off (with his foote) the Em­perors Diadem at his Coronation. For howsoeuer this silly Antapologer would glide it off, ‘because it hath but two Testimonies, one borrowing it from the other’ (thats more by one, then the Lybrary-Cardinal brought to confute the former stories) yet Baronius assumes it for a truth, & gra­ceth it with a Symbolical Hieroglyphik, expressing what the Anno. 1191. sect. 10. Pope should meane in dooing so: but still all this makes for his Maiesties purpose and argument, that both the Emperors did what they did, in awe & feare of the Pope.

78 The next instance which his Maiestie bringeth, is of Philip the Emperor, elected against the Popes liking, in the minoritie of his Nephew Frederick the second. And that the Pope liked him not, there are two proofes; first his proud threate, that either HE would weare no Miter, or Philip should weare no Crowne; Secondly, that hee set vp O­tho the Duke of Saxony against him, whom hee abetted in his pursuite, and crowned him after he had SLAINE Philip. This in two words, breefely, but smartly the E­pistler calleth a ‘MEERE SLANDER, because not Otho the Emperor, but another Otho of WHITLE­SPACK,[Page 286]a PRIVATE man, did SLAY him.’ Mi­staking of a person, where two of one name concur in the same storie (if it bee not wilfull may bee censured for a negligence, but not improoued to a Slander. And who so reades that history of Garboile caused by the Pope (for therein all that write, consent) may easily be deceiued in the two Othoes; neither of them both being a priuate n ā the one Duke of Saxonie, the other a Count Palatine, or (as Fascic. tempor. an. 1204. some will haue him) a Lantsgraue: both of them espoused to one and the same Daughter of Philip, & each of them so neere allied to her, that they could neither of them Naucler. Gen. 41. 1208. Krantz. sax. lib. 7. cap. 29. lawfullie marrie her: which circumstances considered, t'is an easie matter to mistake the word, ab Othonedolose in­terfectus, hee was deceitfully SLAINE by OTHO; and without attentiue diligence, hard to say vnto which of them both to ascribe it.

79 But yet his Maiestie is not so incurious in perusing stories, as to commit euen such a slip; for hee did not say hee was slaine by Otho the Emperors HANDS, but that Otho SLEW him; which may bee referred to his meanes as well, or rather then to his hands: euen as when Eliah reprooued Ahab about the death of Naboth, and asked him with indignation, Hast THOV SLAINE and al­so taken possession? when as Ahab meddled not therein, 1. Reg. 21. 19. further then consenting to his wiues wicked plot, (if so far:) did the Prophet thereby reprooue him as the Actor or as the procurer thereof? And that it was by Otho the Empe­rors vnder-hand meanes (as things then stood) there are strong presumptions: First, their hatred in pursuite each of other was for an Empire: Secondly, it issued out into blood, and with open & often battailes eagerly followed, still with Otho his ouerthrow and disgrace. Thirdly, their Recon­ciliation was but fresh and newly made; wherein, by Sa­lomons rule, there is not much trust to be reposed; for ha­tred Pro. 26. 25. [...] (of an enemy reconciled) is easily couered by deceit, and his faire pretences doe vsually conceale Seauen abho­minations: [Page 287] Fourthly, one condition in the peace was, the continuing of the Empire vnto Philip, DVRING HIS Sigonius de reg. Iraliae. lib. 15. Anno. 1207. LIFE; and such Tearmers are quickly dispatch't; especi­ally (which is the fift presumption) when the second con­dition was, that Otho should bee his NEXT successor: for hope deferred is an affliction to the Soule, saith the wise King; Pro. 13. 12. and where there is but One life in the way to hinder from a Crown, the afflicted soule wil seek her ease, by what rid­dance soeuer, S [...] violandum est Ius, hath too current a pas­sage in euery age, especially where Coronation and Possessi­on haue preceded, and blood hath beene spilt for the kee­ping of it; which was the case of Otho.

80 Adde to these, that long after this new agreement, Philip was slaine; and what sitter instrument could Otho the Emperor vse, then Otho the Palaine? for, though Philip es­poused his Daughter simply vpon Otho his conditionate successor (as a pledge for more assurance of his life and peace,) yet the Duke knowing that by alliance hee could not marry her, and assured that the Count (to whom shee was before betroathed) would be inraged at this Sl [...] and mockage, tooke her the rather for his spouse, as the mean [...] to shorten her fathers life, and hasten his owne way to the Crowne, by the PALATINES reuenge, whereof he needed not doubt, the nature of the man being so irefull and bloody, as all that write of him doe obserue in him. For thus Otho saw hee might bee rid of two obstacl [...]s at once Philip, that stood in his way for the Empire; and the Count also, whose life must needes be an eye-sore to him, as ha­uing a kinde of interest in his wife, before by promise as sured to him. And this may truely iustifie his Maiesties assertion, that Otho the Emperor SLEW Philip; as King Dauid did Uriah by Trechery; though neither with his owne hands, nor to the worlds knowledge; and yet Nathan 2. Sam. 12: 9. told the King that HE had slaine him.

81 But not to let it passe so; there are not presumpti­ons only, but authorities also to confirme it. Nic. Cisnerus [Page 288] (who by his place in the State had easie meanes to be ac­quainted with the Records of the Empire) in his Tragicall Orat. de Fre­der. Imperat. Historie of Fredericke the second, spareth not to say, that, not long after the peace was concluded mutually, What by the Pope, What by Otho, betweene them BOTH Philip was murthered in his Chamber and Slaine: If he may not passe for currant (being a moderne writer) what HE saith Conrad. â Li­chtenaw. he iustifieth by the testimonie of an Abbot of Vr [...]erge, liuing at that time, whose name being for a long while not knowne, his Annals were ascribed to him whom we v­sually call Urspergensis, till the error was espied and amen­ded, and he directs Cisnerus to say as he doth.

82 Yea, ‘but the Author (saith the Epistler) whome ONELY the Apologer citeth, is plaine for his murther by the COVNT, not by the EMPEROVR.’ For the Count he is plaine; of the Emperour hee saith nothing. Si­lence omits the relation, excuseth not the guilt: neither dooth his Maiestie cite him for IT, but for that commina­torie speech of the Pope, that either he would loose his Mi­ter or Philip should loose his Crowne. ‘Urspergensis writes that but for a REPORT, saith the Epistler;’ no more did Cuspinian THAT, when he saith, that Gregory the seuenth absolued Henrie the fourth, before he died; and yet Parsons Numb. 29. insisteth vpon that (though but an Heare­say) as a strong argument to ridde the Pope from being re­puted as a Persecutor of that Emperor.

83 ‘But to this Report Urspergensis addes (quoth hee) quod non est credendum, which is not to be beleeued:’ that's not so; he saith, that what he heard was an hard thing to bee related, and UIX credendum, SCARCELY WOVLD be beleeued. But doeth that excuse the Pope, or exempt him from so saying? yea rather, it dooth exaggerate the Popes pride and malice, that would deliuer such a speech, which being written and TRVE, yet men would HARD­LIE beleeue it: (not that it is any strange thing with Popes to vtter words, and perpetrate facts, for their Abo­mination, [Page 289] INCREDIBLE) [...] that reades that whole Chapter to the end [De Gestis Philippi] shall find that the Abbots VIX credendum was not inserted as suspecting a Apud. Vrsperg. defect of truth in the REPORT; but to expresse the Hyperbolicall arrogancy of the Pope, as if HEE were THAT God by whom Kings must reigne or stoope at his pleasure.

84 Neither doth the Abbots relation onely, but the Popes Acts also, verifie the report. For first, that hee neuer loued Philip, in that ALL writers doe agree: Secondly, he depriued the Arch-Bishop of Colen for Crowning him, and put Bruno in his roome: Thirdly, he denied to giue any Arch-Bishop Krantz. Saxon. li. 7. ca. 15. 26. the Pall, nisi OTHONI inhaereret, vnlesse hee would take OTHOES part against Philip: Fourthly, when Phi­lip had committed Bruno the Popes Arch-Bishop for detur­bing the other, the Pope sent him word, that if he did not deliuer him. Graujoribus IPSE vinculis teneretur, hee would lay sorer and heauier bonds vpon HIM: Lastly, Quamuis NON sit credendum saith Urspergensis, although men will not beleeue that the Pope would vtter that strangely proud threat aboue mentioned, as if thereby hee would pin [...]on the diuine prouidence to his owne Will; yet he sets a Con­stat vpon this. It is manifest that all his life long, the POPE was an HEAVIE enemie of Philips, and his continuall oppo­site: yea, euen for that small time he possest the Crowne, Baptist. Egnat. lib. 3. in Philip. it was indignante Innocent [...]o Pontifice, saith Egnatius, with the Popes dislike and heauie displeasure.

85 But if the Pope should so speake; why is ther [...] noVrsperg anno. [...]198. de gestis Philippi.more to Witnesse it but one? Nauclerus (who repeats it in the Abbots words) giues a reason for it, Quia Res est non parum odiosa, for that it is a verie UNPLEASING and an ODIOVS matter; (for truth begets hatred) and yet with all hee confesseth; that hee found the fame, apud Naucl. gen. 40. an. 1198. alios quosdam, in some OTHER Writers: but he that reads Cusp [...]ian shall see the very words by him also repeated and closed with a pretie glance at the Popes charitie, and In Philipp [...]. [Page 290] humilitie for so speaking. And now what's become of this meere SLANDER, which is grounded vpon such strong presumptions, as well for Philips death by Otho his Compe­titor, as also for the Popes Insolence in making such a proude vow? both which do still ratifie what his Maiestie inten­deth, the Awe that Popes kept Emperors in at those times; for it was only the feare of him that made Philip to release Crantz. lib. 7. Sax. cap. 26. the intruded Arch-bishop of Colen, and condescend to a parlee with Otho the Popes darling.

86 That other of Emperor Frederike the second, poi­soned by the Popes corrupt meanes in Apulia, whereof then escaping, he could not auoide the other by one Manfredus, hired by the Pope to doe it, but thereof he dy­ed, This he calles a ‘TALE; and a MALITIOVS tale; a TALE, that the Emperour died of the Poison; a MALITIOVS Tale that the Pope procured it.’ And heerein, as thinking hee hath gotten an aduantage, Hee spends three whole Numb. 52, 53. 54. First, ‘That of all the Authors which wrote the Emperours life, the most parte mention NO Poyson;’ and Six of them he marshalleth in the margin. Be it so; yet his Maiestie had good ground for that which he said, if some of them doe so write (for Clockes wil sooner agree, then all Historians concurre in the same relation;) but sure they, (whome his Maiestie grounds vpon) were no Protestants: and that he was poi­soned, Cuspi. Fred. 2. Vineis. Ep. lib. 2. Paris. Hea. [...]. there are as many for it, as otherwise. Cuspinian Petrus de Uineis, and Matheus Parisiensis; of which, the two last liued in that Emperors time: yea, two of the authors marginated by the Epistler, incline that way. Nauclerus mentioneth the poison, but will not determine it; not that Gen. 42. Anno. 1247. it was not so, but because diuers Authors report it diuersly, so that a man knoweth not which is the truest, saith he: & of that minde is Binnius, seeing the variance of writers, de Concil. Tom, 3. par. 2. vita In­nocent. 4. De Reg. Ital. lib. 18. mortis genere, about the manner or kind of death which hee died. But Sigonius is direct, and saith that in Apulia UE­NENO est mortuus, hee died of the POISON in Apulia.

[Page 291] 87 But all, or most agree, saith the Epistler, that hee was ‘STIFLED with a pillow by Manfredus the Emperours base Sonne.’ Not all, nor the most, for they cannot agree either of the person, place, or kinde of his death; but graunt it true, what then? ‘Therefore hee dyed not of the POI­SON:’ that's no good consequent: for a mans death may bee effectuate by two meanes, though one more speedy & visible. Abimelech was slaine by a Woman, and yet his Iudg. 9. 54. page thrust him through: shee gaue him his death: he sped him. So was Saul said to be slaine by his owne hands, and 1. Sam. 3 [...]. 5. 2. Sam. 1. 9. yet an Amalekite rid him of his life. Certaine it is; (and therin most agree) the Emperor was drench't before, & had Parisiens. vbi supra. taken in the poison, potionatus Venit in Apuliam; but Man­fredus thinking the time long, and fearing his recouerie, shortued his life with the pillow, which had the deathes woūd before by the poison, So saith Sigonius, he dyed by poi­son, Vbi supra. and Manfred was shrewdly suspected for it; by whome (it is reported) he was CHOAKT with a pillow. In Apuliam Epist. lib. 2. rediens UENENO peri [...] saith Petrus de Uineis, returning into Apulia hee perished by POISON. Siue morbo, siue vene­no, extinctus est; whether by a disease, or by Poison, hee dy­ed, saith Nauclerus: And Cuspinian agrees with them, that Anno. 1247. Cuspi. Fred. 2. the Emperor recouering by the helpe of Phisitions from the poison, Manfrede tooke a shorter course with him; and (as Hazael scrued Benhadad with a cloath) stop't his breath 2, Reg. 8. 5. with a pillow. Where is now then the Fabulosity of this assertion? and what audaciousnesse is this, to intitle that for a ‘Tale’when his Maiestie hath so many Authors (and all of them Papists) to direct him to this auerment?

88 But belike, the ‘malice of this tale is inexcusable, by laying it vpon the Pope, who was free from it.’ No Author freeth him, the onely freedome which they giue him, is their silence of him; saue onely one who acquits him thus, that Matth. Paris. in Hen. 3. indeede the Enemies of the Church gaue it out that the POPE HAD HIRED ONE (what with mony what with Promises) to POISON him? but doth hee free him [Page 292] thereby? God knowes saith he, Whether it were true or no, but absorduit Domini Papa fam [...] per hoc no [...] mediocriter, the Pope got him a FOVLENAME by it, quoth that very Au­thor. And the presumptions are very strong for it; for sure it is that the Pope hated him so extreamely, Vt noctes, dies (que) (saith Cuspinian) that day and night hee deuised how to DE STROY him. Saul not more eager in the pursuit of Da­uid Ubi supra. (yet he eyed him & followed him as the Hawke doth 1. Sam. 26. 20. the Partrich) then Pope after Pope was in pursuing that Emperor, more like Deuils then Christians, if their owne stories be true.

89 Hee is Excommunicated and depriued of Crowne and allegiance; vpon sleight pretenses by them; hee is procured by them to promise in person to goe into the Holy-hand [...] [...]. 3. [...] [...] om­ [...] [...] V [...]perg. against the Turke (euen as Iaso [...] by Pe [...]as into Colch [...] for the Goulden-Fleece) that in the meane time they might r [...]fle his Territories in his absence, and so they did indeed. The Emperor by reason of the dangerous sicknesse, was forced to stay his Iourney one yeare; the Pope tooke it for a dissembling, and excomm [...]nicated him for his de­lay; the Emperor sending his Embassadors to Rome with their affiduit, to make faith for his sicknesse, the Pope would not admitte them to his presence. Next yeare, to satisfie the Pope. the Emperor determined his iourney, but before his going, hee called a Counsell of his Princes to Rauenna: which he appointed also for the place of Rendre­vous for some of his Souldiers to attend him. The Pope caused thē to be staied from that meeting, way-laying the Coastes of Uerona and Millan, and tooke order that the Souldiers should bee spoiled, that were prepared for that expedition against the Turke; which, [...]las is a shamefull thing to speake of, saith the Abbot that wrote it. The Emperor be­ing in the Holy-Land, and in battaile against the Turks, the Pope (in his absence) enters Apulia (part of the Emperors Dominions) surpriseth and takes it to his owne vse, & kee­peth backe all supplie of Souldiers that should go for aide [Page 293] of the Emperor in that holy warre: & (which is the height of all impletie) the Emperor hauing performed his pro­mise by that his iourney, requesting absolution from the Pope, he, not only with contempt, denied it, but comman­ded the Christian Souldiers in Asia, to leaue the Emperor Naucler. gen. 4 [...]. [...]. 1228. to the Turkes malice, as being a publike enemie of the Church; and dispatched secret Letters to the Patriarke of Ierusalem, and the Souldiers there, to Rebell against the Emperor, as Blondus (the Popes soothing flatterer is forc't to confesse: And by priuate Letters (which were inter­cepted by the Emperor, and whereof he complaines) dealt with the Saracens to make no truce with the Emperor, nor to deliuer the Crowne of Ierusalem vnto him, though hee should winne it by Conquest: And when the Emperour sent Letters of ioyfull aduertisement to the Pope, of his victo­ry and truce taken with the Turke, the Pope threw away his Letters in disdaine, and caused it to bee giuen out thorow the Empire, that the Emperor was d [...]ad; vpon which ru­mor, there grew a defection of many Cities from the Em­peror to the Pope; & those valiant souldiers (the Almaines) which were returned from that Christian expedition against the Turke, into Apulia, were designed to be slaine by the Inhabitants, vpon this rumor.

90. ‘What is this (will hee say) to the Popes consent for his POISONING?’ Surely they are violent induce­ments, that he thirsted after the Emperors death which way soeuer: for hee which would arme the Emperors owne Souldiers against him; cause a treacherous Reuolt from him while he was fighting the Lords Battles; betray him into the mouth of Christs sworne enemie; [...] his possessi­ons in his absence; dispers [...] false rumors of his death, con­trarie to truth and his owne knowledge; and by con­tempts and Anathemtes do his best or worst to breake his heart: would make little account or conscience to drench him out of his life, if oportunitie and secrecie would coucurre.

[Page 294] 91. And yet, that presumptions may not onely carry it, Cuspinton hauing Authors for both reports, [...]lates the Procurers thereof doubtfully, but the [...] certain­lie, that Manfredus POISONED him, without c [...]ntro­uersie; In Fred. 2. Siue ab hestibus, siue à Pontifice corruptus: [...] [...] ­ther corrupted by the enemies of the Emperor, or by the Pope, he will not say, but so he died. Yet the Emperor h [...]selfe hauing discouered a Poyson intended & prepared for him by his trustiest attendants, as he thought them, vpon ex amination, found it to bee the Popes doing, and makes a Matth Paris. in Hen. 3. lamentable complaint therof. Being very sicke (whether poison [...]d or diseased) he sent to be reconciled to the Pope; Sed Papa laetificatus est de aduersitatibus suis: But the Pope Idem ibid. Paulo post. REIOICING at his miserie and distresse, refuseth to ac­cept the offer, which made many (the Peeres of France especi ally) to loue the Emperor, & SVPERBIAM Serui Ser­uorum Dei detestari, and to detest the PRIDE of him that cals himselfe the Seruant of Gods Seruants. Not long befor [...] that, foure Conspirators were apprehended, that should Cuspin. vbi supra. haue made away the Emperor, and they all confessed, that the POPE had set them on. Had Urspergensis continued his Story to the death of the Emperor, hee would not (as is probable by his free deliuery of the former part) haue spared to set downe the truth, with the circumstances of his death, more then he did the aggreeuances aboue speci­fied, offred by the Pope.

92. But what better witnesse and of more credit can there be, then Petrus de Uincis, who liued in those daies, and was continually about the Emperor; and, as Cuspinian saith, hath truly related the occurrences of that time? It seemes by this Censurer, that three exceptions may be ta­ken Ibid. against him. First, ‘Hee is but one for Cuspinian bor­rowed what hee had for that point, from HIM, and none else.’ True, and he giues a good reason for it; because the Italian Writers (being DELICATIORIS STOMA CHI) disdaining to read the Germane Stories (as rude stuffe) [Page 295] doe make many and foule ESCAPES in their relations; Et multa [...] digna praetereunt, and OMIT many things worthy of knowledge. Secondly, they are the Popes Vassals, therefore (as Tully once said) Gentis suae vilia silent [...]o obru­unt, the things which may discredit their Nation, and the Head of their Religion, they passe ouer in silence. Third­lie, this Epistler, in the case of Fred [...]rik the first, remits vs to Baronius, though but ONE, and he foists vs off with ONE [...] a Vaticane Desk creeper, neuer yet ex­tant; and he, being but ONE, must foile the credit of a whole Iurie in Print, and wee must take him for good, onely because he liued in that time, and was present at the con­clusion of the peace: but Vineis, who (being Secretarie to the Emperor) was euer about him, wrote truly, and is an Author approued, must be cassiered in the case of Frede­rik the second, because he is ALONE; in whom Cuspi­nian, an authenticall Writer, verifies that Prouerbe, Om­nia Strabo Geogr. lib. 10. sub vnam Myconum, that HE ALONE may stand for all the rest.

93 His second exception thereof is, ‘Petrus de Vineis was a seruant to Frederick, and a profest enemie to the Pope;’ so were Surius and Baronius, two sworne Supporters to the Papall See, & profest enemies to the Religion which we maintaine; yet in euery example the one is intruded for confutation of whatsoeuer out of historie we obiect, and the second obtruded for euery fabulous Story which they approoue. Secondly, Seruants doe not alwaies speak the best of their Masters, euen when they make their fairest semblance; for a man shall oft times heare his owne seruant cursing him, saith King Solomon: and no fitter instance can Eccles. [...]. be giuen, then of this Emperor in that case, for HE diffe­red [...]. In Henr. 3. vbi supra. Some thinke it was the same party, but it is no [...] probable. not much from the Historians name, whom the POPE hired once to poison this Emperor Frederik (if Parisiensis doe not erre or deceiue the Reader;) for HIS name (being of neere place and trust about the Emperor, euen for his soule) was Petrus de U [...]ea, that was so HIRED, and plot [Page 296] ted withal. Thirdly, neither did Vineis write that discourse as a Seruant, but as an Historian, who in all his Tract must haue an eie to the truth, without which, an Historie (as Po lybius well resembles it) is like a liuing body with all the bones taken out: which (it seems) this Gentleman did wel know; Lib. 2. for, as it appeares by Cuspinian, he dissembles not euen the foule vices of the Emperor his Master.

94 Which might preuent the third Obiection of this Epistler, who saith, ‘that he wrote so partially in this matter, that the Pope was faine to write LIBROS APOLO­GETICOS, BOOKES of APOLOGIE to cleere himselfe.’ And HIS bookes must goe for currant without contradiction, being in defence of his owne particular acts; but his Maiestie writing an Apologie against a defaming In­uectiue of a Cardinall, about the OATH of Allegeance, framed by the Councell and wisedome of the whole State for his Maiesties safety, and triall of his true Subiects, that must be encountred with a Tortus in Latine, and a Traitor in English, and may not passe vncontrolled. But who can witnesse that the Pope wrote those Books? Blondus, saith he, ‘recorded it.’ And HEE the most glozing Recorder that euer the Pope had; who for his extreme flatteries of the Papal Miter, is vsually called Blandus, the onely pain­full Pseudolus of any Historian that writ many a day; Secre­tarie to a Pope, and liuing two hundred yeares after Inno­centius. But did the Pope write those Bookes in defence of himselfe, to confute Petrus de Uineis? Surely that's an ar­gument that hee was guilty: Suspi [...]onem mihi facit nimia diligentia, saith S. Hierome, Promptitude of excuse implies Ad Pammach Epist. 61. a consciousnesse of the f [...]ult: Yea what saith the same Father of Iudas the Traitor, when our Sauiour told his Disciples, that one of them should betray him, and all the rest of the A­postles Matt. 26. 23. (as strucken with griefe) pluckt their hands from the dish, for bidding meat to their mouth, and Iudas ON­LY thrust in his hand? This he did, vt audacia bonam con­scientiam men [...]retur, that thereby hee might dissemble, and Hieron. in eum. [Page 297] thinke to perswade his INNOCENCIE by his BOLD­NESSE. The Prophet describes one kinde of man, that flattereth himselfe in his owne mischiefe, vntill his wicked­nesse be found out, and appeare to his owne detestation; but be­ing depren [...]nded, then verba oris eius iniquitas & dolus, Psal. 36. 2. 3. the words that he speaks in defence of himself are impiety and deceit. Pope Innocentius did see that his Acts could no longer be hid, descried they were, and it was time for him to speake: and then if he would not make the best for him selfe wit [...] his owne pen, he might haue beene begg'd for an Innocent.

95 And now all this while, where lies the Apologers mali [...] in this Relation? No where, vnlesse it be that he did not make a Concord [...]nce of all Authours for one Storie; which were a harder taske then the torment of Sysiphus in Hell, described by the Poet. It was his Maiesties excee­ding humilitie, that he would grace Bellarmine (being but a Cardinall) so much, as to vouchsafe him an answere; t'is his eminent commendation, that he can readily vnderstand all Stories written in this kinde or any other; it argues his singular industrie, that after so many houres spent in the higher affaires of the Realme, he could take the paines to peruse these which he did; it is his pregnant d [...]xteritie, that hee contriued and abridged the Discourse with that method and sincerity; but it was his admirable iudge­ment and wisedome, in forbearing variety of other Authors which wrote but By heare-say, and deli [...]red what they wrote vpon the second hand, in this Example to pitch principally vpon him who liued in that time, and saw and wrote what passed betweene the Emperor and the Pope, in euery particular. True Christians, and well affected to Godward, would reioice to see so great a Monarch, so lear­ned and so expert, considering what the ignorance of Kings hath beene heeretosore: but this is the Catholike enuy and vexation, that not Eld [...]d and Medad, but Mo­narches Num. 11. 26. also can prophecie, and discouer their weaknes; s [...] [Page 298] that whereas now they cannot (as in former times) [...]hral them by superstition, and insult vpon their ignorance, they are enraged against their knowledge; accounting their learning forgery; and their truth-telling malice.

96 Another instance obicted by his Maiestie (which pincheth their Holy Father to the quicke) is of that Pope, who, when Emperor Frederik was in the holy land fighting in Christ, quarrel (fearing that his returne would be some annoiance to the Romish See) betraide him to the Sold in, to whom he directs his priuate Letters, and with them also sent the Emperors picture, in case the Sold in should mistake his Person. Vnto which, this Epistlers graue Answere is, ‘That it is a Calumniation, for there is [...] such thing in PAV­LVSIOVIVS.’ Had Saul, in seeking his Fathers Asses, returned such an answere, or himselfe retired, be­cause he found them not in [...] and Salim, he had neuer prooued Sa [...]linter Prop [...]s; for who directed this Cen­surer 1. Sam. 9. 4. to Iouius? ‘The Apologer (sith hee) quote [...] hi [...] in the margin.’ True, for the NEXT Storie immdiately fol­lowing, but the Printer misplaced him, giuing him a high­er roome by fiue lines in the page then he should haue. An error or slip at the Presse, is not a Calumniation in the Au­thor; if it be, then Medice teipsum; for if the Reader turne but only one leafe backe (in pag, 100. of this Epistlers Cen­sure) the very like escape, for all the world, will appeare in himselfe: for in Numb. 49. speaking of King Henry the Second of England his WHIPPING at Beckets Sepul­cher, the marginall note wills vs to See BARONIVS in Anno MCLXXVII. there to receiue a Confutation of that inioned Penance: searching the place, wee finde no syllable of any such thing; for that point he discusseth in An. 1174. so that the note of Anno 1177. is to be brought downe to the next Instance of Frederik Barbarossa, for that's the place indeed, where Baronius doth tumble himselfe in that Storie. And yet examining thereof, and finding a wrong direction, we reuile it not for a Calumniation, nor sl [...]r it [Page 299] off with an Ignoramus, nor pronounce it vntrue, because we found it not where wee were directed; but sought the right place, alight vpon't; & discuss't. So that, had there beene any grace or good nature in this Antapologer, if hee read (as he faith he did) the second booke of Iouius, and found not this, but the next succeeding Storie there, hee might presently haue discouered the Printers slip, giuen a touch at it, and confuted the Obiection: but because, in likelihood, hee saw it vncontroulable, all the Answer he makes, is, ‘t'is a Calumniation, for hee findes it not in IOVI­US.’ The Reply therefore must bee semblable; that, since he searcht [...]t not the right Authors, the Story must stand for true, and he must passe on for a Wrangler.

97. As he doth manifestly, in the very next example; with the euident & confirmed truth whereof being con­uicted, that Pope Alexander the Sixt caused the Turkes brother to be poisoned, he first confesseth, that‘THIS hath MOST APPARANCE of truth, only because OTHER Authors, besides Cuspinian, who is quoted in the margin of the Apologie, concurre therein,’ Belike then if it had come alone, though Iouius bee a Popish Bishop, and doe at large particularize euery circumstance, it must not haue past; for euen as it is, he makes it but an APPA­RANCE; whereas the rule of Almightie GOD is, that if the testimonie of two witnesses speak with one mouth, in Deut. 19. 15. ore duorum, it shall bee an Establishment, and that is more then an apparance of truth. In the case of Frederick the Se­cond, Vineis and Cuspinian were both produced to confirme one Storie; that could not serue the turne, because they were but One (the last borrowing what he said, from the formost:) In this Instance there are two different Witnes­ses, which concurre in verifying of one and the same fact; and this, though thus seconded, is slightly turn'd off, as ‘making but an APPARANCE.’ But it will be found, that with this their Apparance, they will also giue in such Euidence of an irreligious treacherie, as could not be imagi­ned [Page 300] would enter the hart of any that professed Religion: scz. that the High Priest of Christendome (so he would bee called) at the request of a Mahometan Turke, for a bribe of money, and (which is a horrible, yet a ridiculous thing Paul. Iouius, lib. 2. to heare) in exchange of Christs vnseamed Coat (for wee must thinke the Souldiers, at our Sauiour his passion, cast lots to haue it kept for the Greate Turke, to be reserued by him for a Relique 1500. yeares after) should poison a Prince committed to his refuge and protection, to satiate the thirst of a blood-golofer, and secure him in his Tyranny: for did hee not hereby giue a iust occasion to the Turke, bothrto blaspheme our Sauiour, and scoffe at Christianity? that, as once his owne Disciple betraied him to death for a peece of mony, his deare Vicar would now poison an innocent man (and in whose life remained great hope for the good of all Christendome, as their owne Writers record) for the ex­change Onuphr. Alex. 6. of a mocke roabe; a Relique which must needes per­forme great wonders, being thus purchased with the price of blood: as also brag that Christendome was beholden to him for her principall Reliques; for before, he had sent the Speare that S. Longies pierced our Sauiour withall, and Iouius, ibid. now they should haue THIS Coat. His second answere therefore is, ‘that Writers set it downe doubtfully and suspiti­ously.’

98. It seemes hee hath reade them; but which of them isit? for Cuspinians words are, that Zizamus (so hee calls In Baiazet. 2. Gemen the Turkes brother) died of poison, Pontifice haud ig­norante, the POPE not vnacquainted therewith; eratque constans fam [...] (saith Iouius) and it was the CONSTANT and vncontrolled report, that ALEXANDER the Pope mingled powder with GEMENS Sugar, which should not Ubi supra. END him presently, but WASTE him by little and little. The most doubtfull Reporter is Sabellicus, who saith that there were that BELEEVED he died of poison, and that the Pope caused it, &c. which doubt (if it bee any) must not only be referred to the Author that procured his death, [Page 301] but to the matter also that caused it, which was neuer questioned; for al agree that it was poison, saue only Onu­phrius, who, indeed, mentioneth not the poison, but names a disease as an effect thereof, a disentery or continued looseness [...], the true & designed operation of the poyson, as Ubi supra. Iouius describes it; which was so prepared, as that it should spend him slowly, but speed him throughly. But Guicciardine stoppes not at it, who auers it for vndoubted that he was poisoned, and by the Popes meanes too. Yea, saith the Epistler but he giues a reason why it was so reported, because the corrupt nature of the Pope made any wickednes to bee be­leeued of him. (Christ had a good Vicar in the meane time, and Saint Reter a worthy Successor; might not the Church truelie haue then complained Caput meum do­leo?)

99 It is true that Guicciardine giues many reasons, not of the report, but of the ground therof, why the Pope should doe it; and they all make singularly to the excuse and cre­dit Hist. lib. 2. of the vniuersall Bishop. First, the Turke allowed the Pope for his brothers maintenance 40000. Ducats yearely; This Gobbet the Pope lost, being inforced to part with Ge­men to the French King, and that vexed him into the pur­pose for the poison, and into the practise too. Secondly, he tooke pleasure with himselfe (so much good it did him) to thinke how he had co [...]sened the King that got him; who looking for the same annual allowance, should so quick­ly be eased of it by Gemens death. Thirdly, he enuied at the glorie which the French-King should get, hauing that Prince in his possession, by whose meanes he might con quer the Turke so easily and speedily. Fourthly, he was in bodily feare that the French-King succeeding well in those warres against the Turke, (whereof there was little doubt, Gemen being with him) would after the return frō that battell, set vpon his skirts, and looke into the Reforma­tion of the Church: the abuses wherein (it beeing wholly aliened from the ancient deuotion-custome, and puritie of the [Page 302] primtiue state) had brought the Religion of Christ into Contempt Lastly, because the Pope had good cause thus to feare, therefore he also thought the poison was very ne­cessarie (for nothing preuenteth Reformation more spee­delie then poison doth): His entrie into the Papacie by wic­ked meanes, made all the world expect no better, but a more corrupt state of the church, day after day, and that the Pope knew wel enough. These are the reasons which that faithfull Historian coucheth together; and are by him alleaged, not so much to iustifie his speech that there was such a report, but to necessitate the author, that it must needes be the Pope that acted it.

100 After which, a ioynt fame being spred de Motore, that some body should instigate the Pope to doe it, and the opinion concurring that it was by the great Turkes motion, who had corrupted the Popes Legate Bucciardin to solli­cite his Master thereunto; Guicciardine addeth to this (for Vbi supra. that it was so horrible) that the nature and ha [...]or of the Pope was so Wicked, that there was no conceit (though neuer so detestable) but Alexanders WICKEDNES was capable of it, and able to make it sound true. And yet for all this, the Epistler saith, ‘That this matter is but doubtfully and suspiciously related,’ then the which, there cannot be of any in Storie (to vse his own words) a more assertiue affirmation, then Cuspinian, Iouius and Guicciardin haue made; who, both categorically & constantly, do auouch it. And heere, as before with that trustie Disciple IVDAS he ended his contradictions; so with this honest Pope, ALEX­ANDER, hee closeth vp these Instances, which his Ma­iestie rehearseth to Iustifie his owne wari [...]es, rather then feare; since so many Emperors and Kings haue felt with smart (and sometimes their ruine) the rage and reuenge of the Popes MALICE.

101 As for all particulars of those plunges, which our late Queene of happy memorie was driuen into by succee­ding Popes; as also of his Maiesties owne motiues to this [Page 303] warines, by the Pope both his engines of cruelty, & indul­gence of lenity; the first, his debarring Bulls at his Ma­isties entrie, and his barrelled Bullets after his inuestitute: the other, that though the principal Agents and plotters thereof were the Popes Mancipia, Iesuits, (so confessed by some of that sort that died for it) yet neyther the Pope wold cal them that sled away and escaped, to account for it; nor fasten any note of Obloquie or infamy vpon them which acted it, and were executed for it: Of all this, I say, (his owne conscience bearing him witnesse it is too true) hee is wholly silent, and so passeth to the third parte of the Cardinalls letter. But first hee must giue a parting blow, by a ijrking Comparison of Kings with Popes, ‘that as [...] Moses Chayre, and Saint Peters See, there sit Scribes and Pharises, so in Throanes may bee placed wicked Kings, and yet the Authority of neyther be either discredited or pr [...]iu­dicated by their wickednes.’

102 Wherin first, is verified that speech of Seneca, Ne [...]opersonam diu f [...]rre potest, Arte cannot long estrange Seneca. nature. But as the Apologue describes VENVS trans [...]fors med [...]aiting maide, who being trick't vp like a Gentle-wo­man, mink'st it a while til she spied a Mouse, but thē made it knowne she was a Cat: So this Censurer, who all this while would make the Reader beleeue that hee confuted Eras [...]. Chil. Onely one T. M. the yonger, and would seeme to take no knowledge, that our Gracious Souereigne had to doe in the Apologie; now beeing exa sperate with this round canua­sing of the Pope, and knowing that it wil be descried, for the stile and veine of more then an Ordinary man, hee for­gets his dissembled aduersarie, and, like a persit Iesuite, re­tort's vpon Kings. For if T. M. (whom hee makes but an Inferior Minister of small account) were the true Apologer the Para. 1. recrimination had beene more fit, both in respect of these precedent instances of Popes, and that supposed Author, to haue made the comparison by Bishops and Ministers; that as not al Popes, so neither al which wear the habit, or [Page 304] are inuested into holy orders amongst vs, are free from no­torious vices, and scandalous to the world: but hee was pinch't, and the Egiptian Ape could not forbeare to breake out of the Maske, to shew himselfe in his right kinde.

103 Secondly, what Insolencie is this, to compare Popes with Kings, Subiects with their Superiors; for euen Priests (as well as others) are subiect to their Souereignes, In Rom. 13. by Chrysostomes rule; the Popes Sublimity exempts him not; it is vsurped. Kings are enthroanized by Diuine or­dinance, Popes aduanced by hu [...]ane Arrogance, per me Re­ges regnant is the Text for Kings, spoken by the wisdome of God, and vtered in the book of God, by the mouth of the wisest King that euer breathed: the Text for Popes Priestly preeminencie none at all; for their Temporall princi­palitie, none other but UNAM SANCTAM, a text Bonifac. 8. in. extrauag. com. in the extrauagants from a Popes owne Decretall; and HEE one of the worst that euer sat in Rome, described common­ly by the name of three Beasts.

104 Thirdly, doth hee not heereby offer some dis­grace to their Holy Father? For if Popes and Kings were to be compared together, in respect of their eminent places as the worlde findes them; yet, for integritie of life and freedome from Sinne, there should be a great disparison be­tweene them: for it were a shame to Popes, that Princes should be so free from vices, as THEY who professe them­selues the abstracts of sanctitie, and are SO entituled; make themselues Christs Uicars: take vpon them to bee the ONELY Censores Morum through the whole world; and challenging the highest place, should giue the best ex­ample: whereas Kings haue many occasions which may allure them to sinne, especially hauing that Priuiledge in Scripture, whether exgratia or de facto; whether by ex­emption from God or feare in men, that NO Man may say vnto them Why doe you thus? And yet neuer could this Eccles. 8. 4. Censurer haue made a more vntimely and vnfitting retor­tion then at this instant: His Maiesties endowments and [Page 305] cartage being such (as if their owne Historians deceiue vs not) few Popes will be found lesse tainted then his Maiesty will appeare in the stricktest search; for, as some of their owne Authors doe testifie, Popes are vsually praised for their GOODNES when they SVRPASSE not the WIC­KEDNES Guicciard. lib. 6. of other men; and some of them confesse, that a Pope hath beene trised away on the sudden, because it was suspected he would be OVER-GOOD. Fourthly, if that Genebrard. lib. 4. Chron. be true which hee saith (as it is indeede) that the wicked­nesse of Kings doth not preiudicate their princely right, ei­ther for power or dignity; what Doctrine then is that which teacheth, that, be Kings neuer so vertuous, if they acknow ledge not the Popes primacy, their right is NONE, either in hope if they expect, or holde if they possesse a Crowne: but their persons are liable to Deposing and killing; and their Subiects excitable to Insurrection and Rebellion? So that all Blasphemies and prophanations; all murthers and oppressions; all concubinacies, namelesse, innumerable; shamelesle, vn­matchable, shall not impeach or Subuert, a Kings Right; ONELY the deniall of the Popes authority, shall bee able to turne him out of his Throane and life.

106 And now is it time that wee come to the

Third part of this Paragraph.

Which is spent in the examining of the Sentences & autho­rities of the anciēt Fathers cited by the Cardinall in his let­ter to the Arch-priest. Among which (as he closeth vp the other part with Alexander the 6. an eminent Pope for sin­gular wickednes; so, be like because Pindarus would haue in the beginning of a Treatise [...] some glorious Pindar. personage to be fronted) he singles out Iulian to be the for­most, an excellent Emperor for famous Blasphemie; vnto which impious Apostata, it pleased Bellarmine (the Ienocina­ting Pander to the Whore of Babylon) to compare our gra­tious Souereigne: hereby insinuating, that as Iulian to be­guile [Page 306] the Christians did insert the image of Diuels (which is Nazianzens word) or false Gods into his owne picture, that they, according to the Roman law, bowing to the Em­perors image, might vnwittingly also adore those cunning­ly included Idols: so his Maiestie in the OATH of allege­ance, hath mingled with some Articles concerning his own Souereignty, other clauses touching the Pope and his authority; to the end, that as the ancient Christians discer­ning that fraude in the pictures: so they also, which, disco­uering the Mixture in the OATH, forbeare to take it, might both be drawne within the compasse of TREA­SON.

107 In which comparison, his Maiestie obseruing (as Homer in Thersites head, no countenance of a man, and Iliadae. the tongue of a Scrpent) both venemous malice in the personall, and a totall diuersitie in the reall resemblance, vn­rippeth this Similtude; and by diuers particularities sheweth, that whereas all comparisons are (like Iaakob after his wrestling,) [...] sinew-shrunke in the thigh, hal­ting Genc. 32. 31. of one leg; this, not onely like Mephibosheth is [...] lame of both the feet, but, as the Phisitions describe some 2. Sam. 4. 4. diseased, it is [...] & hath a general luxation in al the ioints and members, not agreeing in any one point for which it is brought, saue onely (which his Maiestie well obserued) that our Souereigne is a King, and Iulian was an Emperor: which thing alone reueales the malice in the Cardinals choise of that Example. For if he had meant to touch the OATH, onely for the mixture, and left the per­sons alone; euen in that very place of Nazian▪ whence he borrowed that resemblance, hee might haue fitted his purpose better, in comparing the blending and tempering of those MIXT articles, vnto the compounding of [...] wholsome meats and rank poison together Nazianz. [...]. in Iulan. (for so that great Diuine fitly compares that action of Iu­lan:) but heereby hee would notifie, that it is not the Oath, but the King, which is the eye-sore of the Romish [Page 307] Clergy; his glory prouokes their Enuy; his Religion their malice.

108 And now to this, what saith the learned Censurer? His answer is an est long, but not an inch to the purpose. Namely, ‘that the Apologer, beeing sore pressed with this resemblance, is forced into a wearying discourse, to shew the diuersities in that comparison, which must needes bee LOATHSOME to euery man of meane iudgement, who knoweth that a Similitude must bee defectiue in all things but in THAT POINT wherein the comparison is made; or else many Parables vttered by our Sauiour Christ (wher­of hee cites many) might seeme very strange and imperti­nent:’ and so hee goes on in a long flagging discourse, whereout the offalls of scorning tearmes beeing taken, to bee resumed by himselfe (as the eiection which hee hath once voided, with Solomons loathsome Creature) all comes Pro. 26. 11. to this one profound conclusion, ‘that a Similitude must only hold in that point wherein it is compared.’ Of which, if any man but meanely learned had had the handling hee would haue reduced it all briefely to that rule of Isi­dor, Pelusiot. epist. 175. that in Parables we must not take [...] nor sit matter to euery circumstance thereof, for that were to wring the Scripture by wresting it too violently, and to wrong Diuinity by forcing in many a fancy (which is Gregories speech, alluding to the place of Solomon, of wr [...]ging the Nose till the blood come); because if a compari­son Pro. 30. 33. should hold in ALL, it were an identity not a resem­blance.

109 For which cause, Diuines haue reduced all Para­bles to foure heads, either [...] wherein the nature only of the thing doth make the comparison; as in the parable of the Seede sowne, the variety of encrease by the worde preached, is expressed by the multiply­ing Mat. 13. 19. or failing of the graine, according to the seuerall soiles where it alights; or 2. [...] wherin the disposition or affection only is resembled; as when our Lord compares [Page 308] himselfe to children piping and whistling, to expresse the milde & comfortable meanes which he vsed for the win­ning Matth. 1 [...]. 7. of Soules; or thirdly, [...] wherein a passion or per­turbation is onely assimilated, as the second comming of Christ is resembled to a theeues burghlary, and a womans 1. Thess. 5. 2. 3. trauell, for the suddennesse and affrightment; or lastly, [...] wherein the action onely is to be regarded for cō ­parison, without respect to any other Circumstance ei­ther of person or manner, as in the Par [...]ble of the vn­righteous Steward, who made friends with his Masters mo­ney Luc. 16. 6. against an hard time, as we (of the goods lent vs) by Almes to the poor, whose praiers may help vs against the day of triall. To which last, this resēblance that the Cardi­nall hath brought, is to be referred; produced by him for no other purpose (as is pretended) but only for the Mix­ture of diuersities (as there in the Banner, so in the Oath with vs:) and therein hath hee m [...]nifested more malice then iudgement. For euen in that very point, his Similitude (as taken with the Crampe) halts downe-right: because in the Imperiall pictures, though there were differēt features, yet they all concurred to one end, and for the same intent, that is for Adoration, though to the one more openly, to the other more couertly: for so saith Nazian. in this action of Iulian, there was [...] AMIXT ADORA­TION Ubi supra. communicated both, with the Emperor, and with the Idols also; In the OATH 'tis cleane contrary, which is so farre from beeing a MIXTVRE of Allegeance, that it separates all acknowledgement of any temporall right, or right of any temporall acknowledgement from Pope, or anie other else; but to his Maiesty alone within his Realmes. And if this be a Mixture, it is such as Philosophy wil not ac­knowledge, [mistio secernens] & no other but that which King Salomon speakes of, REMOOVE the wicked from Pro. 25. 5. the King; and his Throane shall bee established in iudgement; which is the summe of that part of the Oath that is thus saide to be tempered, so, to abiure and abandon that wicked do­ctrine, [Page 309] and that vsurped authoritie of the Papall claime for De­posing of Kings: and so Princes Throanes will be established, they shall rule in peace, and liue in safety. And thats no o­ther Mixture then fire makes in the Finers fornace, dis­pergens heterogenea, to cleere the drosse from the Gold, saith Ibid. the wise King.

110. Had the Oath beene so cunningly framed, that with the recognition of his Maiesties absolute & vnmatch­able right, there were secretly couched a couert acknow­ledgement of some other person; whereby, in swearing al­legeance to his Maiestie, he that takes the Oath, should at vnawares sweare also to the support of some other exoticall authority; then had the resemblance beene very pat, and fitly applied, euen in the very point: but seeing those modi­fications (as the Cardinall cals them) be all EXCLVDING ones, the Oath may be called any thing rather then a mix­ture; or if it be so, it is onely because the Pope is eftsoones named in some clauses where his Maiestie is inserted, and so indeed the resemblance in that circumstance may hold of the Imperiall Picture and Image of Diuels. But though the King and Pope be named in One OATH (as Christ and Belial in One TEXT by the Apostole) yet is it not for 2. Cor. 6 15. ioynt Adoration (as in the banner) but for Recognition of the One, and Abiuration of the other. Whereupon, his Maie­stie, to shew the virulent malice and vnlogicall argumen­tation of the Cardinall, by fetching in this sinister Compa­rison, aduisedly expresseth, how it faileth not only in the very apodosis and assimilatum for which it is brought, but that in EVERY circumstance besides, thereis a mani­fold difformitie and disparison: a labour as it now appeares, by way of preuention necessarie; for Tortus; according to his name, plaies the wire-drawer, and will needs stretch the resemblance, into an identity, forcing it to agree in euery point.

111. And yet THIS the NASTY Censurer, taking the sauour by his owne breath, cals a ‘loathsom labour’ of [Page 310] his Maiestie (but addes withall, saying more truly then he was aware of,‘it was LOATH SOME to men of MEANE iudgement,’ he knew that by himselfe) but in­deuours not to confute it: onely with certaine inkhorne tearmes (of Euacuating, and Shifting, and Tristing, &c.) and a few Postilar notes of Scripture-parables (so dully and iniudiciously laid out, that a man of any learning would LOATH to read them) at last hee pitcheth vpon this stale and triuiall conclusion, ‘that a Sim [...]litude requireth not parity in all points;’ which his Maiestie denied not, yea, he said as much before him; and thereupon displaieth the absurdity of this resemblance, which varieth (as the Logi­tians speake) in ratione instituti, in that very poy [...]t to which the Cardinall would malitiously apply it; and hath no con­formity either with the manner, or with the intendment of the Mixtures (so to call them.) For the manner THERE, was couert, and purposely dissembled; HEERE, open, and aduisedly reuealed: the intent THERE, was a colourable worshipping of BOTH the features; the intendment in the OATH, a diametrall renouncing ONE of the parties. And grant there were a MIXTVRE in both; yet THERE it was reall, for a mutuall adoration; HEERE, but verball (at most) for a reall separation.

112. The second authority which the Cardinall alle­geth to rectifie the Arch-priests iudgement in the nature of the Oath, is an Apocryphal of Eleazer, that as he would neither eate, nor feigne to eate Swines flesh, lest by his simulation 2. Maccab. 6. 18. hee might make others to preuaricate; so should not the Arch-Priest take the OATH, vpon the like reason of giuing offense. Which his Maiesty answering, she weth, not on­ly that the ground of Refusal is different, because THAT eating was expresly for bidden in the Law of God, THIS Swearing warranted by Scripture, & commanded by the Magistrate: but also retorteth it vpon the Cardinall, that if a man should chuse to die rather then breake a Ceremo­niall Law, or feign the breach therof for feare of seducing [Page 311] others; much rather should a man hazard his life, then ei­ther Refuse an OATH (which the Lawe of Nature, God, and Man, doe iustifie and inioine) or pretend the Refu­sing of it to the scandall of a Realme, and the iust offence of his Souereigne. This being a knot—Vindice dignus, Horace. which the Epistler cannot tell hastily how to vnloose; therefore as the Orator notes of Poets in their Tragedies, Tulli. de nat. deorum. that being driuen to an exigent, they will haue Deum ex improuiso, some God in an Engine, which must giue them a list, and helpe them out cleanly: so this Censurer, when­soeuer he is at a stand (wanting another answer) presently windes in his old common-place of Conscience and Catho­like Religion; for thus hee speaketh, ‘That if a man in his OWNE Conscience thinke the OATH to be against the CATHOLIKE Faith he ought to be as shie of it, as Eleazar was of eating Swines flesh.’

113 But what if there be a false assumption, or an vn­true application by the Conscience? then is it erroneous, not binding: as put case the conscience either assume that to bee sound and Catholike, which is false & vnchristian doctrine; or apply that which is true & vnchallengeable, to a wrong end: then is it not Conscience but Error; and this is their very case which refuse the Oath. For first, they assume the Popes power of deposing Princes to be Catholike Doctrine, which hath no ground for it in warrantable Diuinitie: Secondly, they auoide a Recognition of meere Temporall Allegeance, as applying it to be a deniall of a Spirituall Su­premacie. A patterne of both these errors, in another case, may be seene in S. Peter himselfe; first, when he forbore Gal. 2. 12. to cate with the Gentiles, lest he should giue occasion of offence to the Iewes, assuming THAT his abstinence for auoiding scandall, to be warranted by Diuinitie, which S. Paul not withstanding, to his face, tolde him was not the right course; there was his false assumption: the other was Matt. 16. 21. his vndue applying of our Sauiours prediction touching his trouble and death; which S. Peter referring to a Tem­porall [Page 312] pressure, not a Spirituall redemption, was therefore perswaded in his Conscience, that he ought to diswade our Sauiour from it, by vsing meanes to preuent it; but ther­upon he procured to himselfe the name of an Errant oppo­site to be called Satan. Therefore, as it hath beene often said, (for the Epistler his frequent Palinodie causeth irk­some reiterations) either make the doctrine sound, that the Conscience directed by it may not erre; or else if that be corrupt, this will be Leprous.

114 And it were well, when such as Hee plead their Conscience, they would withall define what it is in them, seeing, that (as the Elephant vseth her probos [...]is or trunke) it is extended or contracted (as it seems) at the Popes plea­sure. For in the yeare 1580. Campian inlargeth it, assu­ring the Catholiks, that not withstanding the Pope had ex­communicated Queene Elizabeth, yet with a safe conscience they might obey Her in all Temporall Causes. About eight yeares after (vpon the Inuasion) Allen doth streighten it; though THAT Holy Father, saith hee, did then permit obe­dience in some cases to the Queene, yet THIS Holy Father dischargeth all men from it; and therefore with a safe consci­ence they may not obey her in ANYTHING. In such di­uersitie of Science, how can there bee a setled perswasion of Conscience? And this puts the maine difference betwixt Eleazars abstinence, and their refusall; that he had, for the warrant of his Conscience, Legem scriptam, an expresse Commandement from the Law of God, and therfore did forbeare: they, hauing none other but either a fansied con­ceit of their own, or a Tyrannicall Iniunction from an intru­ded Vsurper, pretend conscience for refusing that which the Law of God alloweth. For proofe whereof, his Ma­iesty instanceth the Oath inioined by K. Saul to his Ar­mie; the punishment whereof. God himselfe tooke in to 1. Sam. 14. 24 his owne handes, for the breach thereof. But that exam­ple,—reddidit Harpocratem, hath put the Censurer to silence.

[Page 313] 115 And so he passeth to the third authority alledged by the Cardinall, and recorded by Theodoret, concerning S. Basil; who refused to yeelde his consent in the points of Eccles. hist. lib. 4. ca. 17. lat. 19. Graece. Arrianisme, at the [...] request, made vnto him in the Emperors name for that purpose; and gaue his reason for it, that rather all kinde of Torment should be endured, then one syllable of GODS WORD should bee corrupted. In his Maiesties answer thereunto, the Epistler o [...] serueth (as he cals them) three Shifts (for lightly an Impostor will speake in the phrase of his owne occupation:) the first whereof (where his Maiestie taxeth Bellarmine for one of his old and vsuall trickes, in cutting off and leauing out that peece of the sentence which should make most against himselfe, and for the requisition to the Oath) he calles, a ‘Calumniation in two respects; first, because the sentence left out doth nothing auaile the Apologer, but sits the Cardi­nals purpose directly.’ How prooues he that? Nay, Dixit & obmutuit, yee must take his word for an Oracle; for, proofe he hath none. Examine it notwithstanding.

116 The words of S. Basil (added by Theodoret, omit­ted by the Cardinall, called for by his Maiestie) are; that he much regarded the Emperours friendship, SO FARRE FOORTH as it was ioined with PIETIE: but if THIS be wanting, the OTHER is dangerous: which words doe thus make for the Apologer; that seeing the Oath consorts in all points with Pietie, both towards God and the King, the Arch-priest (by that speech of S. Basil) shold embrace his Souereignes loue by taking the OATH, and submit­ting himselfe vnto that which true godlinesse doth warrant: But that being wanting in the Emperors request to that Reuerend Prelate, it caused S. Basil to make small account of his Deputies message. If the Cardinall had soundly pro­ued the same defect to bee in the Oath, the example had beene proper: but the contrarie being manifest, hee both reueales a falsitie, by coupling a conclusion which makes against him; and an indiscretion also, by citing an ex­ample [Page 314] that auailes nothing to his purpose.

117 And this the Censurer cals the ‘first shift, in answer to this ANCIENT, or rather ANTICK;’ for so, both in his gibing veine he prophanely tearmes that grane and holy Bishop, and with his ignorant boldnes scoffs at his Maiestie for calling the Fathers ANCIENTS, which is (in truth) their most proper tearme. For first, to denomi­nate persons of eminent qual [...]e by the concrete, is vsuall in euery language. The Hebrewes do stile men, notable for valour and courage, in the adiectiue alone; for Benaiah is said to haue his name among the three STRONG: so the Graecians doe entitle men singular for Sanctitie aboue o­thers, 2. Sam. 23. 22. by the name of Holy or Saints: and so, men for yeeres multiplied, or by authority aduanced, the Latines Rom. 1. 7. doe call them Seniors, Elders, or ANCIENTS of the Numb. 11. 16. vulgar. people. Secondly the title of FATHER is alwaies vn­derstood relatiuely to the sonnes which hee hath; and so in spiritual sense it cannot be proper to those great writers a­lone. For, if it be giuen in respect of begetting men to Christ by preaching the Gospel, so, both the Apostle challengeth 1. Cor. 4. 15. it to himself, and euery Preacher of the word, or Rector of a Congregation, deserueth that name: if in regard of Or­dination, so is it proper to Bishops onely, in the opinion of Epiphanius and S. Augustine; and then all those Holy Wri­ters cannot appropriate that name of Father vnto them­selues Aug. in Psal. 45. because Tertullian, Origen, and Clemens Alexandri­nus, three of the neerest (almost) vnto Christs time, that are extant, and S. Hierome, one of the foure principall in account, were not Bishops but Priests, and Iustin Martyr a Philosopher only entitled: The word ANCIENT there­fore, whether we respect their authority in the Chruch, or their antiquity of time, is the more sutable: albeit for the most part, in Scripture, they signifie the same thing. For the Text, whereby they vse to arrest vs, and force vs to make those Fathers Iudges in our Controuersies, com­bines them together. Aske thy FATHER, saith Moses, Deut. 32. 7. [Page 315] and hee will tell thee; thine ANCIENTS, and they will shew thee: So S. Paul, Rebuke not an ANCIENT or El­der, but exhort him as a FATHER: And the mighty God 1. Tim. 5. 1. whom S. Iames calleth the FATHER of lights, the Pro­phet Daniel intitles him the ANCIENT of daies. Yet Iac. 1. 17. Dan. 7. 9. such is the in-bred gibing nature of this Ismaell, that hee cannot forbeare his [...]ering vaine, though to the disgrace of the holiest Writers; but, because his Maiestie cals them ANCIENTS, he will stout them into ANTICKS.

118. Indeed, were they (whom his Maiesty mentio­neth) such ANCIENTS as those foisted vpon vs by the Romish Church, such as Abdias and Amphilochius (cited Hardi. contr. Iewell. for the antiquitie of their Masse) the one of them (as they say) being of mans yeeres in Christs time, in his Story then written, mentioning Egesippus who liued an hundred and sixty yeeres, after him: the other writing the Story of Bec­kets life seuen hundred yeares before the sullen Saint was borne: These, with their Clement and Dyonysius, and those of that frie, he might haue called ANTICKS, couering yoong faces vnder old deformed visards, and presenting nothing worthy view but moppish toies, in ridiculous fa­bles. But let him goe; for what credit can a man winne with incountring such a mate? sithence he that reproues a Prouer. 9. 7. Scorner, gets himselfe a blot, saith King Solomon.

119. To the point it selfe. Is his Maiesties pressing challenge of the Cardinall, for slicing of that peece of the sentence which might make against him, ‘a SHIFT?’ Then haue all the Fathers turn'd off the Diuell with a shift for that is it of which they challenge Satan in his Temp­tation of our Sauior, that vnder pretext of a Scripture Text he would haue our Lorde to breake his necke: which had not the Diuell mangled, by leauing out the wordes that would haue choak't him, the very same Text had cōsuted him, euen for that very motion: for thus hee cites it to Christ, Hee shall keepe thee, that thou shalt not hurt thy foote, Matth. 4. ex Psal. 91. the originall being, He shalt keepe thee in ALL THY [Page 316] WAIES that thou sh [...]lt not &c. and so is it a contrary Scrip­ture to that temptation, and against the throwing him­selfe from the Temple-pr [...]cles: for that's not via TV A; because the right way from the top of a Church is downe by the greeses or staires, not by tumbling ouer the Battle­ments: and this was Bellarmi [...]es case in that his mutilated ci tation of Saint Basil.

120 The second reason why he cals it a, Calumniati­on, is, by occasion of those generall wordes of taxing the Cardinall with that his vsuall [...]: which had it beene sitting to the matter in hand, would with ease haue beene iustified out of all Bellarmines workes; both his CVTTING of Fathers when he cites them for his ad­uantage; delumbating the positions of Protestants, to make their doctrine odious. Take one Instance of each: citing a place out of Saint August: to proue that the Scriptures [...] de [...] D [...] [...]. cap. [...]. S. [...]. are so deepe and profound, that if from a mans you [...]h to his decr [...]pit age, hee should seriouslie apply them, yet hee could not at­taine to the perfect knowledge of them; the honest Cardinall CVTS off the ver [...]e next words that follow (and touch the controuersie indeede) that yet for all that, those thinges Aug. Epi. ad Uol. [...]. 3. which are NECESSARIE TO SALVATION, are not WITH SVCH DIFFICVLTIE to bee at­tained. [...]ll. de gr [...]. & [...]. [...]. cap. 1 [...]. P [...]. [...]. Ex [...] [...]. Else-where fetching in a place out of the same fa­ther, that after grace is increased, it is perfected by the will of man not leading, but following it: as the hand m [...], not as the Usher thereof; now saith the Cardinall, Calum, audacter re­ [...], iudiciously REIECTETH Saint Augustine for this speech. AS [...]E cuts him off, it is true, but hee that reades Calum, shal [...]d him alleaging that saying of Saint August­ine, and concluding it with the wordes that would haue throtled Bellarmine, quod non male à sancto viro dictum, PRAEPOSTERE detorquet Pet. &c. Which being no ILL I [...]t [...]. lib. 2. [...]. 7. speech of that holyman, PET. LOMBARD hath DE­PRAVED, and PREPOSTEROVSLY detorted, [...]nd so goeth on to iustifie S. August against Pelagius & [Page 317] Lombard. And many such might bee produced, were it now pertinent; but let vs come to his second imputation, & that is his challenge of the Apologer for ‘mistranslating the words, & this he calls an cluding of the Reader or Author.’ THAT then must be tried.

121 The words of S. Basil are: they which haue beene throughly nu [...]tured [...]nd brought vp [...] in GODS WORD, wil not suffer one Sylable [...] of GODS DOCTRINE to bee betrayed. The Sleight, which the C [...]r heere obserueth, is that his Maiesty hath transla­ted this last part with reference to the former; thus, they which are throughly instructed in GODS word, will not suffer [...]ne sillable of THE SAME &c. which is the natural In­terpretation in the sence, though not the grammaticall reddition of the words. But how doth the Epistler mend it? first, by a translation, ‘They that haue beene nourished(saith he) in SACRED LEARNING cannot suf­fer any one Syllable of DIVINE Doctrines:’ secondly by adding a Parenthesis, not in the Text [OF THE CHVRCH] to bee violated. CORRECTOR, quoth Terent. Phor. hee in the Comaedie of such another; this is iust the verie botching which our Sauiour speakes of, whereby the rent is made worse: first, for the Translation, to make a glorious shew, he hath placed the Greek in the Margin for his cre­dit, which indeede is as the flag of confusion to himselfe; for first, who euer read [...] vsed by the Fathers, or translated by faithfully-learned Schollers, for any other but for the holy Scripture? yea, euen Christopherson (whose interpretation hee followes) translates it scarae literae; and those wordes are neuer attributed to any writing but those which were penned by the Holy-Ghost.

122 For those things are onely & properly called [...] wherin there is something either of Gods diuine nature, or his attributes included▪ & so the mysteries of our saluation (the Sacramēts) are called [...] diuine mysteries: or wher the [Page 318] spirit of God is the pen-man (if it bee for writing) and so the Scriptures only are caled [...] Gods writing; both these in one place of Cyrill. And Dionysius the Areopagite (as he is intituled) speaking of his Maister Hier [...]theus, a mong other his praises giues him this, that [...] Cateches 4. De diui. nomi­ni. cap. 2. which the Greeke Scholiast expounds in Saint Iohns word out of the Prophet, that he was [...]; taught of God, as hauing it by especiall Reuelation; & a Papist examining Maximus ibid. that place though he vary from that interpretation, yet saith as much to our purpose, that he which frameth his life according to Gods word, may truly be said [...]. Billi. in Isid. Pelus. lib. 1. cap, 36. Eccles. hist. li. 1. cap. 7. Seeke no further then Theodoret (the Author now in hand) who manifestly expresseth the same in that excel­lent speech of Constantine the Emperor, whose words are, that seeing the Euangelicall and Apostolicall Bookes, and the Oracles of the old Testament (which S. Paul in the abstract Rom. 3. 2. calleth [...] the words of God) do plainly teach vs what­soeuer we ought to know or learne [...] of any thing that CONCERNETH God (that is, either his Diuine nature, as S. Luke vseth the word; or his attributes and qualities, as S. Peter applies it; or his Law and Religion, as the penner of Act. 17. 29. 2. Pet. 1. 4. the Machabees takes it; all which, the Emperor had be­fore 2. Macca. 4. 17. called [...] Gods busines) away therefore (saith good Constantine) with all strife, and seeke for the Solution of these matters, [...] out of the Scriptures inspi­red Theodoret. Ubi supra. by God himselfe. And els-where also the same Theodoret making the orthodox Christian to check his fellow dis­putant, for adding something of his owne to a Scripture-Text, tels him that [...] to DIVINE writings nothing must be added; which must bee vnderstood of Gods word onely; for it is the perogatiue of it alone, to bee exempt Theodoret. I [...]m­pati. Orthodox. from adding or detracting; a priuiledge which no other writing, be it neuer so holy, can challenge.

123 But none can better expound Saint Basil then himselfe, who in the controuersie, about the manner of speech concerning the Trinity, resusing custome or any o­ther [Page 319] learning, wisheth that the Scripture inspired by God, might iudge betweene the Aduersaries and him, and that the truth for euer might be decreed to be theirs, whose o­pinion shall bee most consonant [...] vnto Gods word, heer's the very phrase that he vsed to the Empe­rors Basil. ep 80. ad Eustath. Lieuetenant, which this profound Iesuite cunningly translated Sacred Learning, lest Saint Basil should bee thought to attribute ouer much authority to the Scrip­ture, and thereby should imply vnwritten Traditions: and to make this the more probable, very honestly he forceth in a Parenthesis [of the Church] vpon the Text, and trans­lates [...] Diuine Doctrines, as if that holy father had vnderstood Decrees or Canons Ecclesiasticall concluded by the Church in some Synode.

124 Which giues occasion to the second question, that wil appose a better Scholler then this chattering Censurer, where it was euer read that the Church constitutions or o­pinions, resolued by Councels or Fathers (not hauing their warrant from the expresse word) were called diuina dog­mata: Bellarmine, in his diuision of Traditions, implieth De verbo non scripto. lib. 4. ca. 2. the contrarie: for sorting them into three kindes, Diuine, Apostolicall and Ecclesiasticall, THEM onely hee saith to be Diuine, which, though they bee not written, Christ himselfe with his OWNE mouth deliuered vnto his Apostles. But had he beene silent, ONE of more antiquity and Credit then he is, hath long since interpreted Saint Basils Epiphani. lib. 3. haeres. v [...]. words, making these three, Diuina Dogmata, the holy Scrip­ture, and the word of God all one: yea, euen in this verie Chapter, Theodoret vseth it twice in that very sense. So that his Maiestie translating it with a reference to that for­mer part, did it not eyther with preiudice to any partie, or superficially through neglect, but vpon good warrant; for they that betray the Doctrine which God hath deliuered, (that is, [...]) they do also betray the booke of God it selfe wherein it is deliuered.

125 And yet lest it might bee thought that his Ma­iestie [Page 320] did this without precedent or direction, not onely Ca­merarius, whose translation is most rise, and was knowne to bee a perfect Gr [...]; but (because Hee being no Pa pist might be excepted against) a great Officer among the Parisien Inquisitors hath SO turn'd it into Latine in his last edition of Theodoret. His words are, The [...] which are nourish­ed DIVINIS LITERIS, eos [...] Syll bam IL­LAR [...]M Iohan. Picus. edit. A [...]. 1608. in discrimen venire pati posse: if hee hath done it falsely, then were their booke-Censurers negligent, to let suc [...] an error escape; if truely then is there both malice in this C [...]r to challenge his Maiestie for sh [...]ing it by a wrong Translation; and Hypocrisie also to make it a fault in the Apologer, which is passed for good, and so diuulged by their OWNE translator.

126 But of this challenge hee giues a reason ‘that it could not bee meant of Gods Doctrine in the SCRIP­TVRE, because the controuersies then debated, were con­cerning HOMOVSION and HYPOSTASIS, and other such names SVBSTANCE, PERSON, TRINITY, &c. which being not found expresly in Scrip­ture, but determined by the Church, Saint Basil called DI­VINA DOGMATA.’ Now who would not ad­mire Father Parsons his dexteritie in answering, but special ly his profound skill in Diuinitie? Are Dogmata, the Posi­tions and opinions concerning the Coessence, substance, person, &c. conclusions onely of the Church, and not Bible Do­ctrine? then was S. Ambrose to blame to triumph ouer the Arrian with such a daring question, how is it thou saist that homousion is not to bee found in Scripturis diuinis (that is Basils Ambrose de si­de contr. Arrian. Cap. 5. [...]) in the HOLY SCRIPTVRES, being that thou seest and maiest know, the UNITIE of substance to bee ratified by the authority both of PROPHETS and E­VANGELISTS? whereof Saint Ambrose had cited many in the Chapter before; and the most of them Theo­doret our Author also hath couched together in his first Eccles. hist. lib. 1. cap. 8. Booke. Then was Saint August: likewise too ventrous in [Page 321] appealing for homousion, both from the Councell of Nice which confirmed it, & that of Ariminum which confuted it, vnto the SACRED SCRIPTVRES as the most August. lib. 3. contr. Max. Arrian. indifferent witnesses in that controuersie. But Epiphanius more bold then they all, who saith that the Coessence of the Father and the Sonne, is in the Law, in the Apostles, and the Pro­phets, [...], and in THEM it is MANIFEST­LY Haeres. 60. conteined. And so might we cite Tertullian, Athanasius, Basil, Hilary, and many other, all earnest in the point, that the Coessence, as it is DOGMA, a Diuinity Position, is Scripture Doctrine.

127 Yea, ‘but the WORD it selfe is not there,’ what's that to Saint Basil? that's [...] not [...]. THAT, for which the Deputie challenged him, and requested him to relin­quish, was [...] a curiositie of OPINI­ONS, not of Diuinity TEARMES & WORDS; nei­ther the controuersie of the Christians with those Arrians was for the word so much, as for the Substance & Doctrine Euseb. hist. li. 1. cap. 12. and yet it appeares by Theodoret (reciting the Epistle of Eusebius concerning the Nicen Creed, wherin that word is inserted) that those Fathers accounted euen the WORD it self, to be a Scripture tearm; for in the Anathema annex­ed by that Councel vnto the conclusion of that Creed, it is enioined vpon paine therof, that none should vse any tearme or WORD not written in the Scripture. And that is it of which S. Basil himself challengeth Eunomius for inforcing Contr. Eunom. lib. 2. WORDS and tearmes not found in any place of holy Writ; which, within a line or two after, he calleth [...] Gods Doctrine, schoole, or library. So that the Reader, by this time, may iudge, whether of the translations, either that of his Maiestie, or this of the Censurer be more agreeable to the Greeke Text, or the purpose of that holy Father: His Maiestie to auoid a repetition of the same word twise Moral. reg. 26. & 80. Tracta. de sine Reg. breuior. Iater. 1. &c. [Gods word, Gods Doctrine] translating it with a reference; This Epistler to make Traditions good (which Saint Basil is the most forward to anoide in all his workes, and so is [Page 322] Theodoret also) by botching in a word [of the Church] ne­uer dream't or by either of them both, and for which he hath no warrant either frō author or interpreter. His Ma­iesty hauing a translation of their owne, iustifying his reddi­tion word by word, and the questions also then in hand, being to bee vmper'd onely by the holy Scripture; for that which led the Fathers in the Nicen Councell to the worde Theodor. eccle. hist. li [...]. cap. 8. homousion was the sole authority of Gods word.

128 From thence he passeth to the third shift, (as this Land-le [...] per cals [...]t) which is his Maiesties counterpoise of Disp [...]rities betweene the case of Saint Basil and the Arch­priest; that holy Father beeing excited to Arrianisme, an Heresie subuertng the maine ground-cel of our Religion, beeing no lesse then the denying of our Sauiour his eter­nall God head: Blackwell vrged to thwart no article of Faith but onely to recognize his loyaltie to his naturall Soue­raigne. Which though the Iesuite at the first, calls, a weake argument; yet hee is pleased afterward to trie how hee can make a conformity betweene it and the Oathe; which hee doth, by a compatatiue supposing; and that two folde: first of the persons, both of the Emperors De­puty, and our Iudges, that, ‘If Modestus the Deputy, had beene asked, infauour of what Religion hee made the demand to Saint Basil, hee would haue answered, the ORTHO­DOX: as the Iudges, of England doe now, that require the Oath.’

129 Which is a su [...]posall of vtter improbabilitie of the one, and manifest vntruth of the other part; for the De­putie, it appeared he cared not which was Orthodox or hereticall he was of the Emperors Religion vp and down, true or false; which by his arguments vnto S. Basil was euidently apparant: for the opinions then controuerted, hee tearmed them but quillets: as Gallio an Other Deputy, but a question of words and names: either might stand as the Act. 1 [...]15. Emperor thought good: and for the profession, he tolde Saint Basil, it was but yeelding for the time, making faire [Page 323] weather for the present: and the most pressing motiue hee vsed, was but the promise of the Emperers friendship: for THAT (you may bee sure) the Deputie thought to be a mans Summum bonum, and to be preferred before all the Coessences or hypostases, or Trinity or Deity, or whatsoeuer. Which made that holy Father to tel him that his arguments were toies for Children. As for our Iudges; which of them amongst vs, in tendring the Oath, doth offer it as a mat­ter of Faith or Doctrine; tending one way or other? saue that as the allegiance of a Subiect, and the assurance of the Kings safety is a point of Religion.

130 His other personall supposall is of the fore-named Emperor, and a Protestant prince, ‘that if any man should hauethen called Valens, Arrian, it had beene no lesse offensiue, then now to call King Iames (that's his meaning) a Caluinist or Lutheran.’ And whats this to the purpose? But that his gall ouer-flowes, and he must void it by his pen in his icteri­tious Pamphlet: His Maiesty no further holdeth with Lu­ther or Caluin, then Saint Paul his Sicut giues him leaue; that is, so farre foorth as they hold with Christ: and were 1. Cor. II. I. not the Romish both Princes and Priests enthralled to the Popes Dictats,—Iurare in verba magistri, to take his word Horace. for Gospell, more then King Iames is to Caluin or Luther, factions in Religion had long since vanished, & Christia­nity had beene more firmely established, and floutished more generally. In the meane time, to this scorning Flur, his maiestie answers with the same modesty, truth and lear­ning, that Saint Augustine did such a petulant Companion (as Contr. lit. Petil. lib. 2. Cap. 10. 12. this Iesuite) by whome he was charged to bee a Manichee It is Petilian, saith he, who iudging of an other mans consci­ence doth so intitle mee, but I deny my selfe to bee, which know myselfe, and speake out of mine owne conscience; homosum de area Christi, I am a man of Christs floore; if I be naught, I am the Chaffe; if I be good, I am the graine: buius autem Area ventilabrum non est lingua Petiliani, yet is it not the peeuish or lauish tongue of Father Parsons, that must Ventilate the [Page 324] Corne of this Floore, to trie whether I bee chasse [...] Wheate.

131 His second conformitie therefore is of the mat­ter ‘that the differences betwixt Arrians and Catholikes in Saint Basils time, are the same which are betweene Prote­stants and Papists at this day.’ In the Chapter where this Story in hand is recorded, Theodoret makes mention of Lib. 4. cap. 17. the Emperors Cooke (whose name was Demosthenes) how rudely he railed vpon Saint Basil when he was cōferring with Valens the Emperor; and all the answere which that Reuerend Father gaue him, was a smile, with this touch, now I see an VNLEARNED Demosthenes: and who will not smile and say, that hee now heares not an vnlear­ned only, but a shameles Iesuite, making this comparison? For it is knowne that Arrianisme rased the very founda­tion of our Faith in Christ Iesus; wheras there is no prin­ciple of diuinity, nor Article of Creed, but the Protest ints (so called) doe professe it more sincerely, and maintaine it more firmely, then the Church of Rome hath done for these thousand yeares.

132 But grant all this that hath beene saide by him were true (as nothing can bee more false) yet what is it to the Oath, or to the Cardinalls intendment; or for the Arch-priests refufal, either as Bellarmine applies the Storie, or as the Censurer abbets it? For this is Bellarmines argu­ment (if hee ment it to the purpose in hand); Sant Basill denyed his yeelding to Arrianisme at the Emperors com­mand lest there by hee should deny the God- [...]ead of his Lord and Christ: therefore Blackwell ought to forbeare the taking of an Oath, wherein hee should onely recognize his Faith and Fealtie to his hedge King and Soueraigne. The Epistlers is this: Arrianisme and Caluianisme are both alike opposite to Catholike truth, therefore Papists may not take the Oath of Temporall Allegeance to their lawfull King. For let it bee duely weighed (bee the Circumstances neuer so many) this is the summe and substance of their applying [Page 325] and supporting that alleaged authoritie, if they speake to the point. And did not then the Saduces make as neces­sarie a Consequence vpon the Iudiciall Law? Seuen bre­thren successiuely married one woman, as Moses willed; & they Matt. 22 25. all deceasing she at last died, therefore there can be no resurrection to another world, lest the marriage there should proue litigious?

133. But by this time now, the Censurer hath surfeited of his paines, and is glad (as it seemes by him) that hee is ‘come to the REMAINDER,’as he cals it, Num. 68 So that all the the Sections following, are but transitions of S. Peter and Marcellinus, & Gregory and Leo, &c. Exam­ples produced by the Cardinall, and refelled by his Maiesty with singular d [...]xterity, learning and zeale. And yet this (though but a Remainder) the Epistler, as being too heauy for his weake skill, ‘transmits to the Cardinall:’ wherein hee disfereth from that railing Cooke before mentioned; Theodor vbi supra. for S. Basil was inforced to cut him off, telling him that his skill was best in the Kitchin when he was seasoning broath, his Adders eares were not for Misteries of Diuinitie. But Fa. Parsons (though the Priests describe him to be a most hot and chollericke fellow) hath, you see, this grace (or Art at least) while these points are in hand to dismisse himselfe, and slip the collar iust as Gallio did in the Acts, and in his Act. 8. 15. very words, Siiniquum aliquid aut facinus pessimum, ō Iudaei recte vos sustinerem: If there be matter of any notable Tre­chery, Villanie, Conspiracy, you shall finde mee ready to support you, Cardinall Bellarmine: but if they be questi­ons of Gods Law touching points of Diuinity, matter of ancient Story, or reading in Fathers, Uos Ipsi videritis, Iudex ego horum esse nolo: Looke to it your selfe Sir, I will bee no Iudge in THESE matters. If any matter of scorning or reuiling, or fresh intelligence of things neuer acted nor thought of; then turne HIM loose. To iustifie this for a truth. the Reader shall not skip a Section; for, howsoeuer he transmits the reply, vpon his Maiesties answer to those authorities, vnto the Cardinall, for the substance there of; [Page 326]yet he hath alight vpon ‘a SCOFFE’ therein (as he tearmes it) and there he staies a while.

134. If it be a Scoffe, t'is that which they call edentata Macro. Satur. lib. 7. without gall or Contumely: and what is it? Tully said, that Hortensius lift vp Eloquence to Heauen, that himselfe might goe Cic [...]n Hortens. vp with her; so Leo praised S. [...]eter vp to the skie, that hee, being his heire (for so hee stiles himselfe) might thi­ther also be aduanced with him. A comparison full of Vrbanity and truth: ciuilly taxing, not the Popes arrogancie so much as his Pollicie, that could winde himselfe vp into an vniuersall praeeminence by the Proxie of S. Peters preten­ded assumption. But is not this facete Resemblance retorted (indeed) with a bitter scorne by the Epistler, when he saith, ‘that his Maiesty borrowed both that allusion and those sub­sequent Collections out of Leo, from M. Reynolds (as if all his Maiesties learning were at the second hand) and M. Reynolds from M. Iewell?’ (sure hee was as lawfull a Bishop, as M. Bellarmine is a Cardinall, and deserues the Title as well;) which is not a Scoffe onely, but a plaine Slander.

135. First, for his Maiestie: Hee that heares his ordi­nary Discourses at euery meale, vpon euery occasion, in any argument of any kind of Learning, shall find (accor­ding to the ancient Greek Prouerbe) that he is not Achil­ [...]s his sonne, but Achilles himselfe; and that hee hath not fetch't his Learning from any mans Cisterne, but drunke it Plut. de dis [...]r. adulat. & amici. in at the Well-head from the Authors themselues: and were the great Cardinall his Maiesties Attendant at board, he should know and finde, that, in any different point of Religiō, his Maiestie would appeare a more perfect Tex­tuary (and for the Scripture especially) then himselfe. Se­condly, for D. Reynolds, his Bookes diuulged are few; but compare them that are, quantitie for quantitie, with Bellar­mines large bulke of Controuersies (let the collation bee vnpartiall) the Cardinal will be found to come as short of him, for variety of all kinde of Learning, admirable me­morie, [Page 327] vncontroleable Quotations, and true Allegations as the [...]oot-man dragg'd behinde the Lydian Coach, which they say, was as swift in the flight as an arrow. Thirdly, as Plutar. Aristotle once applied it out of Homer, Polydamas mihi pris mum? Doth Fa. Parsons tax any for borrowing, who, not Aristot. Eth. only by the auerment of the Priests, but by the true tra­cing of his Pamphlets, is discouered for a more vaine crow­ling, bragging it with his borrowed plumes, then that Iacke Daw, which Aesop describes, and Horace applies in the like case? For if euery Creditor should arrest him for that he hath borrowed in the worldes view (besides his priuie debts, he would be forc't for shame to say, as the Leno did in the Comaedie for his stolne Damosels (when hee was at­tached, and could conceale them no longer) Miratus fui Plaut. Paenulus. neminem venire qui istas assereret manu; mea profecto non sunt: I maruell that no man challeng'd them from me before, for I will sweare they bee NONE of MINE. In his Ward word that whole Decade of reasons to d [...]e the Pope from be­ing Antichrist, is wholly taken out of Bellarmines Bookes. In his triple Conuersions, all his Martyrs and Saints fetch't out of Surius and Barouius, with the Romane Legend. In this Censure of the Apologie, those foule imputations laid vpon Lady Elizabeth, THAT QVEENE of pretious memory, all borrowed from Saunders, Reynolds, and Gifford, saue some railing tearmes wrought out of his owne braine, as the Spiders web out of her own substance. But whatsoeuer concerneth the nature of the Oath, or title of Supremacie, Allens Apologie is his chiefe Oracle; and that so palpably, that (as he once said) Hem alterum hunc ex hoc natum dicas: Terent. Eunuc. But of all other, his Resolution (which is the only praise­worthy worke that euer he did) if from thence, Gasper Lo­artes Quodli. pa. 71. 173. should take what is his, a few scraps would remaine of Parsons owne, if the Priests say true. Yea Bellarmine himselfe, that Great Apollo for Controuersies (it will bee iu­stified) hath no answer to any Argument, nor definition nor diuision of any wit or weight, which he hath not bor­rowed [Page 328] from Popish Writers, that haue handled the same questions before him. But it is all-day seene, that there is none so ready to take a debtor by the throat, for borrowing a pety summe of foure Nobles then he, who himselfe was in arrerages aboue ten thousand Talents. Matth. 18. 28.

136 And what is that which is thus borrowed by M. Reynolds? Certaine hyperbolicall bumbasted phrases, wherewith Leo sets out S. Peters authority; especially that blaspemous speech of his, that our Lord did take S. Peter in­to the Fellowship of the INDIVISIBLE VNITIE; such an impious and prophanely proude assertion, as a Christians heart would tremble to imagine it, his hand ab horre to write it.‘And this (saith the Censurer) hath the Apologer taken from M. Reynolds, and hee from M. Iewell’ And will Fa. Parsons auouch this vpon his small credit? Such Challengers should direct the Reader to the places, else they will be thought forgeries; and make truer quota­tions then the Epistler doth heere, who, for that speech of Leo, sends vs in the margin to an Epistle of his ad Episcopum Uiennensem, there being no such in all his Booke, but one intituled ad Episcopos per Uiennensem Prouinciam constitutos: which, were it his owne or the Printers error, since he will be such a curious Lynceus in other mens marginall slips, it is good to let him see his own escapes, yet not as HE doth with contumelious insulting. But in what Booke of Bishop Iewels is it; or where hath Harding answered it? The truth is, that this may be a double vntruth, both for the chal­lenge and the answer, seeing he quotes no place. For Bi­shop Iewell in one Booke neither names Leo therein, nor B. Iewell, Re ply, Artic. 4. Diuis. 32. reads the words so as Leo hath them: but the wordes by him there cited, are, that God tooke S. Peter in Consortium indiuiduae TRINITATIS, into the Consort and Fellow­ship of the indiuisible TRINITIE; and for the Authour of the speech, he quotes Boniface the 8. out of the Sext or Extr. de elect. & elect. potest. paragr. Fun­dament. Decretals. How then could Harding answere him for Leo, when in that case he mentioneth him not? but suppose he [Page 329] hath answered it, what followes thereof? ‘Being once an­swered (quoth hee) they neede not repeat it so often againe:’ (if Pap [...]sts had taken out that Lesson, the world had been eased of many Bookes, and Bellarmine might haue Epitomi­zed his three Tomes.)

137 Indeed such swelling words of Vanity (or rather of Blasphemie) were better buried in silence, then reuiued in print, if the Pope would leaue arrogating to himselfe Uide Martam & Benedict [...] Benedict. NOW, and his Aduocates cease to flatter him in it, as much as that Hyperbole comes to, though in other words. But vnsufficient answers must not impose a perpetual re [...]cence from Reply; for silence in that kinde, doth not on­ly betray the truth, but also establisheth a falshood, by an implied consent.

138 Heare we then that answer, either made by Har­ding, or cogg'd by Parsons: ‘The Vnitie that Leo speakes of is of NAME, not of ESSENCE.’ First then, both Leo and Boniface were to blame, who in the very same place where those words are, say, that Christ made S. Peter the chiefe, that from him (as from the head) hee might powre Vbi supra. his gifts into the whole body of his Church: and presently sub­nects the reason thereof, for that hee had taken S. Peter into the Consort of the indiuisible Unitie. This is another manner of assumption into Unity then Names wil affoord. But the Glosse is much more to blame, to point vs, for the inter­pretation of the word Vnity, to that Chapter of the De­crees, In Christo Pater; but that thereby they would haue vs know, the Unity whereunto Christ tooke S. Peter, to be Gloss. ibid. & de Consecr. dist. 2. in Christo. Aluar. Pelap. de planct. Ec­cles. lib. 1. cap. 37. the same of the Sonne with the Father. And doe not their owne Canonists plainely say, that Papa participat vtramque naturam cum Christo? Secondly, what learning will iusti­fie that phrase of speech [an Vnity of names?] One name may be communicated between two, or among moe, and many names of diuers appellations may be vnited in one Catalogue; or, after the custome of the old Romanes, and some Nations, in one mans title: but that the same name, [Page 330] imparted to seuerall persons, should be called an Unity, le [...] all the Onomastiks, and Nomenclators, or Mathematicians, or Schoolemen be searched, and t'will not be found. Or what Diuinitie will warrant, that Indiuidua Vnitas was euer attributed to any but to the holy Trinity, in the eternal & vnseparable essence vnited? Thirdly, whereas he saith, that ‘Hardings answere is according to Leo his sense and drift,’ it is an errant falshood: for his word assumptum signifying the [...]o. Epist. ad Episcop. in. Vi­ [...]ens. time past, thereby he infers, that Christ hauing first assu­med S. Peter into that fellowship, id quod ipse ERAT vo­luit nominari, his pleasure was to call him by the name of that which himselfe was. Fourthly, the word Rocke is none of the names of our Sauiour, but Symbolically onely; and so is the name of light: which title notwithstanding Matth. 5. 14. he imparted to al his Apostles, which (by this rule) might inuest them with as high an interest in the Indiuisible Vnity as S. Peter had; and Moses much more, vnto whom the Almighty gaue his owne name, telling him that he should be Elohim, God vnto Pharao; another manner of Vnity for Exod. 7. 1. a name, then the Metaphor of a Rocke.

139 In briefe, let Leo expound himselfe, as elsewhere he doth, when hee saith, that our Lord (of his fauour and grace) vouchsafed to S. Peter Consortium potentiaesuae, the great and wonderfull consort and fellowship of his owne [...] Serm. 3. de. ass [...]mp. sua. power; among the rest, that there should be no Principality on earth, but it should bee giuen by S. Peter. And a little after, making Christ speake to S. Peter of the Prerogatiue which was granted him, he declares (withall) the extent thereof, Vt quae mihi potestate sunt propria, because those things [...]oid. which are proper to my 'POWER, are also participated in Common betweene US two. And is not this Vnity of more inward consort then Names can worke? which (to turne the Censurers words vpon himselfe) if Harding or Parsons would haue equally considered, neither would the one haue answered it so sleightly & vn-diuine-like, neither the other be offended to heare it oft repeated, that euen for [Page 331] the credit of their eloquently arrogant Pope, it might haue light vpon a sounder Apology, or Interpretation at least. But speake insooth (honest Censurer) is Vnity of NAME Hardings owne distinction in answere to Bishop Iewell? Himselfe denieth it▪ for M. Harding saith, that Har. fol. 174. D. Iewell. def. of Apol. part. 2. fol. 121. Additi­on. Leo meant thereby an Unity in Quality, an Unity in Grace, an Unity that is proper to Christ himselfe; and mentioneth no Unity of NAME: for though hee were a corrupt Doctor, yet was he a better Diuine then to speake so ab­surdly, as Parsons would heere make him.

140 After this, like another Lysander, hauing stripp't himselfe of his Lions skinne, and spoken for Leo, what hee can, and as you heare; now he presents himselfe in his Foxes Case, and takes Bellarmines person vpon him (for of Saunders, it seemes he is ashamed) in which habit, hee hath cunningly crept thorow seuen leaues at once of the Apology, from page 95. to 110. euen to that place where his Maiesty doth charge the Cardinall (after an excellent comparison of Contrarietyes betweene the Scriptures and Bellarmines writings) that God and Belial, light and darke­nesse, Heauen and Hell, are not more contrary, then the said Bellarmines estimation of Kings, is to Gods. Which after this Censurer hath imboss't with a name according to his Custome (calling it A PASSIONATE CON­CLVSION) he makes a long relation of ‘the Reuerend opinion that Bellarmine hath, and of the high Supremacie which he allots to Kings, which wee may see (he saith) in the Cardinals Booke, De Laicis’ (for hee is excellent to leng­then a discourse, when t'is prepared to his hand, as Iacob Gen. 27. was to commend his cogg'd venison when Rebecka had prouided it.)

141. But hauing read that Booke (to which he referres vs) what shall wee fin de there? First, ‘that the Cardinall doth there respect Kings, as much as any other, perhaps, hath euer done bef [...]re him: Secondly, that hee maintaines the Authority of Princes against Anabaptists Atheists, and[Page 332]other miscrean [...]s, &c.’ In both which, Fa. Rainard shewe himselfe what he is, for lest he should be taken in the first for ouer-lashing (because it will appeare that Bellarmine, in that theme, comes short of many Bookes both of God and Men, extant before his) he puts in [PERHAPS] and then what hath the Cardinall done equal with other men? For THAT Word must excuse him, if either his good re­spect of kings come short of other Authors, or his base ac­count of thē exceed any other; that, perhaps, he respected them as well as they did, and, perhaps, not. Now sure, M Bellarmine, Quicquid rectè curatum velis huic mandes, You haue alight vpon a worthy Patron, and his Maiesty vpon Terent. a learned Antapologer. And euen so he deales in the secōd. ‘For the Cardinal maintaines Kings (saith he) against Anabap tists and Atheists;’ but he addeth not & against the POP [...], vnlesse hee ranke him amongst those whome hee [...] MISCREANTS; and then what greate matt [...] hath the Cardinall done for Kings? Iust so much as the Saxons did for the ancient Britaines who freed them from the Picts, but inth [...]alled them to themselues in a sorer s [...]r­uitude Polydor. Virg. Angl. hist. li. 3. Apthon. pro­gym. It is an old rule of Rhetorike, in themes compara­tiue, [...] to disgrace a thing by extolling it, and to aduance that which an encountring comparison [...]hal debase to the lowest. Such Art hath Bellarmine shew­ed, in his lifting Princes vp to the skies, by embroidering their authority; but (setting the Pope aboue them) he doth turne them downe with a more foule disgrace; as the Ea­gle in the Apologue soared the higher with the Torteise, that [...]he might [...] her in peeces with the greater fall: Yea so Aesop. much the Cardinall himselfe confesseth, that all the pre­rogatiues Resp. ad Venet. which euer he gaue to Kings, was only in refu­ting of Anabaptists, not in respect of the Pope.

142. But which are those moun [...]ing preeminences that he hath affoorded vnto Kings? One is (saith the Censurer) ‘that the Ciuill Law of the Temporast Prince, doth no lesse binde the Subiect in Conscience, then the immediate Law of[Page 333]God.’ This is (indeede) an eminent Perogatiue; but is it a true position in Diuinity, or false? (take it, for the time, but as a question asked, not now to be debated.) If false, then without controuersie, the great master of Controuersies hath fondly erred in setting downe such an vnlimited Maxim: If true, why then doe not the Romish Catholikes of England obey the Temporall Lawes of the Realme, by his Maiestie e­stablished? or by what Diuinity can the same Bellarmine, di [...]wade the Arch-priest from yeelding his assent to the OATH, which a Statute and Law-Ciuill (confirmed by his Maiesty,) doth in [...]oyne? or how can the profound An­tapologist. inti [...]le THIS Law of a Temporall Prince such an A [...]gartation of conscience, as neuer was imposed vpon any [...]? If that Position stand firme, then haue Recusant Catholikes sinned against God and their Consci [...]nce, in de­nying the OATH: if it bee limitable by their Romish di [...]tinctions, then neuer brag of any Prerogatiue that Prin­ces haue by this [...] of Bellarmines.

143 Well, but hee is yet more kinde, and endowes Kings with a more speciall priuiledge; affirming, ‘that vn to them belong [...] the protection of Religion.’ And is this ge­nerall vnto all Kings? first then, that Pope deluded the Kings of England, when he annexed the l [...]itle [DEFFN­DER OF THE FAITH] [...]o their [...], a of [...] grace, and different from other Princes; making that affixum which is ad [...]atum; and an honour o [...] fauor which is so by nature; and a reward for merit, which is an office vnseparable from Souereigntie Secondly, w [...]at kind o [...] Protectors dooth hee make them? surely Protectors minors; for, as if they were in their non age, they are bound (saith Bella de laicis. lib. cap 18. pa­ [...]ag. at hic [...]r­ror. he, in that very place) to protect no Religion but what the Ca­tholike Bishop (and specially the HIGH PRIEST o [...] Rome) doe teach to bee held and maintained.

144 But yet more then that ‘HE permits them Ciuill gouernment in Ciuill matters ouer all persons as well Eccle­siasticall as Temporall.’An high fa [...]our verelie, and Prin­ces [Page 334] are much beholden to him for it: but is not this an implicit Contradiction to the former? For how can a King defend Religion, that is, repell Heresies, suppresse Schismes, and see that the Faith of Christ bee sincerely professed within his Kingdomes, and yet bee a Gouernor in Ciuil causes onely, and not in spirituall? can a King be a Protect­or of that, with the violation and breach whereof he may not intermeddle as a Gouernour? And is it not a thank wor­thy priuiledge, that hee affoordeth Kings, especially ouer Clergymen, whom hee submits to their Soueraignes onely vi [...]rationis, as if Discretion, not Religion were the bond of their Dutie?

145 Why ‘but this is as much (saith the Epistler,) as, reseruing Gods right to himselfe, a Catholike can giue to Cae­sar.’ First then THAT Catholike streightens Caesar more then God himselfe dooth; and this is that wherewith his Maiestie challengeth the Cardinall, for his vast difference from God in this case; who in his word hath appointed Kings to bee Guaraians of both the Tables, to commande Deut. 17. 18. and prohibit, not in Ciuill affaires onely, but in Matters also concerning Religion, saith Saint Augustin. Secondly, Cont. Cres. Gram. lib. 3. ca. 51. THAT Catholicke is no lesse, nor better then the Dona­tists; whose opinion it was (as the same Father describes Co [...]. [...]. P [...]m. lib. 1. Cap. 7. it) that Princes might not meddle in CASES SPIRITVAL. But Salomon (who himselfe was a King, and knew what concerned a Soueraigne in all points, for who might com­pare Eccle. 2. 12. 13. with him? saith the Scripture) is of opinion that the Pro [...]. 20. 8. King sitting in his Throane, dooth with his looke chase away OMNE m [...]lum, all kinde of euill; and I trow (saith S. Au­gust) that al Heresies and Schismes are an euil, I am sure (qd. [...]) Ubi supra. Gal. 5. 20. S Paul reckons themamong the works of the flesh: and that speech of King Salomon, Bellarmine himselfe citeth [...]. [...]bi supra. for Princes, in that place where hee graceth them with that power, to be Protectors of Religion.

146 Now we haue followed him thus farre, we must retyre; for this wily Creature, fearing lest hee should bee [Page 335] taken by the track or sent, hath earth'd himselfe backe a gaine into the 92. page and there breakes ground, where his Maiestie shewed the Cardinall what wrong he had done Gregory the Great, in saying that hee assumed vnto himselfe the title of Caput fidei, the Head of Faith. In con­suring whereof, the Epistler first differs from Bellarmine▪ for that which the Cardinall applieth as a personall [...]le to Gregory himselfe, this Champion of his [...]e [...]erres as a locall priuiledge to the See Apostolicke (which perhaps they will reconcile, by making them two, the Pope and See, tearmes conuertible.) Secondly, he repeates his Maiesties inter­pretation, refutes it not; but labours vpon the second answere, where his Maiestie said, that if the interpretati­on and sense which he had giuen, would not be admitted, he might then as well dismisse Gregory (suppose he spake in his owne behalfe, as they would haue him) as Bellar­mine often casts off many of the Fathers [minus ca [...]tè locu­tus est] he spake not very aduisedly, and to that purpose ci­teth two places. Now heeres worke for the Censurer, to tumble ouer a Booke, and see if hee can take the Apolo­ger tripping in the quotations; as for the matter it selfe, that, the Cardinall must looke too.

147 And what hath hee found in his search? ‘That the Apologer cannot defend himselfe from WILFVLL EXAGGERATION & VOLVNTARIE MISTAKING, because that speech is vsed but onely in one of those places, marginated by his Maiesty, and there vttered of Lyra a recent Paraphrast, not of any Father.’ But hee that reades the place, shal finde both an explicit contradiction, & Numb. 25. 8. a double trans-fixion, like that stroake of Phinees (for force, not for zeale) pearcing with one speech through two at once, For in the very next precedent Paragraph, Lyra Bellar. de. Rom. Pontif. lib. 2. cap. 10. (saith the Cardinall) is of no such authoritie, as that wee should oppose HIM omnibus antiquis Patribus, to all the an­cient Fathers: presently in the next words, without doubt (saith Bellarmine) Lyranus Hieronymum sequitur, Lyra dooth [Page 336] follow Hierome in that his opinion; there's the Contradiction: for how could Lyra thwart ALL the Fathers, when he had what he said from Saint Hierome. Secondly, hee had Hierom for his Author, in saying as he did, although there­in he spake not so aduisedly (saith the Cardinall) whereby he strikes them both at once; and Hierom rather then Lyr [...]: for if Lyra spake vnaduisedly (hauing what he spake from Hierom) Hier [...]m was much more vnaduised to vtter such a thing of his owne head. Briefly, was the opinion Orthodox and true? then was not Lyra to be blamed: was it vnsound and not iustifiable? then was Hierom touched by the Cardinall, and not Lyra. In the other place, the ve­rie words [minus caute &c.] are not at all, but the sence of them to the full; for Bellarmine saith there, that some of the De Christo. li. 2. ca. 2. ad se­cund. Fathers doe sometimes erre, that is, speake vnaduisedlie or worse, and that therefore he followes them not in their singu­lar opinions, when ONE crosseth the rest; & I trow that singu­laritie is either an vnaduised, or a wilfull error. Where is now the Apologers VOLVNTARIE MISTA­KING? the places for quotation, and the speech for sub­stance being truely alleadged.

148 Yea, but ‘it is a WILFVLL EXAGGE­RATION, to say that he doth it OFTEN.’ And to exaggerate a truth iustifiable against an aduersarie, is no fault either in Rhetorik or Diuinitie, and that it is a truth, a little paines shall be taken (seeing this Champion of his doth exact and challenge them) to cull out of his workes some few places, to shew his frequent reiection of the Fa­thers, with worse then Minus cauté.

149 In one place he casts off Theophylact and Euthymi­us together, for making vnfit answeres, & giuing Solutions not De Christo. li. 2. cap. 22. to the purpose & the first of them a litle a [...]ter, with some dis­grace; bothby comparison, that fathers more learned, holy & ancient then he, were of another minde; & with scorne also, no [...] dubito quin ridendus sit ipse, himselfe no doubt will be laughed at if he swarue from their opinion. But it will be said, perhaps Ibi [...] parag. Quart. [Page 337] that he beeing a moderne writer (not past 800. yeres stan­ding) might be so shifted: But Iustin Martyr, Irenaeus, Epi­phanius &c. HEE will regard, if THEY come in his way it may be so, for of them three hee saith. Non video quo Lib. 1. de. Bea. Sanct. ca. 6. pacto ab errore defendere possimus, I see not how wee can possibly defend them from an errour: neither can Tertullian (whose antiquity may not be accepted against) free him­selfe; De Pontif. Rom. lib. 4. cap. 8. for Tertulliano non est OMNINO habenda fides in h [...]c parte. In this case Tertullian is not AT ALL to bee credited, saith the Cardinall. Else-where of Saint Hierom; he seemeth (saith Bellarmine) not to bee verie constant to him selfe De cler. lib. 1. cap. 15. De Pontif. Rom. lib. 1. for that his opinion. In another place, Hierom seemes to bee of that opinion, which is a false one, and shall in the due place be confuted. Else-where, hee crowdes three of them vp together, verie curstly: Tertullian (saith he) was an Arch-Heretike, Lactantius slipt into many Errors, and studied Tul­lies De beatitud. sanctorom. lib. 1. cap. 5. workes more then the Scriptures: as for Victorinus, though a Martyr, yet he was no Scholler. Briefly, take them altogether: who knoweth not (saith he) that the Fathers had the gift of interpretation in an excellent manner? and yet, De verbi dei in­terpret. lib. 3. ca. 10. para. Dice [...]. CONSTAT, it is MANIFEST, quosdam ex pracipu­is, that SOME of the CHIEFE, among them haue erre [...] in some things, non LEVITER & that is more then Mi­nus Caute, to speake vnaduisedly. Now these are but a few among many, and that in one of his Tomes onely, which notwitstanding (for good reasons) might still haue been suppressed, but that the Epistler would needs (according to the Prouerb) anagyrian commouere, haue this mixen stir­red, which was neither much to the purpose in hand, nor Erasmus ex Aristoph. for the Cardinalls credit; who is obserued to vse the Fa­thers as it was saide that Solon vsed his friends, and that is no otherwise then marchantes vse their figures in accounts; for thousands if they please him; for Ciphers if they crosse him.

150 But heere againe the Vermin hath out stript vs, and is scudded as farre as pager 08 where his Maiesty set­teth [Page 338] downe the base and meane stiles & titles which Bel­larmine giues to Kings: and the first is, that Kings are ra­ther slaues then Lords, which charge by his maiesty, the Censurer (according to his custome) calls ‘an outragious proposition, an intemperate accusation, & a shameful.’ But how doth he confute it? euen like a vaine & frapling surueyor who taking vpō him to make a terrar of some mens lands discribes the scituation, & discourses of the quality of the grounds and medowes that lie about it, but of the con­tents of the land it selfe, hee saies nothing: for after the E­pistler hath spent three whole nūbers, to tell vs what ‘ex­cellent Arguments Bellarmine hath made in two or three Chapters THERE-ABOVTS to confirme the authori­tie of Kings against the Anabaptists: (but in no case a­gainst the Pope) and of the difference of Se [...]uitude,’ with a great deale of such stuffe; to auoid the imputation it self said against the Cardinall, he saith not a word; but hootes at it, as if there were no such thing: which, if it bee not there to bee found, let the Reader iudge. For the Cardinall first laying his diuision of a two-fold Subiection, Ciuil and De lai [...]is. lib. 3. cap. 7. parag. Ex his. Despoticall, this last he saith to bee propria seruitus the true & proper Seruitude or Slauery: then shewing the difference betweene these two; that the politike subiect serues for his owne commodity, not for others, but the true note of Seruile subiection is to serue for anothers, not for his owne benefit; vpon these, the conclusion which he inferreth is: that if there bee any seruitude in a State politicke (as there must needs) the King ought to bee called propriè seru [...]s, and his reason is, because he serueth not for his OWNE benefit, but for O­THERS. Now lay these together; HE is PROPER­LY a slaue or vass all, which serueth for an OTHERS com­modity, NOT for his owne, but a King serueth NOT for his OWNE, but for his SVBIECTS behoofe; Ergo, What is this thē but to cōclude Kings to be mancipia, slaues in the right kind, vpō his premised diuisiō & difference, if it be right.

151 The second is; that Kings are not subiect onely [Page 339] to Popes, to Bishops, to Priests, but euen to De acons ‘This is Saint Chrysostomes (saith the Epistler) not Bellar mines. Hom. in Mat. 83.’ That's not so, though the Cardinall wil needs fast­en it vpon him. The particular instance, which followeth of keeping men (though of the highest place and conditi­on) from the Communion, because therein the Deac [...]ns power goes beyond Kings, this indeede is Chrysostomes, but the preamble generall is Bellarmines, when he sayth, that Chrysostome doth subiect Kings euen to DEACONS. Therefore vnto him may the Poets verse be applied,

At malè cum recitas incipit esse tuus.

Chrysostomes speech was good, as it is confined by him to Martial. such an high Ecclesiasticall function; for no man euer denied, that Priests had more authority then Kings in such Cases of ministeriall dueties; but is the conclusion there­upon sound or honest, therefore Chrysostome maketh Kings inferior to Deacons? yet this was Bellarmines Sophistry to put in the words of Chrysostome, Si indignè adeat, cohibe et coerce, as if that holy Father had meant indefinitly of any morall accesse, or coertion ciuill; whereas he onely spea­keth of comming to the Lords Altar or Table to receiue the Communion: if THEN the Priest know the King to be a notorious, and publikely scandalous sinner, and conti­nueth therein, to the offence of God & Church, without repentance, he might in that case, and for that time for­beare to minister vnto him. But that Bellarmine meant īn all Cases whatsoeuer, is manifest by that speech, which (out Ia Psal. 98. of Saint Augustine) hee citeth in that very place, that Mo­ses was therefore a Priest because he was the greatest, nam Sacerdote nemo maior, for no man could bee GREATER then a Priest; which, as propounded by Bellarmine, he that reades it, would thinke that Saint Augustine abased Kings belowe Priests in all things (a conceit, which was euer farthest from that holy Father) and yet, distingue tempora, at that time (in Israeli) t'was true, before there was a King for hereditary Succession: for as the same father sheweth [Page 340] else-where, the State of Israel was then to be intituled Reg­num Sacerdotale, a Priestly Kingdome.

152 And yet thus doth he also shift off the third place which is, that an Emperour must content himselfe to drinke af­ter a Bishop, yea, after his Chapleine or Deac [...]n, for, this also the Censurer transmits to Sulpitius Seu [...]us, from whome Bellarmine fetch't it. And true it is, that Sulp [...]tius so sets it downe; but he that reads the storie, how Martin the Bi­shop De vita Mart. [...]p. 23 Dialog. lib. 2. cap. 7. of Towers caried himselfe in his outward behauiour toward that Emperor, as also toward the Queen Augusta, suffering her to stand & waite vpon him a [...] supper time; to fill him his drinke; to minister water to his hands; to eate of the remainder which hee left; and in the meane time, the Bishop to sit in his chaire, & permit all this, with many other such passages, would rather thinke that Sul­pitius described a Sullen and a Surly Prelate, then either an humbled Christian, or an humble Sainct: first therefore to the storie, and after to Bellarmine.

153 Bishop Martin being at a feast with the Emperor, a ser [...]itor at the midmeale (according to custome) offers a bowle of wine to the Emperor, who comm [...]nds it to be first reach't to the Bishop which sat next to him in a chain hoping to haue receiued it from the Bishops hands again▪ the Bishop takes the cup and his ful draught, and passing by the Emperor, Dukes, and other guests of high place, reacheth it to his Deacon. A mannerly Prelate surely, both to drinke afore the Emperor, & to balke him after; but the reason added by the Historian is notable, Nullum existi­mans digniorem quipost se biberet, because hee thought no man there more worthy to drinke after him then the Priest: and no meruaile, for Saint Paul had taught them both that rule, Rom 12. 10. honore inuicem praeuenire, to out-strip each other in giuing honour and precedence: and else-where, that euery [...]an esteeme an other better then himselfe; for questionlesse; the spirit of God Phil. 2. 3. sets him out for an example of admirable approbation, Esa. 65. 5. that said of himselfe, Stand apart, come not neere me, for I am [Page 341] holier then [...] [...] [...] Sto [...]y, But whats this to Bel­larmine, for he must take it as he findes it?

154. Doubtlesse, it argueth his extreme base account that he makes of Kings, euen in recounting this Story; & especially as he hath plac'd it: for, hauing vrged two Ar­guments before out of Scriptures and Fathers, to prooue the inferioritie of Kings to Persons Ecclesiasticall (how well applied, this is no place to examine, the Christian Reader may there iudge) he addes a third, which is drawen from the behauiour of Bishops & Kings (so he marshalleth them each to other; first, how Fabian the Pope excluded Philip the Emperor from the Comm [...] at E [...]ster; Secondly, how S. Ambrose made Th [...]odosius the Emperor doe publike Pe­nance in the Church; and the third is, THIS of Bishop Martin and his Chaplaine, thus vnciuilly vsing the Empe­ror a [...] his owne board, openly: and all these to shew the Sub­iection (as he cals it) of Kings to Eccl [...]siasticall persons, and that of the meanest Order. Wherein the Cardinal discou [...] ­reth his minde that not in Spirituall Offices of the Church alone, but euen in Ciuill behauiour, Kings are inferiour to Priests; else, as hee did cite the Story to shew what was done, so would he either haue censured the [...] for that proud fact; or at least haue reprooued the Historian for rendring such a reason, so vnchristian and so vnsauoury: but citing it for a proofe, and not confuting it for a sur­quedrie, he reuealeth the base conceit he hath of Kings.

155. To all this, what saith the learned Censurer? As if either the Cardinall had appointed him to be the Apolo­gies Godfather, or as if hee had taken Adams Office vpon himselfe; he thinkes it enough for him to giue Names to euery Instance as it passeth by; and this hee calleth, A Gene. 2 19. ‘VIOLENT INFORCEMENT,’ which will be found to be a [...]turall and necessarie deduction for if the Bishop did w [...]ll in preferring his C [...]plaine before the Em­peror, (and the Historian gaue a good reason thereof, be­cause hee thought none of the c [...]mpanie more worthie to [Page 342] pledge him) and Bellarmine inferre this as an Argument, to shew the mean account that Kings are of, in respect of Priests; and not declaring his dislike in the least circum­stance, it is a necessarie consequence, that he preferrs the meanest Deacon before the greatest King, euen in Ciuill comportments. Had Bellarmine excused the Bishop, that his SO doing proceeded of modestie (as not presuming to drinke, either to the Emperor, or those great Persona­ges) this had beene well, but then it had beene no good Argument to his purpose: had he therefore taxed Sulpiti­us for his vaine aitrologie, and that reason giuen of the Bi­shops proud thought, so had he rid himselfe of his impu­tation; yet then the example had not fitted his intent: but both he and his fellow Cardinal cite and recite the Sto­rie, as in a glorious triumph ouer Kings; for Baronius pre­miseth this Storie, and that vsage of the Bishop towards Augusta the Queen, with a Non praetermitt [...]nda, that in no case they must be concealed. Bar [...]ius. anno Christi. 386. n. 21.

156 The fourth place is, that Kings haue not their au­thoritie from God, nor his Lawe, but from the Law of Nations; in repeating whereof, the Epistler SHRIKES as if hee saw a Monster, and cries out ‘GOOD GOD, and wil not a man blesse himselfe to se [...] such dealing?’ True, Fa. Parsons, he would indeede, and desire to bee blest from such a Doctor; who, being a Christian, should write so impiously; and a Diuinity-Reader, should speake so vnlear­nedly. But why doth the Censurer thus exclaime? Are they not Bellarmines very wordes; or are not the places truely quoted? In the first; Secular principality [...] ordained by men, and hath his being by the Lawe of Nations, sayeth the De Pontif. Rom. lib. 1. ca. 7. paragr Pr [...]te­rea. De Cl [...]icis cap. 28. Cardinall. In the second place, Orbis terr [...], t'is within the compasse of the inferiour Orbe, from whence is giuen to Kings that power whith they [...]. Now where is the CALVM­NIATION to bee descried, which the Antapologer talkes of?

157 ‘Bellarmines meaning (saith he) is mistaken; for [Page 343] thereby he vnderstandeth the different formes of gouernement▪ not the power it selfe’ They which read Bookes, vse not to [...]ift Riddles; the words are plaine; if this be his meaning, he dissembles it. But it is manifest, that this is not his meaning; for he doth not say, the diuers formes of secular Principality (as to be an Emperor, or King, or Duke, ac­cording to the custome of seuerall Nations) are by Mans Ordinance; but simply and indefinitely, Se [...]lar Pri [...]cipa­litie is from men: and in the other place, Kings haue THAT POWER which they haue (hee saith not the forme of the regiment, but the Power it selfe) by humane constitution▪ which is flat contradictory to the Apostles theorem: that there is no power but of God; and to our Sauiours negatiue Rom. 13. [...]. vnto P [...]late, Thou couldest haue no POWER; except it were giuen thee from aboue: which pla [...]e meeteth both with the Ioh. 19. 11. Cardinall, and his learned Interpreter: for did Christ speake there of Pilates Power simply (that which Pilate before mentioned his power to loose, or crucifie?) then is Bellarmine gone, who saith, that Secular Principality is from men: did he speake it to him as he was Deputy then vnder Caesar, and appointed so by the Emperor? Yet euen that his Deputy­ship, saith Christ, he had from aboue; there's the Censurer gone: Yea, both of them speake contrary to the light of nature, for blind Homer could see and say [...], that honour and principality (what name soeuer it beare, or Iliad. 6. what power soeuer it haue) is of God. And if Bellarmines meaning should be as his abettor makes it, could the Car­dinall haue said any lesse of the meanest. Office in a Citie, that the execution of his authority is from God; but to bee that Officer rather then an inferiour, that is from Men? So to be a King, and not an Earle by the Cardinals rule is from men; but being a King, to rule and gouerne, that's from God. Where is then that other image wherewith S. Augustine graceth Kings, different from other Christians, and Magistrats subordinate? If not as he is a King, but as hee hath power thereby to doe this, or prohibit that, so [Page 344] much the meanest substitute Officer in a State hath within his compasse, euen the Serieant that a [...]esteth a Felon or a Debtor: therefore one of their owne ranke and sort (a Cardinall, and once a Iesuite) adiudged better, in saying, that in euery Gouernour there is potestas authoritatis and fa­cultatis; his authoritie titular, whereby he is denominated Tollet. in Iohan. 19. 11. annot. 4. either Emperour, King, or Duke; and his power executiue, either to loose or binde, to condemne or [...]ree: and both these (saith he) our Sauior told Pilate he had from aboue; and yet we know that Pilate was then but Caesars Depu­tie, and at his appointment.

158 And had the Cardinall either true religion, or Chri­stian Policie, hee would not haue left such speeches. Religion, because the wisdome of God it self hath said, By Prou. 8. 15. 16. ME Kings reigne, both as they are Kings, and as they reigne; their title and their power both by mee; as they are in that place in seuerall names distinguished, Kings, Con­sult, Princes States-men, Iudges; all of them for Office, for Power, by ME they are. [...], for is this the way to make Kings Nursing Fathers to the Church? or to winne the fauour of Princes to Church-men? For, if to be Christ▪ ­ned, bring Kings into such Slauerie vnder Priests, whether one or moe, Pagans haue more libertie (and that is deare to Princes) they will rather remaine no children of the Church, then be Slaues in the Church. And can Princes ey­ther truely loue them, or desire to aduance them, who, be­ing in place, shall be the chiefe to abase them?

159 There is no King truly a Christian, which wil not affoord both Bishops and Priests, in their places, their due respects, knowing them to be Gods Embassadors, and his Vice [...]gerents in spirituall functions; but if it once come to counter-mastering, and depr [...]ssing Kings to Mens ordinance, the meekest of them al wil say (as the damme to the curst heiffer) Haue I giuen thee hornes to gore my selfe withall? And therefore who can blame his Maiestie, if (as the Epist­ler saith) ‘his conclusions be passionate,’ when hee reads such [Page 345] a Letter dissuasorie to the Arch-Priest, from acknowledge­ment of his alleageance to his Maiesties Right and Royall authority, sent from a man that broacheth Positions so meanly respecting (yea so contemptibly abasing) the Soue­reignty of Princes.

160 But let the Reader take comfort, for the Censurer sets him downe heere to breath himselfe, and professeth that ‘hee is wearie to wade any further in these Obiections.’ And he may be beleeued in all respects▪ first, for his [...], hauing (as the Prophet speaketh) t [...]ken a great deale of paines to doe wickedly; and feeling within himselfe augu­stiam Ierem. 9. 5. spiritus (which is the fruit of such toile) he preuents Sap. 5. 6. the tune, and vttereth that in a figure of Rhetor [...]ke by him­selfe alone, which (without repentance) else-where, with gn [...]shing of teeth hee must pronounce among other com­pany, Lassati sumus, Wee haue WEARIED our selues in the way of wickednesse and destruction: Secondly, for Wading, Ibid. it is as fit a tearme to expresse his shall [...]w passages, as hee could deuise; but if his treading so ouerly hath wearied him, how would hee haue beene tired if he had diu'd into the depth of those points, which hee hath thus but waded ouer? Thirdly, for the Obiections, in the front of the Apo­logie t'was told him, he should meet with Wedges too deepe Triplex Cuneus. and strongly driuen, for his light tripping or shallow wading pace to finde, much lesse to remooue; which made him, of twelue Propositions to tra [...]ke but foure and yet for al his wearines, because he will not seeme to be tired down­right, hee cannot leaue, but he must fumble and tugge at three of the rest at once.

161 The first whereof is that Proposition of Bellar­mines, that Church-men are as farre aboue Kings, as the Soule is aboue the Body. And what is the name which the Onomastical Censurer giueth vnto this charge by his Ma iestie? ‘A meere Calumniation, for it is Nazianz [...]nes, and not Bellarmines.’ The contrary is true; for Bellarmine cites Nazian. but misse-applying him vpon wrong trans­lating, [Page 346] and not rightly vnderstanding him, he makes it his owne. For Nazianzens comparison of the Soule and Body is not personal, between himself and the Emperor, (if it were the Emperor to whom he spake, or rather a de­putie sub-ordinate, which is the opinion of the Greek Pa­raphrast) nor between their two Iudicial powers (the Impe­riall Nicetas. bench and the Bishops consistorie) as the Cardinall would haue it, and another Cardinal (Allen by name) doth say it and vrge it: but a power spirituall only in the Pulpit: and so farre forth as Freedom of speech extendeth it self in preaching of the word; which being the power of God vn to saluation, the highest must submit himselfe vnto it: the word [...], which is vsually translated his Tribunall being no other but that which Ezra had when he read the Law that is, the Pulpit wherein Nazian. preached, and out of Nehem. 8. 5. which he spake at that time; for so, both the Septuagints doe call that wherein Ezra stood, and Nazian. vsed it in that sense, as in many places, so in his Apologetike; where complayning of the forwardnesse of some that thrust Apologet. themselues into the Ecclesiasticall Function, he saith, that before they be thoght worthy to come into holy Orders they striue & croud about the holy Table, [...] and challenge vnto themselues the possessiō of the PVL­PIT; which was the Tribunall that Nazianzens in that Allegorie meant: and so it is of all Bishops and Pastors; for that is the place indeede where the Bishops [...] (that is Nazianzens word) his power and authority is most eminent, and should be most preualent.

162 Now what is this to the Comparatiue Superiority? A word not mentioned by Nazian. for the authority which he ther describeth, he saith not to be superior, but greater or more absolute, as the doctrin of the Gospel, deliuere [...] by Bishops & Ministers in the Pulpit (which he calleth the Spirit) is more mighty and perfect then the wrath, reuenge, and desire of punishing, and such other carnall affections, which in the great man there present were predominant▪ [Page 347] and that great Diuine in that place cal [...]eth fl [...]sh; and is no other but an allusion to that Text of S. Paul, That the wea­pons of our warfare are not carnall, but mighty (through God) 2. Cor. 10. 4. to pull downe holds, and cast downe imaginations, and euerie high thing that is exalted ag [...]inst the knowledge of Christ: and therefore the Cardinall, in citing Nazianzen: as making there for a personal preeminence, abuseth the Reader, and misse-leads the Epistler, who takes what he writes, out of Fathers vpon trust, and at the second hand.

163. The other two places he shuffles together; first, that Obedience due to the Pope is for conscience sake; and the second, ‘that Obedience due to Kings is onely for certeine re­spects:’ which the Epistler very learnedly would make but ONE; for his Logique doth teach him to put two [...] [...] flat opposite assertions, into one Categoricall propositi­on; and yet he grants the first to bee true, the other hee tearmes Calumnious. The truth of the first, hee grounds vpon the Apostles precept, Obedite Praepositis vestris; a Text well applied; if once he could prooue that the Pope Heb. 13. were indeed one of those Praepositi, whom, as a Pope (that is, Vniuersall pastor) they neuer yet could defend to bee Praepositus: either as Gods Ordinance by S. Saul; or as by S Rom 13. 2. 1. Pet 2. 13. Peter, humana creatura: neither Scriptures authorizing him, nor Fathers, nor ancient Counsells, nay, not all their owne Writers so approouing him. The other, his watching for Soules, God wot it is the least part of his care, not so much as in the King of Sodoms sense, Giue mee the soules, Gen. 14. (that is the persons) take the rest to thy solfe: for hee inuerts the speech, and Giue me the OTHER things (saith hee) and take SOVLE and Body too, who list. Simony, either carnall for affinity, or pecuniary for ready pay, shall make Vide Bernard. ad [...]. & Al [...]r: Pe­ [...]gium de [...] Eccle siae. Boies be Bishops, and Idiots accumulate Dignities, and Strangers (which shall neuer approach) to h [...]ape Benefices in forraine parts sans nombre: and this is the watchfulnes which that grand Gregorian hath of the Soules, or the ca [...] that he hath o [...] account which he must giue for them.

[Page 348] 164 The other, of Obdience due for certaine RE SPECTS (which hee calls the ‘Calumnious Assertion)’ makes him ‘amazed at the Conscience of the Apologer, for quoting a place where there is no such thing.’ With what eies doth this mā look, who being in a groue, cānot see wood for trees, nor respects, in a Chapter which hath nothing else in it? wherein there are at least as many, and one more, then the son of Haraphah had toaes on a foot, or fingers on a hand. In causes ONELIE TEMPORALL Cler­gie 1. Sam. 21. 20. men are bound to obey Princes, ther's one respect. To the De cler. lib. 1. cap. 28. paragr. S [...]t igitur. publike Lawes of the Prince, their obedience is bound, so that THOSE LAWES CROSSE NOT the Church Canons, ther's a second. Or that THEY make not A­GAINST Ibid. parag. se­cunda proposi. Ibid.. Ibid. the Clericall Function, there's a Third. Those Politicke Lawes must bee DIRECTING onely, not infor­cing, that's a forth, and yet to those directing Lawes the Cler­gie is not bound by an obedience CO ACTIVE; theres a fift. Ibid. Their obedience is so tyed, that though they BREAKE those Lawes, yet they may NOT BEE PVNISHED by the CIVILL Iudge, or OBEY if summoned to his Au­dience, Parag. Tertia. proposi. there's the sixth, The Clergy is not bound to obey Kings, longer then Kings are THEIR SVPERIORS Parag. Respon­deo negande. and that is so long as THE POPE WILL: for whome HE EXEMPTS they are all FREE, that's another. Reckon them now, and it will appeare they make vp the number of Mary Magdalens Deuills, whereof she was freed by our Sauiour; but so will not Bellarmine of these, as long as hee hath either the Papacie in his hope, or Popery in his heart, or controuersies in Print.

165 ‘Odious matter,’the Epistler cals them; and iustly too; for God and good men detest such assertions, but ‘fraudulently laid together (saith hee) to make Catholikes hatefull.’ T [...]'s labour not fraud to bring scattered propo sitions into one Synopsis; the hatefulnes is in the pestiferous Assertion, nor the Industrious Collectiō: If there be fraud, it is in the Cardinals dispersion, that the thin conueyance may [Page 349] not so easily discouer the contagion▪ & malice with all, that euery place may haue some poisoning infection. His Maie­sty hath heerein done what God himselfe threats, things Psal. 50. 21. acted in secret & in seuerall places, Ordinauit in Oculis, he hath brought them into one view together, and placed them in order to their confusion and torment.

166 But to whom do they make ‘Catholikes odious? ’Surely ‘to him vnto whom they desire, most of all men vn­der God, to yeeld most satisfaction, for their Temporall due­ties,’ saith hee;—Credat Iudaeus Ap [...]lla, vnlesse they vnderstand Temporall for Temporarie, that is, till they may haue a [...] season, and place (as a vault vnder a Parliament house) or that they may be strog-enough to make their par­ties good. Otherwise it may bee said to them, as a learned Knight said of his wife to his man, with whom he found her too familiar, and heard her professe that she loued the fellow aboue all men, Beleeue her NOT Sirrha (quoth the Knight) Shee hath told ME so an hundreth times ere now. The Law presumes euery man to be good till hee bee apparantly naught; but when facts haue beene eui­dent to the contrarie, fairest words, as they couer the deepest treachery, so haue they not with wise men the easiest passage for credence: and therefore the same Law presumes him to be still naught, in that kinde, who hath beene once tainted with a crime.

167 But ‘matters are made worse by these make-bate Mi­nisters, who put daily Iealousies in his Maiesties minde, a­gainst vs,’saith this Censurer. They are Make-bates in­deede, that haue iustly made his Maiestie not ieal [...]us through feare or suspition, but zealous to enact prudent lawes, and warie to prouide for his assurance; but those are [...]esuits, the principall Boutefeaux, and incendiarie make­bates through all Christendome; who laying fuell to fire (which is Salomons resemblance of such dispositiōs) with their Doctrine kindle, and with their Counsell enflame both the minds of Princes in iealousies each of other, and [Page 350] the naturall subiects with disloyal conspiracies against their lawfull Soueraignes. Ministers in England haue other stu­dies then State-busines, they confine themselues within the Scriptures limits, which hath prescribed Am [...]riah the Priest for Gods matters; & Zabadiah the chie [...]taine for the 2. Paralip. 19. 11. Kings affaires; who needs no Ministers to incite his affe­ctions, nor descrie falshoods: the Apology sheweth that he can vnderstand 'Bellarmines positions without an interpre­ter; and the Iesuites Dur [...]tean-Horse (the VAVLT Hemer. [...]. of GVN-POWDER) hath taught him Epicarmus his rule, to beware how he trusts. He is no such Nouice in go­uernment that hee needes be instructed, nor hath s [...]ch weake Spirits, that they should bee excited. Diu [...]atio in Labijs Regis (saith Salomon) and experience sheweth both that He can by Prophecie discouer intended Treasons; and Pro. 16. 0. that hee will not sticke (in Iustice) to turne the Wheele ouer the offenders. Notwithstanding, if Elisha doe know of any ambush laid for the King his Master, it is his dutie to re­ueale Pro. 20. 26. it, and the Kings wisedome, to credit HIM, and auoide IT: and if it mooue the Aramite to indignation (as it doth 2. Reg. 6. 9. 10. this Wolu [...]sh Broode to regrett) that his Maiestie hath such Watchfull Shepheards, the matter is not greate nor the wonder strange. But Vespa fatiscit, hee hath now cast his sting & left it in the Apologie, which makes him end like a Dorre in a verball Epilogue, full of noise and buzzing terror: and this in great Letters hee entitles.

The Conclusion.

168 Wherein there are as many pangs of diuers passi­ons, as there are Numbers of vncoherent Sections; as if he would h [...]ue it to bee resembled for the first, to Ezechiels Roll ( [...]s the Vulgar reades it, & some of their own inter­pretit) wherin there were Lamentationes, & Carmen & va, a medly of varieties consisting of Laments of greefe, and Ezech. 2. 10. Songs of praise, and threates of wrath: but a man would thinke, by thus writing, hee were another Nouatus (as S. [Page 351] Cyprian describes him) Saepe blandus vt fallat, aliquando sae­uus vt terreat, semper curiosus vt prodat, nunquam sidelis vt Epst. 8. lib. 2. diligat: Sometimes he glauers palpably; presently he mi­naceth with terror; estsoones he praies vncharitably; by and by he insults with disdain; anon he complains lamen­tably. Now he is vpon Mount Gerazim, and from thence he blesseth our Souereigne; instantly vpon Mount Geball, and from thence he curseth our Religion. Here he braues Deut. 11. 29. it like a Souldier; there he slatters like a Parasite; anon he weeps like a Crocodile; euery where he speaketh in the idiome of a Traytor.

169 First, he lets flie at the ‘INSTIGATORS,’ so called by him, but names not who they are; sure by his own descriptiō of them, they must needs be honest men: for he saith, ‘that the principall and chiefe Motors of them are in generall hatred with both extremes of opposites in Religi­on’ (that is, the Puritan [...] and Papist.) Certainely, happy men are they; for it seemes they holde a middle course which is both the safest and best:

Est virtus medium vitiorum vtrinque redactum:

The mean betweene two extremes is vertue. Herod and Horace. Pilate at opposite iarre each with other, and yet both con­spiring against Christ, argue his innocency to be the grea ter: and excellent actions are heereby commended, sayth the Philosopher, when nothing can be added or taken from them; a moderate tracke between a superfluity and a Eth. 2. nullity of Ceremonies, shewes the most religious Confor­mitie of Scriptures, and Vniformity in a Church. And such, it seemes, is the case of these Instigators.

170 Yea, but ‘these men are interessed in the Rapines and spoiles which their rauenous Purseuants daily bring them home.’ This, if a true challenge, is a shrewd impu­tation; if a false, a diuellish Calumniation. DIVINES they be, of eminent place and note, which vse these Pur­seuants, as publike Officers for search, and forfeiture of Superstitious Reliques, Vessels, and Vestiments, where­unto [Page 352] by iust authoritie they are warranted by Statute; not with any intention of appropriating thē to priuate vse, for increase of their wealth; that is a base conceit of a Maliti­ous Fugitiue; it is farre from their thought, who are known to be more religiously wise: For first, THIS, they are as­sured, would make them too openly liable (in the mouth of the Aduersarie) to that imputation of the Apostle, that they did seeke their owne, and not that which is Iesus Christs. Secondly, they know, better then any Iesuite can instruct them, that Mammons Seruice is the basest of all other, especially when it comes in a religious habit. As for other goods, whether of Money, Plate, Utensils, &c, they are not in those searches medled with; if any be (as what man can answer for the particular facts of all inferiour Officers?) who so doth it, as he vtterly peruerteth the true meaning of those eminent persons, to whose trust our most Religi­ous Souereigne committeth those affaires: so, vpon due proofe, he is seuerely punished, and the goods safely re­stored. And therfore so deepe a charge, till it haue stron­ger euidence, must passe (with the like) for an impudent Slander; and that it is none other, Fa. Parsons his silence makes it very probable, who is knowen to be a man, nei­ther so tender of mouth, nor so charitable in heart, but that, if he could name the parties, hee would proclaime them, though they were the greatest.

171. Now he is at his Praiers; first, for his Maiestie, ‘that his eies may bee enlightned, to see what Inconueniences (many and great) may ensue such violent co [...]rses.’ His Ma­iestie knowes how to pray for himselfe, and desires none to pray for him that loues him not his precept in this case is the same with Tertullian: Esto Religiosus in Deum, qui vis illum Imperatori Propitium: Let him first bee Religious to Apolog. cap. 34. God, that will haue God Propitious to his Prince [...] & his Prater in this kinde is the same with Dauid, Lord open thou Psal. 119. 18. mine [...], that I may see Marabilia Legis, the wondrous things of thy Law; as for Terribilia Gregis, the threatned feares [Page 353] of a Male-content and a Treacherous band: his eyes are piercing enough both to discouer them, and to recouer himselfe from them. He is not (as Elisha his seruant) able onely to discrie an host of Aramites beleaguring, and not 2. Reg. 6. 15. an Armie rescuing, but both together, as a treacherie en­uironing, so Gods host at hand for defeating that danger, and defending him. As for these minaced Inconueniences, they can be no greater then some of his Royall Predeces­sors haue felt, for disturbing their state, and assaulting their life; and his Maiestie also in his time, for treasonable sur­prises of his sacred Person, with his hopefull issue, and for vtterly extinguishing (though with fire) in a moment, the brightnesse of his glorie, the glorie of his succession, and the succession of any setled good in the future state. (For present there should none haue beene.)

172 But what is the great Inconuenience to bee feared or lamented? ‘A pi [...]tifull thing to see an house diuided with­in it selfe, beating, hunting, and pursuing one each other; and a greater sinne to cast in Oyle to augment the flame.’ Doubtlesse, heere's an Allegorie learnedly followed; for what hath Oyle to doe with beating, or a flame with hun­ting? But to the point: The Diuisions of Ruben are great thoughts of heart, saith Deborah in her Song: and frater­ [...]all Iudg. 5. 16. factions, are both dangerous and lamentable: but when the cohabitation is treacherours, and the concor­dance vnfaithfull, safer is a pursuing Separation, then an intestine falshood; and better is an open diuision made by the Prince, then a tolerated coalitiō of minds diuided from the Prince. I came not to send peace, but a sword, saith our Sa­uiour; and therefore happie is that Diuision whereby Re­ligion Matth. 10. 34 is preserued frō mingling, the king from hazzard, and the state from mangling.

173 Hee hath done with his Maiesties Eyes; and now comes to the ‘Eares, both of his Maiestie, and also of his Counsellors, that they could reach beyond the Seas, and heare the varietie of Discourses, concerning the issues of this pur­suit, [Page 354] for that it must needs weaken the force of the Land both at home and abroad, if there should bee (as heeretofore) for­raine warres.’ And WOE bee to the Authors both of these inward Diuisions and forraine Inuasions, that either cause the one, or procur'd the other, or nourish both, and desire the last: whose encamped power, were it answerable to this writing malice, neither should our walles haue peace, nor our Pallaces plentie. But doubt not you, Fa. Parsons of his Maiesties, or his Counsellors their reaching eares, whereby they can easily conuey from forraine parts per­fect intelligence both of the treacherous courses and vn­naturall discourses, which English Fugitiues complot and compile against their natiue Countrie and Soueraigne; & also of the base account those Runnagates are in with for­raine States, further then they may make vse of them, for Proditorious and Prodigious mischiefes; because other­wise no wise man will euer trust Traitor, saith the Orator. Cic. in ver. 1.

174 ‘O but the Cries and Complaints of these mens af­flictions giue a strange admiration; for no such thing was ex­pected from his Maiestie, for many causes.’ Things strange and vnexpected are admired; but what hath his Maiestie done, either New, or not looked for? Execution of offen­dors is no Wonderment in a iust iudge; and constancie in the same Religion is no strange occurrent in a Resolued Prince; and prouision for his Securitie is a matter coinci­dent with the prudence of a King. His Maiesties course to distinguish the true from the false-hearted Subiect is made a Wonder of Admiration; but the complots of dread­full designes against his Maiestie is but a point of sleight re­gard: such is one miserie which Princes haue (saith the Historian) that Conspiracies, though disc [...]uered, wil either not be credited, or impaired in the report, nisi occisis Princi­pibus, Suet. Domit vnlesse the Princes DEATH be effected by them: for if they escape and punish, their executing the Delin­quents is a persecution of Tyrannie, and an admired vio­lence: but the villany complotted, onely an Vnfortunate [Page 355] enterprise; euen the GUN-POWDER TREASON it selfe, is stiled by this Iesuite, a lamentable attempt at the [...]. of Sir Ed. Cooke. highest: and his Maiesties prouidence to secure his indem­nitie, is by the Cardinall proclaimed a causelesse Feare. The Epistola ad Blackwell. admiration should rather be of his Maiesties exceeding cle­mencie, that, vpon such a monstrous combination, doth not vtterly crush both Damme and spawne of that vipe­rous Brood.

175. ‘Nor that onely, but it workes a strange alteration in iudgement and affections,’ saith the Epistler. And who are the parties in whom this change is wrought? If hee meane their Catholikes, whether Writers or Actors, the al­teration is none other but that the Prophet speakes of in Ier. 13. 23. the Black-mores skin, and the Leopards spots, the same that hath beene before; the positions of the one in their Tra­ctats and arguments, both for contemptible abasing, and proudly deposing Kings; the complots and attempts of the other for Murder and Treason (the POWDER-PLOT only except, which was singular from all examples) being as mischieuous and dreadfull in former times, as since his Maiesties blessed gouernment ouer vs. For Clement the Pope his Breues, and vn-Clement Parsons his Doleman, with other his Seditious Pamphlets, discouered both the same iudgement for opinion of his Maiesties Religion, and also the same affections for disturbance of his pos­session before his entry, as since his inuestiture into the Throane.

176. But hee meanes of ‘Princes and People abroad, whose auersion is inward, howsoeuer they hold external amity.’ This is but to intimate his imbowelled familiarity with Princes inwards; if as a Councellor of State with them (so, poore Snake, he would be reputed) then is he persidious in reuealing them: Disclosing of Secrecies is the extremity of vnfaithfulnesse in a Councellor: If as a Confessor to them, then is he Sacrilegiously false, and Canonically ir­regular, by their owne Iesuiticall rules: To reueale what is [Page 356] confess't, is the height of impietie, for that is to breake the Seale which should not be bruised, say themselues: But withall hee proclaimes them as well for notorious hypo­crites, that thus carrie peace in their mouthes, but warre in their hearts; as also for busie Polypragmons in the State of other Nations: for what hath any forraine Prince to do with the managing of another mans Kingdome, either for Religion or Policie, so that neither himselfe nor his Sub­iects receiue any iniury thereby? but his enuenomed [...] to lay an imputation vpon his Maiesties gouernment, carrieth him, perforce, to slander other Princes also with these despightfull reproaches.

177. Lastly, all this is but a clap out of a Cane, or the cracke of an Alder-stalke, that yeelds more noise then force: for first, doth he thinke Princes to be so idle, or sim­ple, that, for the slanderous reports of a few Fugitiues (male-content either through waiwardnesse of minde, or for differences in Religion) they will fall at iarre, much lesse to open warre, with their Confederate Princes? Yea rather 'tis-supposed, that such Reuolters doe receiue from them, either the like answer which Verdugo (a great Com­mander vnder the King of Spaine) gaue Sir William Stanley, Estate of En­gl. Fugit. who, when he heard the false Knight transported into vi­olent speeches against this Realme, wish't him to vse more moderation of his tongue, for though HE had offended his Country, his Country had neuer offended him: or that which Count Charles (another of the same ranke) [...]itted Yorke with­all, when hee breathed out, at dinner, his blasphemies a­gainst our late Queene and State, the Count bid him hush't, telling him, that his table neuer gaue Priuilege to any man to Ibid. speake vnreuerently of Princes. (Parsons were not to be die­ted there.)

178. But suppose there should bee Kings cast in this Censurers mould, that would arme themselues (vnder pretence of Religion) against our Souereigne, 'tis no more then others haue done before against some of his [Page 357] worthy predecessors: and his Maiestie knowes there is a Psalme that begins with Quare fremuerunt, which is able to lead them all in Triumph, and teach them, that if they Psal. 2. 1. band against the Lord, or against his Annointed, he that sitteth in heauen can laugh them to scorne. In the meane time, his Maiesties fauour (we hope) is greater with God; and his Conscience (we are sure) more secured in the right of his cause, & his power more inlarged in the view of the world, then to be afraid of Paper-threats, yea, or armed terrors; that if the triall should come, the wils of his subiects (to vse the Epistlers words against himselfe) will appeare so vni­ted, as that their forces in their Souereignes defense, shall bee both admirable and dreadfull.

179. From Cries of Complaint, hee proceedes to tell vs of ‘Obloquies and Praiers.’ A good coniunction, and proportionable to his owne and his associates affections; whose deuout Soliloquies concerning this state, are nought else but reuiling obloquies of the State. To him (by Scrip­ture rule) all Praiers are truly directed, who dwelleth in the light which no man can attaine: and, by Saint Bernards war­rant, 1. Tim. 6. 16. Bern. Sent. those Praiers are to him vnacceptable, and in them­selues vnauaileable, wherein there is either nulla or nimia lux: either no light at all, as a man being in a darke place that seeth not himselfe (which our Sauiour checketh in their praier that would haue fire from Heauen, You know not Luc. 9. 55. of what spirit you are) perhaps the affections bee mudded with earthly things; or the vnderstanding enueloped with a superstitious darknesse; or the cogitations transported to malitious intents, or vncharitable reuenge: or when there is too much light, men see themselues too well (as the Pharisee that vi [...]ified all other in respect of him­selfe) Luc. 18. such as thinke no religion or actions good but their owne: the praiers proceeding from both these, whether Cymmerian or ouer-radiant affections, might better be spa­red; which, because wee take to bee the conceits of their bee-yond-Sea praiers, when they thinke of vs, not deuots, [Page 358] but deuouentes, not with charitable deuotion, but maliti­ous imprecations; wee doubt not but they receiue, either the answer which God himselfe gaue by the Prophet, Though you make many praiers, I will not heare you, for your Esa. 1. 15. hearts and hands are full of blood; or as our Sauiour to the Daughters of Hierusalem (though they better affected) Weepe not for them, but weepe for your selues, and for your owne Rebellions. Luc. 23. 18.

180. In their Oratories perhaps they pray for our con­uersion: But what should bee the ground of these ge­nerall obloquies heere mentioned?‘First, the very Ca­talogue of English Statutes extant in print against Catho­likes, for profession of their Religion.’ If this be the offense, the Obloquies cannot bee generall; for none in those parts vnderstand the language, but a few English Fugitiues; and their calumnious slanders are no more to bee regarded then the curses of that people, which yeerely goe out, and very solemnly reuile the Sunne for scorching their bo­dies. Heredot. Melpom. If the Offender bee angry with the Law, it is no maruell: yet hee discouereth thereby both a singu­lar impatience, and a bootlesse rage. Hee that will not feare the vigor either of Law or Magistrate, let him doe well. But perhaps these Statutes are translated for other Nations to view: if falsly, then not the Statute, but the corrupt Glosse causeth the Obloquie: a pregnant presumption whereof, Rom. 13. 3. is a moderne practise in that very kinde; for the place is knowen, where those two Statutes made since his Maiesties reigne touching such men, were bee-gored with such bloody additions in another Language, that being com­pared with the originall, hee that reades them, might truly exclaime as the Poet did, Heu quantum haec Niobe, Niobe distabat ab illa? If truly, neither our State nor Sta­tutes Ouid. need feare any Obloquie, except for Clemencie; since there is no Realme which hath not more seuere Lawes for men of different Religions, and treasonable affections, then all ours are. The speaking of a word, or making the [Page 359] least signe of dislike to the Religion established, in any point or ceremonie thereof, is Condemnation to the Fire presently, without remission in a Nation whence Parsons hath his best maintenance. And dooth not Cardinall Bel­larmine both confesse & commend that rigid course, when he saith that Catholikes will not suffer any among them, qui ostendunt vllo signo, etiam externo, se fauere Lutheranis? De laicis lib. 3 ca. 19. parag. Septimo. that shall declare by any outward signe or gesture that he fauou­reth the Lutherans? Yea, hee is verie peremptorie, that it is the onely remedie against such, mittere illos maturè in lo­cum suum, betimes to send them their long home: and giues a Idem ibid. cap 21. parag. Se­cundo. reason for it, because to keepe them aliue (though clapt vp in prison, or banished the land) is no safe course; for that, so they may corrupt their conuersing neighbours with words, and forrein nations with their bookes.

181 And yet this Censurer makes that the second part of those Obloquies, namely ‘the banishing of three­score Priests at one time out of the Kingdom.’In describing of which Lamentable Spectacle, he is verie passionately Rhetoricall ‘that men of so good parts, amiable aspects, sweet behauiour, &c. should bee cast out of their natiue soile.’ It was a graue conclusion of the Senators of Troy concer­ning Helena, the worlds wonder for beautie and excellent parts (which the Philosopher elegantly applies to any vice, seeme it neuer so delightfull) [...] &c. That Arist. Eth. 1. cap. 9. Homer. Iliad. [...] euen though shee bee such an one, for vnmatchable beauty & behauiour, yet for all that, rid her hence, say they, rather then to vs and our posteritie [...] She should abide heere for a Ibid. snare and destruction. The Counsel was wise, but the indul­gent King refusing it, her stay brought forth twenty foure Bookes of Iliads, and an Iliad of miseries. The like resolu­tion (but with a more actiue execution) was that of our King and State, when they enacted, that, were their birth, personages, and qualities neuer so honourable and admirable, yet hauing viperous hearts vnder their amiable aspects, the Land should bee disburdened of them, rather than [Page 360] nourish them, vnder pretext of Religion, to alienate true Subiects from their Souereigne, and make them fit for assistance of any enemie, either intestine or forreine, as oc­cation fitted. For what was one of Sauls faults, the sparing of Agag because hee was a goodly man, more regarding his 1. Sam. 15. feature then Gods precept, as Iosephus noteth: but Samuell Ioseph. Antiq. lib. 6. cap. 8. for all that, hewed him in peeces. And our Sauiours charge in the spirituall sense for the soules safetie, willing that if a mans right eye (the most amiable member that he hath) doe offend him, hee should plucke it out, and cast it from Mat. 5. 19. him, rather then keepe it to his owne ouerthrow, is as fit in politike aduise for the Realmes securitie: for better those eyes were lost, then the whole state endangered by kee­ping them in; if they be eyes, or men so extraordinarilie endowed, as this Iesuite makes them. For were they bet­ter, then any of them yet could appeare to vpright Iudge­ments, they haue left behinde them in all respects (both for outward feature, birth & behauiour, and also for inward qualities of nature, art, and grace) men of different Religi­on, their equals at least; and, which is the true commenda­tion of Christian Priests, of more faithfull and true hearts to their Prince and Countrie: without which, all the rest (in any man) are but the weapons of Disloyaltie, and impi­etie euen in the Philosophers iudgement. Arist. Polit. 1.

182 But heer to borrow this mans Rhetorick in his own words against himself (as phisitiōs do the Scorpiōs inwards against the Scorpions sting) what a lamentable spectacle to all natiōs should that haue bin (wherin Parsons had his heart, hand & head) to haue seen, not threescore only, but, to that nūber, a thousād more at least, in one momēt, with one hoi­sting puff, without al iudgemēt of law, men of so good parts, amiable aspects, sweet behauiour, natural borne subiects of the Land, the most of them of verie worshippfull▪ parentage, all, of Learned Education▪ cleare and denoid of suspition of crimes, in the Floure of their age: adde heereunto the naturall King and Souereigne of the Land, his vertuous and goodly [Page 361] Queene, his hopefull and innocent progenie, with perso­nages of most honorable place, noble birth, admirable wisdome, peerelesse vertues, matchlesse learning, to be cast out of their natiue soile, and vp into the ayre, onely for pro­fessing that Religion, which, onely, is iustifiable by scripture, and onely warrantable in all purer ages? This Sacrifice of so much blood, is, [...]elike no ground for Obloquie in other nations, if it may be called a Sacrifice; not of the old Testa­ment surely, for that was on mount Sion, of beasts onely; this, as in the valley or Vault of H [...]nnon, of humane crea­tures, 2. Cor. 28. 3. 1. Pet. 2. 13. Mar. 9. 49. euen of all for the most part in Saint Peters sense: nor of the New Testament, for euery Sacrifice, saith our Sauiour, there, must be powdred with Salt, but this must haue beene salted with POWDER): Marry for three-score treache­rous Priestlings (condemned by the Law to death) to bee pardoned their liues, and fairely di [...]mi'st the Land, which they infested deadly, and before time had left, both vnna­turaily and voluntarily; and with conuoy and safety to bee sent into those parts where their hearts do lie: this is such an obloquie, that the cutting of Alcibiades doggs taile filled Plutar. not Athens with more talk, then THIS (forsooth) doth the whole world.

183 Especially beeing seconded ‘With another la­mentable spectacle of the like number of Noble and Gentle­men passing in very good sort through sundrie Countries, beeing retyred out of Ireland their natiue Countrie for the same cause of conscience.’ There is no Paradox so strange, but some Philosopher will vndertake to defend it, Cic. de diuin. saith the Orator: nor any vice so soule, but the Graecians had [...] some refuge of Apologie, to maintaine Iust. Mart. it for good, saith the Christian Philosopher: but yet, till now neuer would any iustifie or deplore a band of open Traitors: for euen enemies, though they entertained the Treason, did euer abhorre the actors. Proditore▪ etiam ijs Tacit. Anal. lib. 1. quos anteponount inuisi sunt, saith the Historian. But such a Priuiledge hath Iesuitish Diuinity, that it may commend [Page 362] a banded rout of forlorne fugitiues, as if they were Religi­ous Pilgrims. Sic manus manum fricat, and one Traitor knowes how to bewaile another. Onely this art the La­menting Iesuite hath in this height of his Impudencie, to conceale the name of TYRONE the chieftaine and ring­leader of the rest; whose Rebellious Insurrections in the time of our late Queene (who gaue him his first Nobilitie, beeing otherwise but of a base original) causing the waste of the Lands treasure, and exhausting the blood of too ma­ny valiant souldiers, cassiered all hope (euen in himselfe) that his life should be spared, much lesse his case pittied: yet this last reuolt, and contemptuous out-breach, so ex­ceedingly disloyall and vnthankfull to his Gratious Soue­reigne, who had pardoned him his former treasons; entertained him with fauour; protected him with autho­ritie; dismi'st him with honour; and followed him with all occasions that might giue a well disposed man content­ment, dooth make him so odious and abhominable, that euen Caecilius himselfe that great vndertaker for Verres, and of any bad cause else, would be ashamed to patronize HIM.

184 Much lesse (as this Jesuite) shroud him vnder the Cloake of Religion, whose prophane life, & heathenish o­pinions (exprest by his brutish actions) are proclaimed to the world, that hee made no Conscience of Religion; so farr was hee from beeing nice vpon difference in point of Re­ligion: vnlesse to make murther no sinne; promiscuous mariage no Adulterie; Rapine no stealth; oppression no wrong; and Rebellion no disloyaltie, bee the points of Romes Catholike Religion. Otherwise his conscience (so cal­led) was set as free for Poperie as his heart could desire, not in Ireland onely, but while he was in England; where hee had his Masse and Priest without impeachment or distur­bance; and with such fauour, that in a search for others, his Pri [...]st being taken, and signifying to whome hee be­longed; he was presently dismist, without any further que­question [Page 363] or molestation: nor did HEE alone obtaine this fauour, but all the rest of that Fugitius sort from the highest to the lowest, not one of them being once questio­ned for his Religion, or any Oath cendred to him: which, if they were asked, they will not bee so impudent as to deny it. But hereby the Readers may cleerely see, what the Epistler meanes by that Libertie of Conscience which hee pleades for so often; namely, immunity to sinne against God; freedome to make port-sale of his natiue Countrie; licence to reuolte from his dearest Soueraigne; conniuence to entertaine treasonable consorts; permission to inrich himselfe for proiected vsurpations; breefly, a generall in­dulgence to staine the earth with blood, the ayte with blas­phemie, the soule with corruptions, the heauen with luxuri­ous Rapines and incontiuencies: and if these may not bee granted, it is ‘such an Angariation of Conscience, as must needes breake out into these retiring euents,’ saith the An­tapologer; that is to say, into these Traitorly Reuolts from his sacred Maiestie.

185 Whom this Censurer here vouchsafeth to besmeare with his glauering balme, commending his Maiesties ‘na­turall inclination to sweetnes, peace, and tranquilitie.’ Which as his Maiestie repelleth with that speech of Ecclesiasticus Eccles. 25. 9. speciosa non est laus in ore peccatoris, that a good mans praise doth no more befitte a wicked mans mouth, then a ring of Prou. 11. 22. gold doth a swines snowt; therefore thinking of him, as Milo did of Vatinius (whose name, for detestation, came into a Catullus. Prouerb) dooth take it for a disgrace, that so lewd a man should offer to commend him: so he demands with all, why being of a disposition so sweete and peaceable (as his Subiects find him, and such Fugitiues confesse him) they should be­wray such bad natures, with small wisedome, to vse the meanes which must exasperate and prouoke him? For the quietest spirits once throughly stirred, are not easily allayed: Macrob. Satur nay, the neatest wine if it once turne eager, proues extream­ly keene.

[Page 364] 186 And as hee praiseth, [...]o he bemoaneth his Ma­iestie, ‘and the State with him, whom hee thinketh, by such Reuolts to be cast into perpetuall Cares about the same.’ Such tender affection issuing from a loyall heart, were ve­ry acceptable; but this being vnsound, the other is a coggerie. Kings and States-men haue their Cares, many and great; especially a Monarches Crowne, is, vnto him that weares it rather a Diadema Spinarum, then Gemmarum, and circled with more Cares then Iewels. The more wrong therefore doe they offer to their Soueraigne, who by such contemptuous and disloyall out-leapes augment those Cares, which the breaking out of many more such as these, doe not so much accumulate, as the fomentation of these rebellious practises, by Priests and Iesuites, the princi­pall instigators to such continuall Reuolts and Insurrecti­ons. So that who can blame his Maiestie and the State, if, to lessen these Cares, and to preuent such mischifes, they take order to keepe out, and cut off the originall nourishing inflamers, which minister the rechaffment to these disloyall attempts?

187 But were these Cares more then they ar [...], yet are they not dismaying with terror, but exciting to proui­dence; nor blunting the sword of Iustice, but rather edg­ing it, to execute suchincendiaries. For shall not the cor­rupt humours be purg'd, because at moouing of the same, a few pustles will breake out? which though for a time they disfigure the countenance, and cause a little paine, yet the body is cleansed for along time after, When this Sparta­cus of these Fugitiues (Tyrone by name) had his Rebels in Plut. Crass. the field, with his ensignes displayed, and his auxiliarie sup­plies from a potent aduersary; yet then did hee not cast the State into such Cares, but that in the end it brought him on his knees: being now fled, the Care is the lesse; for an open enemy giues more securitie, then an inte­stine dissembler; and a roauing fugitiue then an home bi­ding Rebell. For what trust wil any forraine Prince repose [Page 365] in such, or commit to them? but conclude of them (as Mon dragon did of the like, [...]o these that were then in pay Estate of Eng. Fugi [...]. vnde▪ a King, in those daies hostile to this Nation) that they were all but Traitors whence they came, and spies where they came: and 'tis worth the remembring which one hath obserued, that in the famous Inuasion of 1588. not one of our English Fugitiues (thou [...]h some of them men of great valour, honour, and birth) were trusted so much as with any Idem ibid. inferiour place of command; [...]ay scarce suffered to bee ban­ded in t [...]e company of the Inuaders: the Land ridde of such, doth ease the Realme, not fill th [...] State with Cares.

188 Now hath he doone with his paire of lamentable spectacles, and is suddenly fallen into a chafe (for these sections conclusorie, are rather Counter-passions of Lu­nacie, then artificiall closes of an Epilogue) and his an­ger is, that the Apologer will say, ‘that there is no persecu­tion or ha [...]d dealing for Religion, neither in our Kings, nor in the late Queenes time.’ The auerment of a troath, should not raise choller through impatience, but incline the minde to beleeue: neither is it the auowing assertion which mooues his patience; for in his owne conscience (though seared) he knowes it, and he knowes that the world, right­ly informed, is fully perswaded of the truth thereof: but the diminishing of the hoped number, (which the Pope only expects, and they rely on) by diuers Statutes wisely prouided for, is indeed, that Angariatian of their Conscience which he so tearmes: for raualling of a Confederacie, where affiance is placed in Number, is a tormenting discourage­ment.

189 That pang is past; now he is rapt into an extasie of admiration:Wondring why this late Apologie hath beene so published in English and Latine to the world? First, for the publishing: to that end it was done, which is the ge­nerall intendment of all writing; which in Scripture is two­fold, Diffusio & duratio, that it might both disperse it selfe to Psal. 102. 18. publike view: and remaine also to posteritie. Secondly, for [Page 366] the double Language; therefore it was done, that both strangers might bee therewith acquainted, and also that it might be freed from corrupt Translations, by which Iesus­tish tricke our Doctrine and Nation are vsually & wrong­fully made odious: for both together; that in present and future age, as well fo [...]rainers abroad, as friends at home, might on each side see, both his Maiesties prudent and cle­ment course, onely requiring an OATH of his Subiects, for his owne securitie in Temporall Allegeance, after so many attempts by that bloòdy Generation; and also the Popes frampold dealing, who not only redoubled an encountring Prohibition, but his Champion Bellarmine also brandished a violent dissuasion; hee to the Catholikes in generall; this to the Arch-Priest in particular; both of them disallowing and reproouing that, which whole Councels ancient haue warranted, and holy Bishops haue neuer denied to any Em­perors.

190 Why, ‘but the Popes Breues were written priuatelie to the Catholikes of England.’ The nature of any writing is iudged, not by the Secrecie of the Conueiance, but by the Authoritie of the writer; especially, if in a publike cause, and to many persons: Familiar Epistles are Secrets; Breues from Popes are Writs vpon Record: lest therefore the succeed­ing age, finding such Precepts in the Registrie, might per­swade themselues of the Popes Souereigntie for England, the Apologie, to preuent such mischiefe, hath crush't that con­ceit, disclaiming his proud vsurpation, and proclaiming him for a busy-body where he had no command; for what hath a Bishop in Italie to doe with the Subiects of Great Brit­taine? To informe their Consciences, saith the Epistler, or ra­ther to infect them; and by a Spirituall Tyranny to counter­mand with an Interdiction, what they of themselues were most willing and ready to performe; being afore perswa­ded, that it was most consonant to Gods Religion, and Chri­stian duty.

191 But Bellarmines letter was ‘written onely to a pri­uate [Page 367] friend.’ True, but neither of them both was a priuate person; the one a Cardinall, the other an Arch-priest: nor was it written to be kept priuate; for scarcely was it read by him, but Copies were dispersed. Wherein his Maiestie see­ing not onely his Publike Act, but his Sacred Person both scornefully and contumeliously handled (besides the gene­rall infection which this Pharisaicall trebled Leauen, though secretly conueied, might worke by contagion) thought it stood him vpon in honour, both to make the worlde Iudge of these irreligious passages from Rome, and also to discouer as well the wickednesse of their purpose, as the weaknesse of the arguments produced by this couple of Grand-Clerkes in their seuerall encounters.

192 ‘Ye but by this publishing of them, first, diuers will hold themselues obliged, or prouoak't to answer the same.’ What, after Tortus and Parsons? If they shall doe it better, that will be a shame to the Cardinall: if worse, a staine to themselues: Onely this comfort they haue, that worse then the Censurer hath done they cannot answer. Howsoeuer they doe, either better or worse, let them assure themselues it will not passe with silence:

Longus post me ordo est, idem petentium decus, saith he in Liuy.
Scaeuola lib. 1.

193 Secondly, ‘The vnlawfulnesse of the Oath will bee disputed, and condemned in all Vniuersities, Schooles, and Bookes of particular men.’ 'Tis a good counsell that the Poet giueth, not to take measure of another mans foot by Horace. your owne Last. Vniuersities haue more iudgement and discretion then a single Cardinall, or one scribling Iesuite. Dispute the Question they may; but before they condemne the OATH, they will bee aduised; or if they doe, they shall not bee seared: truth hath as strong armor as falshood can shew. Yet the Censurer, being no greater Clerke then the Priests make him and this booke shewes him, had done wisely, first to expect such a Schoole-determination: but ignorance will euer presse forward; and a boyling sto­macke [Page 368] cannot conceale or retaine the inclosed rancor.

194 Thirdly, ‘The vniust violence in forcing men to sweare, and notwithstanding to make them say that they doe it willingly, and without coaction, will appeare both to be one of the greatest Contradictions in it selfe, and most iniurious to Christian men that euer was heard.’ How oft hath it beene answered, that a peine vpon a Statute is no inforce­ment of the Conscience, which hath libertie left both to de­murre, and refuse? after which demurre to reiect it vtterly, argueth an ouert disloyaltie; to take it, and not willingly, implieth a Couert treacherie: the Law punisheth the first vpon the plaine discouerie; it requireth the last for the more sure discouerie. Where is now the Contradiction ei­ther express't or infolded? The Law insticts a mulct vpon him that refuseth the Oath; there's one Proposition: The same Law inioines him that takes it, to professe that hee sweares willingly; there's the other. If the Oath had been imposed vpon a man to take it whether hee would or no, and withall required of him to say that hee tooke it willing­lie, this had indeed beene Contradictorie: but ill lu [...]ke hath this Epistler, either in framing, or pationizing Contra­dictions.

195 What is the second greeuance? ‘It is most i [...] ­rious to Christian men’ (saith he.) Euery iniurie is, accor­ding to the name, either an iniustice against some Law, or a wrong offred to some persons right. Now what Law doth the taking of an Oath, to be heartily true vnto the Natiue Souereigne for his Temporall Securitie, either defeat, or thwart? As for the persons, a partie consenting to an acti­on, cannot bee said to receiue a wrong by that Action. ‘But his Consent is inforced.’No; Libertie of choice is no inforcement of consent. ‘But if he doe it not, hee incurres the danger.’ True, that's a punishment for his contuma­ci [...], no violence to the Conscience; were not the Inquisition more coactiue, Christians should haue lesse pressure; and Poperie fewer Di [...]ciples.

[Page 369] 196 Yet an other fit takes him; for after a few faire pawses, wherein he tels vs by way of Prophecie, That ‘some learned men will answer more sufficiently then he hath done’ (that's easily credible, for, as Tully said of Heius, ‘hee hath rather marr'd the cause then help't it)’ because what Act. 4. in Ver. HE hath written, did but occurre to him: (so said Iacob of his counterfeit venison, that it was brought to his hand) af­ter Gen. 27. this, I say, he fals againe to his P [...]rs, ‘that God would incline his Maiesties heart to take the best course for vniting his subiects wills, but his Praier is with a vengeance, that if God will not so incline, Despaire, the mother of head­long precipitation will enter; for patience prouok't will turne into furie:’ Heer's an Herauld of defiance, not a Iesuite at his Deuotion, the very humour, or rather heat of him in the Poet,

Flectere si nequeo Super [...]s Acheronta mouebo.

Did our Sauiour pray so? No, for you haue condemned and killed the Iust, saith Saint Iames, and HE hath not RESIS­TED Iac. 5. 6. you; but hot spirits must haue fire from heauen if the Luc. 9. 54. gates of a Cittie be but shut against them; for they haue, be­like learn'd it of Saint Paul who wils men not to auenge them Rom. 13. 9. selues, but to giue place vnto wrath; and of God himselfe, be­cause hee saith Vengeance is mine, I will repay; and of his bles­sed Deut. 32. 35. Sonne, resist not euill, but if a man will angariate thee a mile, goe with him t [...]aine. Mat. 5. 39. 41.

197 Not withstanding all this, there is no remedy but one, and that is ‘Tolleration; for freindly intreatie (saith hee) would binde vp wounds bleeding on all sides, whereas exulce­ration makes them fester with greefe and danger.’ Sic Sen­tentias loquitur; and neither of them vntrue where the wound is greene, or the cure not desperate: where the cause opprest is good, and the partie cassier'd is innocent. Otherwise most false; for absence of an aduersarie doth alleuiate, the concurrence of opposites dooth exul­cerate both griefe and wrath: as the wound dri'de vp, will bleede a fresh at the presence of the murtherer. If therefore, [Page 370] that remedy denied, there must needes treake out a despe­rate rage; bee it so, better that a few bee driuen into despaire then the whole state raised into a commotion, which no­thing sooner then Tolleration of TWO diuers Religions in one Realme. Interim, these [...], false fires, and paper-threates Eras Chil. Cent. 4. are bootelesse, where the wrath is forcelesse, and the denoun­cer gracelesse.

198 But is not the very vp-close of all, a plaine Contra­diction, to these precedents? ‘To Gods holy prouidence, (saith hee) then hole is to bee committed; who for his greater glorie, whether to life or death, will dispose of all.’ Threates of reuenge for pretended pressure, and totall committing the same to Gods prouidence, are meere opposite. HIS Sacred prouidence is to keepe Kings Persons, and their authoritie Sacred: that is, free from touch of disgrace, or dismay of terror, by any hu mane power. Obedience of the Subiect is the safe gard hee hath appointed for that immunitie: any Doctrine [...]o the con­trary, is aduersarie bo [...]h to his holy prouidence, and that diuine ordinance. Patience with hope are the best arguments of Re­liance vpon his care and wisedome. Priests especially, should pray with charitie, not threaten with affrightment; preach to Subiects Loialtie with sufferance, not arme them with impatience; no [...] charme them with fraudulence. To affray Kings liuing and reuile Princes dead, argueth neither trust in Gods prouidence, nor reference to his glorie. Contro­uersies in Diuinitie, there may, there must be; but Schooles and Clerks haue nought to doe with Princes Crownes, saue in dutie to obey, and with learning to support them: so may the end of all turne to his glory, of whole glory there is none end. But RELIGION turned into STATISME, will soone prooue AT HE IS ME.

FINIS.

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