THREE thinges (gentle Reader) at the comming forth of this Booke may occur vnto thy mynd, in which thou mayst perhaps desire some satis­faction. First the cause why so idle a worke as M. Barlowes Answere is knowne, and taken to be, should be answered at all by so graue and learned a man as F. Persons was. Se­condly why this Answere is published so late after his death. And last of all what opinion is to be had of M. [Page] Barlowes talents, learnin [...], & methode in answering, or what others heere do iudge of the same.Three things de­clared in this pre­face for the Rea­ders satis­faction. And albeit this latter may seeme to some to be of least moment for that one aduersary most commonly will hold an others writing in highest contempt, and therfore from them so much interessed, no sound iudgement may be expected: yet do I thinke it very necessary to insist most thereon, or rather am forced to the same, for that M. Barlow is so desirous of honour, as like the Ape he thinketh his owne whelp fayrest: and himselfe will needs perswade his Maiesty that he hath so answered, as that no sound Reply can euer be made thereunto. Wherfore as well for thy instruction (good Reader) as also to rectify M. Barlowes iudgement, which in this seemeth to be very erroneous, and to teach him to ex­amine his con [...]cience better before he presume againe so far, as eyther to promise to a Prince, or put forth in print; I shall set downe my opinion, & worth of his Booke, and that vpon no other grounds, then I shall produce out of the Booke it selfe, whereby thou shalt haue more light to discerne in this affaire be­tweene vs, and M. Barlow lesse cause to complaine of any hard measure, seeing that against M. Barlow non [...] is brought to plead, but M. Barlow himselfe.

2. To the first point then, this briefly I an­swere, that F. Persons hauing seene the base manner & method of writing which M. Barlow houldeth through his whole Booke,Why M. Barlowes book was answered by F. Per­sons. esteemed the worke not worthy of any answere, and so resolued with himselfe to be silent therein, and in lieu of refuting this answere to set forth the other two parts of Resolution, so long before promised by him, and so much desired of the Catho­liks in England: which whiles he went about to doe, [Page] a Copy of this answere of M. Barlow came to the In­quisitors hands, and was by them sent to the said Father with order to refute the same, perswading themselues that a booke of that bulke & argument, written by a pretēded Prelate, & dedicated to his Maiesty, could not but beare some shew of learning, and therfore was, not to be left vnanswered. And that good opinion got M. Barlow by writing in English: for could these haue but vnderstood what was written, & with what mo­desty and learning, he may be sure F. Persons should neuer haue bene troubled with the sight therof, but a shorter course had byn taken by casting it into the fire, the fittest element to purge such vnsauoury filth, as eue­ry where he belcheth forth in the same against all sortes of men, wherof you shall hardly fynd any one page to be void.

3. Now, for the stay which hath bene made in the setting forth of this worke,The cause of the stay of this edi­tion. seeing that the said Father dispatched what he wrote in lesse then 4. mōths it being now more then 4. tymes as much since his decease, hath especially proceeded vpon the manifold other incumbrances & variable disposition of body, wherwith that party hath bene troubled to whome the worke was committed to be finished, as himselfe cō ­fesseth in the very entrance of the first Chapter of his Supplement, which he intended to haue set forth with this Booke: but growing to so great a bulke by reason of the manifold aduantages giuen by the Aduersary, it was thought better in the end, that it should goe forth a part, as making of it selfe a iust volume with some little enlargement, or addition annexed there­unto, in answere of some things obiected, forged not well vnderstood, or misalleadged by M. Doctour [Page] Andrews, now of Ely, concerning the matters by him handled in the Supplement, whome togeather with M. Barlow he answereth with that grauity, iudgement, and learning, as will content all, yea euen his Aduer­saryes themselues (if by these meanes they were to be contented:) or if that the search of truth were the cen­ter of their motion, and chiefe end of their endeauors; and not contrarily with neglect & contempt therof, to speake placentia, and write that which may pleas [...] their humors best, by whome they hope to gaine most, not regarding on which side equity and right doth stand, so they withstand not them, whose pleasure they make the square of their actions, & whose fauour they hold for their highest felicity.

4. But touching the last point, for that I meane to make it the subiect of this Preface, I shall be more long, not for any difficulty which I fynd in the thing it selfe (for who but M. Barlow knoweth not what a weake write [...] M. Barlow is,What manner of writer M. Ba [...] ­low is. and in all manner of lear­ning insufficient?) but that the Reader by this example may see the weight and worth of Protestant writers, & how little regard is to be had to the bragging & vaū ­ting of their owne learning, & conquest ouer their Aduersaries: for with such brauery of words, as with figge-leaues, they would couer their shame and naked­nes, whiles full well they see, and feele the wound which euen pierceth & pincheth them to the hart roote. And commonly none brag more then those who performe least, or vpon other occasion, then when they are most vanquished and ouercome: at least so it fareth often with M. Barlow who thus vaunting­ly telleth his Maiesty, that he is one of a great num­ber, and a continuall succession, which are ready for [Page] this cause, and already c [...]tred [...]he combat, and as the couragious Spartans were w [...]nt to sing [...], try them when, and wherein yow please. And after speaking more particulerly of this Answere, he saith: In hand­ling the mayne points, I trust it will appeare, that I haue neyther dallyed with him, nor illuded the Reader, so that, for any sound Reply thereto, I assure my selfe secu­rity from him. And is not this very confidently spoken trow yow? And is not this Minister well perswaded of himselfe, and his owne learning, that thus craketh? Audiuimus superbiam Moab, superbus est valde,Isa. 1 [...]. sed superbia eius, & arrogantia eius, & indignatio eius plus quàm fortitudo eius. We haue heard the pride of Moab (M. Barlow) he is very proud, but his pride, and ar­rogancy, and wrath is more then his strength.

5. Neyther is this swelling humor, and arrogant confidence of knowledge & learning alone peculiar to M. Barlow, Tertull. d [...] praes [...]rip. cap. 41. Aug. tract. 45. in Ioānem. Bernard. serm. 65. in Cantica. but common to all of his ranke & calling, yea to all the Heretikes of former tymes, for so noteth old Tertullian when he sayd: Omnes tument, o [...]nes scien­tiam polli [...]ntur [...]: all are puffed vp with pride, all make ostentation of learning: and S. Bernard: Omnibus vna intentio haereticis semper fuit, captare gloriā de singularitate scientiae: All heretikes agree in this, to seeke glory by the singularity of knowledge: and therefore no mer­uaile if we heare now & then one Iewell to challenge the whole Christian world to answere him, one simple Sut [...]liffe to set out in print, th [...]t it is more easy for him to refute Bellarmine, then to reade him. And not to seeke further to heare M. Barlow to tell his Maiesty,M. Barlow in his epi­stl [...] Dedi­catory to his Mai [...] ­sty. that F. Persons is to weake to dispute: and againe, Verbalize he can, dispute he cannot; in Storyes a great florisher, but a false relator of them &c. And then of himselfe as a [Page] Cocke of the G [...]me to crow, that he is secure from all answere, that he is like one of the Spartans, to be try­ed when his Maiesty listeth, with other like phrases of arrogancy in the currēt of his Booke, all breathing forth Luthers spirit, and Lucifers pride, fitter for some Thraso vpon a stage, then a Deuine in a printed book. For were not [...]hese Spartans he speaketh of both weake in force, and few in number, I thinke M. Barlow had neuer bene singled out from amongst them for this cōbat, but want of store in this vrging exigent, made those who imployed him, to make much of a little, and to be behoulding to his small skill, as you know, who are wont to be to the Knights of the Post, when they can procure no better sureties.

6.. For whosoeuer [...]hall with due attention and e­quall iudgment, no way ouerpoysed with fauour or disfauour of any part [...] read M. B [...]rlowes booke,M. Bar­lowes mā ­ner of writing. if he be learned, and can vnderstand how things are discussed, must needes confesse the whole worke to be a me [...]re patchery (as Fa: P [...]rsons, cuius memoria in benedictioni­bus, was vsually wont to terme it) of many shreds of latin and greeke sentences, misapplyed prouerbes, broken verses, idle and childish scoffes, iniurious ca­lumni [...]tions, inck-horne tearmes, exorbitant rayling, incredible ignorance, and lying without measure, no Authour lightly euer sincerely cited, F. Persons words seldome or neuer truly alleaged, no matter from the beginning to the end with any learning, iudgment, or fidelity handled: his chiefest endeauour is to rayle against the Pope, to flatter the Prince, to iniure Ca­tholikes, to disgrace F. Persons: much he is in whores, in Panders, in strumpets, in hornes, in Asses, and spewing dogs, and other like raffe: in euery thing he [Page] treateth eyther loathsome, or ridiculous: but for that these two opinions of this Answere, I meane M. Barlowes, and myne, are so quite repugnant one to the other, I shall for discharge of my credit exemplify in some speciall points of the same: for to handle at length euery particuler would be too long for this place, and most of them are discussed in the Treatise it self. I shall begin with his ignorance, on which I meane most to in­sist.

7. This fault in M. Barlow is not sin­gle, but very manifold and singular, and that in all manner of learning, in Humanity, Philo­sophy, History, Interpretations of Scriptures,M. Bar­lowes ig­norance in Grāme [...] & Huma­nity. and Diuinity, in ech of which I will for a tast alleage some [...]w examples, being loath with any more to weary the Readers patience, or to draw this Preface to greater prolixity then needs I must, for the [...]ull deciphering of this ignorant Minister, whose skill, albeit it seeme to be most in Humani­ty, yet in the same it is also very little:Barlow. pag. 15 [...]. for in one place he calleth the three fatall s [...]sters, whome he nameth in his ma [...]gent, [...]umenides; wheras euery Grammer boy can tell him that [...]um [...]nides are not the three fa [...]all sisters, but his familiar friends the three furyes. W [...]th like skill he interpreteth the prouerbe Omnia sub vnam Myconum, to signify that one may stand for all: wheras his chiefe Author Erasmus, out of Strabo, far otherwise expoundeth it to be meant only of such,pag. 295 [...] as vnder some particuler tytle handle things of different nature, which can by no meanes be applyed thereunto, as elswhere it [...]s told him.

[Page]8. Besides these mistakings, for more eui­dent demonstration of his rare talents in constru­ction, I will set downe two examples, but ve­ry briefly, for that he shall againe heare of them both; of the one in this Treatise, and of the o­ther by the Authour of the Supplement. The first is touching certayne wordes of Saint Gregory in his Epistle to Theodore the Emperour Mauriti­us his Phisitian,Gregor. lib. 2. Ep. ep. 65. where Saint Gregory yielding the reason why he sent not his Letters for the Em­perour to his owne Legate, but to the said The­odore, saith: Nolo eam à Responsali meo publicè da­ri, quia Vos qui ei familiariùs seruitis, loqui ei libe­riùs & ap [...]rtiùs potestis &c. That is, I will not that this Letter I send (to the Emperour) be deliuered publikely by my Legate, for that You, who are more neere about him, can speake more freely & plainly vnto him. So S. Gregory.

9. But what sense or construction, thinke you doth M. Barlow make of these words? Truly such, as if he were a Grammer boy, vnder some Orbi­lius, he would be made to feele the smart of his folly. S. Gregory (saith he) writes to Theodore the [...]m [...]rours Phisitian, Barl. pag. 174. and intreates him to deale with his Lord and Soueraigne about it: the reasons wherof he had not, yea he would not (saith he) à Responsali suo publicè dare,A very gros [...]e Gramma­ticall er­rour. publikely yield as fr [...]m his Ch [...]yre, or Oracle (much lesse by his Br [...]ue int [...]rdict) but ha­uing suggested it priuately, he left it to God, and the [...]p [...]r [...]urs le [...]sure and wisdome. So he. And was there euer sentence so interpreted as this? what chopping, what changing what mistaking is there heere? A letter is turned into reasons, the verbe [Page] passiue into the actiue, a Legate into a Chayre or Ora­cle. And is not this man more fit to be set agayne to In­speach, and Grammar rules, then to be imployed in wri­ting for defence of his Maiesty? I would fayne know where M. Barlow euer reade Responsalis, to signify a Chaire or Oracle, more then it doth a Pulpit, or Sermon, Lincolne Church, or Paules steeple.

10. And to omit other incongruities, by this pittiful construction M. Barlow his Petrus de Vin [...]is should be more miraculous, then elsewhere he hath made him, and yet he makes him to write Fredericke the second his death a yeare after his eyes and braynes were out of his head. And then further, of one & the selfe same man, he maketh two: but by this new Grammaticall interpretation he shal neyther write nor reade, be one man, or two, but be metamorphosed into a Chaire or Oracle.Fragmen­tum histo­ri [...]um in anno 1238. [...]omo 1. hist. Germ. Casarum. For if he list to read Fragmentum historicum printed in the first tome of the German Hi­story, he shall find what that Author writeth of Pe­trus de Vineis his going to the Councell of Lyons: for speaking of the Emperour he saith: Q [...]i non com­paruit, s [...]d R [...]sponsales prose transmisit minùs sufficientes: Fredericke appeared not in the Councell, but sent in his behalfe vnsufficient Embassadours, to wit, Petr [...]s de Vineis, and Thaddaeus Sinuessanus. Will M. Barlow say, that he sent two Chayres, or Oracles? That truely had bene a strange Embassage. Or will he tell vs, that when our King Richard the first his Embassadors went to Rome, to withstand the Bishop of Roane, complay­ning against him, [...]s Nubrigensis writeth (Responsales quoque Regis è vestigio secuti, in conspectu summi Pontificis in faciem illi restitere. The Embassadours also of the King presently following, resisted him to his face be­fore [Page] the Pope) that he sent Chaires or Oracles to Rome? Or were these Chayrs or Oracles so earnest before the Pope in his defence? I know not whether this thing deserue rather laughter or compassion: Laughter, for that it is so foolish and ridiculous in it selfe: Compa­ssion to see one to beare himself for Bishop of Lincolne so ignorant, as to translate Responsalis, for a Chaire or Oracle, with this insulting adiection to the same, (much lesse by his Breue interdict.) But let vs come to the second.

11. The other example of his Grammaticall construction is concerning a place of Bellarmine about the authority of Kinges, where the Cardinal refelling an obiection that the exemption of Clergy-men from tributes, and appearing at secular tribunalls, is de iure humano, and so may be repealed by Princes, answe­reth, that it doth not follow,Bellarm. l. 1. de Cler. cap. 28. both for that not only Kings, but Popes and Councels haue giuen this exemption to Clergy-men: as also for that the whole world hath consen­ted to the same, which hath bestowed vpon Kinges that pow­er which they haue. So he. Now let vs heare M. Bar­low conster these words: thus then he Englisheth them:Barlow pag. 342. Orbis terrae, t'is within the compasse of the inferiour orbe, from whence is giuen to Kinges that power which they haue. So he. And let him turne ouer againe his Grammaticon or Māmatrecton Cooper, or Calepine, and he shall neuer fynde these two wordes which himself setteth downe in latin, to wit, orbis terrae, to signify, t'is within the compasse of the inferiour orbe:A strange constru­ction of Orbis ter­rae. and therefore perhaps his wits were without that compasse when he wrote it, and likewise his honesty was scant at home, when within 3 leaues after, out of this selfe same Chapter he cyteth in different letters, and many of them capitalls, [Page] this passage, as the expresse wordes of Bellarmine [...] The Clergy is not bound to obey Kings, longer then Kings are THEIR SVPERIOVRS: and that is, Bellar. l [...] citato. so long as THE POPE WILL: for whome HE EXEMPTES, they are all FRE: and citeth in the margent de Cler. lib. 1. Cap. 28. [...]. Respondeo ne­gando. But let him read the place that list, and he shal find no such thing. And what then will yow say to such forgery & falsity? But for these two pointes I re­ferre him to the Author of the Supplement, where they are more largely discussed. And were not M. Barlow of a seared conscience, and his cause desperate, he would neuer vse such legier-de-main, and discredit himself in this base manner. If his Spartans ready for the combat, can fight no better, it were more for his Maiestys honour, and their owne honesty, that they kept themselues out of the field, & staid at home to tend gooslinges, then thus to betray their cause, and shame all. From Grammar let vs come to Philoso­phy.

12. It seemeth that in this science M. Barlow is very meanly seene,M. Bar­lowes i­gnorance in Philoso­phy. and not to haue read, or (which I rather thinke) not to haue vnderstood Porphyries In­troduction to the same. For what puny-Sophister is there in Oxford, or Cambridge, who knoweth not that, species producatur de pluribus differentibus numero? But quite contrary M. Barlow tells vs, that the powder-plot was not singular from all examples, there hauing bene the like done by Protestants (though not in specie, yet in indiui­duo) as at Antwerp &c. which is asmuch, as if one should say: Although so grosse ignorance as we see in M. Barlow of Lincolne, cannot be found in any other man, yet is it to be found in many M. Barlowes: where­as [Page] M. Barlow, of whome we speake, is but one and the selfe same man, and ignorance may be found in other men as well as in him, especially if they be Ministers as he is: but of this also he shall see more in the ensuing Discussion. And doth not he deserue to be brought a­gaine ad inferiora subs [...]llia, and to sit amongst the So­phisters in Cambridge, till he hath learned to speake more like a Philosopher?

13. Againe what more sollemne foolery can there be, then so ignorantly to insult vpon his ad [...]ersary, for saying, that S. Leo in a certayne place spake of vnity of names, as M. Barlow doth, for thus he sayth:Leo ep. 89. What learning will iustifie that phrase of speach, An vnity of names &c? And againe, that one name imparted to seue­rall persons, should be called an vnity, let all the Onoma­sticks, and Nomenclators, or Mathematicians, or Schoole­men be searched, and t'will not be found. So he. Doe you not thinke that this man hath searched far into the matter, read all bookes, and seene what all say, that so resolutly and generally pronounceth this sentence? & yet Aristotle could tell him, that all aequiuoca, vniuoca, analoga, agree in one name: and none but one, as i­gnorant as M. Barlow, will deny that the name Father agreeth to men and God, but in different manner; so that it is true to say, that the name of Father is all one in God and man, though in nature it differ. And what can be required more to the vnity of names? Or can M. Barlow conceaue that they haue one name without all vnity? Truly as well, as conceaue, that a man may be a foole, without foolery, or as simple as himselfe, vvithout simplicity.

14. And if this thing in no Schoole man can be found, then must S. Thomas be blotted out of that rāke, [Page] whose wordes are:D. Th [...]. lec. 12. in Periber. lit. F. Ostenait Aristoteles quòd s [...]li vni­tas nominis non sufficit ad vnitatem enuntiationis. Aristo­tle sheweth, that vnity of name sufficeth not for the v­nity of a proposition. And in his Quodlibets he ex­presly proueth this vnity of names, which he calleth vnitatē vocis, the vnity of appellatiō, for that els there were no vniuoca. But of this also he will heare more then he would, or euer will be able to refell by the Au­thor of the Supplement. It sufficeth me to detect only his ignorance, which as it is here, both grosse and pal­pable, so also combyned with singular arrogancy and pride, in so resolutly affirming, that no learning will iustifie this speach; when as Aristotle, and S. Thomas the great Philosopher, and most learned of all De­uines, do both teach and demonstrate the same.

15. Another exāple in this kind I might here pro­duce, touching his doctrine of contradictions, and his grosse mistaking of the same, but that will come after in due place to be discussed, where I examine his dispu­ [...]ation, about the first contradiction obiected to Bel­ [...]armine. Now let vs see his ignorance in historyes.M. Bar­lows igno­rance in histories. In historyes what greater ignorance can there be com­mitted then to relate fictions for truth, which haue no coherence eyther in place, tyme, or persons? And yet M. Barlow doth this so confidently, as he did the for­mer of vnity of names. Barlow pag. 298. Let one example suffice for this matter, by which alone the Reader may of himselfe coniecture of the rest. Alexander the third is charged to haue sēt Fredericke the first his picture to the Turke, that he might by the same know him, & kill him also, if he came into his hands, and that euen whiles he was fighting the Lords battailes: which obiection M. Barlow saith, pincheth the Pope to the quick. And I must [Page] confesse, that had the matter bene as he doth relate it [...] none can deny, but it had bene very barbarous indeed. But in the last chapter of F. Parsons ensuing Discussion, it is shewed, and conuinced most euidently, that Alexander was dead at least 7. yeares before that Fre­derick euer thought of going against the Turke, and eight before he came into Armenia. VVhat ignorance then is there in this Minister, so to write and triumph vpon lyes? How shall his Auditory belieue what he teacheth them out of the pulpit, that blusheth not to vtter such false and iniurious slanders in a printed booke?

16. I might heere most of all insist vpon his dealing with Pope Innocentius the fourth, whom he relateth to haue done many things against Frederick the second,Barlow pag. 292. & deinceps. vpon the credit of Vrspergensis; and yet that very Au­thor saith, that they fell out betweene Gregory the 9. and Fred [...]rick, many years before Innocentius was Pope. And yet such a writer is M. Barlow, as that he will not only ascribe all vnto Innocentius, but also from that supposall, draw this most malicious inference [...] That he went about to poyson the said Emperour. What more blind ignorance, and malicious dealing can be imagined then this? But for that this is after­wards very largely handled in the last Chapter of the ensuing Discussion, I will here no further treat ther­of: nor yet of his telling the Reader out of Binnius & Cicarella, that Pope Sixtus statua of brasse was, for that he was extremely hated, after his death cast downe &c. which all Rome, Barlow pag. 245. and the statua it selfe yet standing conuince to be a lye, & Binnius hath no such word in this Popes life; neyther doth Cicarella say at all, that it was cast downe. But it delighteth M. Barlow like a blynd horse [Page] in the battaile, boldly to aduenture vpon any thing, be it neuer so false, fond, or improbable.pag. 288. The like [...] kill he sheweth in making Conradus à Lichetenau to be a different writer from Vrspergensis, pag. 295. and Petrus à Vin [...]is to differ from Petrus à Vinea, with other infinite like ouersights in this kind, which cleerly shew that to be true of himselfe, wherwith he charged his aduer­sary F. Parsons, but could exemplify in no particu­lar, In storyes he is a great florisher, but a false relator of them.

17. Neyther is he a more false relator of histo­ryes then an vnkillfull interpreter of the holy Scrip­tures;M. Bar­lowes ignorance in inter­preting the Scrip­tures. in which it is strange to see, how he tosseth the text, what sense he yieldeth, and what Commen­taryes he maketh thereon, and that either by mista­king the meaning of the words, or by ridiculous ap­plication, or by forcing arguments from the same, which haue no dependance, no coherence, or a­greement with the place he cyteth, yea not sticking [...]ometymes to corrupt the very text it selfe with [...]ome addition of his owne thereunto, to make it conclude more forcibly against vs: so saucy he is [...]n so sacred a matter. I will giue briefly one example [...]n ech kind, where the Spouse in the Canticles is commended for all manner of vertues [...] vnder the alle­goricall types of Myrh, Frankencense,Barl. pag. 53. and all A­ [...]othecaryes dust: what thinke you, doth M. Barlow [...]ake of this dust? Doth he interpret it to signifie any particuler vertue? Nothing lesse. For he saith,Cant. 3. it is worldly delights of honour and wealth: for that's p [...]luis pig­mentarius, saith he, the Merchants (he should say A­pothecaryes) dust, which tickleth the eyes, and blindes the sight of the wisest [...] and quoteth in the margent the [Page] Canticles, and place where it is to be found. And is not this, trow you, a great commendation of the Spouse, that she ascendeth through the desert of this earth with al worldly delights of honor & wealth, which tickle the eyes, and blindes the sight of the wisest? What may not be proued by Scriptures, where such appli­cation is allowed? And here to make the best Com­mentary in M. Barlowes excuse, there is at least great mistaking of the true sense of the word dust, which I thinke in no other Author besides himself, is taken for worldly delights of honour, and wealth; as neyther in any Dictionary that euer I saw, is pigmentarius taken for a Merchant. But M. Barlow hath absolute authority to gayne-say both Grammar, Scriptures, and all man­ner of learning.

18. As for ridiculous application, what more fond conceipt could he make, then to compare Gods diuine prouidence vnto Rammes-hornes: for thus spea­king thereof, he saith: The prouidence of God in go­uerning of his Church,Barlow pag. 43. is like the ruinating of the walls of Hierico by Rammes-hornes: it is powerfull, not violent; spirituall, but not visible; by meanes weake in shew, mighty in [...]ffect. Iosue 6. So he. And to omit the ridiculous interpreta­tiō, or rather inuersion of trumpets into Rammes-hor­nes, whereas they were of mettall, as S. Hierome, Ori­gen, and others affirme, or made of horne, as some la­ter writers, and so to be called rather Cornets, then Rammes-hornes, with which I thinke no man can soūd any blast: to omit this foolish error (I say) me thin­kes M. Barlow in this Commentary is very forgetfull of himself; for in another place he maketh these powerfull, spirituall, and mighty Rammes-hornes to be very weake, poore, and feeble; for thus he speaketh [Page] of his Maiestyes Apology with contempt to F. Persons: As if (saith he) the Apologers Answer like Hiericoes walls, Pag. 201. should presently fall with the blast of a Ramms-horne, and a few turnes about it: Iosue. 6. and citeth the same place as before. So as now the force of the Ramms-hornes is ve­ry feeble: for the ruinating of the walls, by this reasō is more to be ascribed to their owne weakenes, then to any power of the Rammes-hornes. For in case they were so powerfull, spirituall, and mighty, the resem­blance which here Syr William makes, should be very simple: for I thinke he will not say that the Apolo­gers Answere is more powerfull then Gods prouidence, which before he compared to the Rammes-hornes. Or if he doe, I can say no more, but that for his labour he well deserueth to be put to the horne at Edenbur­rough.

19. In another place going about to proue, that the Right which the Church hath against here­tikes, eyther for their conuersion or chastisement, is Ius innatum, bred within it, & inseparable from it; how (thinke yow) doth he proue the same against F. P [...]rsons, who sayd, that is was Ius acquisitum? Very pi­thily yow may imagine: for thus he writeth.Pag. 60. Gen. 3. No sooner was there a Church designed, but this right was annexed, Semen mulieris conteret caput serpentis, as the enmity for contradiction, so the right for suppression is natiue. Thus M. Barlow, & no more. And is not this well proued, thinke yow? The seed of the woman shall bruze the serpents head; that is, Christ the Sonne of the Virgin shall ouercome the diue [...], ergo, it is Ius innatum, to pu­nish heretikes. Me thinkes this argument proues M. Barlow more to be a Naturall, then any natiue right to be in the Church. For what is there here to signify [Page] the Church, to signify heretikes, to signify this in-bred right? Truly I see no more coherence betweene the Scripture and the foresaid argument, then I see in this which followes;Matth. 9. Our Sauiour cured a man of the pal­sy: ergo, M. Barlow is troubled with the gout. But let vs go on.

20. Last of all, for adding to the holy text; what more euident example can be desired then that which he bringeth out of Deuteronomy, Barlow pag. 334. to proue that bloudy artycle of the Kinges Supremacy in Ecclesi­asticall causes? Bloudy I say, for that more effusion of bloud of Ecclesiasticall men hath bene made for that one point enacted by Parlament, then by all the lawes of former tymes, for the space of a thousand yeares togeather, which yet is not only by all Catholikes denyed, reiected by Caluin, and the Puritans; but vt­terly condemned also by the Lutherans, and all lear­ned Protestants. Against all which M. Barlow will needes proue by Scripture this vsurped authority, say­ing: God in his Word hath appointed Kinges to be Guardi­ans of b [...]th the Tables, to commaund & prohibite, not in ci­uill affaires only, but in matters also concerning religion saith S. Augustine: and citeth Deuteron. 17. & 18, verse. But in our bookes eyther Hebrew, Greeke, or Latin we fynd no such commission giuen to Kinges, nor any one syllable of their being Guardians of both Tables, or of any commaund in matters of Religion in this place, as elsewhere by the Author of the Sup­plement he is more fully and roundly tould. And so yow see, to what desperate attempts this Minister is driuen to defend a falsity.

21. Touching the last point which remayned to be treated, of M. Barlowes ignorance in matters of [Page] diuinity, for that it is his chief profession, I shall more inlarge my self therein,M. Bar­lowes i­gnorance in matters of Diui­nity. & ioyne issue with him in one entire disputation, and that not the meanest, but ra­ther the chiefest of his whole booke: for in no other that I know, doth he vse so many tearmes of art, or make so great vaūt or shew of learning, courage, & cō ­fidence, as in the same, to wit his discourse to proue a contradiction in Bellarmine concerning three Con­clusions of his, about Iustification and confidence to be reposed in our good workes. But before I enter this combate, it will not be amisse to let the Reader see some part of his skill in another matter or two, that thereby he may take a scātling of the rest.

22. First then he must know, that eyther M. Barlowes choice was so bad, or iudgement so small, that he neuer almost cyteth the Maister of Sentences, S. Thomas of Aquine, or other Schoolemen, but that he doth commonly very ignorantly mistake them, or maliciously bely them, or some way or other peruert them. For example he maketh S. Thomas to say,Barlow pag. 188. D. Thom. 2.2. q. 104. ar. 6. ad. 3. That if an Vsurper or Intruder commaund thinges vnlawfull, yet in those thinges the subiects must notwithstanding obey, propter vitandum scandalum, aut periculum, and then addeth: Of this Diuinity Iudge not, ti's their owne. But I answere, t'is M. Barlowes lye, & not S. Thomas his Diuinity; who answering an argument, that the power of many Kinges is vsurped, and there­fore they not to be obayed, saith: That a man is [...]ound to obey, so far forth as the order of Iustice doth require, and therefore if they haue not lawfull principality, but v­surped, or commaund vniust thinges; the subiects are not bound to obey them, vnles perhaps per accidens, for auoy­ding of scandall or daunger. So S. Thomas: and here is [Page] no mention of vnlawfull things commaunded, but of vniust, for a King may commaund things that are vn­iust; as that his subiects giue him all the money or goodes they haue; whereto for feare of daunger they may yield, which they could not doe, were the thing of it owne nature vnlawfull: which is S. Thomas his expresse doctrine in the next precedent article: ney­ther is there here (must notwithstanding obey) but the contrary, that absolutely they are not bound to obey, vnles perhaps it be for some other cause, as of scā ­dall or daunger: in which cases they may, to saue their liues, or for auoyding the hurt and offence of others, doe those thinges which are vniustly commaunded thē, so they be not of their owne nature vnlawfull, but only in respect of the Cōmaunder, who eyther cōtrary to iustice, or by vsurped authority doth cōmaund thē.

23. Of this nature is that graue resolution of his taken, as he would haue it seeme, from S. Thomas his scholler Medina, That to full liberty, is required an vnlimited scope for the iudgement to deliberate. [...]. pag. [...]7. Of which he shall heare more afterwards: for this vnlimi­ted scope for the iudgmēt, is no other thing, thē the vnlimited ignorance of Syr William, which passeth all bound & measure. Againe where he citeth S. Thomas, touching actiue & passiue scandall,pag. 57 which is refuted in this worke at large, and where he sayth very boldly, but ignorantly, [...]. pag. 114. that the said Doctour confineth al proud men within two sortes, one of thē which aduance themselues aboue others, the other of such which arrogate to themselues that which is aboue them, and beyond their pitch: which seemeth to be aboue the pitch of his skill;D. Tho. 2.2. q. 162 [...]. 4. in [...]. for S. Tho­mas maketh 4. sortes of pride, as any may see in the place cited in the margent, though in the place which [Page] M. Barlow citeth, I confesse there be not so many sorts specified: for in his 33. question and 5. article he mē ­tioneth none at all. So as M. Barlow roues at ran­dome, and speaketh without booke, and thinkes all to be well, so he say somewhat, true, or false, and make a fond florish with the citing of schoolmen. Of this very stamp is his other of fatum, and prouidence,pag. 246. in denying fatum to be prouidence, retorted vpon him by F. Persons in this Answere. And truly if M. Barlow be wise, he will, if he write againe, be more wary in dealing with Schoolmen, and alleadging their autho­rities, for that kind of learning far surpasseth the com­passe of his shallow capacity.

24. Another thing may be, to consider what strange Paradoxes he inserts here and there as positiōs dogmaticall, which who so listeth in practise to fol­low, shall either haue no religion or faith at all; or insteed of Christs Ghospell, the Turks Alcoran. M. Bar­lowes pa­radoxes. For exā ­ple, what more grosse and wicked assertion can there be, then to teach that Kings euen against our con­science are to be obeyed. For thus he replyeth against F. Persons saying,Barlow pag. 160. that Kings were to be obeyed; propter cōscientiā, sed non contra conscientiā. This (saith M. Bar­low) is no sound doctrine in the negatiue part: for euen a­gainst a mans Conscience the Prince is to be obeyed. A­gaine: There is nothing more easy for proofe, or euident for d [...]monstration, then that obedience is to be enioyned, [...]u [...]n against conscience, if it be erroneous, and leaprous; and against religion if forged and falsely so called. And is not this a very learned Axiome? For more euident re­futation whereof, let vs suppose that for which we powre forth our daily prayers to God, that his Ma­iesty were as all his Noble Progenetors of both Real­mes [Page] haue alwayes bene, a Catholick Prince, and as zealous for the truth therof as now he is for the Prote­stant cause, if then he should propose vnto Syr Williā the Oath of Supremacy of the Bishop of Rome, so cleerly out of Scriptures, and all antiquity, proued and euin­ced to be true, but yet in the blind eyes and leaprou [...] conscience of this Minister thought to be false; what would he doe therin? Will he sweare it to be true? But in his conscience he thinketh it to be false, and against the Scriptures. Will he refuse it? But Kings (saith he) euen against conscience are to be obeyed.

25. Neyther doth he help the matter any thing at all by his distinction of leaprous and erroneous consci­ence, The Pro­testantes cōscience like a che­uerall point. for with men of his stamp, conscience is like a cheuerell point, which they may stretch & loose at their pleasure. For who knoweth not, that in the tyme of Q. Mary they were held to haue erroneous & leaprous consciences, euen by the iudgement of the greatest de­uines in Geneua, who manteyned, that women were to be obeyed, albeit they were Queenes, euen in ciuill and temporall affaires? But within one yeare after, this errour and leaprosy was so transposed, that the quite contrary was taught, and they were not only held to haue leaprous and erroneous consciences who denyed ci­uill obedience, but were condemned also as Traitours by Parlament, if they did deny Q. Elizabeth to be the Supreme head or Gouernesse of the Church of England. So that, it was not only lawfull, but ne­cessary for her to haue all Temporall and Ecclesiasti­call gouernmēt in her hands as she was Queen; which yet in Q. Mary to haue ciuill only, euen by reason of her sex, was iudged monstrous, vnnaturall and repugnāt to the Scriptures, and law of God. Many other examples [Page] might be produced in this kind, to shew this new Gos­pell to be as constant as the weathercocke, which ne­uer turneth but when the wynd doth change, to wit, as often as occasions fall out that may fit their pur­pose: for then they will strayne all conscience and honesty also, to conforme themselues & become good subiects.

26. Much like vnto this of obeying Kings a­gainst our conscience,A propha­ne and barbarous assertion of M. Bar­low. is his other prophane and bar­barous assertion of the Supremacy of the heathen Em­perours, Nero, Domitian, and the rest ouer the Chri­stian Church; yea which is more strange, that the auncient Fathers Iustinus Martyr, Irenaeus, Tertullian and others acknowledged the same. But you must know, that M. Barlow in cyting their words for proo­fe of this paradox is very silent,Barlow pag 99. howsoeuer with all cōfidēce as a maxime in his new Deuinity vncōtrolla­ble, he deliuereth the same, saying: That they acknowled­ged the Emperors Supremacy indepēdant vpon any but God. And a litle after, that Queene Elizabeth in her Suprema­cy was no vsurper by Nouell-claime, but accepted what God himselfe had annexed to her crowne. Out of which I first note, that by this Doctrine, the Great Turke is su­preme Head of the Christian Church in Greece; and that if M. Barlow were there, for such he would ac­knowledge him. Secondly, the Pythagoricall manner of speaking which our Aduersaries vse in matters of greatest moment and controuersie. For whereas be­fore King H [...]nry the eight, no Christian King euer tooke that title, or vsurped any such authority ouer the Church; yea for challenging much lesse, Constan­tius was called Antichrist both by S. Athanasius and S. Hilary:Athan. ep. ad solitar [...]ā vit [...]m agē ­t [...]s. Hila­rius lib. 1. in Constāt. Augustū paulo post [...]nitium. these men without all profe, but not without [Page] singuler impupudency, thinke it sufficient to say [...] that the King is head of the Church, that he was so acknowledged by the ancient Fathers, that not only a woman may haue the same authority of Supremacy in all causes Ecclesiasticall; but that also the heathen Emperours had it as annexed to their Crowne, and Imperiall Dignitie, euen against the whole torrent of all writters, the practise of the Christian world, and euident text of Scripture it selfe; no Fathers, no histo­ry, no monument, no shew, or shaddow of proofe, or authority in former tymes being found for the same, without many straines, violent enforcements, or ri­diculous illations made there-upon, as in the ar­guments of the Protestants, who haue treated this controuersie, is euery where to be seene.

27. Lastly the Reader may note, that M. Barlow is so poore a Deuine, as eyther he knoweth not what belongeth to matters of faith, or els is so wicked, as a­gainst his owne knowledge, he will auouch that for true which is checked euen by his owne brethren, and conuinced by common sense and experiēce to be most false, to wit, that the Protestants and the Puritanes in England differ only in ma [...]ters cerimoniall, and agree in all [...]ss [...]ntiall and substantiall points concerning religi­on, in which this Prelate is very cathegoricall (for i­gnorance, as himself elswhere telleth vs out of Fathers and Philosophers,Barlow pag 2 [...]2. though he cite no place or sentence, is the mother of a [...]dacious assertions and vndertakings) and writteth thus;Barlow pa [...] 142. see supra. pag. 120. Faine they woul [...] possesse the world, that we are at iarre among our selues, about our religion: whereas the quarrell, though it be (indeed) vnkind, yet is it not in this kind sau [...] only for cerimonyes externall, no points substantiall &c. So he. Which though it be [Page] kindly spoken as you see, yet he must giue me leaue to belieue him at leasure, and in the meane tyme [...]o aske him one question; to wit, whether the Protestāts and Puritans vnderstand their ow [...]e differences that are between thē or not? If not [...] then we need not be­lieue M. Barlow, as speaking of that which he doth not vnderstand. If they doe, how commeth it to passe that they condemne ech other of idolatry, heresy, and false religion, as any may read in the Suruey, and dan­gerous Positions, set forth by S [...]cliffe, and the last Su­perintendent of Canterbury for the Protestants; and Cartwright, Gilby, M [...]rtin Senior, and others for the Puritans?

28. To this answereth M. Barlowes Comi­call companion of Ely, D. Andr. Respons. ad Apol. cap. [...]5. pag. 343. §. Porr [...] ne­gat. of whome whiles he was silent many had some opinion of learning, but since all is resolued to lying, immodest rayling, and some few light Terentian & Plautinian phrases, which aswel b [...] ­seeme a Deuine, writing in matters of such moment, and in defence of so great a Monarch, to dally with­all, as it doth a Bishop to lead a morrice-daunce in his hose and dublet: This man, I say, answereth here­unto, that perhaps so the case stood then, when those Protestants did write, but that is well neere 20. yeares agoe, but now it is otherwise. Which is asmuch, as if he had said, that this new beliefe in England is not like the old, alwayes one, but is refined & altered with the tyme, and therefore no argument can be drawne from a thing done 20. yeares past, for that is to great an­tiquity for so new-fangled a fayth, which is alwaies in motion, and hath her waynes, changes, quarters, and full, like the Moone. But yet I must aske him fur­ther, how he will proue by any example of the Puri­tan [Page] writers, this their change and submission to the Protestants, & conformity of doctrine with thē more now, then 20. yeares past? Are they not still in the same degree of difference and oppositiō as before? Doe they not still deny our Sauiours descent into hell? Do they not disclay me from the English Hierarchie? Will they acknowledge the Kings Supreme authority in causes Ecclesiasticall, as King Henry did challenge it? Or will they recall what they haue written of their discipline, that it is an essentiall marke of the Church, without which there were no Church, no Faith, no Ghospell, and consequently the Protestants to be no Ghospellers, to be out of the Church, out of the num­ber of the faithfull?

29. But for further confutation of both these Su­perintendents, and more cleere explication of the thing it selfe, besides what is afterwards said in this booke touching this point, it shall not be amisse here to set downe the words of a few Protestant and Pu­ritan late, and yet liuing writers, what they iudge of ech other in this affayre, that our very enemyes may be iudges of the most shamefull assertion of these two Prelates, That the Protestants and Puritans differ in matters only cerimoniall, and agree in essentiall. And the reason that I produce no more in this kind, is for want of their bookes, which being not worth the sen­ding so far, seldome come to our hands. I will begin with the Protestants.

30. And to omit Thomas Rogers, whose testi­mony is after to be produced in the Discussion it selfe,part. 2. cap. 4. what other thing doth Oliuer Ormerod in his discouery of Puritan-Papisme annexed to his Picture of a Puritan, prooue, but that the said Puritans are Hereticks, and [Page] haue ioyned themselues with the Pharisies, Apostoli­ckes, Arians, Pebuzians, Petrobusians, Florinians, C [...] ­rinthiās, Nazarens, Begardines, Ebionites, Catababdites, E [...]theusiasts, Donatists, Iouinianists, & Catharists. Printed anno 160 [...]. And least any should thinke, that this coniunction is only in matters cerimonial, he laieth to their charge these ensuing heresies, that there is no diuers [...]y between a Priest and a Bishop: that Bishops haue no iu [...]isdiction: that all synnes be equall: that the Minister is of the essence of baptisme, with the like. And in the second dialogue he maketh in plaine tearmes this obiection, that there is no difference in matters fundamentall, but acci­dentall: and then answereth the same, that they do differ from the Protestants in some things that are fundamentall and substantiall, which he proueth by the article, of Christs descending into hell. And he might haue proued it further by the aboue rehearsed articles, for which Iouinian, Aerius, and others were reputed by the auncient Fathers, and condemned for Hereticks.

31. VVith this Oliuer of Cambridge agreeth A. N. of Oxford in his Bible-bearer, towards the midest, for thus he writeth:An. 1607. They refuse to subscribe to the Kings lawfull authority in causes Ecclesiasticall, to the article of religion, to the booke of Common prayer, and the orders, rites, and cerimonies of our Church; nay they dissent from vs in things accidentall and cerimoniall. So he. By which last antithesis of accidentall & cerimoniall differences, it is most euident, that the former were essentiall & fundamentall. Neither doe I see, how this can be denyed by any: for if the Puritans refuse to subscribe to the articles of Protestant religion, who seeth not, that they approue it not, and consequently differ in [Page] essentiall points, and that M. Barlow ouerlashed very much, when he wrote, that their vnkind quarrell with Puritans was in another kind, and not in matters of religion, wherein, forsooth, out of his great kindnes he will haue them to agree.

32. And not to stand more for proofe hereof from Protestants, D. Couel cleereth the matter, when he saith:D. Couell in his iust and tem­perate de­fence ar. 11. pag. 67. But least any man should thinke, that our conten­tions were but in smaller points, and the difference not great; both sides haue charged the other with heresies (if not infi­delities) nay euen such as quite ouerthrow the principall foundation of our Christian faith. Thus he. And this I thinke is another manner of matter then externall ce­rimonies, or accidentall differences: for if this be not a plaine iarre amongst Protestants and Puritans in Religi­on, I would faine know what M. Barlow will more require thereunto? but I see S. Gregories wordes veri­fied in these men, where he saith:li [...]. 8. in Iob. cap. 2. solent haeretici alia a­pertè dicere, alia occultè cogitare, the heretikes are wont to speake otherwise openly, then inwardly they thinke: for when they deale amongst themselues then are Protestants and Puritans heretikes and infidells to ech other: but when they answere vs, then all are friendes, all good Christians, all vnited in doctrine, & deuided only in cerimonies & accidentall differences.Puritans acknow­ledge an essentiall difference betweene them and the Prote­stants in matters of religion. This is another manner of equiuocation, then any of our schooles will allow, and only fit for such as are his schollers qui in veritate non stetit, sed mendax fuit ab initio.

33. From Protestants I come to Puritans, who in this case are no lesse eager, playne, and resolute then the Protestants, but rather more; for this in expresse tearmes the Author of the Twelue generall arguments [Page] concludeth against all the Superintendents of England togeather,An. 160 [...]. that they are Vsurpers, and Tyrants, and execute an vsurped power ouer the Church: and one reason to proue the same is ex concessis;arg. 10. cir­ca medium. for that their Ecclesiastical iurisdiction is deriued from the King, else, say they, it is a flat deniall of his Supremacy, as there they shew. And in the next reason, which is the 4. and last, brought in for proofe of their assumption or minor, thus they conclude: There are no true and so­ber Christians but will say, that the Churches of Sco [...]land France, the Low Countryes, and other places (that re­nounce such Archbishops and Bishops (as ours are) as Anti-christian and vsurping Prelates) are true Churches of God, which they could not be, if the authority & prerogatiues they claime to themselues were of Christ, and not vsurped: for if it were the ordinance of Christ Iesus, that in euery king­dome that receaueth the Ghospell, there should be one Arch­bishop ouer the whole kingdome, one Bishop ouer many hun­dred Pastors in a kingdome, and all they inuested with that authority and iurisdiction Apostolicall, which they clayme iure diuino to be due `vnto them, by the ordinance of Christ; certainly that Church which should renounce and disclayme such an authority ordayned in the Church, can­not be a true Church, but the Synagogue of Sathan: for they that should renounce, and deny such, must needs ther­in renounce, and deny Christ himself. Thus the assumption is cleared. So the Author.

34. To which argument as the Catholicks for true Bishops will willingly graunt the sequele [...] that the Church of the Puritans is no Church, but a Synagogue of Sathan, for that it wanteth them [...] so I see not what M [...] Barlow and his Protestants can reply thereunto [...] for if Episcopall authority be de iure diuino [...] then [Page] cell of Rome, condemned the same, togeather with the Author therof. So these Lutherans. But with our beggarly English Protestants all is fish that cōmeth to the ne [...], and of these outcast raggs they must patch vp a Church, or els confesse that before Luther, they haue none to whome they can accrew.

39. And truly it is a pittifull thing to see what raggs some of them are not ashamed to gather vp, what Hereticks, I say, they will professe to ioyne withall in opinions most brutish, and blasphemous, deuided amongst themselues, and discarded by the more learned Protestants, that the Reader may well with the Po [...]t demaund, quid sequar? aut quem? For M. Symons draweth in Petrús Abilardus, Si nons V­po [...] the Ar [...]c. pag. 142. s [...]e Ba [...]on. tom. 12 in anno 1140. s [...] [...]nnius tom. 4. pag. 1223. and S. Bern. ep. 187. 188. & dem [...]ps. P [...]py [...]ius Ma [...]souius l 3. Annal. in Ph [...]ppo August. pag. 268. Bern. ep. 240. [...]nar. Lu [...]en et [...] A [...] ­bizen es. [...] who though he died a repentant Catholicke, and a religious Monk of the Abbey of Cluny in France (which singuler grace I find only graunted by Almighty God to no other Sect. Maisters, but Berengarius & him) yet whiles he li­ued in error he maintayned, that Christ tooke not flesh to redeeme mankind, that he had two persons, that he was not God, and the like. Doth not this man stoope low for help thinke you? Againe he to­geather with M. Fox admitteth for brethren the beastly and barbarous Albigenses, who had their be­ginning, as Massonius writeth, from one Henry Bruis, of whom and whose filthy life S. Bernard maketh men­tion. And these were so far of from being Ghospellers, as they could not endure the Ghospell it self, which hauing first most villainously abused, at the siege of [...], they cast it ouer the Walls, towards the Ca­tholike Army, shooting many arrowes after it, and crying aloud vnto the Souldiers, ecce lex vestra miseri, behould o miserable men, your law, or as Matthew Paris [Page] relateth it, ecce lex vestra, non curamus de ea, vestra sit [...] behould your law, we care not for it, take it to your selues. I omit their execrable blasphemies against our Bl. Sauiour himself & S. Mary Magdalen, see Christia­nus Mas­saeus l. 17. Chron. ad an. 1206. Caesa [...]ius Heiesterb. l. 5. illust. mirac. cap. 21. not to offend Christian eares therwith, for which our Sauiour see­med to take reuenge vpon them on the feast, and in the Church of the same Saint, where 7000. of them were slaine, as saith Massaeus, or many more, as Heister­bachius who then liued. Now what greater discredit can there be to the Protestants, and their cause, then then to rake Hell, and make Saints of these damned soules, enemies of all piety, most seditious and rebel­lious spirits? But to proceed.

40. To these by M. Buckley, Fox, Abbotts, & others,see the Protestants Apology. pag. 343. are adioyned the Waldenses, whom they will haue to be but schollers or rather followers of the for­mer: but this following is only in tyme & not in do­ctrine, if we well consider what most authors write of them both, and M. Fox is not ashamed to draw into his den fanatical Almericke, making him, for more cre­dit, of a Priest a Byshop. But M. Iewell with one blast bloweth away all these clouted patches of this beggarly Church, saying thus: Of Abilard and Almerick and certaine other your strange names (M. Harding mea­neth Apostolicks, Petrobusians, Wald [...]nses, Albigenses & Image-breakers) we haue no skill, & they are none of ours. Iewel de­fence pag. 48 So he: ouerthrowing in few words all M. Fox his la­borious endeauours to make them Saints, Martyrs, & true Ghospellers: so well do these men agree among themsel [...]es in buylding vp the babylonicall tower of their new deuised and confused Synagogue, one de­nying what another graunteth; yea one and the selfe same man fighting with himself, saying & vnsaying, [Page] affirming and denying. For in the very tenth page of that defence, M. Iewell writeth: As for Iohn Wickliff, Iohn Husse, Waldo, and the rest, they were godly men, their greatest heresy was this, that they complayned of the dissolute and vitious liues of the Clergy &c.

41. Lo here Waldo is a godly man without error in doctrine, & yet of his followers M. Iewell hath no skil, they are none of his. M. Iewell contrary to himself. Whereas notwithstanding you may be sure the schollers agreed in all things with their maisters. Which of these two M. Iewell wil you beleeue? Truely as for the godlines of Waldo I find no great re­cord, so neither will M. Iewell be able to shew wherin he disagreed from the Waldensians, Guido Car­melita in sūma cap. 9. de VValden­sium hare­fibus. who as Guido the Carmelite writeth, did hold amongest diuers other things which I pretermit, that no man might iudge another for life and death, because it is written, nolite iudicare, Iudge you not: That Lay-men had authority gi­uen them from Almighty God to heare Confessions, and ab­solue from sinnes; That all carnall copulation when men are tempted therunto is lawfull. They contemned the Apo­stles Creed, and would haue Masse said but once in the yeare, to wit on Maunday-Thursday, by saying sea­uen Pater Nosters, and blessing the bread and wine &c. This and much more was the godly doctrine of M. Iewells Doctor Waldo, whose learning was equall to his vertue; for he could scant as most Authors affirme, either write or read. But I meane no further to pro­secute this argument, of which who listeth to read more, may peruse what Coccius, the Author of the Pro­testants Apology, & F. Persons in the last part of his three Conuersions, haue written hereof, and he will rest sa­tisfied. Now I come to examin M. Barlowes disputa­tion, & what skill of Diuinity he sheweth in the same.

[Page]42. He entreth into the list with great courage, & tells the Reader,Barlow pag. 257. M. Bar­lowes dis­putation about the first con­tradiction obiected to Card. Bellarm. discussed at large. that F. Persons standeth ouer the Car­dinall, as if he were gasping for breath, vnder the blow he hath receaued for his contradictions, and makes the Father as a Chirurgion of the camp to cure three or foure of them: which M. Barlow will needs lance againe, and cut as he thinketh to the quick; but vseth such dull instruments & that so weakely, as he doth neither cut, nor bruze, though much he labour to do his best, and after some ten pages spent in idle babling, lying, and ignorant disputing, like a victorious conquerour in the end ex­cusing himself for the length of his discourse, by rea­son that F. Persons did set vp (saith he) his crest, and rest vpon it, that if in this, there be any contradiction, he will yield that the Apologer hath not ouerlashed in the other, pag. 266. he concludeth triumphantly, saying: Let the vnpartiall tryall be the seuere iudge either way. Which I also desire, and withall aduertise the Reader, that in some things I am the shorter where much aduan­tage is giuen, for that the same is afterwards by F. Persons himself handled in due place in the ensuing dis­cussion.

43. The controuersy then in hand,The state of the con [...]trouersy with M. Barlow. is about the comfort which our meritorious actions do yield, and what confidence is to be reposed in them, which the Cardinall deliuereth in three Conclusions, the last whereof M. Barlow will haue not only to contra­dict the two former, but to be opposite to all the [...]iue bookes which are written of that matter: which be­cause as F. Persons well noted it seemed strange, that fiue bookes should be contradictory to one propositiō, M. Barlow telleth him he should rather haue thought it to be a very strange conclusion, which in so small a roomth [Page] should haue matter to crosse a discourse so large. Barl. 257. This then we shall now discusse; and for better perspicuity I will lay downe togeather the three conclusions of the Cardinall,Bellar. l. 5. de Iustif. cap. 7. which M. Barlow will haue to be so contra­dictory; and then examine his proofes for the same. 1 The first is, The confidence of holy men which they repose in God, proce [...]d [...]th not from only faith, but from then good merits, and therfore we are to labour all we can f [...] merits, that therby we may haue confidence in God. The 2 second. Some confidence may be placed in good merits, whic [...] are knowne to be such, so that pride be auoyded. The third. 3 For the vncertainty of our righteousnes, and danger of vaine glory, the surest way is to place all our confidence i [...] the only mercy and bounty of God. So Bellarmine [...] prouing ech assertion out of the Scriptures & aūcient Fathers, but before-hand giuing this caueat to the Reader (which cleane dasheth a good part of M. Barlowes verball assault) that it is not all one to say, that confidence may arise or grow from merits, and that confidence may be placed in merits, for it may so fall out, that a ma [...] may repose almost no confidence in his merits, for that he knoweth not certainly whether he haue any true merits or not, and yet he may abound both with true & great merits: and out of these merits there may proceed in him a great confidence towards God: by which distinction the whole c [...]ntrou [...]rsy may be decided and diuers authorities of Scri­ptures and Fathers (which oth [...]rwis [...] may seeme repugnant) be reconciled. Thus the Cardinall [...] Now let vs see what Syr William doth bring to impugne this doctrine, and to proue it contradictory?

Barl. pag. 25. A f [...]d di­uision.44. He beginneth with a diuision of vera and per [...]c [...]a iustitia, which he calleth the two principall h [...]ads, to which all the chiefe questions of that con­ [...]rouersy [Page] in Bellarmine may by reduced. By true iustice [...]e vnderstandeth inherent, and by perfect iustice, that which is able to abide the triall of Gods iudgement. But [...]ere is much mistaking, for that neyther doth Bellar. [...]n this sense call our iustice perfect, neyther can the perfectiō of a thing which must needes be intrinsecall [...]o the essence, be said properly to depend of an extrin­secall effect, as is the triall of Gods iudgement, or the reward which is giuen in respect of our righteousnes that proceedeth frō the inherēt grace within vs, with­out any relatiō or depēdāce of the future iudgmēt at al.

45. From this diuision he cōmeth to a distincti­on of vncertainty, which he saith, is either rei, or personae,Ibidem M. Bar­low vn­derstādeth not the di­stinction which he maketh. of righteousnes it self, or of the party that hath it. This is as wise as the former: for I would faine know of M. Barlow, how there can be inc [...]rti [...]udo rei, vnles it be de futuris contingentibus? for a thing, as it is existent, cannot be vncertaine, but hath his being & essence, and therewith his truth & vnity. And in M. Barlowes example, the hypocrite who hath no true righteous­nes, and consequently not inherent, cannot be said to haue incertitudinem r [...]i, for that it is certaine, as we do suppose, that he hath no righteousnes at all: and all the vncertainty depēds on the person, who think­eth him to haue righteousnes when he hath it not, & not of the thing it self, which is determinatae Veritatis, of determinate truth in the affirmatiue or negatiue, and truth (to vse M. Barlowes Martiall manner of speaking) either of [...]ss [...]nce or propri [...]ty cassi [...]res all vncer­tainty, the affirmatiue or negatiue: so a [...] still M. Bar­low stumbleth, and with his subtile distinctions ouer­reacheth himself, and confoundeth all learning.

46. Well then, this vncertainty being of the [Page] person, what saith he thereunto? In this he is some­what briefe, but very confident, and concludeth thus:A strange inference. If it be of the person, then merit is cut of. And why good Sir? For merit (saith he) raiseth a confidence, but where there is no comfort there can be no cōfidence, Ibid. & in vn­certainty there is no comfort; for relyance on that whereof a man doubts, causeth rath [...]r a feare to be deceaued, then a confidence to be releiued. So he. Which argument sup­poseth as graunted, that our meritorious workes breed confidence, which we deny not, if he meane of that confidence towards God before mentioned: & then it rūneth in this forme: Where there is no comfort there is no confidence: but in vncertainty there is no comfort, ergo, no confidence: and so consequently no merit. That the force of this syllogisme may the better appeare, I shall apply it to another matter thus: Where there is no comfort, there is no confidence: but when our Sauiour prayed in the garden, & sayd, tristis est anima mea vs (que) ad mortem, Matth. 26. & 27. and cryed ou [...] on the Crosse, my God, my God, why hast thou forsaken me? there was no comfort, ergo, no confidence; and then Caluins blasphemous and desperate illation of our Sa­uiours despairing on the Crosse will soone be proued, from which all learned Protestants no lesse then Ca­tholicks, do worthily disclaime. But this is the diuinity of Syr William.

47. Againe, there is great equiuocation in the word vncertainty, which M. Barlow taketh in the most generall and absolute signification, as excluding all manner of certainty and knowledg whatsoeuer; when as in Bellarmyne it is taken far otherwise:lib. 3. de Iu­stif. ap. 2. for in the se­cond Chapter of his third booke, hauing distinguished two sorts of certaintyes, the one euident, the other ob­scure. [Page] Of this later he maketh three degrees: the first is of the certainty of faith,Three de­grees of certaynty in Bellar­myne. cui nulla ratione potest subesse falsum; the second of such things as are belieued for humane authority, but so common as it excludeth all feare though not all falsity: for that all men may be false, and either deceaue, or be in such things decea­ued. Of this sort, he puteth for examples, that Cicero and Virgil were famous men, that Augustus Caesar was Emperour, that Alexandria is in Egypt, Constantinople in Thrace, Hierusalem in Palestine, Antioch in Asia; and then declareth the last degree in this manner: Ter­tium gradum habent illa quae tot signis & coniecturis nitun­tur, vt securum hominem reddant, & anxietatem exclu­dant, non tamen formidinem omnem expellant: a [...] (que) haec dicitur certitudo coniecturalis, & opinionis est po [...]iùs [...] fidei. That is: these things haue the last degree of cer­tainty, which are grounded on so many signes and coniectures, that they make a man secure, & exclude all anxiety, though they expell not all feare: and this is called coniecturall certainty, & it is rather to be ter­med the certainty of opinion, then the certainty of faith. So B [...]llarmyne. And by this coniectura [...]l certainty I assure my self, that M. Barlow vnderstandeth not the thing, wherof now he disputeth, but shoo [...]eth wyde of the marke in mistaking the very termes of the question, and then fighting with his owne fiction, as if it were indeed his aduersaries positiue assertion;Great mi­staking. for Bellarmyne disputing against the hereticall opinion of these dayes, which is, that a man must be certayn certitudine fidei, cui non potest subesse falsum, that he is in the state of grace, still taketh the word certainty or vn­certainty in this sense: for so he seteth downe the state of the Question in the end of his second chapter. Status [Page] igitur quaestionis &c. Ibidem. Wherfore the state of the question, if it be set downe without deceipt, & amb [...]guity must be this: whether a man without speciall r [...]uelation ought, or may be certaine, with the certainty of faith, which excludes all fal­sity, that his sinnes are forgiuen him. So he [...] Plainly de­claring of what certainty he speaketh, to wit of that, which of all others is the greatest, and most infallible.

48. Which being supposed, let vs examine how well to the purpose M. Barlow talketh of vncertainty when he sayth, but in vncertainty there is no comfort. Where if he take the word vncertainty, as it exclu­deth all certainty, it is true; but then he abuseth the Reader, for B [...]llarmyne taketh it not so, but supposeth & proueth the contrary: if he take it as it is a deniall only of the certainty of faith, then it is most false; for it may haue other certainty sufficient to yield comfort, though it haue not this, yea confidence as it is hope cannot possibly stand with that absolute certainty. Hope cā ­not stand with the absolute certainty of faith. For who can be said to hope for that which he is certayn to haue? Or were it not a ridiculous manner of speach to say, that the soules of the Saints in heauen hope for the resurrectiō of their bodyes, which infallibly they know shal be restored, & reunited againe vnto thē? Or that we hope that God will iudge both the wicked & iust, punishing the first with endles torments, and rewarding the other with euerlasting felicity? Well may the Saints be sayd to expect their bodyes, and we the iudgment, but neyther the one, nor the other by reason of their vndoubted certainty can be hoped for, as is euident.

49. And whereas M. Barlow saith, that relianc [...] on that whereof a man [...]oubts, causeth rather a feare to be deceaued, then a confid [...]nce to be relieued, is far from the [Page] purpose, & a new changing of the terme. For who saith, that a man doubteth of his iustice or righteous­nes? Bellarmyme expresly denyeth it, and saith, that the morall certainty that a man hath of his merits or iustifi­cation, is so great, Bell. l. 3. de Iustif. cap. 11 [...] [...]. Ter­tia senten­tia. that although it take not away all feare; yet doth it exclude all anxiety, and wauering, yea doubting also, if he may be sayd to doubt, who assenteth to neyther part. So he. Which may be made more cleere by the example of S. Paul, debet in spe qui arat, arare, he that tilleth the ground, must till it in hope,1. Cor. 9 [...] that is, hope that the ground tilled, will bring forth fruit;Morall certainty sufficient to yield comfort. and he who thus hopeth is neyther certayn that he shall reape the fruite, for then he would not hope the same, & it may so fall out, as that he may reape none at all: neyther yet is he doubtfull whether he shall, or shall not, for he hopeth that he shall, and for that he hath many reasons, and so assenteth to the affirmitiue part, or els he would neuer haue sowen: as likewise doth the sayler on the seas, for if he were as doubtfull of drowning, as ariuing vnto the port he sayleth to, he would neuer I thinke aduenture to passe them ouer. And whether this morall certainty which both sowers and saylers haue, be not sufficient to yield them rather confidence to be relieued, then a feare to be deceaued, needeth no other proofe then the common practice & custome, which in the one, and in the other we daily behold. From this argument M. Barlow with like good fortune proceedeth to another thus:

50. This also (saith he) crosseth the very next pre­cedent proposition, Ibid. that some confidence may be reposed in our owne righteousnes and good workes, if men be assured that they be good workes. But by this proposition in hand, it seemes none can be assured. If they may, why doth he [Page] [...]al it incertitudinē iustitiae nostrae, the vncertainty of o [...] righteousnes? If they may not, wh [...]re then is their c [...]nfi­d [...]nce? or how m [...]y they settle it? If some may, and others not, he should haue described, and distinguished them, or els that foregoing proposition might well haue bene spared [...] which af [...]oards little vse and lesse comfort; and in that re­gard is directly opposite to this last, which is full of confi­dence and consolation. Hitherto M. Barlow, fighting like a blind man with his face turned from his aduersary, and then florishing in the ayre, where all his dry blowes do but beat against the wynd, and touch not B [...]llarmine at all [...] whose words had he seene and vnder­stood, he would neuer I thinke haue framed this idle conceipt. For what contradiction is there, I pray you betweene these two propositions: some confidence may be reposed in our good workes, so that by morall coniecturall certainty we know them to be such, and this other, for that if we speake of the certaynty of faith, which can be subiect to no falsity, we are vncertain whether our workes be meritorious or not; and therefore in respect thereof as also to auoyd pride, is is best to repose all our confidence in the mercy and bountifulnes of Almighty God. Truly no more, then is in this other, They that thinke themsel­ues morally assured of M. Barlows fidelity, may repose some confidence in him: but because this their assu­rance is not so great, but that they may be deceaued, as he deceaued his maister the Earle of Ess [...]x, who reposed so much confidence in him, by proclayming out of the pulpit at Paules Crosse those things which the other before his death, for the quieting of his con­science had disclosed vnto him in secret, therefore it is best to let him alone, and trust to Almighty God, of whose fidelity no man can haue any cause to feare, [Page] or doubt.

51. By which is easily answered the foresaid argu­ment, the force whereof resteth vpon these contra­dictory termes, that,M. Barlow altereth Bellar­mines wordes the better to impu­gne them. a man may be assured of his good workes, and, none can be assured of their good workes: but neyther the one, nor the other is in this place of Bel­larmine. For he saith not, that a man may be assured, but, that if he be assured: and in the second, for the vn­certainty of our righteousnes, and not, none can be assured of their righteousnes: for so it were a contradiction, if the word ass [...]red were taken in the selfe same sense & signification in both places. But as the words lye in B [...]llarm. albeit he should speak of the same certainty in both places (as he doth not;) yet were it not any con­tradiction at all, for both partes are true: the first, that men may repo [...]e confidence in their good workes, if with the certainty of faith (as they may doe by di­uine reuelation) they know them to be such [...] the se­cond thus, for the vncertainty of our righteousnes (for without reuelation we cannot be sure therof) it is best to repose all our confidence in the mercy of Almighty God. Wherein here standeth the contra­diction? And M. Barlow sheweth great ignorance in this matter, when he saith that, by this proposition of Bellarmine, it s [...]emeth that none can be assured: if they may, why doth he call it incertitudinem iustitiae nostrae, the vncertainty of our righteousnes? This, I say, is very simple stuffe: for doth not this Prelate preach [...] som­tymes to his people of the vncertainty of the houre of death, and yet God may reueale to any man in par­ticuler of his audience, when he shall dye? Now of these two propo [...]ōs, i [...] a man be certayn of the houre of his death, he needeth not to be wa [...]ned by the [Page] Preacher, and for that men are ordinarily vncertayn [...] therfore it is good that the Preachers put them often in mind therof; what Deuine, what Philosopher [...] yea what man of common sense and iudgment, vnles he haue as little wit and learning as this Minister, would say that one part of this argumēt were contra­dictory to the other? I think the man was musing o [...] some other matter, when he wrote this patched, ill-co­herent, and ignorant discourse.

52. I pretermit his idle cauill against F. Persons about three questions worthy of M. Barlows profoūd learning,Ba [...]low pag. 259. & answered after by the Father himself after which he putteth downe the three conclusions of the Cardinall before alleadged, and then thus like some Grāmaticall Monte-bank frameth this discourse: There cannot be any thing more violently contradicting, yea totally euerting the very principall question: for quatenus implye [...] that some confidence may be placed in m [...]rit, but with a li­mitation tenus qua: this last admits no confining, but dra­wes our whole confidence from mans m [...]rit to Gods mercy alone, pag 260. & carries with it a double contradiction, both subiecti & obiecti, so to speake. Doe not you thinke that he hath spoken well, & much to the purpose? From these flou­rishing words let vs come to his proofe, and discusse in a word or two what he bringeth to proue a contra­diction in the subiect and obiect. But first I must her [...] tell the reader, that now he shall finde M. Barlow ou [...] of his sphere (I meane out of Erasmus prouerbs,M. Barlow extrasphe­ram acti­uitatis suae. Mar­tialls Epigrams, and other Poets) and to handl [...] weapons which he knoweth not how to vse, I mean [...] the termes of art, which become him as well to deal [...] withall, as to see an ape fight with a sword & buckle [...] for thus he beginneth.

[Page]53. The subiect (saith he) tota fuducia,Ibidem. mans whole confidence: this excludes all partitiō in it selfe, it must be en­tire, take it eyther as totum quantitatis,M. Barlow vnderstā ­deth not the Au­thors he allead­geth. because confidēce may be [...]xt [...]nd [...]d or r [...]mitted, be greater or lesse; or as to­tum rationis, as it is defined an hope corroborate & perfect; [...]r as totum potentiale seu virtutis, confid [...]nce of this or that natur [...] & quality. In which words are many mi­stakings, and those also very grosse: first confidence being a spirituall quality inherent in the will or secōd power of the soule, cannot be said to haue totum quan­titatis, n [...] (que) per se, n [...]que per accidens, as S. Thomas in this very place mentioned by M. Barlow doth teach,D. Thom. 1. part. q. 76. artic. 8. in cor­pora arti­culi. as pre­sently we shall see. Againe where he saith that confi­dence may be extended or remitted, there is an im­plicancy in the termes, if we speake in the phrase of schoolmen: for only quantity can be extended and only quality remitted: and to ioyne them both togea­ther, is (to vse M. Barlowes phrase) to couple Moyses two b [...]asts in one yoke, which will not agree: quantity may be extended or contracted, quality intended or remit­ted; but to say, that quantity may be remitted, is as proper a speach, as to say, that the nature of a qua­lity is to be deuided, and of a substance to be in­tended.

54. Neyther was it for nothing that M B [...]rlow [...]yted only the bare name of S. Thomas in the margent without all referēce to any place: for had he but quo­ [...]ed the part, queston, and article, he should haue di­ [...]ected the Reader, where to haue seene his open igno­rāce refuted: for S. Thomas disputing how the whole soule is in euery part of the body,Totality threefold in the opi­nion of S. Thomas. sheweth first how many wayes a totality, or wholenes may be taken; [...]nd answereth, that a whole thing may be sayd to be [Page] eyther, totum quod diuiditur in p [...]rtes quantitati [...] sicut tota linea, vel totum corpus A whole that is deuid [...] into his quantitatiue parts, as a whole line, or a whol [...] body: or a whole that is deuided into essentiall par [...] as a thing defined into the parts or members of the d [...] ­finition [...] or a potentiall, which is deuided into his vi [...] ­tuall or operatiue parts (not of this, or that nature and quality, as M. Barlow very ignorantly conceaueth, or rather mistaketh it:) and then sayth afterwards, tot [...] ­litas quantitatiua non potest attribu [...] anima, nec per se, n [...] per accidens, and how then can confidence haue his totum quantitatiuum? Or how will M. Barlow measure the same by inches or e [...]ls, by feet or fathoms? yea how doth he cite S. Thomas for that which so plainly [...] gainsaieth and refuteth? but ne sutor vltra cr [...]pidam, M. Barlow, now is beyond Erasm [...]s Chyliads, & Ouids Metamorphosis. This triple diuision of totality being set downe by M. B [...]rlow, he adioyneth as out of B [...]llar [...]mine these words: The WHOLE, s [...]ith the Cardinall, whether greater or lesse, whether weake or strong, wh [...]th [...]r one or other, is WHOLY to be cast on Gods m [...]rcy. M. Bar­low VVholy mistaken. And is there no difference in your diuinity (good Syr) be­tweene these two speaches, The best course for M. Bar­low were to leaue his lyin [...], and speake truly; &, M. B [...] ­low is to leaue his lying, & speake truly, when as the first is but exhortatiue, and the later absolute? The Car­dinall only saith, that the safest way is to repose our whole confidence in Gods mercy alone, and neuer ye [...] made this absolute proposition, Our whole confidence is wholy to be c [...]st on Gods mercy alone. What wresting, what forging is this? And yet this man very deuoutly in this place preacheth vnto vs of cor contritum, which God will haue, and cor diuisum, which he doth hate: [Page] but how contrite M. Barlowes hart is, or whether it be deuided or vnited, I know not; sure I am, that here is double dealing, much ignorance, and nothing with any learning or sincerity handled.

55. From the subiect he cōmeth to the obiect. The obiect also (saith he) affoards a strong contradiction, pag. 2 [...]1. sola misericordia, mercy alone &c. the very force of which word put the tempter to silence, and to flight also, ei soli, him only shalt thou serue. Had the Cardinall said in the first place, mans confidence must, or may be reposed in his owne merits, and afterwards subioyned, mans con­fidence must, or may be placed in Gods mercy, these had not bene contradictory but communicatiue: merit might haue part staked with mercy: but when he adds in mercy ALONE,M. Bar­lowes po­tent word [...] merit, Saints, and Angells, and whatsoeuer beside are abondoned and cassiered: for solùm, alone admits no consort, as saith Aquinas. Lo here a short conquest: one word ALONE cassiering from confidence all merits, all Saints, all Angells, and whatsoeuer els, and from M. Barlow himself all learning, all sincerity, all truth, all honesty: this doubtles is a potent word that containeth so great vertue in it. But let vs exa­mine the force of this inference. First I would demaūd of M. Barlow what Saints & Angells haue to doe with the confidence that riseth out of our good wo [...]kes, that by this word Alone, they should be abandoned & cassierd? Did euer any affirme, that this confidence of our merits did depend on them, as vpon the obiect of the same? This is one notorious foolery.

56. Againe, where will he find in all Bellarmyne that solamisericordia, only mercy, is the entire obiect of our confidence? Doth he no [...] say, that some confi­dence may be reposed in our workes, so we be sure [Page] they be me [...]itorious, and that we auoid pride? He saith in deed, that the securest way is to repose all our confi­dence in the only mercy of God, but not, that the mercy of God is the only obiect. And M. Barlow whiles he thin­keth to put his aduersary to silence, as Christ did the Deuill with the word Only, M. Bar­low ma­kes onely in the word Only. himselfe is ouercome with temptation of one lye at the least, if he knew what he wrote, or of ignorāce if he knew it not. Moreouer where he addeth, that had the Cardinall said in the first place, mans confidence must, or may be reposed in his owne m [...]rits, & afterwards had subioyned, mans confidēce must, or m [...]y be placed in Gods mercy, these had not bene con­tradictory, but cōmunica [...]iue; he both dealeth falsly, and refuteth himselfe: falsly, in foysting in the word must in both propositions, which is not in Bellarmyne, and it cleane altereth the sense: for it is not all one to say, one may doe such a thing, and a man must doe it: for example, it is a far different thing to say, that M. Barlow may giue the reuenews of his Bishoprick of one whole yeare, if he will, to the poor people of Lincolne, and M. Barlow must giue his renenews of one yeare to the said poore people. But without this cobling and cogging in of words M. Barlow can make no contra­di [...]tiō. He refuteth also himself for omitting the word must, here thrust in as I said. Bellarmin [...] saith the selfe same, to wit, that confid [...]nce may be reposed in m [...]rits, and confi [...]nce may be reposed in God. But the first is subiect to errour and pride, the second is secure, and therfore it is best to repose all on the same. Which two pro­positions euen by M. Barlows confession are not con­tradictory, and therfore all his preaching and pratling, as F. Parsons well calleth it, se [...]ueth rather to shew him­self a false and ignorant writer, then to proue any con­tradiction [Page] in the Cardinall.

57. After this sory stuffe he beginneth a Sermō out of S. Augustine vpon these words of the Psalme,Barl. pa. 261. Memorabor iustitiae tuae solius: saying, that the said Fa­ther doth insist vpon the same, both with an admiration, Ps. 70. ô solius, and also with a question, rogo vos, I pray you: why should he ad this word solius? Had it not bene inough for him to say, S. Augu­stine mis­under­stood. I will remember thy righteousnes? No, but solius prorsus, it alone, altogeather I will remember: why so? Vbi meam non cogito, for in so saying I put out of my mynd any righteousnes which is mine owne. So M. Barlow: and hauing ended his deuotion, he concludeth thus: So then totum, whole confidence, that taks away the particu­lar aliqua, in his former proposition, sola excludes meritum in both propositions. This is all he hath touching the obiect, and all wyde of the marke, as is most eui­dent.

58. Yea so far is S. Augustine from checking this assertion of the Cardinall, as he elswere graun­teth the same, saying: vt speret regnum, habeat bonam con­scientiam, credat, & operetur, Aug. in prafat. ad Psal. 31. that a man may hope for the kingdome of heauen, let him haue a good con­science, let him belieue and labour. So he: and the place here cyted by M. Barlow hath no more coherence with this matter now in controuersy, then a poke full of plums, with the way to London. For our question is of such workes, as be meritorious, and follow, or rather flow from Gods grace inherent within vs. But S. Augustine speaketh of that grace which goeth be­fore all our good workes, and of that iustification which the deuines call the first iustificatiō, by which a sinner is made iust and first called vnto God from that state, and saith, that this grace or righteousnes [Page] no workes can merit, which all Catholiks admit, & the Cardinall elswhere at large doth proue:Bellarm. l. 6 [...] de gratia & lib a [...]b. c [...] 4. & 5. and that he meaneth the first, not the second iustification, is cleare by his owne words following in this explica­tion, which are these: I am enim si superbi desideramus, v [...]l fatigati r [...]deamus &c. C [...]n 2 in psa [...]. 70. [...]. For now if we that are proud doe desire, or wearied do returne, we can­not returne but by grace: grace is freely giuen, for if it were not a free gift, it were not grace. Moreouer if therfore it be grace, because it is freely giuen, no­thing of thine went before for which thou must re­ceaue it. For if any of thy good workes went before, thou hast receaued a reward, no free gift; the reward due vnto thee is punishment: that therefore we are deliuered, comes not frō our merits, but is of his grace; him therfore let vs praise to whome we owe all that we are, to whome we owe our saluation, with which the Prophet concluded, after he had said many things, saying: memorabor iustitiae tuae solius, I will remember thy righteousnes alone. So S. Augustine. So cleerly explicating himself, & euincing M. Barlows ignorance, as that I shall not need to ad any further Commentary for confutation of the same. The rest which he addeth by way of antithesis totum, aliqua, sola, meritum, is nothing els but meere foolery, as shalbe afterwards shewed.

59. From Diuinity he comes to Logick, ma­king his entrance with a vaunting insultation of his Aduersaries ignorance,Barlow pag. 262. and want of skill about the true nature of a contradiction. In deliuering of which, the poore man is so embroyled, as he knoweth not what he saith, but cleane mistaketh euery thinge which he speaketh of. For first he supposeth, that a con­ [...]radiction [Page] must be where some generall proposition [...]ither expresly or implicatiuely is crossed by a particu­ [...]er,M. Bar­lows em­broilmēts in Logick. but this is no equall and perfect diuision, for that [...] contradiction requireth not alwaies a generall pro­ [...]osition, but may be between two particuler, so that [...]he subiect remaine indiuisible, to wit, vnder one, and [...]he selfsame respect vnder them both. For if I should [...]ay, that M. Barlow hath skill in Logicke (though it be [...]ery little) and M. Barlow hath not skill in Logick: [...]gaine, M. Barlow is Bishop of Lincolne; M. Barlow [...]s not Bishop of Lincolne &c. I do not doubt but that [...]e would thinke these propositions, though both par­ [...]iculer, to be truly contradictory, and consequently his [...]wne supposition to be false; as that also is very fond, [...]hich for explication of his expresse and implyed con­ [...]radiction he ioyneth, saying: In Logick we find two mā ­ [...]er of contradictions, one expressed, the other implyed, & [...]oth of equall force: the first, Logitians call a contradiction [...]n negato, the other in opposito or adiecto: of the first [...]ort are these examples, wherin the negatiue note is expres­ [...]ed, as omnis homo est, aliquis non est; of the second [...]ort are such, wherin the note negatiue is omitted, and yet [...]ne member ouerthrowes another. So M. Barlow out of Logick. And this as I said is very fond, for that it is not [...]f the nature of a contradiction in adiecto, to be impli­ [...]d, but rather the contrary to be expressed in termes, [...]t being all one with that which is called implicantia [...]n terminis, an implicancy, or contradiction in the [...]ery termes themselues. For example: If I should say M. Barlow is a brute beast, the adiectum or terminus [...]rute beast, destroyeth the subiect, to wit M. Barlow, whose behauiour, though it be often tymes very bru­ [...]ish and beastly, yet is he by nature a man, and that [Page] also a very naturall one.

60. But the greatest mistaking and ignorance of all the rest, is in the example which he maketh of this his implyed contradiction: for hauing made this proposition,M. Bar­low brin­geth an example of a contra­diction which in his owne opinion is no con­tradiction at all. Euery Bishop of Rome is vnder Christ the im­meatate and sole chief Pastour of the whole Church in the Christian world, this, saith our Philosopher, may be con­tradicted two wayes: first expresly, Some Bishop o [...] Rome is not the immediate and sole chief pastour &c. Thi [...] is a contradictory with the negatiue. Secondly it may be crossed by implicatiō, as thus: The patriarch of Con­stantinople is vnder Christ the immediate and sole chief p [...] ­stour of the East [...]rne Church. This though it be a con­tradiction in opposito, yet doth it as mainly oppose th [...] former generall proposition as if it had a negatiue no [...] &c. Thus far M. Barlow, as good a Philosopher a [...] M. Morton, who though he professe to haue bene [...] Reader of Logick, yet shaped vs out a syllogisme o [...] six termes to proue Equiuocation in an oath to b [...] vnlawfull: such great Deuynes are these men [...] as they know not the first elements of this faculty. For ha [...] not M. Barlow bene exceeding ignorant of the first rule, and necessary condition of a contradiction [...] which is, that both parts c [...]nnot togeather be eythe [...] true of false; he would neuer haue giuen this for a [...] example, seeing himself, neyther belieueth the Bishop of R [...]m [...] to be head of the whole, or Patriarke of Con­stantinople of the Easterne Church. And where the [...] is the contradiction? And is not M. Barlow well seen [...] in Philosoph [...], who chooseth out an example to proue a contradiction, in which, euen in his owne opinion there is no contradiction at all? Truly I may well suspect that he neuer came to be Bishop [Page] [...]f Lincolne for his learning, which euery where he [...]heweth to be lesse then meane, and therfore ouerla­ [...]heth without measure, but for some other inferiour quality, little perhaps befitting that calling. Let vs to make him conceaue his errour the better, exemplifie in some more familiar examples. The L. of Canterbu­ [...]y is Primate of all, and euery part of England; and [...]he L. of Yorke is Primate of all the North part, is with me no contradiction: for that I hold both pro­positions to be false, and neyther of them both to haue any Primacy at all in that Church: and as the later will not claime it, so M. Abbots may be sure, I will not assigne it vnto him, whome I doe as much hold to be Abbot of W [...]stminster, as Bishop of Cant [...]r [...]ury. And the like must M. Barlow needs say of his two propositions, for that neyther of them in his iudgmēt [...]s true, and therefore are more contrary then contra­dictory; as are also these, omnis homo currit, nullus homo currit, and the like.

61. Wherefore if it be (as M. Barlow will needs haue it) our very case in hand, euen by the verdict of all skilfull Philosophers in the world, the Cardinall will be quit at least from a contradiction: and it is but childish babling, yet very frequent in M. Barlow, to make the oppositiōs of the termes thēselues, saying, that h [...]re is a double contradictiō both subiecti & praedica­ [...]i;Meer ba­bling. the Patriarke of Constantinople crosseth the Bishop of Rome; the East [...]rn [...] Church and the whole world contra­dict ech oth [...]r implicitely. This I say is but babling, for there is as great opposition between the former two propositions before set downe, as in this, Cant [...]rbury cr [...]ss [...]th Yorke; all England the north parts. And againe, omnis cannot stand with nullus, currit with non currit: [Page] and yet he will sooner bring Constantinople to Rome [...] and Yorke to Canterbury, then proue any contradictiō to be in the same. But let vs draw to an end of M. Bar­lows dispute.

62. I passe ouer the rest he addeth, concerning this matter, although his chiefest fraud and cosenage be conteyned in the same.M. Bar­lowes bad dealing. For of an exhortatiue propo­sition in the Cardinall, he maketh an absolute and ne­cessary, by cogging in the words is, & must, thus: mans confidence is to be reposed in the alone mercy of God, and, some confidence of man must be placed in his owne merits, which are his owne forgeryes, and not the Cardinalls assertions: and then further in falsly charging F. Per­sons, as though he said that good workes increase con­fidence in their owne nature,pag. 263. and therfore will needs haue his doctrine to be condemned by Pius V. amongst other like assertions of a Louain Doctor; but all is for­gery: for the Father speaketh not of our workes, as alone they proceed from vs, but as they proceed also from Gods grace within vs, and for that cause calleth them the good workes of a Christiā: & it is vnchristi­an dealing in this Prelate to say, that this proposition was euer condemned by Pius V. or any other Pope or Councell, who only speake of our workes as they are done by a Pagan, without grace, or any other super­naturall help; and last of all for maliciously transposing the word any, to make it signifie that which the Father neuer dreamed of, thereby to make him contrary to B [...]llarmine, and contradictory to himself. For he ma­keth him to say, that a man may place any confidence in his owne merits, so he beware of prid [...], which is a noto­rious vntruth. But I will not, as I said, further stand to refell these falshoodes, for that the Father himself [Page] hath very learnedly performed the same, and M. Bar­low will neuer be able with any shew of truth o [...] lear­ning to make any reply therunto.

63. And whereas for the last vpshot of this his dispute, he marshalleth forth in one rank togeather, a heape of contradictory speaches, giuing vs for a par­ting blow to make all sure a knocking Lye; I shal with the same conclusion end also this matter, not entring into any other confutation thereof, then the bare re­hearsall or skoring vp the vntruthes, which he hath couched togeather in this one number or paragraph, excepting only the last, in which I shallbe forced to be a little more large.

64. First then he would faine make the Car­dinall & F. Persons to disagree,A cluster of M. Bar­lowes lies. by setting downe their contrary positions, and thē the Cardinall to fight with himself: the first part he proueth thus: Our owne good workes haue such an vncertainty in them, as that our whole confidence must be referred to Gods mercy saith the Cardi­nall: Barlow pag. 264. 265. Our good workes in their owne nature are such as that they may giue hope and confidence of themselues, saith his Champion. So he. And here at the least are three lyes, if not more: for Bellarmine saith not, that our workes haue such an vncertainty in them, as no confidence can be reposed in them; nether doth he say, that all our confidence must be referred vnto Gods mercy: nei­ther doth F. Persons affirme, that our good workes IN THEIR OWNE NATVRE may giue hope and confidence of themselues, for they re­quire Gods grace and promise of reward to make them meritorious, and to yield confidence. M. Barlow goeth on. Mans WHOLE confidence is to be placed in the mercy of God alone, saith Bellarmine: A man may willingly [Page] repose ANY confidence in his owne workes, saith F [...] Per­s [...]n. Both are grosse lyes in M. Barlow. For these two proposi [...]ions are neither found in Bellarmyne, nor F. P [...]rsons, but forged by himselfe, & are both most false.

65. And truly, no meruaile though M. Barlow be very resolute in his refuting our opinions, when as he frameth an aduersary in the ayre, whom he may con­quer; & then telle [...]h in great sadnes the Reader, that he fighteth with vs, which as you know is no great ma [...]stery, but misery rather, both to the man and his cause. For hauing in this place in foure propositions told vs fiue lyes, thus he vaunteth ouer vs, saying: Be­tweene them both, they haue broached a goodly doctrine, and v [...]ry comfortable no doubt. But I haue now shewed that here is no broaching of theirs [...] but all of M. Bar­lowes owne brewing,M. Bar­lo [...] a bad Brewer. and abusing their words & mea­ning. To his former lying, he addeth ignorance, & would make the Cardinall to contradict himselfe, say­ing in his behalfe, That good workes of their owne nature raise vp our con [...]idence towards God, and yet a man is vncer­tayne, whether they be good or no. The first part I haue shewed to be false, if by their owne nature he vnder­stand them, as done without Gods grace inherent in th [...] doer. The second is true, if M. Barlow vnder­stood it: for the word vncertaine excludeth not all certainty, as before I noted, but the certainty of faith. Secondly (he saith) man must be acertayned that the workes he [...]th be truly good, pag. 265. or els he may not trust in them, and yet no man can assure himself that they are so, vnles he haue a reuelation, saith the Cardinall, then which wh [...]t is more VNCERTAIN? saepe fallax, semper incerta, are his owne words. So M. Barlow.

66. How men may be acertayned of their good [Page] workes, hath bene already declared, and how we may be acertayned of your truth and fidelity,How we [...] may be acertay­ned of M Barlowes [...] fidelity. if there were no other proofe, this one place alone were sufficient to demonstrate, and euince most plainly, that eyther your ignorance is intollerable, or your ly­ing most shameles. The Cardinall sheweth, that without reuelation, we cannot haue absolute cer­taynty of our being in grace, or perseuerance in the same vnto the end, because this certainty being the certainty of faith, dependeth vpon Gods diuine re­uelation, as her formall obiect, which is made cleer by the connexion of the present and future tymes in the Cardinall. For who but God can reueale to a man what shall be his end, eyther for blisse or woe? Annun­ciate quae ventura sunt in futurum, & sci [...]mus quia Dij e­stis vos, Isa. 41. saith the Prophet to the Gods of the Gentils: and by his owne plaine wordes in another place, where he saith,Bell. l. 3. d [...] Iustif. cap. 2. §. Status igi­tur & .10. §. Respō ­deo, haec omnia. non posse qu [...]mquam sine peculiari reuela­tione certò s [...]ire certitudine fidei sibi remissa [...]sse peccata. No man without speciall reuelation can certainly know, with the ce [...]tainty of faith, that his sinns are forgiuen him, and consequently whether he be in state of grace, and Gods fauour or no. And is this re­uelatiō trow you so vncertain? Is it saep [...] fallax, sēper in­c [...]rta? Or is Bellarm. so blasphemous, as to auou [...]h the same? It should seem by M. Barlow, that he is For he tel­leth the Reader that they are his owne word [...];M. [...]ar­low very gr [...]sly a­buseth the Cardinall. but I must tell him the contrary, that it is M. Barlowes owne lye, and that he doth singularly abuse both his Reader, & the Cardinall togeather by this imposture, deluding the one, and slandering the other, and most of all disgracing himself.

67. But least he should seeme to impute this [Page] Atheisticall paradox of the vncertainty of Gods di­uine reuelation to Bellarmine, without all proofe, he cyteth in the margent for his Readers direction lib. 1. de Verbo Dei cap. 2. where if he repayre to examine this matter, I assure him, he shall not find one word therof, but of the fanaticall opinion of the Swenkfel­dians, who reiecting all written authority, as well Scriptures, as Fathers, would haue euery man to be directed by their owne inward spirits, which Bellar­mine saith, is often deceiptfull, alwayes vncertayne. For thus he writeth: Quare cùm sacra Scriptura regula credendi certissima, tutissima (que) sit, sanus profectò non cri [...], qui ea neglecta spiritus interni saepe fallacis, De verb. Dei lib. 1. cap. 2. §. Quare cùm. & semper incer­ti iudicio se commiscrit: which is; Wherfore seeing the holy Scripture is the most sure & safest rule of beliefe, truely he will not be thought to be well in his wits, who leauing the same shall betake himself to the iudg­ment of the inward spirit, often deceiptfull, and alwayes vncertayne. By which wordes he plainly sheweth, that he is so far from speaking of Gods di­uine reuelation, as the wicked spirit of these here­ticks is different from the spirit of Christ, to wit, as cleane opposite as Hell to Heauen, truth to falshood, darknes to light. And with what face or forhead the [...] can this Minister turne the masculine gender into the feminine, the Swenckfeldian [...]pirit into Gods reuelatiō? Yea, with what conscience can he say, that this re­uelation may be an illusion? As some superstitious peo­ple (saith he) take that fire for a walking spirit which is but ignis fatuus,M. Bar­lows me­lancholy conceipt. an illuding meteor; so Pharisaycall, and melancholick conceipts may thinke them to be infusions of the holy Ghost which are but speculatiue imaginations of their owne Ghost. Thus M. Barlow very profoundly, [Page] as you see, or rather most profanely, comparing God [...] reuelation (for of that Bellarmine speaketh) which is alwayes certayne and certainly knowne of him to whome it is made, to his walking spirit, or ignis fa­tuus, to Pharisaycall and melancholick conceipts; as though the truth of the said reuelation depended on the dis­position of the receauer, and not wholy vpon the in­fallible authority of Almighty God, who reuealeth the same. I will not say that M. Barlow is either Pha­risaycall or melancholick, but that he is fatuus, or else fa­naticus; albeit I say it not, yet the thing it self will speake, if his malice were not greater then his folly in this point, which I meane not to discusse.

68. After all these vntruthes and manifold i­gnorances, he concludeth his disputation with a Ser­mon, and is become very deuout vpon the suddaine, and of a tender conscience, telling vs,M. Bar­lows sud­dain pang of deuoti­on. that it is better for the Cardinall to acknowledge an ouersight in a long discourse, then to ouerthrow one soule redeemed by Christs bloud: Contradictions in assertions wounds but one opposite member; but vnsoundnes in doctrine, concerning saluati­on, doth wound the weake conscience of a Christian. ibid. And then runneth on in the same descant; which is as much, as if some Harlot after she had wearied her tongue with rayling and lying on her neighbour, should presently take vpon her the person and state of a graue vertuous Matrone, foris Helena, intus Hecuba, Nazian­zen car­mine ad­uersus [...] ­lieres ambi­tiosiùs se ornantes. (to vse S. Gregory Nazianz [...]ns phrase) or a false thief preach of truth and honesty. For how many falshoo­des, ignorances, and forgeryes haue bene shewed to be in this one dispute of his? How many, and how grosse lyes haue bene detected? whereof his booke is so fraught and furnished to the full, as it is hard to [Page] say, whether any one number be free from the same [...] For in one only thing in the compasse of little more then one page, in laying downe 14. proofes, he hath made at least 15. vntruthes, whereby the Reader may see, how I should be ouercloyed, if in laying forth ex­amples of his dealing in this kind, which now I come to treat of, I should stand vpon all particulers. But I will take a shorter course, and to this disputation ad­ioyne a short examen of some few lyes, and these such only, as concerne the person of his Aduersary, wher­in as I am sure, that I haue left very many vntouched [...] so doe I also thinke, that some of them are more vr­gent and iniurious, then those are which now I shall produce.

69. The cause wherefore immediatly after M. Barlows transparē [...] ignorance I adioyne his vntruthes [...] Why af­ter the proofes of M. Bar­lowes i­gnorance fo [...]low the examples of his ly­ing. is for that if it be possible one of them may excuse the other, it being a receaued axiome amongst Deuines, that it is a lesse syn to lye out of ignorance then of ma­lice [...] and the Apostle excused himself by this meane [...] when he said. Qui priùs blasph [...]mus fui, & persecutor, & contum [...]li [...]sus, sed misericordiam Dei consecutus sum, qui [...] ignorans feci in in [...]redulitate. 1 T [...]n 1. I who before was a blas­phemer, and a persecutor, and contumelious; but I haue obteyned Gods mercy [...] because I did it being i­gnorant in incredulity. And I wish from my hart that this mercy, after so many blasphemyes, iniuryes done to Catholicks, and most contumelious reproaches a­gainst all sorts of men of neuer so singular sanctity & learning, powred now forth in the tyme of his ignorāt incredulity, may fall vpon M. Barlow, which is the worst and greatest reuenge I doe wish him.

70. This I say I would wish, but such as know [Page] the dispositiō of these mē, although they find thē igno­rāt inough, yet not alwayes to offend of ignorance as it is a negatiō of knowledg, but rather of that which of the Deuines is called ignorātia prauae dispositionis, because they will follow their erroneous iudgmēt, & loue lyes, more then the truth; howsoeuer to make fooles fayne, they cry out against Equiuocation, & such as do main­tayne the same.Syr Henry Wotton. For so did also our late woodden Em­bassadour at Venice, who against the Iesuits and their doctrine in this point, would be often very free, & as himself thought very ingenious also, but more free in this art of Lying. For being at Auspurge, & requested to write some motto, or sentence, with the subscription of his name thereunto, was not ashamed to professe it to be the chiefest point of his office, writing the defi­nition of an Embassadour thus:Vide Sera­rium in lo­gis Apolo­get. par. 3. cap. 20. §. 16. in fine. Legatus est virbonus, peregrè missus ad mentiendum Reipublicae causa. Domino Ioanni Fleckhamero in perpetuum amicitiae pignus; Henricus Wottonius Serenissimi Angliae, Scotiae, Franciae, & Hyber­niae Regis Orator primus ad Venetos. Augustae Vindeliciae 16. Augusti, anno Christiano 1604. That is: An Em­bassadour is a good man, sent far from home to lye for the good of the Cōmon-wealth. To M. Iohn Fleck­hamer for a perpetuall pledge of friendship, Henry Wotton the first Embassadour of the most Soueraigne King of England, Scotland, France, and Ireland to the Venetians. At Augusta Vindelica the 16. of August, in the Christian yeare 1604.

71. So this witty Gentleman,Barlow pag. 20 [...]. defining himselfe (to vse M. Barlowes fantasticall phrase) by his essenti­all & in steed of essētiall & specifi­call. kindly parts, to with a good man that can lye well. And whether in the last tumults of Venice betwixt the Sea Apostolick and that Cōmon-wealth he discharged [Page] not throughly this part of his charge, and that very essentially & kindly also, I refer me to them who recea­ued his letters, and know what he wrote. Surely M. Barlow in this booke is so copious therein, that if other of his owne ranke in our Countrey, were to be defi­ned by him,The defi­nition of an English Bishop ta­ken from the Idaea of M. Bar­low. a Protestant English Bishop should be no­thing els, but an ignorant Superintendent that can lye, raile, & flatter notoriously. Of his ignorance we haue already seene some proofe, now let vs see how well he can lye.

72. In the twelueth page he telleth the Reader, that F. Persons hauing wished the destruction of the Kings Maiesty by the gunpowder-plot, pag. 12. A maliti­ous fictiō against F. Persons and by hope deuoured the same, he came on his iourney a good step (as some report) towards England, that he might haue song Te Deum in his natiue Countrey, for the good successe of that happy ex­ployt. And this againe he repeats in the 217. page, say­ing: As if there were no difference between him that should say, pag. 217. F. Persons was almost vpon the Sea coast of England, expecting the issue of the powder-plot, and his, that should auer, that he was vpon the sea coast, and shipt for England. So he.

73. This vntruth both for the iniury done to F. Persons, & for the improbability of the thing it self, which hath not so much as any shaddow of truth, de­serueth the first place; all Rome knowing the contrary to be most true, that for the yeare before and after the powder-plot, the said Father was alwayes in the Citty, or in the places neere adioyning: and at this very tyme whē M. Barlow would haue him to be on the sea coast he was sick in bed, in which as his weakenes would permit either himselfe to write, or to dictate to another, he refuted the fifth part of Syr Edward Cookes Reports, [Page] which refutation is vnanswered as yet by him, and not answerable by any. Neyther can M. Barlow plead ignorance in this case, seeing that in the arraign­ment of F. Garnet, where there was so much forcing and streyning of things to the vttermost, as well a­gainst the said F. Persons in particuler, as the whole Order in generall, there was no mention made heer­of, nor yet in the printed bookes both English and Latyn, which since haue been set forth of that mat­ter.

74. VVas the thing so small, trow you, as that it deserued not a remembrance at least in that action in which far lesse presumptions then this were so tra­gically exaggerated? Or could there haue byn imagi­ned a more forcible proofe, or more direct meanes for the discrediting that Order, then to haue conuinced, by this iourney, the only Superiour of all the English mission, to haue knowne and approued the same? No M. Barlow, had this happened, all you Ministers (genus irritabile vatum) had sounded it out with full mouth, all pulpits, all bookes had proclaimed it, all Princes Courts, yea all cornes of Christendome had been cloyed with Embassages, pamphlets, Inuectiues, and clamors against him: and therefore to set downe this fiction in print, well sheweth how far your ma­lice ouerwent your wit,Barlow pag. 360. howsoeuer you temper the first place with this parenthesis (as some report) for you could not but know that they reported a lie; as you doe againe with exceeding impudent malice, when you write, but proue it not, that F Persons had his hart, hand and head in the powder-plot.Aug. l. 2. Confess. cap. 9. But I see that in you veri­fied, pudet non esse impudentem, you are ashamed that you are not shamel [...]s [...]

[Page]75. In the 98. page of his booke he makes in a different letter cyting also the place,pag. 98. F. Persons to say: That as some of the Fathers, who to amimate the persecu­ted Christians, An vn­truth ioy­ned with forgery. d [...]scribed the l [...]wd life and fearefull end of their pers [...]cutors (as Nero and Domitian) so he to com­fort the Catholick traytors, must reuile and bely that wor­thy Queene, the rather for that she was a woman. So he: printing only the word bely in ordinary letters, as though all the rest had byn the words of the Father. But without any belying M. Barlow, I must tell him, that here are three lyes in two lynes: for neyther doth F. Persons call Catholiks Traitors, whome in most of his bookes he hath defended and cleared from that false imputation; neyther doth he say, that he must re­uyle Queene Elizabeth, neyther that he will doe it the rather, for that she is a woman: and yet M. Barlow presently replyeth, saying: If F. Persons haue no other comfort th [...]n to cheer them vp, because a woman quelled their insolency; then may the diuell be comforted &c. What [...]ill you say to this man? F. Persons saith, that Q. Elizabeth was the first woman christian, or created, that tooke vpon her supreme power in spirituall or Ecclesia­sticall matters, and M. Barlow cannot refell the same, nor doth he go about it: but from his owne chayr of Oracles, tels vs, without further proofe, that she was no vsurper by nouell-clayme, and that God had an­nexed it to her crowne; and insteed of prouing this, en­treth into the commendation of women, as if F. Per­sons had discommended them: but the truth is, he saw, that thereby he had more matter for talke, and authority for proofe, then in the barren subiect of the feminine Supremacy, of which before Q. Elizabeth no example can be shewed, and therfore he accom­modated [Page] F. Persons text to serue to his purpose in that behalfe.

76. Againe M. Barlow saith,See this ly refuted [...]n the T [...]ea­tise of M [...] ­tigation l pag. 72. Quiet and sober Re­ckoning: pag 51. that F. Persons in his Viro doloso, his Doleman, had renounced his part in our Soueraigne, and pronounced him elswhere a desperate and forlorne hereticke; yea they are his expresse words, whosoe­uer shall consent to the succession of a Protestant, is a most greiuous and d [...]mnable sinner. So he: and here I must tell him that this is an expresse lye, or rather that here be as many lyes as lynes;Barlow pag. 125. & 255. for neither hath F. Persons renounced his part in our Soueraigne, neyther euer pronounced him elswhere a desperate and forlorne here­ticke, with which none but some desperate forlorne here­ticke indeed, like M Barlow, would euer haue charged him: neyther are the other F. Persons expresse words,Dol. p. 1. pag. 21 [...] &. p. 2 c [...] 5. pag. 117 [...] for in that place he neyther nameth, nor meaneth a Pro­testant, more then a Puritan, Brownist, or else a Ca­tholik, as in the place by me here cyted is by himselfe declared. And doth not thē M. Barlow for his writing de­serue a good reward of a siluer [...]hetstone? Is this dea­ling Episcopall, or not rather Diabolicall by such ly­ing and forged fictions to do so open iniury to others? Another in this kind he maketh in his Commentary on these words of F. Persons, as he cyteth them (for in the text they are other) as I shall shew.Barlo [...] pag. 13 [...]. As for Catho­liks (saith he) they accept euen the least fauour gratefully, as hoping to haue receaued much greater (as due vnto thē) if his Ma [...]sty had not bene preu [...]nt [...]d by sinister information. So M. Barlow relateth his words, by making a parenthe­sis at (as due vnto them) and then setting downe the o­ther, as immediatly following, if his Mai [...]sty had not byn pr [...]uented by sinister information. But let vs heare F. Person [...] speak in his owne words, as they lye in the Letter, & [Page] thereby both the fidelity of M. Barlow in cyting them, and the truth of his answere in replying against them, will the better appeare. Thus then he saith:L [...]ter pag. 41. see be­fore pag. 36. §. 17. As for Ca­tholicks, they accept gratefully whatsoeuer least fauour hath bene, or is done vnto th [...]m; and do not doubt, but that if his Mai [...]sty had not bene preuented by sinist [...]r information, and perswasion of others, they had tasted of much great [...]r, as due vnto them, in that th [...]y are naturall borne subi [...]cts of the r [...]alme, most Loyall in hart, and aff [...]ction: and neuer meaning otherwise but to liue in most ord [...]rly & duti [...]ull sub­iection, & obedi [...]nce to his Highnes, as to their li [...]ge Lord and Souer [...]y [...]ne &c. So F. P [...]r [...]ons. And who could vse more myld and moderate words to expresse the duti­full mindes of Catholiks, towards his Maiesty, then he doth in these?

77. But let vs see M. Barlowes Commentary by which alone will sufficiently appeare with what malig­nant spirit his mind is possessed. For if hell it self w [...]re let loose, it is hard to say, whether all the Diuells to­geather would make a mo [...]e false,A most fa [...]se and malicious collectiō. more w [...]ked [...] or more iniurious Answere, then he hath done. For thus he writeth. H [...]re Iudas is turn [...]d into Caiphas, & sp [...]akes a truth as Pr [...]sident of the Couns [...]ll for the POWDER-PLOT:pag. 130. & 131. the reuealing thereof by a letter vnexpected, he cunningly calls a sinister information, which indeed preu [...]nted his Maiesty from feeling the euent of that dread­f [...]ll [...]esigne, and them also of their gr [...]ater hopes, which here he c [...]lls their DVE, as if ALL but THEY were vsurpers: for had not the preu [...]ntion hapned, the greatest places of the land (which THEY in hope had swallowed) had [...]ene now at their disposall, and this preuention he calls sinister, as vnlucky vnto them &c So this lying Mini­ster. For that he doth here most loudly and lewdly lye, [Page] needeth no other proofe then the comparing of F. Per­sons words, with this answere of his, which can no more stand togeather, then fire and water, truth with falshood, or (for that he playeth the beast so brutishly in this place) to vse his owne example,pag. 268. no more th [...]n Moy [...]es his oxe and asse in on [...] yoake.

78. For were not his wit very little, and honesty lesse, he would neuer shew such fraudulent malignity in facing so heynous a matter without all ground, proofe, or semblable coniecture, especially seeing in F. Persons the fauour mentioned, to be meant only of that which his Maiesty shewed at his entrance. For these are his words almost in the next ensuing lines:Ibidem. If there had b [...]n [...] no p [...]rse [...]utiō before that treason, this might haue b [...]n [...] assign [...]d for some probable cause of the subs [...]quent tri­bulation [...]: but all England knoweth, that this is not so, but that his Mai [...]sties sweet and mild asp [...]ct towards Catholicks at his first entran [...]e, was soone by art of their en [...]myes, a­u [...]rted, long b [...]fore the conspiracy fell out &c. Which words fully declare, what he meant by sinister infor­mati [...]n and perswasion of oth [...]rs, M. [...]ar­lows glo [...] hath no coherence with th [...] text. and M. Barlow willing to dazle the Readers eyes, and imprint in his mind a suspition of F. P [...]rs [...]ns his acknowledge of the powder-plot, first by a hist [...]ron proteron, inuerteth his words, cobling in some of his owne, and then frameth a glosse, which, notwithstanding all his dealing, agreeth not with the text: so good a writer he is, as he knoweth not of one thing how to inferre another, for these words, as hoping to haue receiued much gr [...]ater, cited by M Barlow in a different letter, are not F. P [...]rs [...]ns words; neither doth F. Persons shut vp (as due vnto them) within a parēthesis, as immediatly following the former sentence; and the wordes, if his Maiesty had [Page] not bene preuented by sinister information, in F. Persons goe before the other, as due vnto them, and are there so plainly explicated, as none but some malicious Mi­nister could be ignorant of his meaning.

79. Yet after all this cutting off, transposition, inuersion, & changing in so short a sentence, to take it as it pleaseth M. Barlow to giue it, how will the con­clusion drawne therof, agree with the premisses, Ca­tholicks had receaued at his Maiesties hands greater fauours as due vnto them, if he had not bene preuented by sinister information? How, I say, will it follow, that by sinister informatiō F. Persons meant the reuealing of the powder-plot by a letter, which, saith he, preuen­ted his Maiesty from f [...]eling the euent of that dreadfull designe? And againe: and this preuention he calls sinister, as vnlucky to them: adding moreouer, that the hopes which F. Persons meant to be due to the Catholiks, were those which should haue ensued vnto them by that treason, which (saith M. Barlow) here he calls their DVE, as if ALL, but THEY, were vsurpers. Are not these good inferences? Is not this Christian and charitable proceeding? What learning, truth, or mo­desty will allow this barbarous collection, and th [...] in one who taketh vpon him to write in defence of a Prince, and would be reputed in the Church for a Bi­shop?A notori­ous ly ioy­ned wi [...]h grosse for­gery. But wo be to those sheep, that are fed and led by so perfidious a Pastour.

80. The like perfidiousnes he sheweth in cyting F. Persons words, where he maketh him in a different letter to say, speaking of the warrs which some Popes haue had with the Emperours;Barl. pag. 237. Le [...]t [...]r pag. 87. that eyther they were not vnlawfully done, or els the causes were iust, or (saith M. Barlow, which is a pretty passage numb. 28.) the Po­pes [Page] haue perswaded themselues they were iust, and ther­fore as a Generall in the field pursued them as open enemies, or as a Iudge vpon the Bench commaunded execution to be done vpon them, as MALEFACTORS. And ha­uing set downe these wordes, as if F. Persons had spo­ken them, be beginneth to reply against them with this insulting entrance. But first who girt the sword to the Popes side? But I may better retort this interrogation v­pon M. Barlow, and aske him; But first, who taught him to ly so loud? For in all the 28. nūber which he cal­les a pretty passage, where will he find these wordes; And therefore as a Generall in the field pursued them as open enemies, or as a Iudge vpon the bench cōmaunded execution to be done vpon them, as MALEFACTORS? And if these Wordes be neither there, nor in any other place of F. Persons, is not this a pretty passage, or rather a paltry cosenage, and lying liberty in this Minister, to make his aduersary to speake what himselfe listeth, and espe­cially in such an odious manner and matter, as here he doth, printing the words MALEFACTORS, in great capitall letters, as though F. Persōs had said, that Popes may cōmaund execution to be done vpon Prin­ces, as vpō MALEFACTORS, which is nothing els but the capital lying of M. Barlow?

81. Perhaps the Reader heere will aske,No groūd for this ly­ing forge­ry of M. Barlow in F. Persōs booke. vpon what ground this charge is made, for it is to be suppo­sed, that he had some foundation for the same, in the discourse of F. Persons, albeit he followed not precise­ly the wordes, but their sense & meaning, from which it is to be thought that he hath no way swarued: but hereunto I answere, that neither the wordes or sense is to be found of this matter in the passage cyted, and all that can be drawne to this purpose in the 28. number [Page] are these very wordes of the beginning: And so if s [...] Popes haue had iust warrs with some Princes, Kings [...] Emperours, or haue persuaded themselues that they we [...] iust in respect of some supposed disorders of the said Prince [...] (as here is mentioned the war and other hostile proceeding [...] of Pope Gregory the seauenth against the Emperour He [...] the fourth) this is not contrary to the saying of Cardi [...] Bellarmine, that no Pope euer commaunded any Prince [...] be murthered, or allowed thereof, after it was done by [...] other. These are F. Persons words; for which in his nam [...] M. Barlow guieth vs these: The Popes haue perswade [...] themselues the (warrs) were iust, and therefore as a Gene­rall in the field pursued them as open enemyes, or as a Iudg [...] vpon the bench commaunded execution to be done vpon thē [...] as MALEFACTORS. A heap of iniurious vntruthes against F. Persons. And doe you not think [...] he hath played well his prize? I will end this matter, where M. Barlow doth begyn it, to wit with his Ep [...]stle Dedicatory, which although it be written to [...] Maiesty, yet he blusheth not in the same to tell him, that F. Persons hath through his whole booke dischar­ged his rancor both against his person and Apology. A­gaine: that he careth not what he writes, nor whome he reuiles, nor how t'is taken. And that, he hath in the ba­sest sort with his scorning ribaldry defiled and b [...]smeared two sacred Princes successiuely raigning. Barlow e­pistle to h [...]s Maie­s [...]y. And that, he can­not hould, but must needs regorge (his spirit is so turbulēt and vnquiet:) and as Hierome speaketh of Heluidius, maledicere omnibus bonae cōscientiae signum arbitra­tur, he thinks his conscience then best discharged when he hath reuiled most. And againe, if the obiection be, that I haue not spared from reproaching him, I deny it not. How could I forbear [...], or who can blame me? None that eyther hath loyall hart to your Maiestie, being our gra­cious [Page] Soueraigne, or Christian regard of her (who late was) that euer blessed Q [...]eene.

82. And that you may know the taske which he hath taken by interposing himselfe in this answere, between F. Persons and his Maiesty, how great it is, & with what resolution against all aduentures he is bent to goe through with the same,M. Bar­lows cou­ragious aduēture. he sticketh not for cou­rage to compare himselfe to the Roman Curtius, who cast himselfe into the stinkng gulfe; and for patience to the holy Martyr S. Sebastian: loco citato. for so out of S. Ambrose he sayth: Against me let him empty his whole quiuer of re­proaches: Amb. in psal. 118. all of them I hope will be like the Roman arrows shot against S. Sebastian, drawne with bent force, loos' [...] with much ease, but receaued with strong comfort. So is th [...]s valiant Captaine fenced against all assaultes and prepared with armour of proofe for all encounters. But yet euen in this very brauery of his, he cannot for­beare his wonted forgery. For S. Ambrose vpon the 118. psalme hath nor [...]ny mentiō of S. Sebastiās arrows, and therfore M. Barlow out of his good pollicy cyted not the Octonary, but the whole volume, least if he had made any direct reference, the Reader had soone espied the deceipt. But this is a small fault in M. Barlow: we must be forced to ouerpasse & pardon much grea­ter.

83. Hauing thus set forth himselfe, & as though he were a Spartan, a Curti [...], a S. Sebastian, he so con­temptibly speake [...]h of his Aduersary, as if in respect of him he were b [...]t like a littl [...] mouse in the paw of a Liō, whom a man (saith M. Barlow) can neither auoid with­out calumny, nor encounter but with blot of infamy, nor cō ­ [...]uer with hope of any ma [...]stery: and [...]herefor [...] approueth [...]is Mai [...]ties opinion, who a [...] h [...] sai [...], [...]dged a rope [Page] the fittest answere for him: but in my booke in this very page here cited I find his Maiesty,pag. 13. to say, that an hang­man is fittest to answere such an historian; alluding wor­thily to M. Barlow who was to answere him: for hi [...] answere better befitteth a man of that trade then ey­ther a Bishop, or Deuine, or one that would be taken for both, to write and set forth, and yet notwithstan­ding in the end of his Epistle he vauntingly promiseth to himself security from any reply thereunto from F. Per­sons: for verbalize, [...]e saith [...] he can, dispute he cannot: in Stories he is a great florisher, but a false relator of them [...] who so inioynes him a modest answere 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 tongue. Thus to his M [...] ­stie: and after in his short Admonition to the Rea­der, he addeth: The stile in respect of my place and pr [...] ­fession may peraduenture be adiudged too bitter, but c [...] ­pared with his person, and reuiling veyne against two such Christiā Monarches, no one Iote therof, in exact Surui [...] of better iudgment, is eyther pared off or spared at all. So M. Barlow.

84. And do you not thinke that he hath her [...] described some Cynicall Proteus, or railing Zoylus, [...] raging Thiestes, whose tongue is so intemperate, and stile so contumelious, as would moue euen one that can beare all iniuries of other mens tongues, as p [...]ti­ently as S. Sebastian did his arrowes, to inueigh against him, and requite him in the same method and man [...] of speach? And that none who beareth either loyall hart to his Maiesty, or Christian regard to M. Barlows deare deceassed Mistresse, can blame him for vsi [...] this sharp reiection in their defence? Moreouer, t [...] [Page] how bi [...]rly soeuer he speake against his Aduersar [...]es, yet compared with his person, and reuiling veyne a­gainst two Princes, no io [...]e was to be pared, and spa­red, because (forsooth) a modest answere would vndoe him, and therfore M. Barlow is forced to be immodest (euen [...]gains [...] his mild disposition you may be sure) and to answere him with such intemperate scurrilitie as he doth, when as yet no modest man would euer be moued, much lesse forced thereunto, for that is the speciall praise of the vertuous, neuer to be drawne to d [...] ill by the prouocation or bad example of the wicked.

85. But let vs examine the charge it sel [...], which how much the greater and more grieuous it is, the more it requireth on his behalfe plaine and euident proofe:M. Bar­low very copious in char­ging his aduersa­ry, but very bar­ren in his proofes. for none can be free where it sufficeth only to accuse. Wherefore seing that he is so copious in accu­sing with such variety of phrases and sentences, let vs consider a litle, how the thing it self is euicted, what words, what witnesses, what probable coniectures, inductions, or presumptiōs are brought for the same: we handle not now a speculatiue question, in which variety of iudgements may breed diuersity of opini­ons, neyther talke we of China or Mex [...]co, and what is done in them, from whence the length of the way as it may weary the trauaylers, so also weaken the cre­dit of their reports: our controuersie is about a matter of fact, and that registred, as he will haue it, in a printed booke, in which if either M. Barlow or any o­ther for him can find any scorning ribaldry, any defiling, any besmearing, any r [...]uiling [...] (such are the loathsome vnsauory phrases of this impure Minister) against his Mai [...]sties person that now is (as for Q. Eliza­beth [Page] I remit him to the ensuing Discussion) let M [...] ­low be belieued, and me discredited, yea let all his ray­lying passe for modest reason, his lying for [...]ruth [...] [...] for an honest mā. But if no such thing be to be found, as I acertayne the Reader, that it cannot, them let M. Barlow be knowne to haue made a notoriou [...]ly to his Maiestie in print, and haue that credit hereafter which such shameles dealing doth deserue, and there­ward also if you will, which such get who stand for the best game.

89. Truly so far is F. Persons from all reuyling or whatsoeuer else inciuility against his Maiesties per­son,M [...]ar­lows im­patience for the praises giuen his Maiesty by F Per­so [...]s. whome he alwaies honoured, and whome after the attayning of the Crowne of England, as his dread Lord and Soueraigne he most dutifully respected, [...] that he doth not any where speake of him without due regard and honour, commending his great huma­nity, royall nature, and noble disposition, with other partes and talents, wherewithall he is indued; for which this Minister is much offended (as being loath that any should prayse him but himselfe) cal­ling the Father Iudas, and comparing him to the di­uell, who confessed CHRIST to be the Sonne of God; and then makes his Maiesty to answere him; What euill haue I done, vt hic tam nequam de me tam bene loqueretur, Barl. pag. 1 [...]3. Matth. 7. that so bad a fellow as this is, should speake so well of me? Can we gather grapes of thrones, or figgs of thistles? Is not this that selfe same Persons, who (as the Priests witnes) laboured to excommunicate so long agoe his Maiesty, as an obstinate and forlor [...]e Here­tick [...]?

90 Lo how M. Barlow taketh it to the hart that the Father should praise his Maiesty, and how scorn­fully [Page] he speaketh of so gra [...]e and [...]eue [...] a man. But such Ru [...]ian-like immodes [...]y we mus [...] bea [...]e with [...]ll in this vnmānerly Minister, whose i [...]s [...]icall behaui­our is such, as well shewes what his education hath bene, and of what vertuous disposition and iudgmēt, he is. For were I disposed to encounter with him in this veyne, I would say, that mutato nomine, de te fa­bula narratur, and his Maiesty hath more cause to fear the fawning flattery of such as seeke to raise them­selues by other mens ruines, and are ready in case their fortunes should faile them whome now they flatter, to tread on their necks, defile, & besmeare them all they can in deed then of F. Persons, whose sincerity, iudgement, vertue [...] and constancie knowne to the world was such, as all the honours and preferments that the earth could yield him, of which he refused more then euer M [...] Barlow can hope to haue, were neuer able to bend him to this base seruility, as to turne his sailes with euery wind, praise and dispraise, now to kisse, and after to kill: which how much it raigneth in the other, for that all doe see, I shall for the present forbeare to speake.

91. And whereas for confirmation hereof he saith, or rather demaundeth,M. Wat­son repen­ted at his death that euer he had writ­ten against the Fa­thers of the Socie­ty. See the Copy of his arraignmēt at VVin­chester, & prote­station at his death. if this be not that Persons, who, as the Priests wittnes, laboured so long ago to excōmu­nicate his Maiesty, as an obstinate & forlorne heretick? I an­ [...]were, that neyther the Priests, vnles he speake by E [...] ­ [...]allage numeri, witnes any such thing, for it was but [...]one Watson, & he also by M. Brancrost of Canterbury [...]aught in his seely Quodlibets how to lye in print. Nei­ [...]her did the Father euer attempt any such matter, or vse any such tearmes against his Maiesty at all: and it [...]s a signe that M. Barlowes proofes are very beggarly, [Page] and his conscience and capacity not very good wh [...] he stoopeth to gather vp these off [...]lls, out of that ray­latiue lying-libell condemned by all modest men, as well Catholicks, as Protestants, and recalled w [...] grief by the writer himselfe at the hower of his death in the presence of many hundreds, when he asked the Iesuits forgiuenes that he had so slandered them, and much lamented that euer he had se [...] forth any such booke, which many thinke he would neuer haue do [...], had not M. Mortons suggesting diuel R C. so much [...]ēp­ted him therunto;Quiet and sober Recko­ning pag. 326. 327. at lea [...]t he would haue for borre frō so open vntruthes, of which I can make (when need shall be) an euident demonstration, and therefore the testimonyes taken from that infamous libell, are with all wise men of as much credit, as if they had bene cy­ted out of AEsops fables, or the Acts and Monuments of Iohn Fox.

92. Yet least that the Reader should thinke M. Barlow so shameles, as without all colour and proba­bility to make so false and iniurious a charge of F. Per­sons railing against his Maiesty: or himselfe complai [...] of my cōcealing his arguments, as fearing their force, I shall very briefly touch some two or three of thē, which are so good and demonstratiue,Example of M Bar­low syco­phancy. as that they nee [...] no other answere to confute them, then their bare re­citall. F. P [...]rs [...]ns thinking the Apology to haue ben [...] written by Thomas Montag [...]e, as most did here suppo [...] before the cōming forth of the Premonition, put downe in the text T. M. but in the margent answering ther­unto, his name at length; how doth M. Barlow, thinke you, draw an argument from hence to proue that all which is sayd against this Minister, was di [...]ectly spo­ken against the Kings Maiesty by F. P [...]rsons? Strang­ly [Page] without doubt: for thus he writeth. By these two letters, if he will speake without [...]quiuocatiō, he meant Tua or Tanta Maiestas.Barlow [...] pag. 5. Thus he maketh F. P [...]rsons against his owne mind & meaning, to vnderstand by these let­ters what liketh him to forge; for without this fiction of his, there were no d [...]filing, or b [...]smearing to be found against his Maiesty at all, vnles I say, he should turne Thomas Montague, into so great a Maiesty. But let vs see another.

9 [...]. F. Persons shewing, that in an oath compoū ­ded of many clauses, if one amongst them all be false, that the whole cannot be taken as it lyeth, and that the refusall of the whole, for that one clause excepted a­gainst, cannot infer the deniall of all the rest combi­ned therewithall, which are not lyable to that excep­tion. For cleerer explication hereof he bringeth forth two examples, saying [...] ‘As if some would say, that Plato was a man borne in Gre [...], Letter pag. 75. of an exellent wit, skilfull in the Greeke language, most exellent of all o­ther Philosophers, and would require this to be con­firmed by an oath; some Platonist perhaps would be content to sweare it: but if some St [...]ick, or Peripat [...]tick, or Professor of some other Sect in Philosophy, should refuse the said oath, in respect of the last clause, might a man infer against him in all the other clauses also, [...] ­go he denieth Plato to be a man? He denyeth him to be borne in Greece? He denyeth him to be of an exellent wit? he denyeth him to be skilfull in the Greek tongue &c? Were not this a bad kind of arguing?’

94. So in like māner, if an Arian, or Pelagian Prince should exact an oath at his Subiects hands, con­cerning diuers articles of religion, that were belieued by them both, & in the end, or middle thereof should [Page] insert some clauses soūding to the fauour of their ow [...] sect, for which the Subiect should refuse the whole bo­dy of that Oath as it was conceyued; could the other [...] iustice accuse him, for denying all the seuerall articles [...] his owne religiō also which therin are mētioned? W [...] seeth not the iniustice of this manner of dealing [...] S [...] far F. Persons. Out of which discourse, what trow yo [...] doth M. Barlow infer?Strange inferences He secretly (saith he) girds a his Maiesty, for being both a Philosopher (which is h [...] Maiest [...]es great glory & our Realmes happines [...] for true Phi­losophy ioyned to go [...]ernment, Barlow pag. 212. regulates the scepter, to the subiects comfort, and the Kingdomes renowne) and an he­retick also; a perfect slaunder in them both: for by that re­ligion which they call heresie, he doth truly glorifie the God of heauen. So he and who can deny [...] but that here is also besmearing as M. Barlow hath framed his Cōmēta­ry? but I verily thinke that God is little glorified by such bad glosses, so little coherent, yea so cleane repugnan [...] to the text. Let vs come to the last, for hasten to a [...] end of this Preface, & meane not to make any longer demurr vpon this kind of sycophancy.

95. The most potent proofe of all the rest to euince, that F. Persons wrote against his Maiesty and not T. M. which M. Barlow will haue to be demon­stratiue, and therfore setteth it out with his Ministe­riall eloquence and Episcopall grauity, is taken from these words of the said Father, where hauing āswered the obiectiōs made against the liues of some Pope [...] he concludeth thus.Letter pag. 105. If a man would goe about to discre­dit Kingly authority, by all the misdeeds of particuler Kings that haue byn registred by Historiographers, since the tyme that Popes began, he should finde no doubt aboundāt ma [...]er, and such, as could not be defended by any probability. And [Page] yet doth this preiudicate nothing to Princely power or di­gnity, and much lesse in our case, where the facts themsel­ues obiected, are eyther exaggerated, increased, wrested, or [...] altogeater falsified.

96. To this what replyeth M. Barlow? Barlow pag. 303. Here first (saith he) is verified that speach of Seneca, nemo perso­nam diu ferre potest, Art cannot long estrange nature. But as the Apologue d [...]scrib [...]s Venus transformed wai­ting-mayde, who beeing trickt vp like a Gentlewomā, mink'st it a while till she spied a Mouse, M. Bar­lowes graue proofe to shew that F. Persons scorned or reproued his Maie­sty. but then made it knowne she was a Cat: So this Censurer, who all this while would make the Reader belieue that he confuted onely one T. M. the yonger, and would seeme to take no knowledge, that our Gra [...]ious Soueraigue had to doe in the Apology: now being exasp [...]rate with this round canuasin [...] of the Pope, and kno­wing that it will be descried for the stile and veine of more th [...]n an ordinary man, he forgets his dissembled aduersary [...] & lik [...] a perfit Iesuit retorts vpon the King. Thus he. But how is this proued? Heare I pray, and admire the wisdome of Syr William. For if T. M. (saith he) were the tru [...] Apolog [...]r, the recrimination had bene more fit both in resp [...]ct of these precedēt instances of Popes, and that sup­p [...]s [...]d Author to haue made the comparison between Bi­shops & Minist [...]rs. But if I answere him againe, that it was more fitly made betweene King [...] & Popes in res­pect of their supreme authority which is not lost by the demerit of their liues, he hath nothing to reply ther­unto,pag. 304. but that all they who weare the habit, or are inue­sted into holy orders amongst Protestants (I vse his [...]wne words) are not free from notorious vices and scandalous to the world: which I confesse, and none I thinke can with any reason or truth gaine-say the same.

97. By these then, and such like reasons he [Page] would proue F. Persons to haue written against hi [...] Maiesty: whatsoeuer he said against Thomas Moun­tague, and consequently to haue railed against him, which although they be very childish, ridiculous, and impertinent as you haue seene, prouing nothing but his owne sicophancy, yet as though they were cleerer mathematicall demons [...]rations then any in Euclide, he buildeth all his accusation vpon them, and sayth, as you haue heard,M Bar­lows loy­alty. that he could not without touch of disloy­altie forbeare from reproach, and that in respect of F. Per­sons reuiling veyne, nothing at all was to be pared, or spa­red; telling his Maiesty, that neyther the shame of the world, nor feare of God, nor grace of the spirit, can mortify his nature, or restraine his tongue, but citeth no sentēce, word or syllable for the same, but such as you haue heard. With M Barlow, whose rayling I meane heere to examine, I will deale more really, and out of his owne words shew, what feare of God he hath, what shame of the world, what grace of the spirit, what mor­tified nature, what mod [...]st tongue, and then leaue it to Readers iudgment to determine, whether in such bru­tish reuiling, no sparing, or paring were to be vsed or not.

98. In his Epistle Dedicatory which is not ve­ry long,M. Bar­lows ray­ling in his epistle de­dicatory to his Ma­iesty. besides the reproaches mentioned of rancour, scorning, ribaldry, defiling, besmearing, regorging, and the like, he calleth F. Persons a debos [...]ed abiect, and vn­reformed Hypocrite (belike M. Barlow is a reformed one) a Rakeshame, Rabshekah, of a prostituted conscience & impudency, whose very name is the epitome of all contumely being as currant in a pro [...]erb as was once the name of Daeda­lus:A Pro­uerb mis­applied. In omni fabula & Daedali execratio: for no libell can come from Rome, but Persons is presently supposed and [Page] noysed to be Author, and the more vile, the more Persons like, a creature that doth rage & snarle &c. Thus much to his Maiesty himselfe. And is not this thinke you, fit for a Prince to read, or pre [...]ēded Prelate to write? Is the grauity, learning, modesty, and vertue of the En­glish Clergy,Vetus Comoedia for which our Country before this re­uolt was most famous, so lost, as insteed of answering like Deuines, to see one bearing himselfe for a Bishop, to renew the old Comedy, in an epistle to his Soueraigne & a Booke written in his defēce, which euē on the hea­then stage was so much misliked & condemned by all?

99. To this begining is sutable the whole worke which followes, or rather much worse. For in the ve­ry entrance after he hath set down what order he will obserue, and repeated some of F. Persons words, but falsly after his accustomed manner, he calleth him a ranging voluntary runnagate, an Hispanized Camelion, Barlow pag. 3. the brat of an Incubus, filius terrae, no true Englishman eyther in hart or by birth. This is his first assault, rude & Ruf­fianlike as you see: and then afterwardes he telleth of the disgorging the gall of his bitternes, and the venemous rancour of his cancred hart by his Rabshakeis pen; that he is the abstract quintessence of all coynes, coggeries & for­geries, that lyes, dissembles, equiuocates at euery word; this fugitiue tenebrio, Persons, Robin Cowbucke, pa­rasite and trayterous clawbacke, a knowne incendiary, this serpens Epidaurius the Diuells schollar, his Deuillity rea­der, Spiritus mendax in ore omnium Prophetarum, this boutefeaux, he disgorgeth out of his filthy throat by his diuelish pen &c. And is there heer no paring, nor sparing to be vsed in the iudgment of M. Barlows exact Suruey­ers? Truely eyther their Suru [...]y was not very exact, or their iudgmēt small, or els they were not his friēds, [Page] that would permit such scurrility to passe in print, without controlle, to his euerlasting shame and dis­credit.

100. There were no end, if I would stand on all particulers, for in lesse then the compasse of one leaffe he vseth all these reuiling [...]earmes,pag. 67.68. A blackm [...] ­thed Shemey, famous for nothing but for capitall infamies, a bastard by birth, a libeller by custome, a factionist in society, an expulst Academian, rung out with bells, as a carted strum­pet with pannes, The grace of M. Bar­lows spi­rit. for a graceles companion, a Diabolicall Machiauellian, a staine of humanity, a corrupter of all hone­sty. Againe, a Camelion for his profession, a backsliding Apostata, a periured intruder, a dissolute Libertine in act, in choice, in mayntenanee, a fugitiue with disconten­ted runnagates, a viperous complotter against his Country [...] a firebrand of treasonable combustious by pen and aduice; and (which of all other is most remarkeable) a Iesuit b [...] proxye, a votary by substitution, a Paduan Mountebanke, and Empericall Quack-saluer, a disdainfull scorner of all re­proofe or counsell, and yet a scorned vassall by all the Pope [...] he hath serued, a dog to snarle &c. this canker of youth [...] this spawne of vipers, this slaue of Sathan &c. a dead dog being whiles he liues a rotten carcase of a poisoned cur, in­fected in his entralls, and infecting with his fauour the ay [...] he breathes, and the land where he had hi [...] first breath, a miching cur, a car [...]only cur &c. as if he were the porter of Had [...]s, Carons Mastiffe, Plutoes Cerberus, he [...]arrowe [...] Tartar and (I tremble to write it) feignes with a wish (Q. Elizabeths) glorified soule in a gastly ghost to speake from hell. So he [...] And to all this there needeth no other answer, thē Medici mediā pertundite [...] venam. The ma [...] is more then halfe mad.

101. Only this by the way, I must tell him, [Page] [...]hat here with his immodesty is conioyned exceeding great malignity, in calumniating the birth & parents of F. Persons, F. Persōs [...] birth bet­ter proued to be free from all stayne of bastardy then M. Barlow can proue his. Barl. 89. which though by some passionate and foolish Watson, in the heat of his dissention & contra­diction against him, without all proofe or probability, was called into question, yet could not M. Barlow but know, that the sayd reproachfull slaunder was refuted by the Father himselfe, in his booke of Apology for the Archpriest, & Manifestation of folly and bad spirit, which [...]ater M. Barlow doth often cyte (and I thinke in one place, the very page where this is handled) in which F. Persōs proueth how free his birth was frō all such sus­pition, and his proofes are so playne and pregnant, as M. Barlow, if he were set to proue his owne legiti­mation, would not, nay could not proue it better, & perhaps not so well. And it argueth little wit, and [...]hame in the man, but much malice and great desire to hurt, in repeating againe these refuted slaūders, which as well for the falshood they contayne, and iniury to the said Father, he should by the rules of Christian charity and conscience haue forborne; as also for the honour of their owne Clergy, in respect of his bro­ther, who (the more pitty) by profession is one of M. Barlowes owne ranke, I meane a Protestant Mini­ster, and is as much iniured by this infamous lye, as F. Persons himself.

102. For according to his wonted manner not of modesty but of reproachfull ribaldry, he calleth their mother (a very graue Ma [...]rone) Pasiphae, and he [...] husband Actaeon, and Minotaurus: belike his mother married one of her owne sonnes, for so was Mino [...]au­ru [...] to Pasiphae. And as for Actaeon, if I would learne by the example of M. Barlow to be immodest, I could [Page] tell him, if report [...] may be credited, where per [...] neerer home he may finde a friend,Where M Bar­low may find Ac­taeon. who laying [...] hand on his brest (I will forbeare his forehead) may truely say, Actaeon ego sum: but howsoeuer that be, s [...]rely if from the dispositiō of the children a ghesse may be made of the parents deportment, as from the frui [...] we gather of what nature the tree is that did beare it [...] well may we thinke that F. Persons mother was mo­dest, wise, graue and vertuous, because himself wa [...] so; and that M. Barlows mother was eyther some He­cuba, whome the Poets for her railing feigne to haue bene turned into a dog, or Proserpina that hath brought forth to the world this hellish spirit & serpē ­tine tongue, inflámata à gehenna, Iacob .3. that alwayes br [...]aketh forth into such virulent acerbity, lying, detracti­on, railing, and all manner of sycophancy, as in euery place almost, and passage of his booke we doe find.

103. His other example of an expulst Academi [...], rung out with bells, which M. Barlow adorneth with th [...] comparison well beseeming his Episcopall grauiti [...] (as a carted strumpet with panns) we can eas [...]y pardo [...], as more tending to the Fathers honour, then any way at all to his disgrace For had not his feruour and for­wardnes towards the Catholick Religion bene very singular,The dis­graces done by hereticks to F. Per­sons were his great glory, and so likwise are M. Bar­lowes scoldings. the professed enemyes thereof had neuer shewed such extreme spite, malice, and rancour [...] ­gainst him, as they did vvhose iniury done in this be­halfe is no more disparagemēt vnto him in the sight of God, his Angells, Saints, and all sober men, thē it was to the Apostles to be vvhipped by the Ievves, S. Fulgentius by the Arians, or S. Paul to fly from D [...] ­masco in a basket by the wall. If the cause be good, be the penalty neuer so sharp, base or shamefull i [...] [Page] the sight of men, yet in the eyes of him who aba [...]ed himselfe to death,Philip. 3. & to the death of the Crosse for our sakes, whose followers and disciples we are, it is most pretious, most honorable, most glorious. Wherefore to F. Persons we may well apply that sentence of S. Hierome, where speaking of his zeale against hereticks he saith: Respondebo me numquam haereticis p [...]percisse, sed omni egisse studio, vt hostes Ecclesiae mei quo (que) hostes fie­ [...]ent. Hierom. pro [...]m. in Dialo­gos aduer­sus Felagia­nos. I will answer them, that I neuer spared hereticks but haue laboured by all meanes I could, that the e­nemyes of the Church, might also be my enemyes. So S. Hierome: and so F. Persons: and consequently if [...]his zeale against them procured their enmitie, and their enmitie brake forth into this hereticall insolēcy, I nothing doubt, but that now as well his painfull en­deauours in his workes and writings against them, as his patient endurance of the wrongs and iniuryes he receaued by them, are both crowned in heauen with their due reward of immortall glory. In which res­pect we may say to M. Barlow, as S. Bernard in the [...]ike case did to another,Ep. 48. Quid iustius, quid iucundius, quàm vt quem reprehendere intendis plùs commendes, vt praeconijs pro conuitijs vtaris nescius, & volens detrahere, laudes inuitus? that is; what is more iust, what more comfortable then that you should the more honour him whome you go about to reproue; that vnwitting you shoul [...] for reproaches vse praises, and desiring to detract (F. Persons) that euen against your will you should commend him? But let vs returne againe to the railing Rhetorick of M. Barlow.

104. Within some two leaues after, as though he were in deuotionis templo, Templum Deuotio­nis. at his praiers, or amongst the Lindians, or Coribantes at their Sacrifices, he saith, [Page] that F. Persons is bill'd by the deuill, and enrolled in [...] Catalogue of the damned; pag. 72.73. that he hath all the markes of [...] r [...]probate; his braine the forge of mischiefe; his face the [...] ­uile of impudency; What feare of God or shame of the world is there here? his hart the minthouse of treasons to [...] Country; a libelling hand restles & truthles; a rayling tong [...] without measure or discretion; his throat an open sepulcher [...] his feet swife for bloudshed, & interiora impietas, his very entralls the inwards of impiety; in briefe the engarbled an [...] ­tomy of a damned wretch, beyng branded with Cai [...] marke, that no man may attach to punish [...]ym heere &c. These are the Episcopall tearmes of M. Barlow, an [...] you may imagine what forceth him to this fury. Were the truth on their syde, they needed not defile their pen [...]s with this filth; but leesers must haue leaue to talke, and the ignorant to raue, when they are not able to frame better answers.

105. Many more of these flowers of M. B [...]lowes folly, or rather frenzy, I might produce, if the Reader were delighted with their noysome sauour, whose most common title of the Father, is Curr, or Do [...] for so you haue now heard him call him,pag. 93 97. 157. 254. a dogg to sna [...] a dead dog, a rotten carcase of a poys [...]ned curr, a mych [...] curr, a carionly curr, Carons mastiffe, Plutoes Cerb [...]rus, & afterwards, a Curr that snarles, a currish bloudhound, an oppro [...]rious curr, base bone-gnawer. And whereas F. P [...]rsons made this demaund of the Author of the Apo­logy whome he tooke to be Thomas Mountagne: Rus [...]icus es Coridō. A [...] needeth no more, Syr, but this to condemne both [...]onfesso [...] and Popes of conspiring the last Queenes death? M. Bar­low answereth hereunto:Barlow pag. 250. There needs no more (CVRR) then that: writing the word CVRR, in great capi­tall letters, for else the Reader should not haue disco­uered him so well to be a great capitall foole. Moreo­uer [Page] he calleth him turpissima bestia, a practised Equiuo­catour, an equiuocating Malepardus. From beasts and doggs, he cometh to the Diuell, and compareth the Father to him, as he is Diabolus, as he is Satan, Barl. pag. 116. as he is Lucifer: in respect of which, and the precedent tearmes, these which follow, that he is an impostume of all corruptions, a Sycophant, the Popes Scauinger, a misbe­gotten Catechristicall companion, cogging & shamles com­panion, perfidious Hypocrite, and the like, may seeme ve­ry mild and moderate, though yet most repugnant to the modesty of any honest or well-minded man.

106. And albeit this tempestuous storme of M. Barlowes immodest and vnchristianlike railing, do fall specially vpon F. Persons, yet he forbeareth not also others of higher calling, and more eminent degree, who (euen by his owne rule) are further from enuy, which (as he telleth his Maiestie in the beginning of his Epistle) stretcheth herselfe no higher then these which are a mans equalls, or somwhat his Superiours:Epist. dedi­cat. initio. and in that respect, and euen by the rules of cōmon ciuility should haue bene spared, had not this Minister after that once he had broken the limits of modesty, earnestly endea­uoured to be egregiously impudent,Railing a­gainst the Pope, and Cardinall Bellarmine. and therefore he forbeareth none, but euen this present Pope for his mildnes, vertue, wisdome, and learning most laudable, he calleth out of M. Bluetts relation (if you will beleiue him) a rash speaker, & a heady vndertaket, of a most violent spirit, & impatient of contradiction: pag. 27. pag 31. 173. & in other places a busy polypragmon, a man wedded to his owne will, pag 199. pag. 155. and newly possessed of Pope Ioanes Chaire, the Grandfather of the Romish [...]rats, an only Breue-compounder. And as the man is witty, so he interpreteth the words of the Apocalyps,Apoc. 12 [...] sciens quod breue tempus habet, thus [...] The [Page] (Pope) knowing that his tyme is but a Breue. Barl. pag. 35. pag. 231. 305. 236. 316. Cardinal Bellarmyne he abuseth more grosly, for he calleth him, a Cardinall parasite, the lenocinating pander of the whore of Babylon, the whit-lyuerd red-cap, his roguing trycks, and the lyke.

107. Besyds these personall reproaches, he hath many also more generall of the whole order of Iesuits,Railing a­gainst the whole so­ciety of Iesuits. in which liue so many men of great nobility of bloud, exquisite learning, & rare vertue, for which amongst all good men they are renowned, and hated specially of hereticks, Infidels, and bad Christians: this man measuring and describing them all by himselfe, & his fellow Ministers of England saith, that they are a Soci­ety, which like Anniballs army is gathered ex collu [...] omnium gentium,Ba [...]l. pag. 1 [...]0. of the resuse & male-contents of all na­tions, cemented into a fraternity as the walls of Babylon, buylt with the demolished rubbish of Babells tower, nourished by the Pope as the Ianizaries by the Turke, to be the vali­antest cut-throates of true christians their owne natiue Cou­trymen. So in one passage without interruption: and in another he saith,pag. 349. that Iesuits are the principall Boute­feaux, and incendiary make-bates through all Christen­dome, who laying fuell to fire, with their doctrine kindle, & with their counsayle enflame the mynds of Princes in iea­louzies ech of other, & the naturall subiects with disloyall cō [...] spiracyes against their lawfull Soueraignes. So he. But this ranke blast with them shaketh no corne, all Prin­ces & people, with whom they liue, seeing with their eyes, and knowing by their experience the quite con­trary.pag. 201. But rayling and lying with this Minister, to vse his owne phrase, seeme to be his very kindly & essentiall partes.

108. Neyther is he content with this immodesty [Page] against Christs Vicar, and other vertuous men, but loosing the raynes of his vnbridled tongue,Iacob .3. as a ship without a sterne, is carried where the fury of his passi­on, like a strong winde, doth transport him, and o­pens his mouth against heauen it selfe,Apoc. 13. and the Saints therein, by storming or blasphemously speaking of three of them, to wit, S. Gregory, and S. Leo, M. Bar­low rai­leth a­gainst three Saints. S. Grego­ry, S Leo, and S. Martyn. both which are for their rare examples of life, admirable knowledge, & renowned labours surnamed the Great, & S. Martyn no lesse eminent in all māner of sanctity, for which all the learned Fathers since his tyme haue neuer spoken of him but with singular reuerence, and very speciall commēdation. Of S. Gregory with a so­lemnelye he telleth the Reader, that B [...]llarmyne maketh their great Sainted- Pope eyther an hypocryte to giue the Emperour a hayle- Maister (whom in hart he contemned, yea accounted a persecutour, saith Persons) or else a tempo­rizing luke-warme Laodicaean,Barl. pag. 175. that for feare or constraint would yield to any thing against his consciēce, that the Em­perour would commaund. And can there be any thing more contumeliously and Lucian-like spoken then this? Neyther hath the Cardinall any word or clause, that can be drawne hereunto, without manifold iniurious wresting and peruerting of his whole scope, drift, & meaning, as the Reader, if he list [...]o peruse the place will soone confesse.

109. Towards S. Leo he is much more exorbitant calling him the eloquent proud Pope, and saying,pag. 328. that he hath certayne hyperbolycall phrases, M. Bar­lows scur­rility a­gainst S. Leo the Great. wherwith he sets forth S. Peters authority, especially that blasphemous speach of his, that our Lord did take S. Peter into the fellowship of the indiuisible Vnity, such an impious & prophanely proud asser­tion, as a Christian hart would tremble to imagine it, and [Page] his hand abhor to write it. So he. And I thinke that al [...] Christian harts will more tremble & abhor the im­pious and prophane proud audacity, and blasphemo [...] villany of this wicked miscreant, for his base reuiling so glorious a Saint, then any words vsed by S. Leo, which by the author of the Supplement are defended, & proued to contayne nothing but true and Catholicke doctrine, consonant to the Scriptures, Counsell, & all antiquity S. Martyn he calleth a sullen surly Pre­late, taxing his vnciuill vsing of the Emperour, and proud thoughts, from which he was so free, as he is by all writers specially commended for the contrary, & made a rare example and mirrour of humility. But M Barlow hath leaue as it should seeme of his exact Sur­u [...]yours (as once the Clazemonians had of the Sparthians [...] indecorè facere, Aelian l. [...]. var hist. tit. 15. to spare none, but to rayle, lye, an [...] blaspheme the highest and lowest, lyuing and dead, Gods seruants on earth, & his Saints in heauen, with whome, vnlesse he repent, he will neuer haue any part or portion,1. Cor. 6. Quia maledici regnum Dei non possidebunt.

110. There would be no end, if I should vnfold all that he hath in this kind, which I forbeare to do [...] any further as hauing already layd forth so much as may cloy the Reader, and cleerly shew the spirit of the man. For if, as Cassiodorus writeth, speculum cordis ho­minum verba sunt, Cassiod. var. lib. 6. cap. 9. Matth 11. the words of men are the looking glasse of their hart, for from the aboundance of the hart the mouth doth speake, we must needs see what a sinke of iniquity lyeth in the hart of this man, from which so many lyes, contumelies, slaunders, blas­phemyes, and wicked impure words haue proceeded; what immodest malice, that spareth none, abuseth all; what malicious immodesty, that shameth not to a base [Page] [...]t selfe to the most vile and beastly tearmes which be­ [...]ore haue bene set downe, and are too filthy here to [...]e againe repeated. Truely whosoeuer will with vn­ [...]artia [...]l affection iudge hereof, will soone see, and confesse that M. Barlow is more trayned and better practised in his schoole, who is accusator Fratrum, Apoc. 12. or his, qui aperuit os suum in blasp [...]emias, Apoc. 13. then our Sauiours, whose wisdome as S. Iames saith, is pudica, pacifica &c. peaceable and modest, of which he shall find this Mi­nister quite deuoid, without sēse or feeling at all.

111. And by this also he may further ghesse where to find the Diuels scholler indeed, Barl. pag. 39. and his D [...]uillity Reader (to vse M. Barlows words) if he list to seek him, for I report me to all modest men, whether this man­ner of writing or rather railing haue not more Deuil­lity,M. Bar­low much troubled about the obsession, circumses­sion, and possession of Diuels. then Diuinity in it, and whether it doe not bet­ter beseeme a Diuell thus to speake, then a Deuine to write, vnles perhaps such a Deuine as for his degree of Doctorship made his positiō of the possessiō of Diuels, and in defending the negatiue (a strange assertion) was so much in the tearmes of obsession, circumsession & possession, answering & distinguishing so ridulou­sly whē the Maister of Queens Colledge pressed him,D. Tyn­dall [...] as if he had bene some Coniurers boy, that had bene to go forth Maister of the black art, and not M [...] Barlow to proceed Doctor of Diuinity: and as none will de­ny but that the argument of possession of Diuels did very much fit his humour, so must I needs say, that Cambridge was a very vnfit place for such a Doctour, when as both the dogmaticall position, and disposi­tion of the man deserued rather a B [...]dlam or Bridewell, M. Bar­low a Be­dlam or Bridwell Doctor. then any Oxford or Cambridge to be stayned withall. For there is neyther mad man in the one, or bad wo­man [Page] in the other, but that may yet learne to raue and raile of M. Barlow, though he haue this speciall pri­uiledge more then they, to set that out in print to the view of all, which some of them perhaps would be a­shamed to speake priuately in their chambers between themselues alone.

112. I could here out of better proofe then the in­famous Quodlibets, or other such like Libells which are M. Barlows chiefest Authors and authorityes a­gainst F. Persons, shew other examples of his proud & insolent behauiour, I meane by such witnesses as both saw and heard what passed at Lincolne, for that he was not so honorably receaued as he did expect, though yet he had much more honour done him then he did deserue. For preaching in his parish at S. Edwards o [...] the feast of the Circumcision, not so much vpon the Ghospell and present solemnitie, as against Syr Ioh [...] Cuts there present (for cutting belike some benefice, or part therof from him) he was so enraged, as ney­ther the place, tyme, Auditory, or the matter he hā ­dled could keep him from open reproach,M. Bar­lowes de­ [...]out sermō of the Cir­cumcision in S. Ed­wards Church. but that he must needs tell that out of the pulpit, which s [...]an [...] be fitted an Alebench, that now euery Iack would become a Cutter, with other words to that effect, which I for­beare in this place, as myndfull of my promise not to bring witnesse or proofe against M. Barlow, but M. Barlow himself. These things with many other in a more ample processe may come forth hereafter, if in­steed of answering our bookes he prouoke vs againe, as here he hath done with his intemperate scurrility. From his rayling let vs come to his flattery.

Laert. in Diogen.113. Witty was the answere of the Cynicke, who being asked what beast had sharpest teeth to byte, [Page] [...]nswered, that of wyld beasts the Detractor or rayler, [...]f tame the Flatterer. And the Fathers well note, [...]hat commonly these two vices combyned togea­ [...]her in the same subiect. Parasitus (saith S. Hierome) [...]n contumelijs gloriatur: Hieron. in Heluidiū Chrys. hō. 31. in Act. See Apoli­naris Sido­nius lib. 3. epist. ep. 13. in fine. the Parasite delighteth in reproa­ [...]hes. And S. Chrysostome: Nihil muliebrius est, quàm [...]obor in lingua habere, & in conuicijs superbire, sicut Para­ [...]ti & adulatores &c. Porci magis sunt quàm homines, [...]uotquot in hoc gloriantur. There is nothing more effe­ [...]inate, then for a man to haue his strength in his ton­ [...]ue, to take pride in rayling, as Parasites & flatterers vse [...]o doe. As many as doe glory in this are more to be [...]steemed swyne then men. So this Father in this short [...]entence, giuing a sharp censure of M. Barlowes booke [...]o flattering, so raylatiue, as it passeth all modesty & measure. Of the later we haue already seene some ex­ [...]mples, now you shall see how he can fawne, that did before so reproachfully byte, but with all breuity, as being loath for some respects, to touch the most preg­nant examples of this Parasite, for feare of further re­proofe and check.

114. You haue heard him blaspheme three Saints of ours (for none of them was a Protestant) now you shall heare him make a new Saint of his owne.Q. Eliza­beth ca­nonized for a Saint by M. Barlow. For hauing spent almost three pages togeather in extolling or rather belying Q. Elizabeth farr beyond all truth or desert, calling white black, and black white, making light darknes, & darknes light, after he hath made her of all liuing creatures the most admirable on earth, with many bōbasting ph [...]ases, setting forth her praise, who yet in her life tyme did nothing or very little (God wot) that was praise worthy, leauing after 44. yeares raigne, no other monument in the land of her liuing in [Page] it, but that she had pulled downe many Churches [...] howses, and not so much as buylt or let vp one [...] or [...] ­rected any thing for posterity to remayne after [...] But as Xenophon in Cyrus did not so much write [...] life, as in him describe what a good King should be [...] so M. Barlow in his transformed Queen Elizabeth, [...]leth vs not so much what she was indeed, as what [...] should haue bene, or as now they would for the cr [...] ­dit of their Ghospell wish that she had bene: After a [...] these Encomions giuen of her life, I say, thus he ad [...]uaunceth her after her death to heauen, and witho [...] authority will needs canonize her before her tyme, & to vse his owne phrase, make her an eternized Saint [...] His words be these [...] pa [...]. 66. 67. For her reward in heauen, if re­straints of liberty, and pursuites of malice for Gods truth [...] inflicted through Iealousie, and indured with singular pat [...] ­ence; if a release from them vnexpected, Flattering foolery. followed with h [...]nours, and blessings, neyther interrupted by others (whe [...]ther treasons or inuasions) nor blemished by herselfe with vice criminall, or continued; if life shut vp after length [...] dayes and a full age, with a courage defying death, with [...] pray [...]rs imploring mercy, with faith assuring the prayers, with testimo [...]ies witnessing her assurance, can be preceding coniectures, or rather euidences of vnspeakable happinesse [...] we may safely conclude, that she which passed through [...] Crowne of thornes (borne so constantly) to a Crow [...]e of Gold (worne so tryumphantly) hath n [...]w gotten the thir [...] of Glory, to enioy for euerlasting.

115. So M. Barlow, with more to the same effect [...] telling how she was an example of v [...]rtue for her owne to follow, and a loadst irre for other Nations to admire, cōclu­ding with this Apostrophe: Now this renowned Queen, this eternized Saint &c. And not to enter into disput [...] [Page] of the truth of his words, nor yet to aske him by what [...]ertainty he knowes, that she passed from one of these [...]hree Crownes to another, especially from the gold [...]o glory, which requireth other proofe then this ver­ [...]all florish of a few Rhetoricall figures, & bare imagi­ [...]ary coniectures of that courage, prayers, faith, and testimonies witnessing assurance, which this man sit­ting in his chamber doth faigne, but she at her death (if we belieue eye witnesses of much better credit then himselfe) did little feele; to omit this, I say,Two que­stiōs pro­posed to M. Bar­low. as an idle fancy or fiction rather of this foolish Parasite, two things I would demaūd of him: the first that see­ing he will needs draw his glorious Queen into the Calendar of Saints, what title or place she shall haue amongst them in the same, for that in ours there is no Saint of that sex, but is either Virgin, or Martyr, or both, or else nec Virgo, nec Martyr, as are Wiues, Wid­dowes, and repentāt sinners. M. Barlow shall do well in his next to tell vs, in which of these degrees this his new Sainted Queen Elizabeth is to be placed:Q. Eliza­beth nec virgo nec martyr. perhaps when he hath thought better on the matter, he may find some perplexity, & be content to let her passe for one that was nec Virgo, nec Martyr, and thrice happy had it bene for her, if she had bene indeed a true repen­tant sinner.

116. The other thing is to know, what he think­eth of the renowned Mother of his Maiesty,Touching his Maie­styes Mo­ther. whom by this canonizing of Q. Elizabeth, he must needs con­demne to hell-fire, for it is impossible that one heauen should hold both these Queenes, in life and beliefe so quite opposite, the one, with great commendation of vertue, remayning in the vnity of the Catholick faith, in which, and for which she dyed, to the great admi­ration [Page] and amazement of the whole world, to [...] a Queene & Mother of a King indeed for religion, [...] vnder the colour of [...]reason,Cicero pro D [...]otaro. to which foule spot, as [...] Orator well noteth Royall dignity was neuer lyabl [...] against all law, with all disgrace, [...]o l [...]ose her he [...]d, [...] an ordinary malefactor by way of publick and cō [...] iustice, whiles the other liued in all ruffe, pride, and pleasure, followed the fancyes of new vpstart Ghospel­lers, hated and persecuted that faith, wherin notwith­standing vntill the fall of her vnhappy Father, [...] whole Iland frō the first Cōuersion had remayned, [...] in the end shut vp a wicked lyfe with a miserable & p [...] ­tiful death if that may be sayd to be pitifull & miserable which was without all remorse of conscience for f [...] ­mer sinnes, all remonstrance of piety in, and before her agony, all remembrance of her future weale o [...] woe in the life to come, all naming God as of her selfe, or enduring others that did name him for her, or put her in mind of him; whatsoeuer this lying Minister who is true in nothing, with a few fine phrases chat­teth and forgeth to the contrary.

117. And if it would but please his most Excel­lent Maiesty out of his Royall respect to his most No­ble Mother to see, who in her person haue alwaies most honoured or dishonoured his, he should soone find, that as in her life tyme the Catholiks had her in highest e­steeme: so since her death haue registred her in the rāke of Martyrs, of whome the glory of this age,Baron. ap­ [...]end [...]e a [...] 5. tom. in fin [...]. Cardinal B [...]ronius (to name one for all the rest) writeth thus: Porrò eamd [...]m Eccl [...]siam nobiliss [...]mam &c. ‘Moreouer God in this our age hath permitted that most noble Church (of Scotland) to be tempted, that it might yield a most noble example of Christian cōstancy, when as a mōgst [Page] [...]ther Martyrs (which no other Country hath hitherto [...]ad) it hath deserued to haue their owne Queene the [...]nguler glory and ornament of the Catholick faith, [...]efore tryed by a long imprisonment for to be honou­ [...]ed with the Crowne of Martyrdome.’ So he. As con­ [...]rariwise in M. Barlows brethrens bookes both at home [...]nd abroad he shall find the most iniurious slanders, [...]ying reports, and reproachfull villanies, powred forth [...]gainst that innocent Princesse, as will make any mans [...]ares to glow and hart to rue, to see so little respect of [...]rincely Maiestie or such insufferable liberty in Pro­ [...]estant writers, conioyned with singular impudency [...]nd fraudulent malignity in imputing the outragious [...]ttempts of the trayterous subiects to the Queen her­ [...]elf, as though she had bene the Author of that mis­ [...]hiefe which in hart she detested, & with many bitter [...]eares, the true tokens of vnfaygned griefe most pitti­ [...]ully bewailed;Elias Reus­ne [...]us part [...] 5. ope [...]is Genealo­gi [...]i in stirpe Sco­tica in fine. let one Reusn [...]rus in his Geneal [...]gyes be [...]eene (whose words I abhore to set downe) and the Reader will not thinke me too sharp; and I must con­ [...]esse, that in respect of him M. Barlow may seeme par­donable, though yet he be well content to haue his Maiestyes Mother to lye in hell, so that he may ad­uance his owne Mistresse to heauen.

118. In flattering his Maiesty he is more diffuse,M. Bar­lows flat­tering of his Maie­sty. taking all occasions to blaze out his praise, and some­tymes forcing occasions where none are offered, and that also on false grounds: in which albeit I will not say, to vse Syr Th [...]mas Mores phrase,Com [...]ort in tribula­tion lib 2. cap. 10. that his Gloria Pa­tri is a wayes without a Sicut erat (for who knoweth not that there are many great and commendable parts in his Maiestie?) yet this I dare warrant, that in this booke of his, and the Relation of the Conference at [Page] Hampton-Court, not big for bulke, but rather small [...] respect of many great volumes written by some of th [...] Iesuits Bellarmine, Suarez, Valentia, Vasquez, Salm [...] Tolet, and others, there shall be found more flattery to King Iames in this alone, then in all the bookes [...] theirs togeather hitherto [...]et forth in print, towards [...] the Popes or Princes vnder whom they haue writ­ten, or to whom they haue dedicated their learned la­bours; so cunning, so carefull, and so copious is th [...] fawning Parasite to creep into credit, and to pray [...] and please them by whom he may hope for prefermēt [...] Examples in this kind do not want, were it as safe [...] alleadge them, as it is easie to find them. But I se [...] what will be answered by him and others of the same seruile spirit, that in reprehending their flattery [...] shew our selues impatient of his Maiesties glory, and enuy at his worthines; which how far it is from our thoughts, he who sees all secrets, and searches al [...] hartes doth know and see. And that I may not seeme [...] to suspect this without cause, I will only produce o [...] passage of his, which will make both the one and the other most cleer.

119. After his 15. proofes and 16. lyes in the history of the second Frederick, this without any cohe­rence with the matter in hand, by a needles digression he turneth his speach to speake of his Maiesty: It was hi [...] Mai [...]styes exceeding humility, Bart. pag. 297. 298. 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 kind or any other, it argues his singular industry, that after so many houres sp [...]nt in the higher af [...]aires of the Realme, he could take the paines to perus [...] th [...]se which he did; it is his pregnant dex­ [...]erity, [Page] that he contriued and abridged the discourse with that methode and sincerity, but it was his admirable iudg­ [...]ent and wisdome in forbearing variety of other Authours which wrote but by heare-say, & deliuered what they wrote vpon the second hand, in this example to pitch principally vpon him who liued in that tyme, and saw & wrote what passed betweene the Emperour & the Pope, in euery particu­ [...]er. True Christians and well affected to God-ward, would reioyce to see so gr [...]at a Monarch, so learned, & so expert, considering what the ignorance of Kings hath bene hereto­fore: but this is the Catholike enuy and vexation, that not Eldad & Medad,Num. 11. but Monarchs also can prophesie and dis­couer their weaknesse; so that whereas now they cannot (as in former tymes) enthrall them by superstition, and insult vpon their ignorance, they are enraged against their know­ledge, accounting their learning forgerie, and their truth- [...]elling malice. So M. Barlow.

120. In which passage, drawne in without oc­casion,M. Bar­low buil­deth the whole fra­me of his flattery v­pon a false ground. besides that the whole ground thereof is vntrue that Petrus de Vineis (for of him he speaketh) li [...]ed at [...]he tyme (of Frederick his death) and saw and wrote what pass [...]d in euery particular (for by a whole cloud of wit­nesses it is afterwards proued, that he was dead a whole yeare before the Emperour, whome they will haue to be poysoned) the Reader doth see what insultation he makes ouer ignorant Kings of former tymes (whome yet this ignorant Minister might well haue spared) and ouer the Catholicks, for their en [...]y of his Maiestyes knowledge, of their enthralling men in superstition, accoun­ting their l [...]arning forgery, and their truth-telling mali [...]e: which empty froath of idle words, and vntrue surmi­ses we can well beare at his hands, who must needs say somewhat; and you see what he will say in case I [Page] should produce more examples of his flattery, which [...] as well to auoid all occasion of such obloquy, as fo [...] that I meane to draw to an end of this Preface do heare forbeare further to recount.

121. There remayneth after his rayling and flat­tery,M Bar­lows leui­ty in wri­ting. that we speake a word or two of his leuity (for a lewd tongue and light head are seldome separated) in his manner of speach and stile, which I the rather no [...]e, for that it pleased M. Barlow to twyte F. Persons with the inkhorne tearmes of euacuating, shifting, and trife­ling, Barl. pag. 310. which words notwithstanding are very vsuall i [...] our vulgar tongue: and he that should say, that M. Bar­low doth nothing else but shift, & tryft, would I doub [...] not, be well vnderstood, albeit he should not speak [...] altogeather true, for besides that, he doth raile, lye, flatter, forge authorityes, corrupt histories, and the like. But the words which M. Barlow vseth are not only not vsuall, but very strāge & vncouth, some of thē being taken from the Latin, some from the Greek, so [...]e from the French, others I thinke from the Irish, fo [...] they are neyther Greek, Latin, Fr [...]nch, or English, not haue, as far as I see, affinity with any other tongues, Out of a great heape I will set downe a few.

122. The word Only (saith he) doth not so much signifie an hypocoristicall alleuiation, as a compendiary limi­tation. M. Bar­lowes fine phrases ta­ken from the Greek , Latin, and French, pag. 49. Is not this fine? And in the same page, more e [...] ­pedit for euiden [...]e, a very per [...]u [...]siue forc [...]. After, Cat [...]guised on holy Thursday; to vindicate his credit; a mend [...] ­cious vanity: and then togeather: this reliance vnrepe [...]able, is it not in them thus tyed, a vassallage of slauery? & i [...] the Pope thus bynding them (look to himself) an oultrec [...]i [...]dance of tyrany? and in respect of Kings a license for disloy­alty in their subiects, and their allumetts of treason to their [Page] [...]ersons? So he. And do you not thinke, that this Gētle­mā can speak Frēch? doe not these words well beseem & adorne an English stile? In other places. Porter of Hades; this boutife aux is acquainted; if he renege and de­ [...]y his prof [...]ssion; no enterparte for exchange; a sarcasti [...]all [...]corne; pharmatized with [...]uch druggs; a coalition of distinct regimēts; some so wild that no disciplyne will cicure them; pag. 195. ma­ny vse to robb with the valures; this fal [...]e atomite; the profi­ [...]able mythologies of poetts fables; insulting pseudo-Apostles; Very pret­ty. [...]ainted affections may marr good orisons; the Apologer had [...]hus metaphrased; neyther was her a [...]thority any thing a­noindred or made lesse; pag. 207. treacherous and vnnaturall cheui­ [...]ance; from his didacticall we must follow him to his histori­call skill; pag. 247. the Popes ouer-awing surquedry; of an oultrecuidant Pope; a diametrall renouncing; an iteritious Pamphlet. pag. 277. These are his forrain phrases, fectht far from home, and therefore fit for Ladyes: let vs see some few of his that are more domesticall.

123. In the very first page he telleth F. Persons that he might haue left the blunting or disloding of the tri­pled wedge (two pretty metaphors) to him that weares the triple Crowne. M. Bar­lows new foūd En­glish phra­ses. A litle after. An itching arme desires still to be scrubd; to retriue an Author; Aiax the whipper wrea­king his teene vpon a ram; as sowters stretch leather with their teeth, he saith, that Christ gaue his body to the smy­ [...]ers, his cheekes to the nippers; a burt in his throat; the pud­der of different opinions; they should settle their conscience not startle it; a frapting discourse; fayned blandishments [...] to distinguish vpon any hint; the Apostle aduised [...]ot to draw in a count [...]r-ietting yoke with Infidells, in that orbytie and age to embroider the Popes ingratitude, in this iering scorn [...]; a Priest and his recepter; let them garr their wiues; more awkward and violent; a pingle of trifles; a counterscarfe of [Page] examples; an Empericall Quack-saluer; rebecke by oppos [...] prouokes to wrath; to start into circumstances; a strong c [...] ̄ ­tershocke; to detort or defalke; a scorning flur; a bloud gl [...]s [...], to besm [...]er with his glauering balme; the rechaffment to dis­loyall attempts; frampold dealing; a decade of reasons to d [...]s [...] the Pope &c. I leaue more then I take of these tear [...]e [...] and yet here are more then I well vnderstand: he shall not doe amisse, if he write againe, for the ease of his Reader, to se [...] out some dictionary to the end he may the better know the signification of these new words, or elsse I verily suppose he will be mistaken in many.

124. I will end all this matter with that which is most vsuall,M. Bar­lowes threefold forgery. most grosse and palpable in M. Barlow, to wit his forgery, and corrupting of Authors by ex­change, addition, or subtraction of their words, in­uerting wholy their sense and meaning: as in others very often, as well anciēt as moderne, so for the most part alwayes when in a different character he setteth downe (as he would haue it seeme) the text of his ad­uersary, & then taketh occasion vpon his owne word [...] foysted in, to carpe, rayle, & insult ouer him [...] the oc­casion of which foule fault in him, I find to be eyther his owne praise, of which he is very desirous, the disgrace of his aduersary, or the reliefe of his cau [...]e, when by no other way he is else able to shift, & auoyd the force of the authorityes produced against him, in ech kind: but very briefly I will alleage an example, without any choyce as they shall occur to my handes, for who so listeth to read his booke, & examine what he readeth, shall hardly in any place misse of examples.

125. In the Epistle to his Maiesty, he saith, that against F. Persons rayling he will comfort himselfe with that conclusion of S. Hierom: Caninam facundiam seru [...]s [Page] D [...]mini pariter exp [...]riatur & vnctas, accounting it my glory (saith he) that the same creature should rage and sn [...]rle at ME,In his epi­stle to his Mai [...]sty. M. Bar­low amoū ­teth high­er then he should doe, by forging a new text. the Lords vnworthy Minister, which hath not spared TWO ROYALL MONAR­CHES the Lords annointed and amounted. This text is fit as you see, for M. Barlowes purpose: for none can deny it, to be a great glory to this vnworthy Minister, to be ioyned with royall Monarches the Lords annointed and amounted. But in the Author, I meane S. Hierome himselfe, there is no mention of any such Minister, or Monarch; there is no annointing, no amounting; for he only speaketh of the B. Virgin, and Mother of our Sa­uiour, saying, or rather concluding his whole dispute with this sentence. Caninam facundiam seruus Domini pa­riter experiatur & mater: I shall with cōfort endure his rayling, who togeather with me reuiles the Mother of our Lord. So he. which full little concerneth this Mini­ster, who with his Mates rather ioine with Heluidius to dispraise her, then with S. Hierom & the Cath. Church to defend or commend her, as all the world doth see.

12 [...]. Of abusing F. Persons words, I haue spoken before, in relating M. Barlowes vntruthes, & vpō other occasiōs: one place more I will here adioyne, in which wit [...] the forgery he sheweth great malice & other Ruffiālike misdemeanour, for thus he citeth F. P [...]rsons words.Barl pag. 156. Malicious forgery. A third thing is an ABVSE offered by his Maiesty to the words & meaning of the Breue, namely that the King should charge the Pope with vndeuinelike Doctrine, for say­ing that the Oath conteyned many things apertly contrary to faith and saluation, as if therby the Pope should say or meane that naturall Allegiance to their Soueraigne and Kin [...], were directly opposite to fayth and saluation of soules. So he printing and noting the wordes as taken out of F. Per­sons [Page] booke, with different characters, marginall com­ma's as in the beginning he promised the Reader to do, saying:Admoni­on to the Reader. The Iesuits speaches through this whole booke are printed in the smaller letter alwayes with this marke [...] in the beginning of the line prefixed. And who then that shall read these wordes will not thinke them all to be the wordes of F. Persons? and that he had in expresse tearmes abused his Maiesty, with the charge of offering [...]buse to the Pope? Especially seeing M. Barlow in his Reply against him to [...]harpen his pen, & to dip it deep in gall with this Virulent answere. The high Priest him­selfe would not haue vsed such a sawcy tearme of ABVSE as this rightly malepart, that is, misbegotten Catachristi­cal [...] c [...]mpanion hath done, but if it appeare that the Popes words imply so much, and that necessarily, Quid dabitur viro? what shalbe done to him that knetcheth this opprobri­ous Curr? for what is this vncircumcised Iesuite, that he should in so base tearmes scurri [...]ize so great a King. So he.

127. And none can deny but that here he hath shewed himselfe, both a feruent and furious defender of his Maiesty,M. Bar­lows rage ouerrun­neth his wit. for his rage doth ouer-runn his witt, & his words all modesty. But not to stand vpon his im­modesty, which is a quality inseparable from the sub­iect, I would aske him in Christian charity, why he hath put downe these as the words of F. Persons, or where they are to be found in his booke? Doth he e­uer say [...] that his Maiesty offered ABVSE? or doth he vse the tearmes of vndeuinelike doctrine? what malice, what forgery, or rather what villany is this, to make F. Persons directly to charge his Maiesty, as in his own words with offering abuse, who in his booke hath no one such word or sillable? All that he hath, is against him, whom he tooke to be the author of the Apology, [Page] whom for the reasons he alleaged in the very begining of his letter, & for other respects he could not perswad himself to be his Maiesty, as all know who then liued and conuersed with him, and heard him seriously giue his iudgment thereof. The true words of F. Persons which M. Barlow should haue cyted are these:Le [...]ter pag. 50 Heare now, what abuse is offered to the words and meaning of the Breue, euery simple Reader will see without any explyca­tion from me. For that the Pope doth not prohibite naturall obedience in things lawfull; nor doth say, that such natu­rall, or ciuill obedience is opposite to faith or saluation of soules; nor that the oath is vnlawfull, for exhibiting such naturall or ciuill obedience: but for that, besides this exaction of naturall obedience, which is lawfull, it conteyneth diuers other points also, concerning matters of Catholicke religion &c. Let the Reader compare them, with those which in the Fathers name M. Barlow hath giuen vs, & he shal soone see how well, whē he is disposed to rayle, he can forge a text to befit his argumēt, & what cōscience he maketh to abuse his Reader, or slaunder his Aduersary.

128. Another notorious forgery he vseth in cutting away of words when he is so conuinced by them, as he cannot reply.Barl. pag. 240. For proofe that Henry the fourth Emperour was taken out of his graue the day after his buriall by the Popes commaundment, M. Bar­l [...]w will needs bring a clowd of witnesses,M. Bar­lows pa­ring a­way. which F. Per­sons hath so dispersed, as that all the thunder and light­ning will fall on M. Barlows owne head. For the Em­perour dying at Liege where he was besi [...]ged by the yong Emperour his sonne, and being vnburied againe the next day after his buriall, how could the Pope pro­cure it to be done?Barl. pag 190 [...] Belike they dispatched M. Barlows Cut-speed the poast who in one night went from Liege [Page] to Rome 800. myles and returned againe ere morning. But least that this should be espied, M. Barlow out of his Authors pareth away the word pridie, the day be­fore, and then leaues the tyme indeterminate in them all, as it may by his cyting thē as well seeme to haue byn done a yeare, as a day before: for which matter I refer him to the discussion it self, where this in due place is more largely handled.

129. I will end with one place more wherewith the forgery is ioyned also incredible impudency, as the Author of the Supplement doth more fully handle and cleerly euince against him. Yow haue before heard M. Barlows bould assertion, touching vnity of names about a place obiected out of S. Leo, saying, that S. Peter was assumpted in cōsortium indiuiduae vnitatis, which F. Per­sons sayd was answered long since by M. Harding, to be meant of vnity of Name. pag. 331. What saith M. Barlow here­unto? Speake in sooth, honest censurer (saith he) is vnity of names Hardings owne distinction in answere to Bishop Ie­wel [...]? Harding f [...]l. 174. Detection. &c. Intollera­ble impu­dency. Himself denieth it; for M. Harding saith that Leo meāt therby an vnitie in Quality an vnity in grace, an vnity that is proper to Christ himself, and mention [...]th no vnity of NAME, for though he were a corrupt Doctor, yet was he a better D [...]uine then to speake so absurdly as Persons would heer make him. Is not this very confidētly spoken thinke you? And yet the Reader must know that in this very place which M. Barlow himelf cyteth, in the margent, punctually setting downe the leaff, in this very leasse, I say, after the words of M. Barlow of vnity of quallity, vnity of grace he addeth againe and againe vnity of name, & neuer saith an vnity that is proper to Christ him­self. And what then will you say to the brazen for­head of this shameles man, affirming that D. Harding [Page] mentioneth no vnity [...]f Name; yea that himself d [...]nyeth i [...]? Againe, that he saith an Vnity that is proper to Christ hims [...]l [...]? Truly I cannot heere but thinke of a sentence of S. Augustine which he wrote against one, vsing far lesse impudency then this, that if M. Barlow proceed on in this manner,3. cont Iu­li [...]n. cap. 13. puto quod ipsum libri sui atram [...]ntunm erubescendo conuertetur in minium: I thinke the very inke of his booke with blushing will become v [...]rmil [...]ion. I add no other examples of this perfidious dealing, yet if M. Barlow list to see them he shall find good store in the last chapter of the Supplement, to the which I remit him.

130. By these euictions gentle Reader (that I may heere conclude all this matter) of M. Barlows i­gnorance, Grammaticall, Historicall, Scripturall, The­ologicall, of his lying, sycophancy rayling, fooleries and forgeries, of his bad di [...]puting, Thrasonicall vaū ­ting, and other impertinencyes, and misdemeanour in writing, thow maiest without further proofe be a­ble of thy self to iudge, how vnfit a Sparthan he was to enter this combat, & how true the Censure is which before I gaue of him, and of his booke: which the more I consider the more I admire, eyther how he was cho­sen to vvrite, being so vveake, or his writing suffered to passe with so sleight suruiew, and with the Apostle to say, Sic non erat inter vos sapiens &c. 1. Cor. 5. is your Ministe­ry so bare, and Deuinity so barren,A poore Clergy. that no more lear­ned man then this ignorant and shameles Superinten­dent could be found to defend his Maiesty or write in this controuersy? Or is your cause become now so desperate, as that the weaknes and wickednes therof, enforceth you to these hard shifts, and disgracefull at­tempts? Yf it be the truth you seeke, why vse you so [Page] many and so manifest lyes? If the controuersy y [...] handle belong to fayth, or good life, what needeth so fraudulēt, so faithles, & persidious dealing? If all Au­thors stād for you, why do you corrupt their words, per­uert their meaning? If the Aduersary you answer be so weake as you make him, at least let him speake in his owne words, and then will your refutation in that re­spect carry with it the more credit. Say not that which you cannot proue: meddle not with that which you doe not vnderstand: forge not accusations, and then take the aduantage of your owne fictions: deale like Christiās, deale like Deuines if you haue any Diuinity at all amongst you; let things be handled as their na­ture require, as it becomes the person of the writer, as is best for the Readers direction for finding the truth in case the iniquity of your cause, and weaknes of your ability can beare it, and then we will not complaine; but setting aside all personall reproaches (to which this Minister aboue his fellowes is more subiect) insist only vpon the cause in controuersy vt res cum re, causa cum causa, ratio cum ratione concertet. August. contra Maximin. cap. 14.

131. This course had M. Barlow or could he haue holden, we should not haue had so many ouer­sights, so grosse and childish ignorance, such lewd rai­ling, such sycophancy, so many words, so little matter, so much chaffe without all substance, so huge a heape of vntruthes, so great brags, so weake proofes; and is fine we should haue found some Diuinity besides Eras­mus Chiliads, Martialls Epigrams and other Poets, for of such pedling and pelting stuff is his whole booke composed: we should not haue seene such false citations such mistaking, and corrupting of Authors, such strāge and vnchristian assertions, and other misdemeanours [Page] of which I haue laied forth some examples, but haue left many more then I haue taken, and in some of the heads touched more aduantagions also for the cause it self, then those which I haue alleadged, as who so li­steth with any diligence to confer M. Barlows booke with F. Persons Letter, or examine the passages he cy­teth of others, or his owne discourse, collections and inferences, will soone perceaue.

132. Wherefore I wish thee, good Reader, vpon that which hath bene said to weigh first the differen­ce both in the spirit and method of these two men,The diffe­rent mā ­ner of writing betweene F. Persons and M. Barlow. and that by no other ballance then their owne bookes, for thereby thou shalt see where truth, where vertue, and learning is: and contrariwise where falshood, forgery, and ignorance. The letter is in many mens hands, and so is M. Barlow his booke, doe but confront them to­geather and thou shalt in the one find grauity, iudg­ment, learning method in writing, modesty, truth & what else should be in one that handleth a question of that nature; and in the other neyther stile, nor order, nor modesty or any grauity, learning, or truth at all: and for the manner of his writing, it is so harsh, pat­ched togeather like a beggars cloake, and like a sick mans dreame so ill coherent (vnles it be when he flat­ters, for then he striues of purpose to be eloquent) as in reading the same I often thought of that censure of S. Hierome against Iouinian, who was as fond in his latin phrases as M. Barlow is in his English: Qu [...]tie [...] ­cum (que) cum legero, vbi me defecerit Spiritus, ibi est distin­ctio, totum incipit, totum pendet ex altero, nescias quid cui cohareat: Hieron. in Iouin lib. 1 [...] initio. As often as I read him where my breath shall faile me there is a full point: the whole begins, the whole depend [...] of some what else, that a man knowes [Page] not what coherence one thing hath with another.

133. Withall thow mayest obserue what strange impudency it was in M. Barlow to tell his Maiesty, that F. Persons railing was such,M. Bar­lowes im­pudency in his epi­stle to his Maiesty. as neither his age, [...] profession, neither shame of the world, nor feare of God, nor grace of the spirit, could mortifie his nature, or restraine his tongue: when as out of that Letter which he answe­reth, there is no sentence or syllable, that can sound of such insolency; but his tongue hath so ouerlashed, as neither age, nor profession, nor shame, nor feare, no [...] grace could restraine it. And if that such intempera [...] and vnsincere dealing be the grace of Protestants spi­rits, there needeth no great tryall to be made, for dis­cerning them from what sourg or fountayne they pro­ceed, or whether they be g [...]od or bad. And whereas he mentioneth prof [...]ssion, alluding, as I take it, to the religious profession of Father P [...]rsons, M. Barlow must know that in Catholicke doctrine, the state of a Bi­shop is of more perfection in it selfe [...] then is the state of a Religious man, and so he taking himselfe for such a one, should haue shewed more modesty then F. Persons, in case he had bene immodest, as he was not. But men gather not grapes from thornes, nor from such religion, such Bishops,What ac­count is to be ma­de of the Ce [...]sures whi [...]h Prote [...]t [...] ̄ts make v­pon the bookes of Catholick [...]riters such spirits, expect any other flowers, or fruite then are wont to grow in such gardens, to wit, in the barren soile of ignorance, pride, and here­ticall peruersity.

134. Againe consider I pray you, what regard is to be had to the Censures of these men, which they passe vpon Catholike bookes, that are set out against them. For not knowing which way to turne themsel­ues to answere, they thinke it no ill policy to make the Reader belieue, that they are of no worth, the authors [Page] contemptible, their proofes none at all. This M. Bar­low doth often; & M. Andrews also maketh his first en­trance with the same to his last booke.See M. VVilliam Re [...]nolds [...] pag. 460. of his Re­futatiō of VVhita­ker. So likewise be­fore them did M. Whitaker against the Rhemes Testa­ment, and M. Iewell against Doctor Harding, which shamefull shift, they neuer vse so much, as when they know least what else to reply. For proofe whereof, if there were no other argument, let their owne writing against vs be seen, especially this answer of M. Barlow, in which his charges are fierce & frequent; but when tryall is to be made, he falleth eyther to forging of texts, or corrupting of Authors, or idle & ignorant ba­bling, or to worse dealing as hath bene shewed. On the contrary side, we for cleerer euidence and vpright dealing, charge him with no more then we do proue; nor take any other proofe, then what is deduced from his owne words, or else plainly expressed by them; & that without any mutation, addition, chopping, or any māner of wresting them to another sense & mea­ning, then they of their owne nature do beare, & M. Barlow himselfe when he wrote them did intend.

135. Last of all if M. Barlow mislike, that he is not stiled with a more honorable Ty [...]le, as well in this Preface, as in the Discussion & Supplement, besides that himself acknowledgeth it sufficiēt honour to haue the name Maister, which (saith he) put to the Surname of any man, is an addition of worship: so we must tell him, that we giue it not, for that we find no ground or foū ­dation for the same. For which cause neyther Harding against Iewell or Stapleton against Horne, or others a­gainst other of the Superintendents haue bestowed o­ther tytle then Maister, as not acknowledging them to be any Byshops at all. And for mine owne part I take [Page] M. Barlowes wife,M. Bar­low will haue the feminine sex to be predomi­nant. whether she be his Lady or Mistri [...] for the feminine sex (to vse his owne words) must predo­minate which way so [...]uer inclyned) to be as much Bishop of Lincolne as he. And albeit M. Barlow say in one place, that sure Maister Iewell was as lawfull a Byshop, as M. Bellarmine is a Cardinall, and deserues the tytle as well;pag. 169. pag. 326. Bellarmin more a Cardinal then Ie­well a Bishop. surely I must tell him that he is much mistaken, for so much as of Cardinall Bellarmins being Cardinall there can be no doubt, seeing he was made by the Pope, who only can, & euer yet hath made Cardinalls, such as now we speake of. But of M. Iewells being Byshop we haue not so much certainty, yea we haue no cer­tainty at all. For who I pray you made him? Who gaue him his Iurisdiction? Who imposed hands vpon him? What orders had they? What Byshops were they?

136. True it is, that both He, Sands, Scory, Hor [...]e, Grindall, The first ordinatiō of Prote­stant Bi­shops vn­der Q. E­lizabeth. Christo­ [...]ho [...]us a sac [...]o B [...]s­co lib. d [...] ini [...]sti [...]ā ­da Chri [...]ti. E [...]sia cap. [...]. Syr T [...]. More. and others, (if I mistake not their names) in the beginning of the raigne of Q. Elizabeth mett at the Horse-head in Cheepside (a fit signe for such a Sa­crament) and being disappointed of the Catholike Byshop of Landaffe, who should there haue come to consecrate them, they vsed the like art that the Lol­lards once did, in another matter, who being desirous to cate flesh on good friday, and yet fearing the penal­ties of the lawes in such cases appointed, tooke a pigge & d [...]uing him vnder the water, said downe pigge and vp pi [...], and then after constantly auouched that they had eaten no flesh bu [...] fi [...]h: So I say these graue Prelates assē ­bled as aforesayd, seeing the Byshop whom they ex­pected came not, to consecrate them, they dealt with S [...]ory of H [...]r [...]ford to doe it, who when they were all on their knees, caused him, who kneeled downe Iohn Iew­ell, [Page] to rise vp Byshop of Salisbury, & he that was Robert Horne before, to rise vp Byshop of Winchester, and so forthwith all the rest [...] which Horse-head Ordering, was after confirmed Synodically by Parlament, wher­in they were acknowledged for true Byshops: and it was further enacted, that none should make any doubt or call in question that ordination.

137. This was the first ordering of M. Iewell & the rest, as I haue bene enformed by one that heard it from M. Neale Reader of the Hebrw lecture in Ox­ford, The like also affir­meth Sa­crobosco in the place cited. who was there present, & an eye witnes of what was done and passed. Perhaps for a further comple­mēt to supply all defects in the matter or forme of this ordering, Q. Elizabeth as Head of the Church, did as a noble Woman is said to haue done neere Vienna, of whom Schererius the Lutheran writeth:Scherer. po­s [...]illa de [...]ā ­ctis. conc. 1. de S. Ste­phano. Ante paucos an­nos, non procul hinc mulier quaedam nobilis per impositionem muliebrium suarum manuum, & lintei quo praecingebatur loco stolae, filiorum suorum preceptorum ad praedicanticum of­ficium vocauit, ordinauit, & consecrauit. A few yeares since, not farr from hence, a certayne Noble woman did call the Maister of her children, to the office of a Preacher (or Minister) and did order and consecrate him by the imposition of her hands,A strange ordinatiō of a Prea­cher. and of her apron which she did vse in steed of a stole. Whether any such imposition of hands, aprons, or kyrtles, were vsed to these first Prelates by Q. Elizabeth afterwards I know not: but I haue bene credibly enformed, that Maister Whitgift would not be Byshop of Canterbury vntill he had kneeled downe, & the Queene had laid her hands on his head: by which I suppose, ex opere operato; he receaued no grace.

138. To conclude, seeing that against M. Doctor [Page] Harding, Harding Confutatiō of the A­pology fol. 57. & De­tection fol. 230. & de­inceps. M. Iewell could neuer proue himself a Bishop [...] as the Reader may see at large, in the place here by [...] cyted, I will not put M. Barlow to proue the same, f [...] I see the length of his foote, & quid valeant humeri q [...] ferre recus [...]nt, where M. Iewell failed, to seeke M. Bar­lowes supply were ridiculous; it shall suffice him to an­swere for al his owne ouersights in this booke, to learne to be modest,Horace. to take heed how he dealeth with Schoole men, to write truely, to study to vnderstand well the controuersie wherof he writeth, and finally to write as a Scholler, as a Deuine, at least as an honest man (of all which the very easiest is too hard in my opinion for him to performe) & thē I dare promise him, that with all candor, sincerity, and modesty by one or other, he shall be answered. And if in some things I might seeme to haue bene too sharp: yet in respect of his base and bitter veyne, whatsoeuer I haue said, will seeme I doubt not to be both myld and temperate.