The golden ballance of tryall VVherein the reader shall plainly and briefely behold, as in a glasse of crystall; aswell by what rule all controuersies in religion, are to be examined, as also who is, and of right ought to be the vpright iudge in that behalfe. Whereunto is also annexed a counterblast against a masked companion, terming himself E.O. but supposed to be Robert Parsons the trayterous Iesuite.

CAP. IIII. Of the finding out of the endes of the Gordian knot. (Book 4)

I Say first, that Gordius as stories doe relate, was first a poore [ 1] husbandman, and afterwarde elected to be the king of Phry∣gia, by the oracle of an Idoll, who being made king, caused his yokes to be hanged vp in the temple of Iupiter, and the cordes to bee knit in such knots, that it seemed a thing impossible, to vntie or loose the same.

I say secondly, that this masked libeller, E. [ 2] O. or if ye will Parsons that trayterous Iesuite, see∣meth greatly to fauour Gordius his knot: because forsooth, as Gordius by the helpe of an Idol, be∣came of a poore husbandman a mighty Prince: so hee by treasonable plottinges with the King of Spaine (forsooth,) one day of a poore Fryer to be made the Viceroy of England. For which end he bestirreth himself, to deuise such knots of bloudy

treacheries, as hee thinketh mans power not able to resist or vntie.

[ 3] I say thirdly, that all the difficultie in vntying this knot, consisteth precisely, and specially in this: because▪ forsooth, I say in my Suruey, that the Bishops of Rome were godly men till S. Austens time, and long after him; and yet withall, I doe charge Pope Siricius to haue published wic∣ked doctrine, and Pope Sozomene to haue falsifi∣ed the councell of Nice. This is the knot, that as our Iesuite E. O. thinketh, cannot bee vntied. If I can find out the endes of this knot, a more large subiect (saith he,) must be prouided for my learning to worke vpon. A worthy reward of so mighty a Personage, for the vnfolding of one silly knot. Well, I vndertake in Gods name, to find out the ends of this knot: expecting that E. O. will for his credites sake, performe his promise made here∣in. For the clearing of which difficultie, and vn∣folding of which knot, I desire the gentle Reader [ 1] to obserue these pointes with me. First, that it is one thing to publish wicked doctrine; an other thing, to teach wicked doctrine publikely. The case is cleare and euident.

[ 2] Sccondly, that Ministers of the Church may be called godly men, either in respect of their publike doctrine and preaching, or in regard of their good life, and holy conuersation. For this cause did our Sauiour Christ commaund the people to obserue and doe,* 1.1 whatsoeuer the Scribes and Pharisies did preach vnto them, but not to doe after their

works. And he added the reason thereof, because saith Christ, they say & do not. Lo, Christ reputeth the Scribes and Pharisies, both godly and wicked men. Godly, in respect of their publike doctrine: wicked, in regard of their sinful liues. For doubtles, Christ did not commaund the people to obey wic∣ked men, as they are wicked, but as they are god∣ly: that is to say, as they deliuered godly doctrine to them. Euen so do I say of Pope Siricius and Pope Sozimus, that they were godly Bishoppes in re∣spect of their publike doctrine, as who neyther taught nor decreed publikely, any materiall point of doctrine, contrarie to the doctrine of S. Peter. This aunswere is confirmed, by the vsuall practise of all Papistes euery where. For they terme euery Bishop of Rome, their holy Father the Pope. And this notwithstanding, they freely graunt, as I haue proued in my booke of Motiues: that one Pope entered into the Popedome, as a Foxe: raigned in it, as a Wolfe: and died out of it, as a dogge. That an other Pope gaue himselfe to the Diuell, that so the diuell might effect his designements. They al∣so graunt, that euery Pope may erre in his priuate person, and become an Heretike, an Idolater, an Atheist, and whatsoeuer els. And so they cannot all be termed holy Fathers, in respect of their liues, or personall doctrine taught priuate lie. They must therefore terme them holy, in regard of their pub∣like doctrine, agreeable to the doctrine of their pre∣decessors: though they be very often wicked, in re∣spect of their liues and conuersations. So were Siri∣cius

and Sozimus good Popes, secundum quid, but not simpliciter. Thirdly, it is the vsuall course of holy Scripture, to speake of many, as of all: to terme all wicked, when the greater part is wicked: and all godly, when the greater part is godly. This is the constant doctrine both of S. Austen,* 1.2 and of your re∣nowmed Papist Melchior Canus. But because your Cardinall Bellarmine is the mouth of all Papistes, I am content to set downe his expresse wordes, so to stoppe your mouthes at this time. These are your Cardinals wordes: Neque mouere nos debet, quod Esaias loqui videatur ita generatim, vt omnes homi¦nes comprehendat.* 1.3 Est enim iste scripturae mos, vt loqua∣tur de multis, quasi de omnibus. Neither ought it to moue vs, that Esay seemeth to speake so generally, as if he comprised all. For it is the manner of the scripture, so to speake of many, as of all.

I say fourthly, that I speake of the Popes vntill [ 4] S. Austens time and long after, not generally, but in indefinitely: and consequently, my words are and must be true, notwithstanding the bad dealing of Siricius and Sozimus.

I say fiftly, that 18. Bishops at the Nicene councel [ 5] were of a different opinion from the rest, & yet are the decrees termed the decrees of the Bishops in∣generall. So in your last councell of Trent, the de∣crees are published vnder the names of the Bishops there: and for all that, there were three Bishops that would not agree thereunto.

[ 6] I say sixtly, that the Iesuites and Seminaries are at their wits end, and know not in the world what

to aunswere to my bookes. The reason is eui∣dent to euery childe: for that now after many yeares, they can finde out nothing at all in any of my Bookes, sauing one onely contradiction falsly so supposed. And yet to make a faire shew of something, they haue hudled vp, and iumbled to∣gether, three places far distant one from another. Which supposed contradiction, if it were as they imagine, would be too deare of a button. If they could haue picked out of all my bookes▪ any one thing of moment; they would not for shame haue published in a printed Booke, such a silly obecti∣on as this. But the truth must preuaile, and wil haue the vpper hand. I doubt not, but all indifferent Readers will be better perswaded hereafter, to be∣lieue the doctrine contained in my bookes: es∣pecially, seeing the aduersaries can say nothing a∣gainst them in so many yeares: but onely, that I haue contradicted my selfe, in saying in one place, that the Popes were godly men till S. Austens time, and in an other place, that two Popes were wicked men. For besides that, this is so sufficient∣ly cleared many wayes, as the indifferent Reader cannot but perceiue the same: it must needes bee most apparant to the world, that if the Iesuites or Seminarie Priestes, could frame any colourable an∣swere to all my bookes, or to any of them: they would not doubtles passe ouer with silence, all the Articles of Popish faith, with the confutation ther∣of set downe in my bookes, and busie themselues about one onely silly contradiction: and that no

contradiction indeed, but as they falsly or rather malitiously pretend vnto the Reader. Where the Reader, (if he be wise and indifferent,) must per∣force condemne them and their religion, in that they dare not aduenture to encounter with my do∣ctrine, which doth touch them and their holy father the Pope so narrowly, that many perceyuing it, haue renounced both him, them, and their reli∣gion. And I nothing doubt, but these silly euasions and poore shiftes, which they are driuen vnto: will be a meane vnder God, to cause many moe to re∣nounce all Popish faction, euery day more then other.

To shew the insufficiency of the Iesuites and Se∣minaries, and that they know not possibly what to say, or how to deale concerning the aunswering of my bookes: I haue thought good to insert in this place, the wordes of a letter, which the Pro∣uinciall of the Iesuites in England Henry Garnet by name, addressed to his fellowes being then in con∣sultation, how to frame some kind of answere to my bookes. These are the expresse wordes of his letter, which by a friend of mine came very lately to my hands.

The wordes of the Iesuite Garnets letter, sent to the rest of his fellowes.

COncerning the answere to the wrangler, I am euen as I was before, vncertain, what were ex∣pedient. The man desireth nothing but wrangling; and besides that which I feare most, is that which I

haue seene by experience in other his writings, that is, exceeding and outragious choller. Whereby he will be moued to vtter, not only al imperfections which he knoweth of our fellowes, but also those things which ought to be most surely sealed vp, the man being past all grace and shame. Neuerthelesse for this matter, as you shal al agree, for I doubt not, but so many and such will see what is best. If it bee done, it must be verie short, and rather made to de∣scribe the man, then to vnfold at large his doctrine. For if it bee long, neither the time, nor commo∣ditie of transporting vp and down, nor the securitie of doing it can be correspondent. That shall bee done on my part, which may be. This gentle Rea∣der, is there whole narration, which (for the exact examination and confutation thereof,) I will re∣peate by particular members, one after an other, e∣uer adding a particular seuerall answer to the same.

The Iesuite.

Concerning the answere to the wrangler, I am euen as I was before, vncertaine what were expedient.

The Answere.

To these wordes I answere first, that the Iesuites [ 1] haue beene long buzzing about an answere to my bookes, and haue vsed as great speede therein, as hee that shoulde driue a snaile from Paris to Rome. For after my bookes haue beene eight or

nine yeares in their handes, and vnder their malici∣ous censure; they are still at the same poynt, where they began. That is to say, they neither haue made, neither can they make any answere to my bookes.

[ 2] I answere secondly, that though the Papists be greatly troubled about my bookes, and doe often consult among themselues, how to frame some aun∣swere therevnto: yet can they not this day tell, what is expedient for them to doe in that behalfe. But euery wise man can easily discerne, that if the truth were on their side, and that they could confute the doctrine laid downe in my bookes, they would vn∣doubtedly performe the same.

The Iesuite.

The man desireth nothing, but wrangling. And be∣sides, that which I feare most, is that which I haue seene by experience in other his writings: that is, exceeding and outragious choller.

The aunswere.

[ 1] To these wordes I answere first, that if I did but wrangle, they might with facilitie haue aunswered me so, many yeares ago [ 2] Secondly, that the Priestes and Iesuites are of a verie shallow iudgement, and small reach; if they can not tell in eight whole yeares, what to answere to a wrangler, or wrangling disputation. [ 3] Thirdly, that the Iesuite (as is confes∣sed alreadie,) can not yet tell, what is expedient to

be done in that matter. Whereupon it followeth of necessitie, that it is a matter of great moment, and of no smal importance. For otherwise, a man of rare wisedome, and deepe iudgement, (such as our Ie∣suites vsually be, especially those Iesuites, who are elected to be prouincials, and rulers of all others within a whole Prouince,) could not but know in much lesse time, then 8: or 9. yeares: what were fit, meete, & expedient to be done, concerning the an∣swering of my bookes. And yet, as this great father of wisdom freely granteth, he is still as vncertain as he was afore, what aunswere were best to be made. [ 4] Fourthly, that our father Iesuite lieth flatly vpon his head, when he saith, that hee feareth nothing more, then my exceeding and outragious choller. For first, he and his brethren do not spare at all, to write against their owne brethren the secular Priests; who shew more choller in one leafe of paper, then I haue done in all my Bookes. Againe, he and the other Ie∣suites doe disgorge more choller agaynst the Secu∣lars, in the least page they haue written, then my selfe haue done in all my bookes. Hereof none can be ignorant, that shal seriously peruse my booke, in∣tituled the Anatomie of Popish tyrannie.

The Iesuite.

Whereby he will be moued to vtter, not onely vll im∣perfections which he knoweth of our fellowes; but also those things, which ought to be most surely sealed vp.

The Answere.

I answere first, that hereby euerie one may see, that the Iesuites and their fellowes, are full of noto∣rious imperfections, which they feare shall be made [ 2] knowne vnto the world. Secondly, that if the Ie∣suites be guiltie in their own consciences, of greater crimes & offences, then the secular Priests haue dis∣couered to the world; then certes, they are so farre from being Saints, that they are more like the Di∣uels [ 3] of hell. Thirdly, that they haue damnable prac∣tises among them, which must be sealed vp, and not be made knowne vnto the world. But hereof Wat∣son the secular Priest, seemeth to haue spoken suffi∣ciently in his Quodlibets. My book of Anatomie, will tell them more. Fourthly, that the Iesuite doth vn∣awares, [ 4] confesse me to be an honest man. For, it must needes bee the part of an honest man, to speake no∣thing of his enemie; but onely that, which he know∣eth to be true.

The Iesuite.

The man being past all grace and shame.

The Answere.

[ 1] I say first, that it is no maruaile, if this lewde Ie∣suite write thus of me to his felowes couertly; seeing both hee and his fellowes write most bitterly and

impudently, against their owne brethren the secular Priests, men of better deserts by many degrees then themselues. [ 2] Secondly, they are arrant traitors, cruell murderers, impudent lyars, notorious coozeners, full of enuie, pride, malice, and all vices vnder hea∣uen, as the secular Priests write of them; and conse∣quently, this Iesuites tongue can not, or at least ought not, to be of credite against any man. [ 3] Third∣ly, all that this rayling impudent companion can truly say of me, is nothing else in deede, but that I haue renounced lately inuented popish Religion. For the olde Roman religion practised in the pri∣matiue church, I allow and defend in al my bookes, and will perseuere in the same God willing, vnto my liues ende. It is the superstition and Idolatrie of lat∣ter yeares, crept into the Church of Rome by little and little, (the originall whereof I haue proued in my booke of Suruey, agaynst which proofe this proude Iesuite can say nothing,) that I impugne, & condemne in all my writings. [ 4] Fourthly, this rayling fellow hath graunted alreadie, that I will vtter no∣thing of them but known truths; & consequently, I must haue some grace and honestie left by his owne confession.

The Iesuite.

Neuerthelesse for this matter, as ye shall all agree. For I doubt not, but so manie, and such, will see what is best.

The Answere.

Loe, they that haue consulted, how to answere my bookes; are not onely many in number, but also of the best iudgement and reputation among them. For you heare his wordes; (so many and such, will see what is best.) And yet these men, so many and so worthie, haue not in so many yeares, found out any answere to my bookes. But as he truly sayth, they see what is the best to be done. As if he should haue said; the best is, to passe ouer the matter with silence, as wee haue done heretofore. For his doctrine is sound, grounded vpon the Scriptures, Councels, Fathers, and the practise of the ancient Church: and we are not able to gainsay the same. It is better to sit still, then to rise vp and fall.

The Iesuite.

If it be done, it must be verie short, and rather made to describe the man, then to vnfold at large his doctrine. For if it belong, neither the time, nor commoditie of transpor∣ting vp and downe, nor the securitie of doing it, can be cor∣respondent. That shall be done on my part, which may bee.

The answere.

[ 1] I say first, that here the Iesuite graunteth vna∣wares, that he and his felowes are but wranglers, and flat coozeners; as who will post ouer the aunswere to my bookes with cunning shifts, and impudent

leasinges, not daring to intermeddle with my do∣ctrine. For ye see, hee putteth a caueat, not to vn∣folde my doctrine. But it is the doctrine indeede, that they should vnfold, and not to stand vpon the person of the man. But the doctrine is, Noli me tan∣gere: they dare not deale with it. I say secondly, [ 2] that they said before, I was a wrangler, and there∣fore they would not, or list not, to deale with mee. But now, they thinke it better to reuile my person, then to dispute against my doctrine. Truth is, they list to deale with neyther of hoth; and for this cause is it, that whatsoeuer be done herein, must be very short. That forsooth, they may send it vp and down from one place to another secretly, as they did this letter; and tell their silly seduced Popelinges, that they haue done this and that, & I cannot tell what. But plaine dealing were better. Farewell gentle Reader.

FINIS.

Notes

• * 1.1

  Mat. 23. v. 3.
• * 1.2

  Aug. de vnit. eccl. cap. 12. Canus de lo∣cis. p. 137.
• * 1.3

  Bellarm. de iustific. cap. 20. col. 2235·