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AS during the life of Queen Elizabeth one great Witch-craft of Ministers was, for bringing her asleep in the bed of care∣les security, to intoxicate her braine with excessiue praises, and immoderate adulations: So, sayd I, they attempted to do the like with his Maiesty that now is, indeauoring to incite him dayly more & more against
Catholiks, & their religiō, by pretence of zeale towards his State & Persō, which no waies would they haue him be∣lieue that Catholicks did loue or fauour. And in this poin•• I did mention in particuler T.M. the yonger, of whome I was credibly informed, that his custome was by reason of his place neere his Maiesty, at the time of repast to iniure Catholicks that were absent, either by false relating their doctrine, or miscōstruing their actiōs, or alleaging & shew∣ing forth some places out of their books, that may seeme preiudiciall agains•• thē, being taken at the worst, & with∣out due interpretation. My words at that time were these.
VVe doe verily perswade ourselues, that if his High∣nes had bene left to himselfe, and to his owne Royall na∣ture, & Noble disposition in this point (as Queene Eli∣zabeth was wont to say of her disposition in religion) we had tasted indeed much of this his great humanity; and so we began for somtime, but being preuented and diuerted by the subtile working of this and other such Ministers, as desired to draw bloud, and to incite his Maiesty against vs, we hauing no place to speake for our selues, no admittance to be heard, no effectual intercessour to interpose his medi∣ation for vs, no meruaile, though we were cast of, and do indure the smart.
And I doe name this Minister (T. M. the yonger) in the first place among the rest, for that it is commonly sayd, that his whole exercise is Sycophancy and calumni∣ation against men of our profession, be they strangers or domesticall, and that among other deuises he hath this, that euery time his Maiesty is to take his repast, he is ready either with some tale, iest, scoffe, or other bitter lance to wound vs absent, and that he hath euer lightly some book & page therof ready to read to his Highnes, somewhat fra∣med by his art to incense, or auert his Maiesty more, ey∣ther in iudgement or affection, or both, and therby to draw from him some hard speaches, which being pub∣lished afterward by himselfe, and others, do serue to no other end, but to gall, and alienate min••es, and to afflict them that are not suffered to giue reason for themselues, &
that is the seruice he doth his Maiesty in this exercise.
And now vnto this let vs see how M.Barlow beginneth to frame his answere: Is not this ••ellow truly can is in praesepe (saith he) that can neither speake well himsel••e, nor indure that ver∣tue should haue her due commendation by others? He m••an••th con∣cer••ing the praises of his Maiesty, which he would s••y that I can neither vtter them of my selfe, nor suffer others to do the same, & yet within a few lines after, finding me to haue yelded vnto his Maiesty sūdry worthy due praises, he is for∣ced to run to the quite contrary extreme, of reprehen∣ding me for it, saying: VVheras this Iudas cōmendeth his Maiesties great humanity, Royall nature, and Noble disposition, so did the Diueth con••esse Christ to be the Sonne of God, but their conclusion was withall Quid tibi & nobis? what haue we to doe with thee? So he.
And is not this humor of malicious contradicting verie fit for the Diuell indeed, who therof hath his name of Sathan? In the former lines he sayd, that I would ney∣ther prayse his Maiesty, nor suffer him to be praysed, and here he compareth me to the diuell for praysing him; and yet goeth further, saying•• That his Maiestie may de∣maund, what euill haue I done this day, that so bad a fellow as this is, should speake so well of me? So as whether we speake well, or hould our peace, still we must be blame-worthie. And this also is a principal point belonging to the prof••ssion of Parasites, if you marke it well, to admit noe concurrence of their aduersaries, in honouring that Prince (though neuer soe sincerely meant) whome themselues alone by their exorbitant adulation do meane to possesse.
Let vs see what generall ground our Antagonist here M. Barlow, that seemeth indeed to be an egregious Crafts∣man in this occupation, doth lay vs down to defend him∣selfe from the imputation of flattery, for this he is wont to do full wisely, whē he meaneth to build somwhat theron. Flattery, sayth he, cānot be without touch of both parties, because none vse to ••latter, but such as haue no other meanes to aduance themselues, and none loue to be flattered but those which haue no true vertue to com∣mend themselues. Which ground hath two partes as you see, and both of them most euidently false. The first, for tha••
otherwise none but poor men should be flatterers, wher∣as rich men may performe the same office, and do also of∣ten tymes more then others, eyther for increasing their riches, or preseruing that they haue, by the grace of the Prince, whom they flatter, or for to hurt others. The second part also is false, for that men endued with many great vertues, may delight to hear themselues praysed, and their vertues acknowledged, though in their hartes per∣haps (if they be wyse and vertuous indeed) they do scorne the prayser, when they vnderstand, that he doth it out of adulation for his owne gayne, or to hurt others. For it is to be considered that the nature of adulation which consisteth in excesse of desire to please, and delight the per∣son which is flattered, doth not alwayes require that the thinges themselues should be all false that are spoken in such adulation, but it is sufficient there be excesse in the measure or manner of vtterance, or in the time, place•• and other such circumstances.
For i•• a Prince for example, had a good leg indeed, for one to tell it him often & openly in all places & occasi∣ons, and still to bring in speach of good legs, as some wil say the custome was to flatter a certain Earle when he was yonge, in our English Court; this should be base flatte••y of it selfe, though the Subiect were true. But if here with∣all the flatterers intention should be to gayne vniustly, or to hurt any man iniuriously therby; then should it be mali∣cious and damnable flattery. And now whether also these circumstances did concurre in the flattery of M. Barlow, & his fellowes towards Queene Elizabeth, when she was aliue and towards his Maiesty that now liueth, I will not stand much to discourse: only I am sure, that the last circum∣stance, which of all other is the worst, to wit, of hurting Catholickes, neuer commonly fayled. So as we may truly say, as S. Augustine sayd vpon those words of the Psalme, Conuertantur statim erubescentes, Let flatterers presently with confusion be conuerted, for that, plùs nocet lingua adulatoris quàm gladius persecutoris: the tongue of the flatterer doth hurt more th••n the sword of the persecutor. And this we haue
well experienced.
I haue somewhat touched before, how well M. Barlow obserued the circumstance of time in exercising this art: For when the Earle of Essex was in his ruffe, thē was he his ••••comiast, & the loud-sounding trumpet of his triumphs, but when time began to turne, and prosperous fortune to change her face, then did he change his course also, and became not only a silent Orator in his behalfe, but also an open accuser, yea a calumniator & Syphocant, as out of his before mētioned printed Sermon you may haue obserued: for that Sycophācy (as himself in this place for the defence of his brother T. M. the yonger, will presently declare at large by the first institution of the word) signifieth a com∣plaint or accusation of carrying out figgs from Attica, con∣trary to the law, and afterwards remayned with the sig∣nification of false or trifling accusations, or calūniations, prying into other mens actiōs, malicious inferēces, odious collections, & the like, wherof in that printed Sermon a∣gainst the said Earle you shall find good store, especially ••hose 13. last records which are left to the Cittizens of Lon∣don to meditate vpon, which in effect are all but captious illations, and odious inferences of his owne gathering: but on the other side the flatteries bestowed vpon the Queene are both eminent and excellent, which not to loose time in repeating, I will only report the last con••ayned in the very last words of that Sermon.
VVhat now remayneth (saith he) but to conclude with my text, Giue vnto Cesar the things of Cesar, our most Gratious Soueraigne I meane, honour her, obay her, feare her, but aboue all pray for her, that she being the light of the Land, may shine among vs as long as the two great lights in heauen, the sunne and moone: this God grant for his mercies sake. Amen.
Thus he taught his Auditory to pray by vocall pray∣er, and especially the Cittizens of ••ondon there present, to whome for mentall prayer he had giuen the forersaid thir∣teene poyntes of meditation before set downe, wherof the last was, o•• the Earles opiniō & censure o•• their basenes &c. But now I would know of M. Barlow, whether in his Diui∣nitie,
prayer may be made without the vertue Theologi∣call of Hope, which appeareth by the whole course of Scripture that it cannot: for he that hopeth not to ob∣tayne that which he prayeth for, prayeth in vayne. And then secondly I would demaund wha•• grounded hope the Cittizens of London might haue to pray with him, that Queene Elizabeth might liue, as long as the two lights in heauen, the sunne and moone, should endure? Could they hope for this, seeing her now an old woman, and weakened also by many diseases? And if they could not hope it, how could they pray for it, but only in iest? And whether iesting with God in prayer be lawfull by M. Bar∣lowes Theologie, I would also gladly know? especially for so much as he seemeth to haue spoken this in very good earnest, by adioyning a vehement reduplicati••e in the very last words of all: This God graunt for his mercies sake, Amen: as if he had sayd, this is the poynt of most moment to be demaunded at Gods hand, that the Queene, the sunne, and the moone might liue out togeather, and be of one age, and that they shin•• togeather, she ouer Eng∣land, & they ouer the whole world: this is the grace that we ha••e most need of, vnum est necessariu••: other folkes with Mar••ha are solicitous & troubled about many things, but we haue need of one thing: This God graunt vs ••or his mer∣cies sake, that Queene Eliz••beth do not dye before the sunne and moone: and yet good man h•• did not consider in thi•• seruent deuotion, that he o••fered great iniurie to his Ma∣iestie that now is. For if Queene Elizabeth had liued and shined as long as the sunne and moone, his Maiesty had neuer had any part in that succession: for that after the sunne and moone I suppose there will be no succession. And this will serue for one example amongst the rest of his adulation towards Queene Elizabeth.
B••t as for those which he vseth towards his Maiesty that now is, both in this place, & throughout his whole Booke, though they be grosse and palpable inough•• and consequently also seene I doubt not, and scorned in great part by his Maiesties prudence: yet meane I not to treat
therof, for that the common refuge of flatterers in this poynt is to say, that such as do taxe or mislike their flat∣terie, are enemies or enuious of the prayses giuen to the person flattered: and the same is M. Barlowes defence in this place. Only then shall I ••eau•• ••his matter to the iudgment of the Reader, but especially of his Maiestie, who in this case for m••ny respects may be the most competent Iudge, notwithstanding the cause doth most concerne himselfe.
Let vs now se•• wh••t M•• Ba••lo•• sayth ••o that which before was obiec••ed ag••inst him, and his like, and nam••∣ly against T. M. the yonger, for sycophancie and calum∣niation against Catholickes, and their doctrine by sini∣ster meanes, at such times as his Maiesty tak••th his repast. It is true, sayth he, that his Maiesties 〈◊〉〈◊〉 for the most part at times of repast, is a•• Constantines Court (Ecclesiae 〈…〉〈…〉) a li••le V∣••iuersitie compa••sed with learned men in all professions, and his Ma••e∣stie in the midd••st of them (as the Grecian in••ituled one lesse deser∣••••••••) a liuing Library, furni••h•• 〈◊〉〈◊〉 all handes to reply•• answere•• 〈…〉〈…〉 explayne 〈…〉〈…〉 vpon fact, or 〈◊〉〈◊〉 vpon 〈◊〉〈◊〉•• In which wordes for so much as concerneth his Maiesties person, I will not meddle withall to con••r••dict, but rather to ad∣mite and r••ioyce 〈◊〉〈◊〉 such excellencies of lea••ning in so great a Prince, and 〈◊〉〈◊〉 most hartily and 〈…〉〈…〉 Almighty God euery day that his Di••ine Maiesty would bestow vpon him the true excellencie, and indeed aboue all other learning, which is ••he knowledge of his true Cat••olick•• Church and doctrin••, without which, as we haue now heard out of the an••ient Fathers before allead∣ged, that all other skill and learning is eyther vayne or pernicious, for that it shall be as S. Cyprian sayth, non corona 〈…〉〈…〉.
His 〈…〉〈…〉 heard but one part, and hath bene ••uer obse••t with th••s•• Academicall fellows both in Scotland and England, which here M. B••rlow nameth his Table-••niuersity, being indeed ••ut ••r••ncher-Minister••: for in Sc••o•••••••• and publicke 〈◊〉〈◊〉 they dare not ••ppeare, or 〈◊〉〈◊〉 thei•• f••ce. And ••ow th••t his Ma••••••ty hath giuen so
plentifull occasion of tryall by writing with his hand t•• all Christiā Princes, stirring vp the••by great store of lear∣ned men to dis••usse the questions in controuersy; we do verily hope in the mercy of Almighty God, that as goo••d by rubbing and heating is made more cleare; so will ••ruth by disputation, and examination, wherin his Maiestie hauing so principall an interest, as now to the world is knowne, he will stand more attent to the discussion, an•• issue of all, and therby recei••e that lig•••• which is need∣full to euerl••sting blisse. A••d this concerning his Maie∣stie with all duty and respectiue loue.
But as for the little Vniuersitie of learned men of all professions, that inuirone his Mai••sties table at time of repast, I must say somewhat more, though verie b••eif••y also. We doe easily imagine by the effects, what m••••ner of learned men, and of what measure in learning they are, that attend his Maiestie at those times, and places: and we do measure them principally by their bookes whic•• they haue published, for that it i•• like t••at their 〈◊〉〈◊〉 writings are no lesse considerate and weighty, then their table-talke ex tempore. And then if M. Barlow for example, ••hould talke no more substantially in that place, and audi∣ence then he doth here in this hi•• ••ooke, which he hath published to the world, it would pro••e, God knoweth, a very poore Vniuersity, which his Maiesty should haue about him, of such men, wherin I remi•• me for some part to the triall already made in this discussion of mine.
If we should compa••e the Ac••demies & Vniuer••••tyes of learned de••ines, that his Mai••styes noble & renowned ancestours both of England and Scotland had about them, from time to time for a thousand yeares togeather, for re∣soluing them in all cases necessary for belie••e or man••••••, with these new men, lear••ing with learning, grauitie with grauity, & authority wi••h authority, they being ioy∣ned with all other learned men of the Christian world in vnity of doctrine: & these men being alone, & ag••••ei••g with no other part or sect, ••o not of their owne Prot••stā•• that liue out of England, no•• hauing any other cert••ine ••••le
of infallible direction but their owne heads: the difference will quickly be seene betweene them, as also whether his Maie••ties furniture be better or not, in this behalfe, then all theirs, and of all other Princes of the Christian world be∣s••des.
And yet further to increase the weight of this consi∣deration somewhat more, let vs suppose that this Maiesty our Soueraigne, with that great pregnancy of wit, and ot••er gui••tes bestowed by Almightie God vpon him, should sit downe in an Assembly of halfe a dozen of the ancient learned Fathers and Doctours of the primitiue Christian Church, as S. Athanasius, S. Gregory Nazianzen, and S. C••rysostome of the Greeke Church; S. Ambrose, S. 〈◊〉〈◊〉, & S. Augustine of the latin, all liuing aboue twelu•• ••••ndred yeares agone, and that S. Gregorie the Gre•••• though comming somewhat after them, yet for that he sent first Christian preachers into England, should sit downe with them, and that all the••e togeather should reason grauely wi••h his Maiestie de Reg••o Dei, of the kingdome of God, as S. Luke testifieth that our Sauiour did with his disciples after his resurrection for fourtie dayes togeather; and that S. Athanasius as somewhat more ancient then the rest, should grauely begin, and recount vnto his Maiesti•• what passed betweene him, and other Catholicke Bi∣••hops, and his Lord the Emperour Constantius, deceaued by the Arian Preachers, and Ministers of that sect, who flocked no•• lesse about him at that time, to flatter him, ••••d incite him against Catholickes, then doe these Pro∣testant Ministers about his Maiestie in these dayes: and namely he should tell him, that which he hath left writ∣ten in a large Epistle of his, how the sayd Emperour be∣ing auerted now from the Catholickes by the Arian M••∣••isters, 〈◊〉〈◊〉 for di••ers Bishops, commanding them in his p••••ence to subscribe to his Imperiall order, for the banishing of Athanasius, and communion to be frequented with the sayd Arians; and that the sayd Catholick Bishops wond••ing at his command••ment, and telling him that it was against Ecclesiasticall Canons, that the Emperor
should meddle with such matters; he persisting notwith∣standing to haue his will done, they held vp their hands to heauen appealing vnto God for remedy: presuming fur∣ther to tell him, that his Kingdome was not his, but from God, who gaue it him, and it was to be feared least ••b would take it away againe, if he proceeded in that course: and finally deuounced vnto him the dreadfull day of Iud∣gement, perswading him not to peruert the course of Ecclesiasticall affaires, neither intermeddle the Roman Empire in dealing with Ecclesiasticall institutions &c.
All which and much more is set downe by S. Athana∣sius himselfe in a long Epistle of this matter, where he also recoūteth the bold speach of bishop Osius the famous Con∣fessor of Corduba, who was one of the 318. Fathers that sa•••• as Iudges in the first Councell of Ni••e, and vsed the sa•••• liberty of speach to the forsayd Emperour at another time which the other Bishops had done before him, saying to him:
Leaue of I beseech thee o Emperor these dealing•• in Ecclesiasticall affayres; remember thou art mortall, feare the day of Iudgement, keep thy selfe free from this kind of sin, do not vse cōmandements to vs in this kind, but rather learne of vs, for that God hath cōmitted the Empire vnto thee, & to vs the things that appertaine to his Church &c.All which speaches doth S. Athanasius allow, & highly cō∣mend in the same place, adding further of his owne,
That now the sayd Constantius had made his Pallace a tribunall of Ecclesiasticall causes, in place of Ecclesiasticall Courtes, and had made himselfe the cheife Prince and head of spi∣rituall Pleas, which he calleth, the abhomination foretold by Daniel the Prophet &c.Which speach, if old Athanasius should haue vsed to his Maiestie in the presence of all the rest, and seconded by others that sate the••e with him, could not in all reason but much moue, especially if•• So Gregory Na∣zianzen, and S. Ambrose should haue recounted their admo∣nitions about the same, to their temporall Lord and Em∣perour Valentinian, as when the former sayd vnto him, as is extant yet in his Oration,
That he should vnderstand that he being a Bishop had greater authoritie in Ecclesi∣asticall
matters then the Emperor; and that he had a tribu∣nall, or seat of Iudgment higher then the Emperour, who was one of his sheep; and that more resolutly S. Ambrose to the same Emperour, when he comaunded him to giue vp a Church to the handes of the Arians: Trouble not yourselfe o Emperor, sayth S. Ambrose, in comman∣ding me (to delyuer the Church) nor do you persuade your selfe, that you haue any Imperiall right ouer these things that are spirituall, and diuine: exalt not your selfe, but be subiect to God if you will raigne, be content with those things that belonge to Cesar, and leaue those which are of God, vnto God: Pallaces appertayne vnto the Em∣peror, and Churches vnto the Preist.
And these three Fathers hauing thus briefly vttered their sentences (for much more might be alleaged out of them in this kind) let vs see how the fourth, that is to say S. Chrysostō Archbishop of Constantinople cōcurred with thē:
Stay o king (saith he) within thy bounds & limits, for different are the bounds of a kingdome, & the limits of Priesthood, & this Kingdome of Priesthood is greater then the other. Bodies are committed to the King, but the soules to the Priest. And againe: Therfore hath God subiected the Kings head to the Priests hād, instructing vs therby, that the Priest is a grea∣ter Prince then the king, according to S. Paul to the Hebrews, the lesser alwaies receaueth blessing from the greater.
These foure Fathers then hauing grauely set downe their opinions, about this point of spirituall power not to be assumed by tēporall Princes, let vs imagine the other three to talk of some other mater, as namely S. Hierome, that he vnderstandeth diuers pointes of the heresie of Iouinian, and Vigilantius, against whome he had with great labour written seuerall Bookes, to be held at this day in his Maie∣sties kingdomes of England & Scotland, which could not but grieue him, they being cōdemned heresies by the Church. S. Augustine also vpon occasion giuen him, may be imagi∣ned to make his cōplaint, that he hauing written amongst many other books one, de cura pro mortuis agenda, for the care that is to be had for soules departed, & both in that booke
and in sundry other partes of his workes, said downe the doctrine and practice of the Church in offering prayers & Sacrifice for the dead, and deliuering soules from purga∣tory: and that the sayd Catholicke Church of his time had condemned Aërius of heresy, for the contrary doctrine: yet he vnderstood that the matter was laughed at now in E••g∣land, and Aërius in this point held for a better Christian then himselfe: yea, and wheras he (S. Augustine) had accor∣ding to the doctrine and practice of the true Catholicke Church in his dayes, prayed for the soule of his Mother, & besought all others to doe the like, his Maiestie was taught by these new-sprong doctors to condemn the same, & neither to pray for the soule departed of his mother, dying in the same Catholicke fayth, nor to permit others to do the same. All which Saint Gregory hearing, ••et vs sup∣pose him out of that great loue and charity wherwith he was inflamed towardes England, and the English Nati∣on, to vse a most sweet and fatherly speach vnto his Ma∣iestie, exhorting him to remember that he sent into England by the first preachers that came from him, the same Ca∣tholicke Christian Religion, which was then spread o∣uer the whole world, and that which he had receiued by succession of Bishops, and former ages from the said Fa∣thers there present, and they from the Apostles: and that the said ancient, true, and Catholicke Religion was sin∣cerely deliuered vnto his Maiesties first Christian prede∣cessor in England King Ethelbert, and so continued from age to age, vntill King Henry the eight.
If, I say, this graue assembly of ancient holy Fathers should be made about his Maiesty, he fitting in the mid∣dest, and should heare what they say, and ponder with what great learning, grauity, and sanctitie they speake, and how differently they talke from these new maisters, that make vp M. Barlowes little Vniuersitie, I thinke verily that his Maiestie out of his great iudgment, would easily contemne the one, in respect of the other. But alas, he hath neyther time nor leysure permitted to him to consi∣der of these thinges, nor of the true differences, being so
possessed, or at least wise so obsessed with these other mens preoccupations, euen from his tender youth, and cradle, as the Catholicke cause, which only is truth, could ne∣uer yet haue entrance, or indifferent audience in his Maiesties ••ares, but our prayers are continually that it may.
And now hauing insinuated, how substantially this little Vniuersity of ancient learned Fathers, would speake to his Maiesty if they might be admitted, eyther at table, or time of repast, or otherwise: Let vs consider a little how different matters, euen by their owne confession, these new Academicks do suggest, for that M. Barlow going about to excuse his fellow T. M. the yonger, from that crime of Sycophancy which was obiected for his calumniations a∣gainst Catholikes, in his table-talke; & trifling first about the word, what it signifyeth in greeke, according to the first institution therof; to wit, an accusation of carrying out of figges out of Athens, as before hath bene shewed: and then for him that vpon small matters accuseth ano∣ther; as also for him that seeketh to recreate Princes & great men by pleasant speaches; and finally also him that ie∣steth with a deprauing vayne; he telleth how that Mai∣ster T. M. may with credit be called a Sycophant in the three first senses, but not in the last (sayth he) for that Sy∣cophancy must be clanculum, and without witnesses, but T.M. vseth this Sycophancy openly, euen by the Censurers confession, when his Maiesty taketh his repast, that is, in the hearing of many; so that the party being knowne, and the tale openly tould, he cānot be called a Sycophant, saith M. Barlow.But I would first demaud of him, where he findeth that the word Clanculū, or Secretly, must be contei∣ned in the definition of a Sychophant, for that the first, & prime signification, and deriuation of the word doth o∣penly repugne: for as M. Barlow sayth, in this place, such delatores ficuum, or Sycophants in Athens, were honorable Magistrates, that did accuse publikely: and secondly in ap∣plicatiō of the word, to a false accuser, & malicious forged crime, there is no such restraint, that it must be secret, by
any Author set downe, as may be seene in Henri••••s St••∣phanus his Thesaurus, where there is no restraint of the na∣ture of a Syc••ophant, or Sychophancy to such secrecy, •••• here M. Barlow assigneth, but it is sufficient, that it be a false forged malicious crime: albeit if we consider the priuate place, and auditory while his Maiesty taketh his repast eith••r by day, or night, in comparison of the whole bo∣dy of Catholickes there calumniated, in their absence, there will not want also this circumstance of clanculary ca∣lumniation, if M. Barlow will needs haue it necessary. But now let vs passe to another point touched by M. Barlow, wherin he pretendeth to be somwhat pleasant & to recre∣ate his reader with certaine iestes, though with little grace, as you will see.
The occasions of his iestes are these, that for so much as this word Sycophan••ie, is deriued of figges, as now you haue vnderstood, he will tell vs diuers stories of figgs, some sweet, some sower, some pleasant, some vngrateful, some poysoned, and the like: and vnder this m••eaphor he will shew vs what figges T. M. and his fellowes do p••rhappes represent vnto his Maiestie at his table for his better rec••eation and pastyme: as namely first, diuers stories of Popish feigned myracles, as that, sayth M. Barlow, of S. Denis in France,
who being Byshop of Paris and beheaded, carried his owne head in his hand after it was stroken of: and of Clement the first, who when he was cast into the sea, with a milstone about his necke, the sea fled three myles frō the shore, and there was found a lytle Chappell ready built in the sea, where his bodie was bestowed: and that of S. Gregorie of Ne••caesarea whose sta••••e being stuck downe by him at the banke side, kept the riuer frō ouerflowing the banks, and presently sprong vp and spred it s••lf into a n••ighty tree.Thus he. Con∣demning as you see our credulity in belieuing these mi∣racles.
But first I would demād of this little learned Vniuersitie, an•• their Procter M. Barlow, what more religion there is in not belieuing these, and other like recounted myracles,
then in belieuing them? for so much as Infide••ity is an easie matter to be found euery where, in the worst kind of men, as Turkes, Iewes, and Gentiles, and the worst Chri∣stians; but to belieue is more hard, and to be found in fewer men, be it humane or diuine fayth that is required. Secondly these, and many other such like myracles not recounted in Scripture, are not proposed as articles of fayth necessary for euery man to belieue, though they be∣ing related by good and probable Authors, euery pious mind will rather incline to giue them credit, then scoffe ••t them, as Heretickes do. For that the scoffing at these things, which they haue no ground of any moment to impugne, sheweth but a prophane, audacious, and Luci∣anicall spirit.
And in this case I would demand of M. Barlow, what ground he hath to scoffe so at these three miracles here set down as he doth? to wit, of S. Denis•• S. Clement, & S. Gregory of Neocaesarea, surnamed by ancient writers Thaumaturgus, for the multitude and grea••nes of the miracles done by him? Is it perhaps, for that they are strange, and not according to mans reason or vse of things that fall out ordinarily in the world? If this were not so, they were no myracles. What then? Do they passe (perhaps) Gods power to doe them? This he wilbe ashamed to say. What then? Hath he any testimonies of authors that auow the con∣trary, and affirme that they were not true? This I presume he cannot say; whereas wee on the other side, haue diuers Authors that affirme the same. And if M. Barlow, and his fellowes doe belieue many thinges of fact by hu∣mane faith, for that some one probable Historiographer either Christian, or prophane doth recount the same; with what reason can they scoffe at vs, for giuing credit to these things, that are testifed by many Authors? As for example, the myracle of S. Denis the Areopagite, of carrying his head in his hands is testified by Nicephorus Calixtus, a Grecian, in his second booke of Histories, and twentith Chapter, and by Symon Metaphrastes another Grecian before him againe in the life of S. Denis: and be∣fore
him againe by Hildewinus Abbot of the Monastery of Saint Denis by Paris, vpon the point of eight hundred yeares agone, who all••adgeth also an other Author elder then himself, named Lysbius, that had set forth the same in his writings, and some other Authors in like manner: all which the sayd Hildewinus gathered togeather bo••h out of Greeke and Latin writers, at the request of Ludouicus Pius King of France.
The other miracle also of Saynt Clement the first who was cast into the sea with an anchor about his necke (but not with a milstone, as M. Barlow hath deuised) and that the sea went three myles backe &c. and the rest heere obiected by M. Barlow, is mentioned not onlie by the foresaid two Greeke Authors Nicephorus lib. 3. Histor. Cap. 18. and Metaphrastes in vita Clementis: but by S. Gregorie of Towers also, that liued a thousand yeares agoe, in his booke de gloria Martyrum Cap. 35. &. 36. And no lesse the third of S. Gregory Neocaesarea surnamed Thauma∣turgus, that he piched his staffe vpon a banke side, and kept the riuer from ouerflowing, is writt••n and testified at large, not only by the sayd Necephorus lib. 6. Cap. 17. but by a farre more ancient Father, as namely by S. Gre∣go••y Nyssen, brother to S. Basil; which said holie man hath written the admirable life at large of the aforesaid S. Gregory Thaumaturgus, well neere 1300. yeares agone, which is extant in his works from the page. 918. to 949. and S. Basil himself lib. de Spiritu Sancto Cap. 29. hath touched the same:
and after repetition of many of his miracles, he endeth thus: Sed omnino pe••longum fuerit Viri percensere miracula, qui &c. But it should be ouerlong to recyte all his myracles who for the excellency of gyftes bestowed vpon him in that kind, wrought by the holy Ghost in all power, signes and myracles: he is called a second Moyses, euen by the ve∣ry enemies of truth themselues &c.Heere then you see what ground & iust cause M. Barlow had to scoffe at these myracles, as he doth with like ground and spirit, at the myracles of the new mynt, as he calleth them, of the La∣dy of Hales, of the conformities of S. Francis, the life of
••••••••rius, of M. Garnets countenance in a straw, with all which he maketh himselfe sport, vpon no other ground then lust of speaking euill. And vpon the same might any Infidell or Atheist scoffe at the myracles recorded in the old and new Testament, which to humane sense and rea∣son are as impossible, as these here alleaged and scorned at by this Minister: as the multiplying of loaues, walking on the sea, a hatchet to rise from the bottome of the wa∣ter and ioyne it selfe to a handle, with the like, which in another place I haue handled more at large against M. Sut∣cliffe, and Syr Francis Hastings.
Next after this he bringeth in other figgs, and com∣meth to scoffe at diuers Indulgences that do pardon, sayth he, enormous sinnes, for innumerable yeares vpon sweet conditions; as for kissing two Iron crosses at Saint Peters Church dore, 500. yeares of pardon: for looking vpon one of the Pence that our Sauiour was sould for, 1400. yeares of pardon: for behoulding the Crosse vpon the top of S. Iohn Laterans steeple 14000. yeares of pardon, and other like ••oyes of his owne inuention, which those that liue at Rome are neuer acquaynted with, and himself cyteth noe other profe but only noteth in the margent Indulg. Rom. liber: but where that booke is to be had, whether printed or written, where it was set forth, or with what autho∣rity he telleth nothing at all. In these partes I am sure, it is not to be had or heard of. What these good fellowes to make themselues merry and deceaue other men, may haue deuised to themselues in England, or els where I know not, but I suspect the rather, for that I do vnderstand that the Hugonots of France deuised a booke not long agoe, whose title was, Catechismus Iesuitarum; & set it forth as in their name, full fraught with all manner of errors, and ignorances, which being brought to Rochell, by them that had deuised it, they could not get it there printed, the ar∣gument was so absurd, and the fraud so manifest: and yet now do I see it often alleaged by Protestāt writers against them, and namely by Thomas Rogers in his late edition of 39. Protestant Articles: so as one way or other, these peo∣ple
will euer make themselues matter for exclayming a∣gainst vs, be it true or false, or neuer so maliciously inuen∣ted or peruerted.
And here I would aske M. Barlow in good earnest, whe∣ther he do thinke indeed, these particulers to be true, which here so confidently he hath set downe about the yeares of pardon which he numbreth? For that I can∣not easily perswade my selfe, that in truth of conscience (if he haue any) he can be of that iudgment, and muc•• lesse in the other clause of slander which immediatly fol∣oweth: to wit; that Pope Sixtus Quartu•• graunted forty thousand yeares of pardon, to him that would say a praier of his making, consisting of about fourty fiue wordes, but he bringeth no other proof at all for thesame, but his owne bare word. And the reason by himselfe alleadged, why it was granted, conuinceth ••he same of a manifest lye & fictiō: which reason is, ••or because his Catholicks, q••••••h he, might not complaine, that the Protestants satisfaction was easier then theirs; & yet was there noe name of Protestant knowne in the world in Pope Sixtus Quartus tyme, nor a good while after: for that there passed foure Popes, betwene him and Leo decimus, vnder whome Luther began, & vnder him the name of Protestants: soe as Sixtus Quartus could not haue that consideration of Protestāts in his Indulgence, which M. Barlow hath deuised. And would any learned man fal in∣to such absurdyties, and so shew his ignorance both in things & times?
Againe in his very first entrance to this Calumniation he vttereth two or three grosse vntruthes, which are inex∣cusable, when he affirmeth, that Popes doe pardon enor∣mous sinnes, for innumerable yeares vpon sweet conditiōs. For first they pardon no sinnes at all by Indulgences, and much lesse enormous sinnes: for that Indulgences of the Church in Catholike doctrine, as euery man knoweth that hath the least degree of learning therin, doe reach on∣ly to the remission of temporall punishments due after the guilt of sinne remitted, and not of sinne it selfe, which c••nnot be remitted, but by the Sacrament of Pennance,
or vertue therof. And it is strange that one profes••ing lear∣ning as M. Barlow would faine ••eeme to do, would eyther erre ••oe grosly or wilfully as here it cannot be denied, that he doth. But if he be desirous to know better our doctrin herein, he may read Cardinall Bellarmine, Gregory of Valentia and Francis Suarez in their learned bookes of this argument, & by them, if he vnderstand them, he may learne to see his own error, & acknowledg it also if he haue so much grace. Now then seeing that all which hath bene sayd by M. Bar∣l••w of Indulgences hath bene only spoken eyther vpon he∣resy, and false relation, or of error, ignorance, or mali∣cious fiction, the iudicious Reader may consider, how vnworthy an argument this was for M. Barl•• his little Vniuer∣sity to treat by scoffs, before his Maiesty at his rep••st: much more to the purpose, had it bene to haue treated substanti∣ally, and grauely out of the holy Scriptures, and Fathers, the principall question about this affaire, to wit, what ample authority Christian Priesthood hath to remit si•••••• in this world, wherof S. Chrysostomes bookes de Sacerdo∣tis, prouing that Christs Tribunal•• in heauen hath sub∣mitted it selfe in a certaine sort vn••o the Priests tribunall vpon earth, would haue yealded them ample and graue matter: as also many other ancient Fathers Treatises, and discourses to the same purpose.
The other question also that followeth after this, whether after the guilt of synne forgiuen, there remay∣neth some temporall punishment to be satisfied, eyther in this life, or in the next, eyther by satisfactory workes here or by fyre there, had bene a matter of moment to be discus∣sed, and well pondered: for that it belongeth to all, and ••one can auoid their part therin. And to this purpose they might haue considered of diuers Tr••atises, as of Origen, Saint Augustine, and other Fathers that handle the question at large. This then had ben•• to some purpose to be trea∣ted before his Maiesty: but those other trifling ••oye•• here mentioned by M. Barlow, of looking vpon the top of a steeple, and the like, are vnfit both for his Maiesties ••ares, and presence.
But now he doth insinuate further, that some other figgs also are exhibited now & then in that assembly 〈◊〉〈◊〉 bitter then these, as namely, about the Powder-traitours, and absoluing them by the Iesuites.
Those dreadfull cruel positions also (saith he) of Popes deposing Kings, exposing them to murther, incyting their subiects to rebellion, and determining such parricide be to meritorious &c. And furthermore what an excellent vaine, both Popes h••••e in figging ech other away (by poison) and Iesuits too (as the Priests relate) in dispatching, with such pleasant pilles any that stand in their light &c.Which be meere calūnia∣tions, and malicious maledictions, vnworthy eyther to be heard by his Maiesty, or to be refuted by me: as also that in∣sulse insolency of the Minister, where he maketh his Ma∣iesty to vse those odious words against all of the Catholike religiō, O Romanistae seruum pecus! O Romanists slauish beasts•• as though there were no Princes, and Monarches of that religion, that might take in euill part this insolencie of the malepart Minister: as if it had some allowance from his Maiesty, for that in his name he speaketh it, & doth de∣dicate his booke vnto him.
And thus much about this point of adulation, wher∣unto also I must add one thing more, tending to the same effect, and much talked of at this present, both at home, and abroad, which is; That these new Maisters, of the little Vniuersity, and other their friendes haue perswaded his Maiestie, that they are valiant men in writing against their Aduersaries, and would performe great exploytes therin, if besides their Vniuersities, & Cathedrall Chur∣ches, they had some speciall Colledge of writers erected for that purpose, which men say is appointed to be at Chelsey, and that the matter is very forward: and that his Maiesty hath assigned therunto, both situation of a house and other great helpes; which if it be so, I doubt not but that it proceedeth from him, out of a most honourable re∣spect, for aduancing learning: but I assure my selfe this will not serue, though there were twenty Colledges more applyed to this end, except his Maiestie should giue them
a new cause to write o••, ••or o•• this betweene Catholikes and Protestants, albeyt they multiply books, neuer so fast, they will neuer be able to write with credit, either of them selues, or of their founders: for that falsity cannot be defended but by ••alshood, nor one vntruth but by an∣other; and consequently their cause being such as it is, their multuplying of writers, and increasing the number of bookes is but to multiply their owne disgrace, whereof some scantling may be taken in the last two bookes (not to speake of any others) that haue gone ••orth on the Catholicke side, to wit, the Reckoning with M. Morton, and the Search of Francis VValsingham, wherein the proper ar∣gument now in hand, is treated about true or false writing.
And yet on the other side, if the said designement shall go forward, I thinke our English Catholickes will be glad thereof. First, for that it will honour not a litle their cause, it appearing by this, that the learneder sort of Protestants, do feele the weight of their weapons: for the besides the forsaid Vniuersities, Scholes, & Churches, they are forced to seeke yet further furniture for their de∣fence. Secondly, it may be hoped, that forraine Catholick Princes hearing of this matter, will thinke themselues bound in zeale, and honour of their owne Religion to assist in like manner, for erection of some House, or Col∣ledge, for English Catholike writers to defend the same. Thirdly it may in reason be expected that this little Vniuer∣sity of Protestant Writers, will for their honour, and credits sake, deale effectually with his Maiestie, that the passage of Catholike bookes written in answere vnto theirs, may be more free, and not so subiect to losse, danger, and vexation, 〈◊〉〈◊〉 ••••therto they haue bene, (especi∣ally, if they be written modestly, and to the purpose only) for that otherwise it would seeme a very vniust matter•• to open, as it were, a Schoole of fence, and yet to forbid the entrance of any that would offer to try their man∣hood and skill with them; or as, if proposing a goale for runners, they would bynd the leggs of such as should
runne with them. But fourthly and lastly, our greate•••••• help of all would be in this case, that his Excellent Ma∣iestie as before in part hath bene touched, beeing inui∣ted by this occasion to read some bookes of both sides, would by the sharpnes of his Great Capacity, enlightened with Gods grace, discouer in tyme, where truth, and where falsity remayneth, where substance, or fraud is stood vpon: which would be the greatest benefit that we can possibly desire, or wish for at Gods hands, for the common benefit of our cause.
Lett. p. 36.
See An∣swere to Syr Edw. Cook c. 15.
His Maie∣sties mild dispositiō diuerted.
The exer∣cise of the Minister T. Mon∣tague.
Barl. pag. 102.
Maliciou•• contradi∣ction.
Barl. pag. 103.
M. Bar∣low a true parasite.
Barl. pag•• 102.
About the nature of flattery & how Sy•• William demea∣neth him∣selfe ther∣in.
Augu. in 〈◊〉〈◊〉. 69.
M. Bar∣low an e∣gregious flatterer.
M. Bar∣lows prai∣ers with∣out hope.
Luc. 10. 21.
Flattering of his Ma¦iesty.
Barl p. 105.
Syr VVil∣li••m de∣serues his fee.
About the little Vni∣uersity.
These were an other mā∣ner of V∣niuersity.
Act. ••••
S. Athan••∣sius.
Epist. ad solitari••m vitam agē∣tes.
S. Gregor. Nazian.
S. Am∣brose.
Nazian. orat. ad ••i∣ues timore perculsos.
Ambros. epist. 33. ad sororem.
S. Chry∣sostome.
S. Hie∣rome.
S. Aug••∣stine.
S. Grego∣ry.
M. Bar∣lows diui∣sion of Sycophā∣cy.
M••r••cles ••••••d••d and c••n∣temned.
M. Barl. a good proctor for the Turkes & Infidels.
The my∣racles of S. Denys.
The my∣racle of S. Clement.
M Barl. turnes an anchor in∣to a mil∣stone.
Of S. Gre∣gory
Thauma∣turgus.
M. Bar∣lows foo∣leries.
Sixtus Quartus b••lyed.
Barl. pag. ••08••
Base ba∣bling.
Chelsey erection for writers.