that hitherto no Iesuite hath byn truly accused of any such crime nor by Gods assistance shall euer be hereafter But if such a case should happen neyther he nor any other could lawfully vse Equiuocation answering those who should demand them iuridically THE SOLVTIONS TO the personall obiections against the Fathers of the Society §. II. MY meaning is in this Paragraph briefly to collect all obiections against the Society whether they be generall or particuler only excepting those against F. Coton which are so many as that they may better be produced seuerally by thēselues Only I thinke it needlesse to say any thing concerning English affaires so well knowne to you wherin it seemeth the writer of this hath not had so full information as might haue beene wished and I would not also willingly insert any thing which might offend his Maiestie or the State especially because I know that this is your desire also and no doubt you haue seene F. Eudemon-Ioannes his booke which cōteineth much more then I can relate out of this Wherefore omitting this I will relate the rest in the same order that I find thē recited because my leasure will not permit me to put them into any other method I will also chiefly insist vpon those as were fathered by Anti-Coton vpō particuler authors for the other being affirmed without proof need no other answere but a bare deniall especially since we see that this silence could not proceed frō want of will or frō respect to any since that in these other calumniations the greatest personages in France are named First then my Author affirmeth Pag. 39. that the heretikes of France giue out that Mariana induced Rauaillac to giue that vnfortunate and execrable blow and that he knew the booke all by hart To which he replyeth and will reply an hundreth and an hundreth tymes vnder payn of loosing both honour and life that Rauaillac did neuer see read nor hear the name of Mariana if it were not when he was demaunded whether he had read him or not he answered no and that he knew not who he was witnesse the Reuerend Fa. M. Coeffeteau Coeffeteau witnesse also the verball processe it selfe yea my author addeth that though Rauaillac had read this book yet it is most false that Mariana teacheth the murther which this vnfortunate parricide committed yea in some sort it might haue bin wished that Rauaillac had read Mariana if he could haue vnderstood him for Mariana teacheth manifestly and expressely as F. Gretzerus sheweth that a lawfull Prince cannot be slain by any particuler man by his priuate authority saying nothing in that poynt otherwise then the Councell of Constance and the Decrees of Sorbon But his error was afterward when he determined the publike iudgment to the approbation of the learned although in this also he hath limited his opinion to the case of necessity and to the comon voyce and vnder this condition that the said publik iudgment cannot be had by other means In which fearing notwithstanding and perceyuing in some sort that he was gone too farre he submitteth himselfe not only to the censure of the Church but also to the iudgment of any other Moreouer there can be no other reason giuen why no soueraigne Prince hath taken exception against him hitherto but because he speaketh onely of Tyrants in the number of which they esteeme not themselues to be And the Inquisition of Spaine which otherwise is very rigorous the Pope himselfe who as a temporall Prince should be as much interessed as others haue not hitherto thought that he deserued any further censure Finally my Author noteth how falsly and maliciously Anti-Coton slandereth Mariana making him to meane by the iudiciall sentence the deposition made by the Pope and by the approbation of learned men the counsaile of the Iesuits of whome Mariana maketh no mention and neyther the Pope nor the Iesuites are once named throughout those two Chapters which treat of this matter The next obiection of Anti-Coton is not worth the reciting for your Reuerend F. Generall and the Visitour also who gaue leaue that the booke of F. Mariana should be printed cannot be blamed at all since that F. Generall committed the matter to the Visitours and Prouincials as he vseth in such occasions and he had no reason to vse any particuler diligence concerning this booke before he had notice therof which as he testifieth by his letter to the Prouinciall Congregation of France was only after the booke was printed and published at which time he gaue order presently for the correcting and suppressing therof And this seemeth one chiefe cause why it was neuer reprinted by any Catholike and had bene long since extinguished had not some Protestants beene more diligent and busy then they needed The Visitour also was not to examine the booke in particuler but to commit it to three learned men who partly by the authority and learning of F. Mariana and partly by the limitations and moderations which he vseth might be induced to giue their consent but to these three my authour opposeth 30. or 40. who allowed the 13. or 14. books of the Society wherein the contrary doctrine is taught The next calumniation against your Fathers is Pag. 42. that they reigne in Rome To which my Author answereth that this lying slaunder is iniurious to the Cardinals and his Holynesse himselfe whome together with the Iesuits he would make odious to all Ecclesiasticall persons And besides euery man knoweth that the Mr. of the sacred Palace to whome the censure of books belōgeth is of S. Dominicks Order To this we may ioyne another which followeth a little after that your Fathers in France are in publik hatred or disgrace Pag. 44. which my Author affirmeth to be false if by publike hatred he vnderstand not the charitable affection which the Hugonots beare them who if they were hated by others so much should not need to take so great paines to inuent and publish slanderous libels against them without intermission velut agmine facto But the truth is that both King and Queene do honour them with particuler affection togeather with all the Princes and Great men of the Court as also the rest of the Nobility and three parts of the whole Sate besides 30. thousand Schollers whose parents cannot be fewer But let vs heare more There are aliue at this day saith Anti-Coton in Paris aboue 2. Pag. 48. thousād witnesses who will testify that Iames Clement ordinarily frequēted the Iesuits and that some of them accompanied him euen to the towne ditch when he went out of Paris to giue the blow But my Author answereth the improbability absurdity of this calumniation because there was no sense that the Iesuits should shew themselues in that manner as well for their owne safety as not to bring the other into question Secondly the Court of Parliament may seeme to haue byn very negligent if among 2. thousand witnesses they
could not get one to discouer the complices Thirdly this calumniator himselfe may iustly be called in question why he did not bring forth these witnesses sooner That which followeth of Pope Sixtus 5. his speach and concerning Guignard is affirmed without proofe and some things of most importance are plaine falsifications and grounded only vpon flying and vulgar reports as would appeare if the processe it selfe might be seene Of which sort that also seemeth to be of his being placed among the martyrs of the Society since that as my Author testifieth he is not so much as in those catalogues which were printed at Rome Wherefore these and such other fraudulent malicious inuentions are sufficiently confuted by that which is certayn that the Fathers of the Society forsake father and mother leauing their riches and hopes of preferment go to the Indies and new found land are vsed and loued by the greatest Princes of the world honoured in Italy France Spayne Polonia Germany Aethiopia Iaponia China where they haue very many Colledges and are exceedingly desired in all places being esteemed one of the chiefest vpholders of the faith sent by Gods prouidence in the same time that Luther and Caluin apostated and therefore no meruaile though they be so hated by Hereticks and persecuted by all Schismatikes I shal not need to tell the Reader how falsly the booke intituled De iusta abdicatione Henrici 3. is insinuated to be written by a Iesuit since that it is manifest that they had nothing to do with it no more then with that other of Franciscus Verona Constantinus who wrote the Apology for Iohn Chastell Anti-Coton writeth pag. 28. that F. Fronton du Duc had affirmed to Monsieur Cazaubon that Pag. 72. it were better that all Kinges should be slayn then that one Confession should be reuealed All which notwithstanding is conuinced of falsity by a letter written by Monsieur Cazaubon himselfe to the same Father in these wordes Quod scribis de Anti-Cotono ego verò palà m dixi apud multos auctorem libri quisquis ille sit parùm sibi cùm illa scriberet cauisse quòd me non adierit si fecisset numquam dixisset ea te mihi dixisse quae profecto non dixisti Concerning that which you write of Anti-Coton I haue openly sayd before many that the Author of that booke whosoeuer he be prouided not well for himselfe when he wrote so in not repayring to me which if he had done he would neuer haue sayd that you sayd those thinges to me which certeynly you sayd not Pag. 106. I will not omit that friuolous obiection that before the Society was in the world no man had euer heard that the liues of Kings were assaulted vnder the shadow of Religion which my Author deseruedly calleth an outragious and iniurious lye ioyned with a manifest contradiction for if he speake absolutly of violent death can he be ignorant that the Caesars Neroes Domitians dyed such Hath he neuer read the history of that Countrey in which they be recited an horrible detestable and lamentable thing by dozens Did not the Satyricall Poet write long since as the meanest schollers know Ad generum Cereris sine caede sanguine pauci Descendunt Reges sicca morte Tyranni And if he vnderstandeth it of the pretext of religion and conscience is not this a cloke that is now worne out hauing bin vsed so much Is not this the pretext vnder which all factious and rebellious spirits haue euer couered their reuolutions rebellions and murthers Is not this also to contradict himselfe hauing in the beginning of his Libell told vs that Lewes Duke of Orleans brother to King Charles the 6. was slayn by Iohn Duke of Burgundy and this murther defended by Iohn Petit vnder the colour of conscience But let him vnderstand it as he will saith my Author we returne it vpon him say truly that before Caluin preached at Geneua and others of his sect at Rochell Nimes and Mont-auban no man had heard tell eyther of the conspiracy of Amboyse for the treason of Meaux nor the surprising of Orleans Bourges Lyons and of so many other Cittyes nor of the battels of Moncontour Iarnac S. Denis or of so many Lance-knights Reystres called into France against France this against the State vnder the shadow of religion by those who cal themselues the Reformers of the world Wheras the Society is no more cause of that which is obiected then the other Religious Orders which came into France a little before or in the same time or a little after it We may likewise say that before the Apostles begā to follow our Sauiour ther was no speach of the treason of Iudas yet it followeth not from hence that S. Peter S. Iohn are to be blamed Must the concurrence of times communicate all the sinnes which are committed to al that are then aliue If this reason were of force we should by the same attribute to the Fathers the perfection of al mechanical arts warlike exployts of Policy Philosophy Diuinity c. which haue flourished since the Society begā As therfore this would be a great presūption in them to attribute these things vnto thēselues so likewise it is an intolerable malice in others to impute vnto thē those infamous attēpts I wil not go forward as my Author doth to confute this fellowes fooleries who compareth France to the temple of Adonis the Iesuites to Lyons and Tygers and Spaine to a desert or wildernesse out of which they should come Wherfore omitting this and comming to his particular obiections my Author sheweth at large out of Fa. Richeome how vnprobable it is that any of the Society were of Chastels Councel since than no force of torment could euer bring that yong man to confesse any such matter which no doubt God would haue brought to light how obstinate soeuer the offēder had bin if they had bin faulty Anti-Coton also falsifieth the Registers of the Court making them to affirme that Chastell had studied Diuinity vnder F. Gueret wheras that Father at that time had not heard one yeare of Diuinity himselfe He affirmeth likewise out of the same that Chastell had confessed his being in a chamber of meditations painted round about with diuels wheras there was neuer any such chamber at all as they can testify who visited the Colledge and among an hundreth thousand Schollers which the Society hath had in France no one can be produced that euer did see any such Chamber And what can be more desired to shew the innocency of the Society then that F. Gueret himselfe who was thought most guilty was sent back being cleared by the Court after both ordinarie and extraordinarie examinations As for their expulsion which notwithstanding ensued heerupon and the Pyramis which was erected to their disgrace my Author sayth that he will not say with some that it proceeded from the sway of the time nor with others
To whom we may adde Monsieur Forget a Doctor of Sorbō and many Princes and Lordes of the Court to omit the rest And finally the Lord Bishop of Paris knoweth that Monsieur de Laual was Catholike before Fa. Cotōs going to these exorcismes and therfore it is incredible that the Fa. would demaund what should be the issue of his conuersion which notwithstanding Anti-Coton setteth downe in the first place Pag. 140. The next obiection concerning the Spaniard who should come addressed to Fa. Coton with intention to kill the King is such an impudent and incredible slaunder that it deserueth no answere since that it is against all reason and sense that Fa. Coton or any other of his coate should consent to the death of him who had been so great a fauourer and promotor of their whole Order And besides Monsieur de Lomenye Secretary of Estate and in particuler of the Kingdome of Nauar of Bearne hath testified in the presence of the Lord Bishops of Mascon and Sisteron that al the letters of Monsieur de la Forze Lieutenāt for the King in Bearne passed through his hāds that he neuer saw any such matter in them out of which notwithstanding this calumniation is only auouched Thirdly Anti-Coton obiecteth that F. Coton had written the late Kinges Confession into Spaine Pag. 142. and for that cause was in disgrace the space of 6. weekes And that the yong King who now is hearing therof saied to the Father that he vvould tell him nothing because he vvould write it into Spaine as he had donne his Fathers Confession But first noe man euer perceaued that Fa. Coton was in disgrace with the late King for the space of 6. houres neyther were it any way probable that his Maiestie would haue contynued to confesse vnto him vntill his dying day if he had either knowen or suspected any such matter True it is that F. Coton himselfe requested the King oftentimes to make choice of another Confessarius in particuler of the Lo. Archbishop of Ambrun by reason of his great vertue and singular pietie vsing the help of his brother also to that end but his Maiesty answered him twice that he would neuer take any other And surely it is strange to see how this Calumniator is not ashamed to accuse Fa. Coton now of reuealing the Kinges Confession no more then he was before to charge Fa. Fronton with a speach which might seeme too strict and rigorous in this point As for that of the yong King the Queene herselfe hath taken the paines to make inquiry being astonished to heare so strange a report And she hath found the truth to be that his Maiestie neuer heard of any such matter much lesse vsed any such words to Fa. Coton who retayneth the same place now which he had before in his Fathers time Fourthly this Calumniator addeth Pag. 150. that Fa. Coton hauing obtayned leaue to speake with Rauaillac in prisō bid him take heed least he did accuse the innocēt fearing least he would accuse the Iesuits But first Fa. Coton went not to the prison of his owne accord but by the Queenes commandement as all the Court knoweth Secondly he vsed no such wordes to Rauaillac but that vnfortunate wretch complayning that they would make him accuse either the Iesuits or the Princes to whō he had neuer imparted his designe the Fa. replied in these wordes Thou deceauest thy selfe none would haue thee to accuse the innocent but euery one desireth that thou shouldest say the truth And as thou shouldest be in the way of damnation by accusing the innocent so likewise thou shalt be in the same case vnlesse thou reuealest the culpable Thou must tell the truth if thou desirest to see his face who hath said I am the way the truth the life And of this are witnesses all that were present at that time who can also testifie which this Calumniator was loath to speake of that the miserable Parricide was moued by Fa. Cotons speaches to acknowledge his fault which he had not done till then and to shed aboundant teares desiring to haue a Confessarius by which occasion the Fa. said vnto him If thou hadst imparted thy tentation to a good Confessarius he would haue vsed the same reasons and perswasions to thee which thou hast heard of me he would haue made thee to haue knowne thy sinne and haue perswaded thee to haue giuē it ouer To which the poore wretch answered To whome would you haue had me gone to Confession he would haue accused me and caused my death Thou deceauest thy selfe said the Father a prudent Confessarius would haue diuerted thee from this heynous cryme he would haue put the life of the King in securitie and thine also Now we come to the last Chapter of Anti-Cotō for I think not any thing which he saith in his fourth Chapter concerning Fa. Cotons booke worth the noting vnlesse I should tell you of that lye and slander wherin he auoucheth that the King commanded F. Coton to write against F. Mariana Pag. 43. which my Author denieth and disproueth at large in the beginning of his booke wherfore omitting this let vs come to that obiection concerning his liuing in the Court Pag. 223. which he sayth is a scandall to the whole Church being a thing contrary not only to the Institution of all Monkes but particulerly to the Rules of the Iesuits And Cardinall Tolet houlds it for a generall truth that a Religious person who liueth in the Court is excommunicate albeit he hath leaue of his Superiour To which my Author answereth that in the third Article of the Societies establishment in France approued by the late King his Counsell and Court of Parlament it is ordeined that those of the Society shall haue ordinarily one of their Order about the King and he must be a Frenchman with sufficient authority to serue his Maiesty as a Preacher and to informe him of their proceedings as occasion shall be offered Wherefore if F. Coton should depart from the Court another of the same Society must necessarily come in his place Secondly my Author saith that the Fathers of the Society are no monkes yea their Institute and functions are altogeather differēt from those which a solitary life requireth and to this end he alleageth the second and third Rule of the Sūmary of your Constitutions The end of this Society is to attend with Gods grace not only to their owne saluation and perfection but also with the same grace to imploy themselues with all their forces to the saluation and perfection of their neighbours And a little after It is proper to our vocation to passe into diuers countries and to liue in any place of the world where Gods greater seruice and the help of soules is hoped for According to which sayth my Author we haue seene and by Gods help shall see what great fruit the Societie hath produced in the conuersion of Infidels in
THE COPIE OF A LETTER SENT FROM PARIS TO THE REVEREND FATHERS of the Society of IESVS who liue in England CONTAYNING An Answere to the calumniations of the Anti-Coton against the same Society in generall and Fa. COTON in particuler Ioan. 8. Veritas liberabit vos The truth will deliuer you IOHN MORRIS Permissu Superiorum Anno M.DC.XI THE PRINTER TO THE READER HAVING had this Copy imparted vnto me by a very good friend I would not gentle Reader depriue thee of the pleasure profit which thou mayst reap thereby especially since that the contents therof be no other but such as are already published in print For which cause also I doubt not but that the Reuerend Fathers to whom it is directed will take this my labour in good part hoping that it will be no lesse pleasing to them then to others And it may be that this printed Copy may come sooner to their handes then the Letter it selfe at least it will saue them some labour which otherwise they could not easily haue excused for the satisfaction of such as no doubt would be desirous to haue a sight of this discourse which as thou wilt see by the perusing therof is an exact and complete confutation of the Anti-Coton And that nothing may be wanting I haue thought good to follow my friends aduise and to tell thee briefly in this my Preface that the Translator of the Anti-Coton into English hath shewed himselfe no lesse false foolish then the French Author thereof For he will needes take vpon him to adde Fa. Becanus to those which the other alledgeth in proofe that the Society teacheth it to be lawfull for particuler men to kill Princes because he nameth Fa. Mariana among the rest vvhereas it is manifest that Fa. Becanus expressely affirmeth in that place that a Tyrant in respect of his gouernment onely cannot be flayne by any And this he affirmeth to be the doctrine of the vvhole Society yea and of Fa. Mariana also though he aftervvard varieth from the rest in the explication of some particuler poyntes as thou maist see in this Letter which I present vnto thee That likewise which the same Translator produceth out of Fa. Gregory de Valentia is no better since that this Father expressely affirmeth that only the Cōmon-wealth may restrayne and impugne such a Tyrant vvhich is not to range him as the Translatour saith in the Catalogue of common murtherers theeues whome not onely the Common-wealth it selfe but euery particuler Magistrate officer may apprehend and punish And this shall suffice at this time for I will not enter into that other discourse vpon vvhat occasion the Canon of the Councell of Constance against Tyrannides was enacted Certaine it is Art 15. 17. Wickliff in fine Cōcil Cōstant that VVickliffe and Husse affirmed That there was no authoritie in ciuill Lords and Princes when they were in mortall sinne that the people might at their pleasure and according to their iudgment correct and punish them if they did offend But I will detayne thee no longer from the Letter it selfe TO THE REVEREND FATHERS OF THE SOCIETY OF IESVS who liue in England REVEREND and my dearest Fathers I hope you thinke me not so vngratefull as to be vnmindfull of the great charity and kindnesse which in diuers occasions I haue receiued from many if not from all of you and therfore am bound not only to honour your Order in generall which is common to all Catholikes but also to reuerence and gratify your persōs in particuler as one who desireth to enter into the nūber of your most especiall friends children Since my cōming into these parts which as you know is not long I haue still byn seeking for a fit occasiō to send vnto you but partly the difficulty of the times much more my want of meanes hath hindred me Now I meane God willing to ouercome both and to send you some notes taken out of a French Booke written by one of your Fathers in defence of them all and namely of F. Coton who as you know was lately most bitterly inueighed against by a namelesse aduersary in a booke called Anti-Cotō which as I haue vnderstood was also translated and published in English I do not send you the French booke it selfe because I know not whether all of you vnderstand that language or no and besides I am more then halfe perswaded that you shall see it shortly in English though neither my leisure be so great nor my French so good as to set vpon it Wherfore I write this only by the way of newes and yet I meane at least to touch all the matters of most importance And to that end haue thought it best to propose vnto my selfe this method first to treate of that which belongeth to doctrine Secondly to bring the solutions to the personall obiections against your Fathers in generall Thirdly to come to Father Cotō in particuler Fourthly to say a word of the Hugonots doctrine and proceedings Fifthly to adde certaine obseruations which in this booke are proposed to the French Catholikes and to me seeme no lesse necessary for our English And lastly to conclude with some part of that which this booke containeth in the commendation of the Society togeather with my authors challeng to the Hugonots his supplication to the Queene Regent for the clearing of all calumniations But first of all I must tell you that hitherto we can heare no newes of the Author of the Anti-Cotō and it is generally thought he will not be so good as his word to manifest himselfe vpon the comming forth of this answere He is commonly supposed to be an Hugonot and some interpret those 3. letters P.D. C. to signify Pasteur de Charanton which is the Minister of a place nigh to Paris The dedication of that Booke to the Queene Regent was ill taken though as my Author well noteth pag. 6. it is no new thing for Caluinists to make Catholike Princes seeme to fauour their heresies for which cause Caluin himselfe dedicated his Institutions to King Francis the first and Beza placed the picture of his Maiesties Mother of happy memory among his renowned personages But how displeasing and distastfull this Pamphlet was to the Queene Regent and her whole Counsell may appeare in part by the punishment inflicted vpon one Antony Ioalin Pag. 310. prior edit as is to be seene in the sentence of his condemnation by which he was adiudged to be brought forth in his shirt and to kneele bareheaded with a rope about his neck houlding a torch of two pound weight in his hand and kneeling in this manner to tell declare with a loud intelligible voyce that he had maliciously wickedly cast about in many places of this Citty of Paris certaine printed papers and leaues taken out of a pernicious and maligne booke intitled the Anti-cotō to trouble the quiet of the sayd Citty and to raise tumults and
seditions and that he should aske pardon of God the King his Magistrates After which the sayd leaues and papers were to be torne and rent before his face and he is further prohibited and forbidden to commit the like offence againe vnder paine of death and was presently banished out of the Kingdom of France for the space of fiue yeares And by this occasion there is in the same decree strait charge and order giuen to all Printers Bookebinders and Bookesellers vnder strict and seuere penalties not to print bind sell or receaue any books without due priuiledg and allowance to the end that all such iniurious and scandalous bookes may be suppressed The whole condemnation is put downe at large in the later end of this my Authors Treatise who also sheweth as we shall see in part with what reason all this was done since that this Pamphlet conteined more then 300. Pag. 11. 13. lyes about 200. slanders to omit the rest which belong either to heresy treason or sacriledge And thus much of the Anti-Coton in generall but because I vnderstand that together with it came forth in English a Supplication of the Vniuersity in Paris for the preuenting of the Iesuits c. I thinke it not amisse to tell you before I go any further that all that discourse was feigned by some Hugonot or other enemy of your Order For the whole Vniuersity hath disclaimed from it as appeareth by the decree following which I will set downe in Latin for your selues and trāslate it also into English to saue you a labour if you thinke good to impart it to any other Thus then it is DECRETVM D. RECTORIS Dominorum Deputatorum Vniuersitatis Parisiensis CVm aliquos incerti ignoti Authoris quemdam libellum aliquot ab hinc diebus nomine Academiae Parisiensis euulgasse accepissemus Nos Rector Academiae super ea re conuocatis Superiorum facultatum Decanis Nationum Procuratoribus ac sententiam rogatis praedictum libellum falsò Academiae nomine editum improbauimus nec non omnes alios si qui fortè posthac inscio Rectore inconsulta Academia in lucem prodeant Datum in Congregatione D. Rectoris DD. Deputatorum habita in Collegio Sorbonae Caluico die 16. Septembris Anno 1610. Signatum Du Val. A DECREE OF THE REctor and Deputies of the Vniuersity of Paris HAVING vnderstood that some haue published these daies past a certaine little Booke of an vncertayne and vnknowne Author vnder the name of the Vniuersity of Paris We the Rector of the Vniuersity hauing called togeather the Deanes of the Superior facultyes and the Procurators of Nations and asked them their opinion haue reiected the sayd little booke falsly set forth in the name of the Vniuersity as also all others if any chance to be published hereafter without the Rectors knowledge and the Vniuersityes consent Dated in the Congregation of the Rector and Deputyes held in the Colledg of the Sorbone-Calui the 16. of September 1610. Signed Du Val. CONCERNING THE Doctrine of the Society impugned by the Anti-Coton §. I. IT were in vaine to relate largely vnto you what is declared in this booke concerning your doctrine and therefore it shall be sufficient to touch briefly some thinges of more note Wherefore I find 3. points called in question by Anti-Coton and answered or declared by this Father First concerning the killing of Princes vnder the title of Tyrants Secondly about the secresy of Confession And thirdly of Equiuocation In all which he protesteth in general that the Society holdeth no other doctrine then the whole vniuersall and Catholike Church maintayneth and offereth to subscribe to that which the Vniuersity of Paris and all other Catholike Vniuersityes shall decree and declare to be true and sound doctrine But to descend to particularityes and rehearse vnto you in a word what he answereth to the obiections of Anti-Coton De Principe cap. 15. pag. 29. first he sheweth that Fa. Ribadencyra in no sort approueth the action of Iames Clement who slew King Henry the 3. of France but only referreth the permission therof to the iust iudgment of God Secondly he declareth that Clarus Bonarscius speaketh onely of such Tyrants Amphitheat lib. 1. c. 12. pag. 31. as are intruders and vsurpers and no lawfull Princes Thirdly he proueth manifestly that Card. Bellarmine is egregiously calumniated by the Anti-Coton since that he affirmeth that he neuer read nor heard Apolog. cap. 13. pag. 32. that Particides and Assassinats had hope of euerlasting life promised them if they endeauour to kill Kinges Fourthly he discouereth the false inference Instruct Sacerd. l. 1. c. 13. which Anti-Coton maketh out of Card. Tolet and conuinceth that the contrary followeth out of his doctrine For since that he teacheth that an excommunicate person looseth not his iurisdiction pag. 36. 37. but onely the exercise therof as his wordes shew being truly alledged which they were not by Anti-Coton it followeth manifestly that such an one hath the same authority and iurisdiction which he had before and therfore cannot be slayne for want of it Fifthly he affirmeth that it is very foolish to inferre that subiects may kill their Princes though they were absolued from their allegiance more then any other to whome they neuer did sweare any allegiance or fidelity at all The sixt Author obiected by Anti-Coton Mariana is Mariana himself whome my Author doth not wholy excuse but yet sheweth pag. 38. that he deserueth not so much blame as the Protestāts Hugonots would make mē belieue for he submitteth his opiniō not only to the Censure of the Church but of any other He remitteth not the matter to iudgment of any particuler subiect or other man to declare who is a Tyrant but requireth necessarily a publike voyce and a common iudgment And wheras many others haue written much more dangerously then Mariana yet the Protestants doe not so much as name them which plainly sheweth that their hatred is not so much against the doctrine it selfe as against the man and this in respect of his Order which indeed is one of the chiefest aduersaries which heresy hath In aphorism v. Clericus pag. 52. In the seuenth place commeth Emanuel S◠who only denieth that the rebelliō of a clergy man against a King is properly to be called treason though it be a greater sin as my author affirmeth who also noteth that because the words of this learned Author were obscure by reason of their breuity they were corrected in the last edition Lib. 1. de Clericis cap. 18. Eightly Card. Bellarmine is brought in againe but wholy against his meaning since that as my author declareth he teacheth that cleargy men are exempt by Gods law only in Ecclesiasticall affaires Pag. 53. and that they are bound to obey the temporall Princes directiue lawes and are exempted from the coactiue by the Princes themselues by the Popes though not in all
Author protesteth hefore God and his Angels that he hath byn accompted alway and without exception one of the best Religious men of his Order But I will conclude with the praise which the late King was wont to giue him often affirming that Fa. Coton was the most humble Pag. 241. and modest spirit that euer he knew which commendation Monsieur du Perron Lord of Guette and a priuy Counselour will witnesse that he heard of his Maiesty the last Easter before his death And the truth is that if he were otherwise he could neuer haue continued in the Court with such estimation and good will of the Princes and principall personages For as Monsieur de la Forze told him one day before the King Pag. 221. he had need to take heed how he did walke for if he should chance to stumble there would not want those that would take him vp A BRIEFE NOTE Of the doctrine and proceedings of Anti-Coton and other Hugonots §. IIII. BY occasion of the obiections and calumniations which Anti-Coton hath heaped togeather against the Society my Author hath been inforced to touch something in the same kind against him and his fellow Hugonots but yet with such modestie and moderation that he hath not intermedled with any their personall crimes but only with such errours as are committed in this booke which he answereth or belong to those poynts of doctrine which are imputed and obiected against the Society that is concerning Equiuocation and the killing of Kinges For the third of the secrecy of Confession appertayneth not to thē who are professed enemies to that holy Sacrament And if some in England be content sometimes to take any such mattter vpon them yet they doe it not with any obligation or obseruation of secrecie as the world knoweth VVherefore let vs briefly see what my Author declareth concerning their practise doctrine in the other two points First then he demandeth of the Hugonots Pag. 67. whether they neuer made shew to agree with the Lutherans to the end they might the more easily impugne Catholicks Secondly he telleth them that they would seeme to accommodate themselues to the Protestants in England notwithstanding they mislike so greatly their Church-gouernment their giuing of Orders and Confirmation their celebrating the Feasts of Lord and Sauiour of the Blessed Virgin his Mother of the Apostles and first Martyrs their vsing the signe of the Crosse their saying the Canonicall houres the retayning Priestly ornaments and the like Thirdly he sheweth how Theodore Beza the yeare 1556. affirmed in his Confession of Faith to draw the Lutherans to his sect that the body of our Sauiour was verè realiter truly and really in the Supper adding that the Churches of Switzerland and of Geneua did belieue the same and neuerthelesse when he did see himselfe contradicted and refused by the Zuinglians his answer was that he spake not of the Lords supper which is celebrated vpon earth but of that which shal be in heauen Lib. 4. Instit c. 1. §. 2 In paruo Catechis Lib. 4. Instit c. 1. §. 4. Lib. 4. Instit c 16. §. 24. 25. c. 1 §. 7. Lib. 3. Instit c. 2. §. 16.17 18. where our Sauiour will be present verè realiter Fourthly Caluin in one place acknowledgeth two Churches the one visible and the other inuisible And in another place he admitteth only the inuisible which comprehendeth the elect Fiftly the same Caluin in one place denieth that any man can be saued out of the visible Church in another affirmeth that the children of the faithfull which dy without Baptisme may be saued although they be out of the Church Sixtly he willeth Anti-Coton to make these two propositions of Caluin agree Euery faithfull man is assured by the certainty of faith that he is iust and that his sinnes are forgiuen him and that he who hath not this certainety is not a faithfull man And this other Ibidem No man knoweth assuredly whether he hath true faith or no and euery man may be deceiued in this Lib. 3. Inst c. 13. §. 5. Seauenthly the same Caluin affirmeth in one place That concerning Iustification Faith is wholy passiue In Antid Concil Trid. sess 6. can 9. 11. Lib. de ve ra reform Eccles In Antid Concil In consēs de re Sacrament In 1. Cor. cap. 11. And in another That faith iustifieth and is the true cause of Iustification Eightly in one place he sayth That we are neuer reconciled to God but that togeather we receaue inherent Iustice. And in another I maintaine saith he that it is false that iustice is either a quality or habit which remaineth in vs. Ninthly the same Caluin in one place sayth that it is necessary for our Lords Body to be as far separated from vs as heauen is distant from the earth And in another I conclude saith he that the Body of Iesus Christ is giuen vnto vs really as they say in the supper Where we must note saith my Author that he doth not only say that we take the body which he might interprete by faith but that it is giuen vs which cannot be vnderstood but of the present reality and reall presence Thus much for Caluin in whom in the rest which haue hitherto been spoken of there is so much the more difficulty because all the exāples produced are in matters of fayth in which none but heretickes hould it lawfull to equiuocate Now my Author commeth to Anti-Cotō chargeth him with dissimulatiō Pag. 69. because vnder the colour of impugning the Iesuits doctrine concerning Tyrants the Secret of Confession Equiuocation Obedience due to the Pope or in particuler by Religious men to Bishops their Generals others Superiors he impugneth the common beliefe of the Church Likewise he accuseth him of feigning at the least whē citing Siluester Nauar Eudemon-Ioannes like a Calumniator to make his Reader belieue that this was the doctrine of the Iesuits only he hath concealed many other both ancient modern Authors who teach the same and are alledged by the three which he nameth Thirdly he conuinceth him of double manifest malice when in the citation of Siluester Accusatio 5. quaest 13. he omitteth as well in the latin in his margent as in french in his text one of his principall reasons contayned in these wordes Quia eo casu cùm non sit eius subditus non tenetur dicere veritatem ad eius intentionem Because in that case since he is not his subiect he is not bound to say the truth according to his intention which wordes followed immediatly after those which the calumniator alledged Fourthly he asketh him whether it be not to equiuocate dissemble deceaue to call himself a Catholike being an Hugonot Fifthly he chargeth him which imputing the death of the late King to Fa. Mariana wheras he knew himself in his conscience that this was very false Which may likewise
afraid to slaunder publikly making him say that which he neuer thought And as for the Queene Regent and the present Gouernment he beareth them as little respect controlling them prescribing lawes vnto them disposing of persons at his pleasure putting away some and retaining others against her Maiesties mind yea calling in doubt whether her proceedings may stand with the safety of the present King her sonnes life or without holding her Subiects in continuall allarmes and defiance one of another By this we may easily ghesse how he proceedeth with inferior persons reprehending the Decrees Sentences and Iudgements of the soueraigne Courts and in effect charging those of the Parliament of Paris with high Treason since that they haue freed the Iesuits whom this Calumniator will needs make guiltie of the late Kings death I omit the falsification of that Courts Registers as we haue seen The Doctors of Sorbon haue their part also being accused to teach doctrine different from that of the Catholicke Church and to put vp such supplications to the Queene as the Vniuersity it selfe hath publickly disclaymed Finally this libell is so fraught with lyes and slaunders that many vpon sight thereof haue protested that although they had no other proofes either diuine or humane to discouer the pretended reformed Religion of the Hugonots to be a pure and most impure heresy they would iudge it to be so by the manner of this booke and of the like since that it is composed of nothing but calumniations slanders deceipts sparing neither Princes Nobility nor Counsaile no not so much as the Ladies of the Court or Maides of Honor though neuer so vertuous if they be opposite to them in Religion CERTAINE Obseruations and Instructions for the Catholicks in France which may easily be applyed to those in England §. V. THERE remaineth now that I tell you what aduises my Author giueth to his Catholicks in France for the better auoiding and preuenting the danger of incurring and falling into the cunning sleights and hidden snares of the Hugonots which he reduceth to 16. heades and dilateth amply vpon some of them I will onely as hitherto set downe the substance as being mindfull to whome I write Pag. 260. seq Wherefore his first obseruation is that as hertofore the Hugonots haue endeauoured to ouerthrow the state vnder the shadow of Religion so now they seeke to take away Religion vnder the pretext of the state as the Iewes did in the time of our Sauiour who neglected their spirituall profit not to endaunger their temporall interest and by that means finally lost both the one and the other The second obseruation is that the Hugonots knowing very well that the doctrine of the Society is in all poyntes the same with that of the Church haue deuised this plot to beguile Catholikes by seeking to make the Societyes doctrine odious and inueighing onely against them hoping by that meanes when it shall appeare that the doctrine of the Church is the same they may preuaile against that also The third obseruation is that now in the time of the Kings minority the Hugonots cause all the worst bookes which haue bene set forth for these 30. yeares to be printed anew without making any mention of any answere giuen to them by Catholikes allwaies mouing the same questions without desire that the truth should come to light The fourth obseruation is that the Hugonots labour to perswade the people that the Pope hath alway been an enemy to the Crowne of France whereas indeed the French Kinges are preferred before others in the Court of Rome being called the eldest sonnes of the Church and their Embassadour taketh place before others By the name of King absolutly without addition is meant the King of France The Popes graunted for a time a priuiledg to these Kings to confirme their election they haue giuen Indulgences to such as pray for them they haue exempted them from the excommunication of any Bishop of their Realme permitted them to receaue the B. Sacramēt vnder both kinds the day of their consecration and when they prepare themselues to dye for their Viaticum The fifth obseruatiō is that the Hugonots vse falsly to affirme that the Popes take to themselues power and authority to change dispose of Kingdomes at their fancie pleasure which is most false The sixt that the Hugonots would perswade the world that some Catholikes are Roman some Royall whereas all good Catholiks are both the one in respect of their Religiō the other in regard of their affection to the State And experience hath allwaies shewed that those who are most respectiue to the Church are likewise most assured to their Prince The seauenth that the Hugonots giue out that those who defend the Popes Authority retaine still some old leauen of the league which are most dangerous speaches contrary to former decrees sufficient to renew old soares not vnlike to that other Calūniation by which the same Hugonots vse to apply that which the auncient Fathers the Scripture it selfe hath spoken of Rome while it was Pagan vnder the persecution of Nero his successors to the same Cittie as it is Christian and to the Sea Apostolik with intent to make the Pope Cardinalls odious or contemptible The eight the Hugonots to curry fauour with Prelates the Doctors of Sorbō the Curates other Ecclesiasticall men and to incite them against the Society make a shew of praising them telling some that the Society doth not loue them nor yield them obedience and others that the Fathers contemne them speake ill of thē will swallow vp the Vniuersity if they be let alone Wheras the Society is so farre frō being separated from the Clergie and the Prelates of France that they are beloued and maintained by al and specially by the fiue Cardinalls nyne Arch-Bishops which my Author nameth and allmost by all the Bishops without exception yelding vnto them all due obedience submission and fidelity But these deuises of sowing discord is noe new matter in the Church of God as my Author sheweth by many examples The nynth when any Catholike setteth forth a booke impugning heresy the heretikes seeke presently to discredit the Author by al māner of inuentions And to diuert the Reader they spread abroad many little libels sonets anagrams and such other toyes Thirdly when this will not serue insteed of answering defending themselues they goe on in repeating their old obiections and arguments as though nothing had been said vnto them adding only some new calumniations after the manner of all former heretikes The tenth they carp at euery word and sillable where they can espy the least aduantage in any Catholike Authors writing and of this we haue a notable example in a booke lately published by F. Coton himself in which cōmending the Kings of France shewing their rare priuiledges he vseth these words Our Kings in France where presently the Hugonots took hould of that particle in
would make the simpler sort belieue tha Fa. Coton had only affirmed that their Kings had those priuiledges in France it self wheras it is euident that those wordes in France haue not referēce to the priuiledges but to the Kings themselues And besides my Author sheweth that he could not speak properly in any other māner because to say our Kings of France is noe very good French if he had only sayd our Kinges it had beene to generall and might haue been wrested by a malicious Aduersarie to other Kings aswell as to those of France The eleuenth the same carping humor which they vse in misinterpreting and wresting to a contrary sense the writings of Catholickes they practice no lesse in calumniating their actions As for example wheras Fa. Coton was beloued by the late King they say that he had bewitched him He was his Confessarius that is in their interpretation a flatterer He was his Preacher that is he praised him The King heard him willingly so many yeares that is say they he kept others backe He esteemed his spirit wisdome and eloquence that is in their opinion F. Coton spake ill of all and murmured against others The King would haue him with him at his meales in his Coach and when he went to walke this they interprete that the Father intruded himselfe euery where The King did willingly see his writings read somtimes a Manuall of Praiers which he dedicated to the Queene this say they was to flatter God and to bring him a sleepe with wordes that sauour of his quean The King tooke pleasure in his discourses proposed to him diuers questions out of which they inferre that the Father was a man of incredible impudēcy The King did willingly see him at al times and in all places as well after so many yeares as in the beginning which they call to be tyed to the Kings girdle to assiege his spirit The King denied him nothing that he demaunded the cause wherof in their iudgment was because he would take no denyall The King was very beneficiall to the Society aswell in respect of the affection which he bare to the whole Order in generall as in regard of Fa. Coton in particuler which they would haue to be by reason of F. Cotons extorsion and importunity The King founded them Colledges and gaue them meanes to liue for which cause they compare the Society to a Canker which alway gaineth ground The K. permitteth them to haue a Nouitiate in the Suburbs of S. Germain by which they vnderstand an inclosure wherin a Citty may stand The Society haue more Schollers then others haue the cause therof say they is for that they take nothing for washing and candles Their Sermons are frequented with great concourse because in their interpretation they seduce the people and preach sedition Many goe to them for the resolution of their doubts or to confesse their sinnes the reason of this say they is because they get whole inheritances into their hands They are beloued of the Princes which these men calumniate saying that Fa. Coton maketh himselfe their fellow They are mantained by the Nobility Parlament other Magistrats of France for which cause the Hugonots say that they haue their Schollers and disciples in all places They are sent by God to represse heresie these men answere that France was Catholicke before the Iesuits were in the world they say not that France was not so infected with heresie before themselues They are learned and skilfull in all languages and sciences for this cause in the iudgment of some that is of the ignorant or malicious they will destroy learning They are vertuous and for all that the heretiks haue raised inuented and published against them they could neuer prooue any thing hitherto and therfore are inforced to say that they dissemble and to call them hypocrites Finally they esteeme that which is white blacke that which is sweet sower and that which is good and cōmendable in the opinion of others is naught and detestable in theirs The twelueth deceipt which the Hugonots vse is to call those seditious which answere them and to calumniate such as maintaine the accused terrifying their friends and reprehending them as though they were the occasiō of all the inconueniēces which come by seditious writings And in this many Catholiks are much misled being vnacquainted with the humor of hereticks who like to their Maister the Diuell vse to fawn and yeeld to those who are at defiance with them and resist them manfully but assault those fiercely whom they see moderate or fearfull Which was the cause that the ancient Fathers S. Iustin Tertullian S. Athanasius S. Chrysostome S. Hierome S. Tho. of Aquin S. Bonauenture wrote so many learned and earnest Apologies in the defence of Christian Religion and Religious orders And surely it is very strange that any should thinke much at the answers of the innocent party hauing beene prouoked by so many false calūniations and bitter inuectiues Of which we need go no further for an example then to that which passed in Paris before F. Coton wrote his Declaratorie Epistle The thirteenth is that so soone as any Minister hath set forth a booke fraught with lyes deceipts slanders it serueth for many other to write vpon the same subiect with any little alteration or addition And of this my Author produceth many exāples both of former times at this present For after the Anti-Coton came out diuers other Pamphlets here in Paris to the same purpose which my Author briefly examineth in 5. or 6. leaues But I find nothing worth the mentioning except I should tell you that they raile bitterly against a certaine Gentleman called Monsieur de Courbouzen Montgomery a man of great valour wisdome desert who hath lately forsakē the Hugonots after long disputations with them insomuch that none of them dare encoūter with him any more But he glorieth esteemeth it a great honour to be thus abused and hated by Gods enymies The fourteenth obseruation which my Author maketh is that the sinnes transgressions of the Hugonots ought not to be so little esteemed among Catholikes so that when they eate flesh in Lent laugh at the holy Sacrifice of Masse raile at the Pope break Images or teare pictures burne Reliques taking the Reliquaries to themselues and commit such other abuses incidēt to their deformed Religion many make light of it in a manner think it lawfull for them to doe these thinges because they are Hugonots wheras the truth is that an Heretike sinneth more in comitting these things then if he were a Catholike Which appeareth plainly in the sin of Rebellion Treason where he who not only reuolteth against his King but maintayneth also that his Rebelliō is iust seking to draw others after him teaching that all those are in euill estate who will not ioyne with him in that wicked action committeth a far greater offence then another who falleth into