affirmed this against our mennes new flattering paradox we should fil vp this whole Chapter with quotations of authors and books which esteeming to be needlesse and inconuenient we haue thought better to passe them ouer cyting only some few in the margent for the Readers direction if it please him to peruse And as for reasons one or two only may suffice for reasonable men in this so cleare a matter wherof the first ground of all other is the subordination that is and ought to be beweene the temporal and spiritual ends of ciuil and ecclesiastical Magistrats and their powers which subordination according to the most excellent declaration of S. Gregory Nazianzen and other fathers is and ought to be as the body to the soule the flesh to the spirit and earthly things to heauenly things And as the body is subiect to the soule the flesh to the spirit and earthly and temporal affayres to those that are heauenly and eternall so is the end of the ciuil common welth subiect and subordinate to the end of the spiritual common wealth to wit the Church of Christ. And as the soule may and doth restrayne or correct oftentymes the body and the spirit the flesh when they go out of order so may the spiritual gouuernour do the same to the temporal when he breaketh this subordination and goeth about to impugne the same and ouerthrow religion wherunto he and his power ought to be subiect and subordinate c. The second reason proceeding of this first may be that if some such supreme superiority for restrayning of particular princes were not left in gods Churche then had not his deuine prouidence left sufficient remedy in the Christian common wealth for conseruation and coÌ„tinuation therof which notwith-standing he hath promised shal endure to the end of the world seing that euery temporal prince without subordinatioÌ„ to any on head may beleeue teach chauÌ„ge or alter religion at his pleasure without any remedy or redresse which were contrary to the high wisdome of almightie God shewed in all other things to which he hath left sufficient power and prouision to defend and conserue themselues and their owne beeing And this is so plaine and euidenta truth euen by the light of nature her selfe where any soule or spirit or higher end then earth or earthly things is acknowledged as not only all sectaryes of our tyme whatsoeuer do confesse the same or substaÌ„ce therof but Iewes also and Turks wil not deny but that for defence and conseruation of religion any prince may be restrayned that goeth about to ouerthrowâ—the same which we see in like mauer practised by innumerable examples recounted both in scriptures ecclesiastical and prophane historyes as also by experience of our owne dayes And this base flattery of these our new fawning brethren to the contrary is not only fond but also impious There followeth the fourth part of their argument in this book which conteyneth a braue and resolute protestation against the Pope to wit that if the Pope should come in person with an army where they are vnder pretence to establish Catholike religion by force they would oppose themselues against him and spend the best bloud in their bodyes if any be good in that quarrel c. Behold valiant Souldiers brought vp in the Popes seminaryes brauing against him who would beleene this to be spoken by preests except they auowed themselues to be authors of the book And how are these men think yow so soone of priests made souldiars A litle before they talked much of the word and now vpon the suddayne they haue taken vp the sword to fight against their cheefe pastor and bringer vp and this also in defence of heresy VVhence think yow is this mutation VVe are thorowly presuaded say they that priests of what order soeuer ought not by force of armes to plant water or defend religion But we would aske them what good arguments haue persuaded them herin or what learned maister hath taught them this new lesson so contrary to their old Surely we can immagine none but my L. of London nor other arguments then anger enuy and other like passions The fifth poynt of their subiect is to cast vpon Catholiks as hath byn said yea vpon the best and most zealous sort and vpon the martyrs themselues all the fault hatred and enuy of the long and greeuous persecutions and sufferings for religion in England and to drowne them as men are wont to say in their owne bloud and which is more impious to defame them with all sorts of people both at home and abroad as traytors conspirers and practisioners against the State and as men of maleuolent mynds towards both their prince and contrey And is this priestlike is this piety nay they lay the fault vpon the Popes themselues as before hath byn shewed and is this tolerable But yet they go further and say that some of themselues if they had byn of her Ma. counsel and knowing what they now know would haue giuen their consents to that which hath byn done against Catholikes Lo heere they giue their consent à posteriori to participate the spilling of so much bloud and the guylt of so many spoilings and vexations of Catholiks as hitherto haue byn vsed and great probability there is that the iustice of almighty God may admit them to that participatioÌ„ at the day of iudgment seing they desyre it so earnestly and so importunatly thrust themselues in now by offering their postconsent But would any man beleeue this of Catholike preeists that are in their right wits If a man should pose them about the proceedings in England for aboue twenty yeares before the comming of the Iesuits thither whome now they make the authors of al persecution sufferings as of the chaunge of religion it selfe the deposing and imprisoning of all the Cath. Bishops the abolishing of the masse with the greeuous punishmeÌ„t appointed for hearing it the ministring of the oath about the supremacy and other articles of faith the inforcing to heretical seruice sermons and communion the expulsing from colledges benefices and dignityes the imprisoning of diuers presons the putting to death of diuers as wel priests as others M. VVoodhouse M. Mayne D. Story M. Shirwood c. yf all these proceedings and persecutions were vsed before the Iesuits came into England or that Catholikes styrred how do these accusers of their brethren lay all the fault of rigour and persecution vpon Iesuits and other Catholiks of their side How wil they answere or defend this The sixt poynt of their book is an intimation of their intention and resolute purpose to chaÌ„ge their former course for the tyme to come Better late them neuer say they we haue thought it our parts being her highnes natural borne subiects to acknowledge the truth of the carriage of matters against vs the apparant causes of it that the blame may
proceded therin for vow or other obligation we wil not affirme for that we are more fearful of conscience to auouch things we know not for certayne then he seemeth to be to protest and sweare matters that he knoweth to be false VVherfore what he did in that behalf then or what dispensation he hath had synce that tyme in the one or the other we leaue it to his owne conscience at the last day only it may be taken for an aduertisment to good Catholiks that yonkers which slyde back from so high good desyres and purposes do ordinarily slip afterward into dangerous pitâ— and dungeous of disorders and contemne when they be in the depth But let vs go forward From this spirit of religious and ecclesiastical lyfe he fel back againe soone after to the spirit of poetry forsaking the ordinary study of the house for which he was dismissed and sent by the charity of the fathers to the Colledge of Rhemes thinking therby to saue him from further falling but being arriued there he presently became an enamorate and fel in loue with one of Cardinal Allens neeces and proceeded so farre therin as he presumed to wryte a letter to the said Cardinal to request his consent that he might marry her but the Cardinal tooke it in so high disdayne knowing the leuity of the lad as he gaue order presently that he should be put from Rhemes also from whence he went to Flanders and became a souldiar first amongst the English vnder Sir VVilliam Stanloy where his vnconstant head suffering him not to stay he went to serue among the Spaniards and had besides by Father Holâ—s help and assistance a pension of 25. crownes a moneth and so hauing eaten of the King of Spaines bread for diners yeares he cometh now to pay both him for his maintenance and the Iesuits for their good turnes towards him with this infamous inuectiue which heere he hath printed against them both with as great splene and spite as any malitious stomake in the world could vtter against mortal enemyes He deuydeth his whole discourse into three points in his first page to wit Appeale State Iesuits adding therunto this sentence Recta securus which if Recta be vnderstood in the ablatiue case it agreeth not vnproperly to his case who seemeth to runne securely without feare in the right way to perdition whervnto do lead him not only the vanity and inanity of the yong mans head but his pouerty and need also in respect wherof it seemeth he would gladly get in with some of them that be in authority wherunto he thought good to make this prologue and his brothers liuing is a great allurement God graunt we see not him passe further then hitherto is professed by him for where charity is ouerthrowne faith soone after is quickely shaken but now in a word to the substance of his book The first point concerning Appeale and matter of schisme is already determined by his Holines especial Breue to wit the Appeale reiected and the controuersy of schisme prohibited from further dispute vnder daine of excommunication ipso facto into which this man must needs haue incurred if he knew of the said Breue when he wrote this book and if not then at least wayes the book it selfe remayneth forbidden vnder the same payne and punishment And albeit this were not so yet were it but lost tyme for vs to answere this quarreller that seeketh but matter of stryfe and occasion to rayle at the Archpriest and his Assistants his spiritual Superiors that neuer deserued euil of him and he not vnderstanding the substance of the controuersy tatleth without any purpose at all saying the same in effect but yet much lesse and worse then others of his crew haue said or wrytteÌ„ before him and spendeth both tyme and wynd without knowing what he talketh as for example heare one reason of his Then againe saith he for the Iesuits that they are notable schismatikes in this case it is not their disclayming from being members of the body of the Seminaryes but of another body videlicet their owne society that can excuse them for that to be a schismatical member to a body is suffiseth to be membrum genericum to that body though not specificum c. And herby the discreet reader wil see how wise an vniesuited gentleman this is to instruct his cosyn the Iesuited gentleman in matter of schisme The other point about State matter is as learnedly handled by him as this Harken to one reason of his against the Popes authority to mooue warre for religion Besides this saith he that Christ did neuer delegate any such power to S. Peter as tradere genteÌ„ in genteÌ„ that being a meere temporal reuenge and he but his Vicar spiritual yea he expressely rebuked him for drawing his sword cutting of Malcas his care c. And do yow not see by this reason that this yong gentleman souldiar is fitter to cut of boyes eares then to reason of State-matters or to hacke at the Popes authority by such arguments as these are But what saith he of the third point about Iesuits Oh heere is his vayne in deed to rayle and reuel against them who good men haue byn alwayes careful so farre forth as in them hath lyen to stay his shitle braynes and to make him careful of some christian constancy but all in vayne as it seemeth VVe pray yow heare him a litle iudge of his vayne in malediction The truth is it saith he that a Iesuite is a piscator but not like S. Peter animarum so much as pecuniaâ—â—m and therfore his fishing is euer best in a troubled water c. And then further a litle after Haue yow not heard I pray yow how not long age a Iesuite heere in London crected a kynd of family of loue lecturing by night 3. or 4. nights togeather to his auditors all women and those fayre ones for the most part Haue yow not heard of the night meetings for feare aâ— least wise I am sure yow haue hart of many and do know some who misâ—ing their wyues the white haue scratched their hearts whore it iched not and bit their tippes c. Do yow heare this lasciuious companion going about to discredit good and vertuous men and in them the whole Catholike cause by the meâ—sore of his owne beastly and sensual imagination Do yow thinke this is a Catholike but only in the very ryne and paring No no this is a copes mate shrowded in a Catholikes coate an Apostata in his heart from God all piety so wee feare that in the end he wil prooue howsoeuer in the meane space he make a shew to beleeue the Cathol Doctrine but denying as the Apostle saith the vertue force feling therof both in words deeds And as for particular impudencyes in this treatese of his he is not ashamed to auouch that F. Persons not many yeares since did offer by
ouerthrow therby the Popes institution of the Archpriest their intention must needs be consequently to exclude all Papal authority and iurisdiction from the kingdome of England except the prince of what religion soeuer agree thervnto VVhich doctrine of what quality it is no man can but see And for better explication therof we are in this place to aduertise the Reader that albeit we haue said so much already in our Apologie about this matter as was needful for that place and the obiections made by these people did require yet hauing both thought and sought more of that poynt since by occasion of the often vrging it we find somwhat to be added heere to wit that the Appellation to Rome in the first instance which there we mentioned was rather an antecedent or preamble to the law it selfe of Premunire then the cheefe substance therof which preamble was begon specially vnder K. Henry the second in the cause of S. Thomas of Canterbury about the yeare 1170. and continued on vntil towards the later end of the raigne of K. Edward the 3. to wit about the yeare 1375. which was but a yeare before the said Kings death when VVickclif now had begone to styrre against Cleargie men and the king being impotent permitted the gouernment most to Iohn of Gaunt Duke of Lancaster his fourth some at great variance in those dayes with the bishops namely VVickam and Courtney the first of VVinchester the second of London and himselfe not a litle incensed with Iohn VVickcliffes new diuelish persuasions against the cleargy and religious men VVherfore a contention being in those dayes about the collation of benefices and bishopricks in England wherof the Popes were wont to dispose for the most part they concluded in England after many contentions and disputes and many sendings forth and back to Auinion in France where the Popes at that tyme resided that such prouisions of benefices should not be sought nor made from the Pope immediately for the tyme to come but only in England by consent of the prince and confirmation afterward of the Pope for the most principal benefices and dignityes and whosoeuer should contrary to this procure prouisions immediately from the Pope or any other power or iurisdiction contrary to this lawe should incurre the penaltyes therof And this to haue byn the only true meaning and intent of the said law and lawmakers that were Catholiks is euident by all authors that haue wrytten therof And in this sense there is no controuersy among vs for that later Popes haue eyther agreed thervnto or permitted the same and we see the like in vre also in other Catholike countreys at this day by agreement and composition betwene the Sea Apostolike Princes and Catholike Cleargie But besides this sense and meaning of the law there hath byn another inuented by heretiks and enemyes synce that tyme as though by this law all external iurisdiction of the bishop of Rome should be vtterly excluded from England not only in prouiding of benefices whervnto are annexed temporalityes but euen in matters also meere spiritual In which sense K. Henry the eight Father of her Maiestie was persuaded by some of his Counsel infected with Luthers Doctrine at that tyme to condemne the Card. of Yorke and all his English Cleargie in the losse of all their temporalityes by pretence of this law for admitting the authority and iurisdictioÌ„ of the Popes legats Campegius the said Cardinal without the kings expresse licence And in this sense also hath the Popes authority byn called forrayne and external and vtterly excluded from England by diuers lawes statutes oathes set forth by Protestants against the same since that tyme. And in the same sense and signification being plainly false and heretical as yow see do these libellers vrge it now against the Archpriest and others that admit and approue his authority though meerly spiritual as all the world seeth as hauing nor benefice nor temporality annexed to it or ioyned with it And so we see with what kynd of people these men are drawen by passion to conspire and iump The third point of their argumeÌ„t in this book is to shew that nether the Pope nor any other ecclesiastical power what soeuer hath any authority to restrayn punish or presse by way of force or armes immediatly or by others any Christian teÌ„poral prince whatsoeuer for any delict of heresy Apostasy impugnation of Christian faith extirpation of religion or other cryme whatsoeuer though neuer so much danger or damage should eâ—sâ—e by his default to the commouwealth or to the rest of Christendome And this irreligious paradox they go about to maintayne throughout their whole book alleadging fond childish argumeÌ„ts for the same as that the word of the spirit not the swords of the flesh or any arme of man is that which giueth life and beauty to the Catholike Churche and that the promise made to S. Peter is a sure and sufficient ground to defend Catholike religion without armes And other such faÌ„cies which the Anabaptistes do vse to proue that there should be no external force or ciuil magistrate vsed by Christians and as Martyn Luther disputed when he would prooue that warre was not to be waged against the Turke for religion especially at the Popes direction And yet are our men so confident in these their follies as they are not ashamed to say in the same place to Catholiks Giue no eare deare Catholikes to any priuate VVhisperings or Iesuitical persuasions to the contrary all arguments that can be brought assure your selues are false and vnlearned sophistifications Thus they say and thus they assure Catholiks but much more sure are wee that this is pride ignorance â—olly and falshood in them for that they cannot but know that all the Catholike learned men of Christendome are against them in this position and that the proofes and reasons which they alleadge for the same called by these men heere priuate VVhisperings Iesuitical persuasions and vnlearned sophistications are so learned and weighty as they are not able to answere one of them and if we should heere set downe the ranke of authors that haue wrytten of this point within these 400. yeares as also in our dayes against heretikes and atheists and conuinced the same by most learned demonstrations both out of scriptures councelles fathers and theological reasons to wit that albeit directly the supreme pastor of Christs Churche according to the coÌ„mon opinion of diuynes haue not temporal dominion or iurisdiction ouer christian temporal princes that are supreame in their owne states yet indirectly for conseruation and defence of religion when it is impugned or put in hazard by them he may also vse the sword or help of temporal forces for his restraint eyther immediatly from himself or by other princes at his direction if we say we should cyte heere all the learned Catholike authors of all nations that haue wrytten and
tbey precend then the words themselues of the same title to wit that this hope of peace was by laying open manifest vntruthes against their said Superior the Archpriest theÌ„ which attempt nothing could be more effectual to continue warre as euery one wil confesse and in the second book of pretending to relate compendiously the troubles contentions past in England and to iustifie themselues therin they take the meanes which are quite contrary therunto which is to set downe both the Card. Protectors letters and viceprotectors against them with the Popes Breue also and other authentical wrytings of most authority to condemne them and what blyndnes or obscurity of passion this was all men that are out of passion may easily descerne and this is their wisdome in eligendis medijs Moreouer their principal end being in that book which they cal the pope of peace to excuse themselues from dealing with my L. of London and other aduersaryes in religion against their owne brethren both in VVisbich and abroad and against the Fathers of the Society and other Reuerend priests vnited with their Superior the Archpriest they take this medium to do it by authority of scripture telling the Readeâ— that wheras Christes disciples saw at a certayne ryme one casting out diuels in his name who yet did not follow on with them they forbad him but Christ willed them to let him allone saying He that is not against yow is with yow wherwith they seeme to persuade themselues to haue defended wel their owne fact by this example imagining my L. of London his pursuiuants and others persecutors to represent that man that did cast out diuels themselues to be the Apostles and disciples following Christ that looked on misliked the same vntil Christ said vnto them let them alone The diuels cast out must needs be heere the Archpriest and all other good priests ioyned with him to geather with the Fathers of the society And thus farre the comparison seemeth to ruÌ„ne with them roundly but now with what piety these men may be accompted diuels by them that are their brethren and of the same religion and how they may be said to be cast out in the name of Iesus by protestants that persecute them and how my L. of London his casting theÌ„ out may further or aduaunce the cause of Christ as the other did in casting out diuels in Christs name though perhaps he was no Christian all these poynts we say our men must accomodate themselues for we cannot ty them to-geather with any conuenience of reason wit religion or piety and yet notwithstanding we see them so delighted with this proof of theirs and so resolute in the matter it selfe as they dare auouch a litle after that if any of their ecclesiastical Catholike superiors should stand against them in this they would hold them for Principes tenebrarum Princes of darknes c. Thus they proceed in that book and do thinke this their dealing with the heretiks a good meaues to pacific matters the very like or rather worse course do they hold in this book of Important Considerations by excepting first against the Popes authority spiritual vnder the pretence of the law of Premunue and then by protesting to oppose themselues openly in the field against him if he should vse any power temporal and thirdly by condemning whatsoeuer hath byn said or done hitherto in that affayre by Catholiks to the contrary bringing their bloud vpon their owne heads such as haue byn put to death and finally defaming them with all the world for practisioners vnquiet people vnfaithful and traytors indeed to their prince countrey ioyning heerin with the greatest and most bloudy enemyes that euer our cause or brethren had in our Countrey And is this also a good meanes think yow to make themselues grateful to Catholiks eyther at home or abroad And wil they go to Rome as they pretend with this good cause of pacification in their hands VVho doth not see the folly of this proceeding But yet ere we leaue this matter we would haue yow consider what a kind of Preface these people do make to there treatese wherin they meane to accuse and make odious all Catholiks that are against them to the state and gouernmeÌ„t and they speak it by way of interrogation to the Catholiks themselues making them their owne iudges and condemners for thus they say Is there any synne deare catholiks rysing vpon in fâ—rmyrie and frailty of man committed by an Apostatâ— an infidel an heretike a schisamaâ—ke an Atheist cast out of the sauour of God and accussed out of his church but a catholike may and often hath fallen into the same and yes remayned constant in his religion to death Questionles there is nor Thus they say and we say the contrary questionles there are many things for that an infidel denyeth God an heretik contemneth his Churche a soâ—ismatike seperareth himselfe from his head aâ— Atheist beleâ—ueth nothingâ— all which synnes Catholike remayning constant in his religion can do But we do ghesse at the fond which the wryter may haue in this place though his intent be impious to lay this absurd foundation to all that they are to say afterwards against any sort of Catholiks especially the Fathers of the Society against who â—e they are to rail their fil and do not dissemble it eueÌ„ at the first entraÌ„ce for thus they wryte The intent of this discours is in the name of secular priests in general not to impeach any one perticular person of the cathâ—laity of matter of treason and state c. nor yet to accuse excuse nor any way call in question our common adsuersary togeather with the present state as a point very impertinent to the purpose c. for that to medle with such edge-tooles as the very bandling of them roughly would rent vs quite in peeces our frownd on state considered were a very preposterous course for men in afflaction c. This they say of that they wil not do and then after a long treatese of this negatiue they signify to the reader what they meane to do which is to ioyne with the said comon aduersary in defacing of Iesuits and their frends by name with Thomas Bel the heretical and relapsed Apostata who they say hath touched the Iesuits with pryde ambition intrusion vsurpatton incrochment ouer the secular priests affectation of soueraygnty and the like which they wel allow of and approoue his spirit therin and then they make a certaine obiection to themselues as coÌ„ming from some Catholiks how it can stand that Catholike priests may ioyne with heretiks to lay open the defects if any such were of their owne brethren or rather to lay the faults of heretiks vpon them as the persecution of protestants vpon Iesuits their most opposite aduersaryes and for the first part of the obiection they answere it easily affirming that in their diuinity it is not only lawful