our affayre where Gods holy gyfts and vertues themselues are enuyed at by them that wil not immitate the same is easy to discerne And if no other proof were extant yet their owne books set forth in such number and with such passion to discredit their aduersaryes are sufficient witnesses wherin they set downe so many high prayses giuen by other men to their said aduersaryes as albeit the partyes theÌ„selues do nether chaleÌ„ge nor acknowledge them yet is it euideÌ„t that the enuy of these and other like prayses hath put these mens mynds quite out of ioynt Neyther remayneth there any way as it seemeth for the enuyed in this case to discharge themÌ„selues of this raging tempest raysed against them but eyther to chaunge their laudable course of lyfe wherby they haue gotten that esteeme which these men enuy at this is not tolerable or for these men to alter their iudgmeÌ„ts and se their owne follyes and passioÌ„s herin which we shal endeauour to lay before them in this our treatese and that out of their owne bookes and wrytings And albeit we had fully purposed as before is sayd to wryte no more about this argumeÌ„t yer seing so many libels to come our daylie so false and slaunderous so pernicious not only to Christian vnity but also to the integrity of Catholike faith verity and those vnder the names of priests the very honor of priesthood it selfe hath forced vs to take pen in hand againe contrary to our former determinatioÌ„ therby to wipe away if it be possible some part of that notorious discredit and slaunder which iustly otherwise may fal vpon our whole order if such intemperate proceedings published in priests names should passe vncontrouled by all kynd of priests Wherfore our entent in this treatese is to shew that eyther these infamous libels set forth in priests names are not indeed of priests but of some other that play their parts or if they come from priests indeed then must we needs runne in this matter to the words of our Sauiour touching sal infatuatum infatuated priests such as haue lost not only all sauour of priestly wisdome and shining light of true vnderstanding but all true spirit also of Christian priests and priesthood which we shal declare by diuers proofes and considerations takeÌ„ out of their owne books for which cause we haue intituled this treatese A manifestation of the great folly and bad spirit of some in England that call themselues secular priestes Wherunto we were induced the rather as wel by those words of S. Paul alleadged in our first page insipientia corum manifesta erit omnibus their folly shal be made manifest to all speaking of such as made diuision as also by that dreadful parable of our Sauiour concerning the wicked vncleane spirit that leauing men for a tyme and finding no rest abroad returned and perceauing the habitation left by him to be wel cleansed but not wel fenced entred againe with seauen worse spirits then himself and so made the ending of those men worse then their beginning It were ouer long and exceeding the measure of a preface to set downe heer the interpretations and godly considerations of old ancient Saints about this parable of our Sauiour especially seing that for so much as appertayneth to this our affayre it is not hard for any man to see the coherence and application therof for that when these libellers were first made priests if they be priests and took that most sacred order of cleargy vpon them wherby they weare adopted into the peculiar choise and seuered portion of almighty God for so much importeth Cleargie they did not only renounce the spirit of Sathan in general as men do in baptisme by those words ab renuncio diabolo omnibus operibus eius c. but particularly also the prophane secular spirit of the world and all corruption and vncleanesse therof appertayning to libetty of the flesh by their strait obligation of chastity deuotion piety annexed to that holy calling aboue other men which prophane and vncleane spirit being once excluded by the holy character and vnction of priesthood and the house made cleane by the broome of holy pennance adorned also with graces and gyfts of the holy Ghost if after the same spirit returne agayne and fynd the guard and defence therof weake by negligence of the keeper or the dores broken open by the violence of passions as in our case alas it seemeth to stand he presumeth saith our Sauiour not only to enter agayne himself but to take bad company also with him to wit seauen other spirits nequiores se more wicked then himself that is to say more spiritual malitious more couert and hidden more obstinate and self willed more opposite to charity and more like to the diuel himself that is a meer spirit and the head patron and fountayne of all wicked wilful spirits For albeit the grosse spirit of wordly sensualitie be a foule and vncleane spirit especially in a priest and be also from the diuel yet as Cassianus in the former place doth note and all other Fathers do obserue in like manner it is no way so dangerous or wicked as are the spirits of more spiritual sinnes to witt enuy pride ambition hatred reuenge other like which are so counterset and couered poysons as often tymes they are not knowne nor held for vices and consequently neyther cured nor cared for nay they passe for vertues so are often tymes taken by the possessors themselues as for example enuy for zeale in Gods cause pride for corage ambition for desyre of ability to do much good and so in the rest wherby it cometh to passe that he whose house is possessed with these most pernicious guests doth think himself wel furnished and in good case and consequently neyther endeauoreth to expel them out nor confesseth his fault or negligence therin nor seeketh remedy by the holy refuge of pennance good counsel or other spiritual helpes and herby cometh it to passe that which our Sauiour saith fiunt nouissimâ— hominis istiuâ— peioraprioribus the ending of this man is worse then his begynning VVherunto that dreadful commination of the holy Apostle S. Paul doth wel agree also who sayth wryting to the Hebrues Impossible est â—os qui semel sunt illuminati c. prolapsi rursus renouari ad poenitentiam It is vnpossible for them that are once lightened by Gods grace and fal back agayne to be renewed by pennance Which words howsoeuer we vnderstand them eyther that the grace of baptisme is here meant or the word impossible taken for hard and rare euery way and in all senses it is a most terrible sentence ought to mooue men greatly that do see themselues fallen from a better state to a worse and from a quiet calme sweet humble modest spirit to a proud turbulent ireful impudent or contemptuous behauiour towards their brethren or equals and much more
company where they were sure and thrust him back sitting downe before him telling him in playne tearmes that the case was altered that albeit he had winked at his arrogancy before yet now for the honor of priesthood he must make him know his duty giue place to his better c. To the third which was a gentleman priest vnderstanding that he had boasted of this gentility noble alliance that therfore he was to be preferred before any other secular priest that was not a gentleman of equal calling with him they iumping iust togeather vpon a tyme at dynner he put him back and after the table was drawne taking him a side he said Sir I vnderstand yow boast much of your gentility preferring it before your priesthood it is a foule byrd that defiles his owne nest a base mynded ignorant and vnworthie priest that knowes not whether he takes his place according to his dignity calling or noe as worthy to haue his skyn razed cut of fleaed both from head and hand so degraded as an abuser of noblenes and gentry deserues to haue his colours reuersed his armes pulled downe his coat pulled ouer his eares so degentred for euer after Know yow therfore Sir c. Mark heer the spirit of humility and meeknesse in these men and to what case they are come that dare not only do these things and commit these insolencies but brag of them also in wryting Heer is fulfilled the saying of the holy Ghoste gloriātur cū malè fecerint exultant in rebus pessimis They do glory in doing euil and triumph in the greatest wickednesse which they commit VVe might heer consider of many other things as vayne false and wicked as these infarced throughout this book without all conscience modesty or respect of christianity if tyme did permit vs and that we were not ouercloyed with these VVe might set yow downe how wickedly many gentlewomen and noble personages are heere discouered discryed and dishonored some by name some by signes and letters and other like most perfidious detections VVe might lay open vnto yow how seditiously the author of this book goeth about to set rancor malice and sedition betweene the noble houses of Arundel Howards Dacres and others How he threatneth Catholiks with new persecution if they abandon not the Archpriest with the rest of his clergie and Fathers o◠the Society against whome he threatneth that he and his companions like angry sleeping dogges vnwillingly awaked by them wil now both bark byte leap in their faces c. all which sheweth the quality of their spirits But no one thing sheweth the same so much as often we haue noted as their most impudent deuised and forged lyes both against the Society in general as page 311. That the King of Polonia is defeated of the kingdome of Suetia only by their treacherous ambitious tampering aspyres a thing notoriously false as is moste euident as also against F. Persons in particular without number or limitation As for example that he wrote a letter to the Marques Huntley of Scotland about that kinges title to whome we vnderstand he neuer wrote letter in his lyfe that he sent a Iesuite preist to the late Earle of Essex to haue him take a pension of the king of Spaine a meere forgery as we are acertayned that the said Father vnder benedicite be it spoken saith he cosened a very reuerend priest and auncient gentleman old M. Midleton of three hundred pounds at least and that he dealt with him about the succession of the lady Infanta to England her marriage there These we say and infinite such other bold assertions being altogeather knowne to be false and vttered without all remorse of conscience do plainly discouer the spirit of Sathan delighted principally with lying For as for this Midleton amōg the rest which often is mentioned by these companions we haue informed our selues of graue men that were in Ciuil when he came thither and know all that passed there in his affayres and do auouch that this Middleton whome he calleth old being of some forty yeares of age coming out of England into Spayne with some store of money hidden about him though not halfe so much perhaps as heer is mentioned about the yeare 1594. bringing with him a youth that was his brothers sonne and arriuing first at the English Colledge of Vallidolid and hearing that F. Persons was at Ciuil he resolued to go thither but yet in such miserable poore sort as though he had byn a very beggar in deed in respect wherof he did not only take the almes of the said Colledge of Vallidolid but of all other houses also of the Iesuits in the way which is 300. myles offering to ly in their stables and hayloftes amongst their seruants when they had no roome within the house as at Cordu◠by name where he got 30. spanish ryals of almes which had byn gathered in the Church at a sermon for a poore Italian this man making his necessity to be greater then his and then comming to Ciuil he so assaulted F. Persons with weeping and teares and by intercession of D. Stillington and M. Martin Aray his countrey men and others as he took his nephew for scholler into the house and himself also for commoner through their infinite importunity but yet so as he offered to pay his owne commons and somwhat also at the beginning for his nephew who being a very proper youth died soone after and that greatly occasioned as he said by his vncles vntemperate dealing with him and after P. Persons was departed from Ciuil to Madrid his said vncle the old Midleton was remoued also by the Rector out of the Colledge for his intolerable passionate and vnruly behauiour which yet the Father returning to Ciuil did seek to remedy most charitably and being importuned by his continual sollicitations with teares and cryes yeilded also at length to haue him made priest by priuiledg of the Seminary which he once hauing obtayned F. Persons departed thence againe he fel out with the Rector againe and with M. Martin Aray and other friendes and so went he away from Ciuil insalutato hospite and going thence to Madrid he found F. Persons there who offered againe to prouide for him in the Seminary or residence of Lisbone but he refusing to go stole away secretly from Madrid also and went towards Rome in the yeare 1596. and in the way falling into the company of a Spanish gentleman that loued greatly F. Persons he made himself his dearest frend and scholler and therby got the most part of his charges but when he came to Rome he ioyned againe which the troublesome there where F. Persons arriuing soone after he excused the matter and asked him pardon by whome he was very courteously vsed and often tymes inuited to the Colledge and being afterward taken in a certayne
wish that a playne contrary course were taken by vs towards them from that which they haue vsed towards vs seing that our cause doth beare it which is of contrary state and condition to theirs for wheras their cause being false and infirme they would neuer consent to come to any indifferent tryal or disputation with the Catholiks I would wish that seing our cause is true and substantial and the more it is tryed the more it wil appeare that once at least at the beginning ful satisfaction were giuen by all English Catholiks to them and all other heretiks of the world by as ful free equal and liberal disputations as possibly could be deuised within our Realme c. Thus he wryteth and then setteth downe diuers particulars about the meanes lawes and conditions that might be prescribed for the good preformance of this affayre cōcluding in these words And thus much for gayning of those that haue byn deceaued by error and are of good nature and think they do wel and do hold a desyre to know the truth and follow the same and finally do hope to be saued as good Christians and do make accompt of an honest and true conscience though they be in heresy c. So saith he and much more which we omit and by this we may see in part this mannes disposition that he resolueth nothing of himself but only propoundeth to be taken or left in parte or in whole as shal be thought best And thus much for a tast of the first part of this Memorial The second part of this worke concerneth the Cleargy contayning Bishops Priests Churches vniuersities and religious orders both men and women and hath this title to the first Chapter therof Of the Cleargie in general what they are and ought to do at the next chaunge and how soundly to be vnited with the laytie c. which Chapter beginneth thus Hauing to speak of the Cleargie in general which God from the beginning of his Church vouchsafed to name his owne portion for that they were dedicated more peculiarly then other men to his diuine seruice and our Sauiour to cal them by the most honorable name of the light of the world and sale of the earth the first point of all to be remembred vnto them seemeth to be that yf euer there were a tyme wherin the effect of these names were needful to be shewed and put in execution it wil be now at the begining of our countreys next conuersion whose fal and affliction may perhaps in great part be ascribed to the want of these effects in former tymes past c. And furthermore it may be considered that the State of the Cleargie in England after our long desyred reduction and happy entrance of some Cath. Prince ouer vs and after so long and bitter storme of cruel persecution wil be much like vnto that which was of the general Church of Christendome in tyme of the first good Christian Emperour Constantine the great after the bloudy persecutions of so many infidel Tyrants that went before him for thre hundred yeare togeather at what tyme as God on the one side prouided so many notable zealous and learned men for the establishing of his Church as appeareth by the three hundred and eightene most worthy Bishops gathered togeather in the first general counsel of Nice so on the other side the diuel ceased not to styrre vp amongest the Cleargie of that tyme diuers and sundry diuisions emulations contentions some of indiscreet zeale against such as had fallen and offended in tyme of persecution and some other grounded vpon worse causes of malice emulation and ambition tending to particular interest wherby both that good Emperour in particular and all the Church of God in general were much troubled and afflicted and many good men scandalized and God almighties seruice greatly hindred and the common enemy comforted And considering that the tymes men matters and occasions may chaunce to fal out very like or the same in Englād whensoeuer it shal be reduced to the Catholike faith againe great and special care is to be had least semblable effects should also follow to the vniuersal preiudice of our common cause VVherfore this ought to serue as a preparatiue both for our Prince and people to put on the same pious and generous mynd that Constantyne did to beare patiently with the infirmityes of men and remedy all matters the best he may and the people but especially priests to beware of like deceyt of the diuel and among other things if perchance in tyme of persecution cause hath byn giuen or taken of offence or disgust betweene any persons whatsoeuer that haue laboured in Gods seruice and do tend al to one end to procure effectualy now that it be altogeather cut of and put in obliuion and this especially amongst the Cleargie and by their meanes also amongst others And if there should be any vnquiet or troublesome spirit found that vnder any pretence would sow or reap or maytaine diuision that the holy Apostles counsel be followed with him which is to note and eschue him to the end that all may ioyne cheerfully and zealously to the setting vp of this great and important worke of reformation And thus much for concord This is his beginning of the second part and conforme therunto is the prosecution therof shewing in the second and third chapters how bishopricks deanryes and other cheefe prelatyes ought to be prouided with the first and what maner of men are to be procured for them And wheras some of these calumniators haue giuen out and wrytten also in books that this father would first destroy the auncient subordination and hierarchie of the english Church this is refuted by the very titles of these chapters and much more by his whole discourse therin and secondly haue affirmed that he would haue no clergie man to haue any propriety in any ecclesiastical lyuing but only to be put to pensions this also is euidently false in Bishopricks deanryes Archdeanryes Canonryes and the like as may appeare in the chapter heere mentioned for that he persuadeth these first of all to be prouided of incumbents and thirdly it is no lesse false in particular cures and common benefices as is cleare by that he suggesteth Cap. 2. for their furnishing with fit men by way of opposition and trial both for learning and maners And wherof then thinke yow arose the calumniations of putting priests to pensions yow shal heare it out of the fathers owne words I haue spoken before saith he of English preachers to be sent ouer into the realme with diligence at the beginning allotting to euery bishop so many as may be had for that purpose and that he deuyde them as he shal thinke most needful and that for some yeares it wil be more commodious perhaps for the publike and more liberty for the preachers priests themselues to haue no appropriation or obligation to any particular
multitude of his parentheses misliked he sayth by some Readers Secondly yow see after his accusation and confession both a complaint against the seuerity of some Catholiks with some excuse of himself The complaint we thinke verily to be false for what Catholike thinke yow would deny a cup of water or a glasse of beere except there where no glasse in the house to so miserable a poore fellow standing in bodily need though neuer so much spiâ—itually offending by his fault As for his excuse or defence it is very simple and ridiculous as yow see especially in that point where he sayth that his great synne in accusing Catholiks is called by diuines Percussio Clerici striking of a clarke wherby he sheweth that he hath no learning at all nor knoweth what he saith in matters of diuinity or yf he do and haue any light or remorse of conscience left him as then he seemed to haue had let him consider in how farre worse case he standeth now then he did then hauing scandalized so much the more Catholiks in this fall then in that by how much this is more publike and preiudicial to the comon cause hurtful and iniurious to infinite particular persons belyed and slaundered by him and that this is voluntary conspiring with the comon enemy wheras that was vpon feare and fraylty this is of meere malice enuy pryde and other like motyues the other vpon infirmity so as there is much more cause for him to accuse himself of Percussio Clerici then before seing the most part of theÌ„ that are iniured by him are priests and percussio linguae striking with the tongue is by S. Aâ—gustynes iudgment grounded on scriptures the most greeuous and daungerous striking and wounding of all other violences And consequently this miserable fellow hauing added this syn to his former is in farre worse state of damnation no doubt if he repent noâ— and may better bewayle his synnes nowe then beforeâ— when he wrote the conclusion of his letter thus I now take my leaue saith he in most humble wise beseeching God to grauÌ„t grace strength coÌ„staÌ„cy to all such as do staÌ„d to vs sinners that haue fallen true repentance with continual contrition and sorrow for our sinnes so long as we liue in this vale of teares c. Lo heere in how good a moode he was when he wrote this and if he had byn constant therin he had neuer fallen into that desperate case wherin now he hath plunged himself But soone after this he returning to his former licentious course abroad and then being taken and breaking prisons we know not how often and once with the death of some of better merit with God as it seemeth then himselfe he became in short space to be so gay and gallant with horse and man and his litle body so decked and loaden with iewels chaines rings bracelets and other such ornaments gotten partly by importunity partly as we are informed by shifts and other like meanes wherof we could recount heere diuers particulars if we had but halfe the desire to discredit him as he hath malice to bely the Iesuits as none or few in England were more notorious for those matters then he and being in this state and liuing as it were in outlawry with the state by his breaking of prisons and in no credit with Catholiks for his disorderly life and notorious foolery hauing made a ridiculous common welth a litle before about sitting at table other such proceedings among priests and gentlemen the seditious lacking men of audacity to make more styrres and immagining him to be for their purpose M. Bluet as before hath byn said made his peace with the B. of London if he would yeild to the condition appointed him which by all likelyhood was this to rayle against Iesuits the Archpriest and their frends wryte and print books by the Bishops direction and this was VVilliam VVatsons holy vocation in the state and dignity of perdition wherin now he standeth And so much for his person at this present Now let vs passe ouer to the book it selfe set forth by him heere in his brethrens name as he calleth them that is to say the mutined discontented priests though no man in particular setteth his name thervnto And this fellow in his Quodlibets saith that some do disclayme as wel from this as other books set forth in their name wherby we see that all is but mutiny dissention and disagreeing among themselues and their wrytings of no substance ground or care of truth but only to raile reuel and reuile as turbulent spirits are wont to do vntil God from heauen or magistrate vpon earth represse them And so now if we wil beginne to examine this book intituled A sparing discouery according to the former points and chapters set downe by vs before we shal first find that for argument or subiect this hath none but only to rayle at Iesuits in general and F. Persons in particular And secondly for handling it is farre more shamelesse foolish and malitious then any of the former Thirdly though it be meant and directed principally against the men aforesaid yet breaketh it out also most insolently against any other that is thought by them not to fauour their faction and rebellion fourthly for open lyes manifest vntruthes apparant contradictions and intollerable slaunders which is the fourth consideration before specified to be weighed in their books if yow remember this is so replenished as it is vnpossible for vs to examine them in this one head or member whithout making a whole volume in answere especially if we should descend to particulars yet some examples for a taste shal we touch vnto yow therby yow may gesse of the rest noting only by the way that togeather with impudent lyes we meane to ioyne also for breuityes sake the absurd wicked and impious speaches in testimony of their good spirit and holy constitution of mynd in the one and the other we shal be as breef as possible we may be for we are weary of so lothsome matters before vve begin First then they begin this libel with an odious comparison taken from the Scribes and Pharasyes in the old law as representing say they our religious orders now but yet greatly reprehended by Christ c. which heretical obiection is answered aswel in the old tyme by the ancient Fathers S. Basil S. Chrysostome S. Nazianzen S. Augustine S. Gregory which were all religious men though priests and bishops also as in like manner by all the wryters in controuersyes in our tyme against Lutherans zuinglians Caluinists Atheists scoffers and ribaldes of which later sort the wryter of this sparing discouery sheweth himselfe to be as also a most ridiculous companion in that after he hath said of Iesuits that their followers presume to affirme that they are more free from error more familiar with God more particularly illuminated and more specially indued with the spirit of