and charitie abstracted from all gaule guile or state affaires as men most willing to communicate Gods blessings and graces to others fructifying maruellously in our countrie by them and accepting as coadiutors with them in this their haruest on Gods behalfe all and euery religious person of any Order that would hazard themselues as they did had our language and should come with like Apostolicall commission and authoritie wherewith they came none otherwise then as Saint Augustine our Apostle first entred this land Of all the rest of religious Orders that vndertooke with the Seminaries this speciall conflict the fathers of the societie of Iesus were the most in number who presently forgetting the Apostolicall worke of Seminarie Priests alreadie taken in hand began foortwith to take a new preposterous and neuer heard of Apostolicall course for conuersion of countries to wit by tampering temporizing and statizing like martiall men or common souldiers in the field of warre in all temporall mundane and stratagemicall affaires The Seminaries innocently iudging the best of their bad meanings as charitie they thought did bind them were willing at the first to colour hide and conceale all making the Iesuites cause attempts intents practises and proceedings their owne in euery thing and yeelding to them the preheminence fame honour and renowne in euery action acted by them vntill at last they were intangled by penall lawes iustly made against them equally as against the Iesuits whose plots and practises they seemed at first to defend or at least to winke at and withall perceiued that the Ies religious pietie being turned into meere secular or rather temporall and laicall pollicie did occasionate in them an aspire to soueraigntie and that taking an elle vpon an inch giuen them did tempt them with an ambitious hope of domineering ouer them and thereby ouer the whole Cleargie and state Ecclesiasticall hand then the said Priests for their owne indempnitie were driuen to prouide and looke to themselues Et hinc illae lachrymae of all the euils that since haue ensued aswell respecting the persecutions inflicted vpon vs all for their owne peculiar and priuate practises as also in regard of the hartburnings and contentions that since haue bene and are at this present betwixt them and the Seminarie Priests which heauie accident and of all other most straunge manner of proceeding in the Iesuits hath caused many to bath their sighes in bloud and me to theame my speech in teares to thinke how that their insolencie hath past so farre beyond the bounds of charity iustice and all humanity as I must be forced to open to all the world what grosse errors they do maintaine how maruellously the people are blinded and seduced by them and how dangerous a race they runne to their owne and all others destruction that will be currents of that fatall course begun by them with contempt of Priesthood and all Ecclesiasticall order with contempt of sacred Maiestie and all magisteriall gouernment and with most turbulent seditious and trecherous innouations supplantations defamations and slaunders of all that rubbe not on their loftie banke rebellions and conspiracies against both Pope and Prince Church Commonwealth and all estates therein And because that as I haue shewed there is nothing permanent or certaine here on earth saue onely the power of Priesthood for administring of the Sacraments that sentence propheticall standing irrepealable for euer tu es sacerdos in aeternum secundum ordinem Melchisedech and that irremoueable ground of truth graunted only and wholly to the same priestly power to remaine without all possibilitie of errour in Saint Peters chaire to the worlds end all other foundations assurances priuiledges and prerogatiues fayling saue this alone no Monarch in the world being sure of his estate no religious Order being certaine of their stand nor person of most perfection being freed from chance and change from better to worse and to haue a hideous downefall this night before to morrow hereupon as in our case in hand we haue experience there rising many thousands of absurdities whispered into gadding heads and itching eares by so many intricate politicall plots and deuises as for to set them downe in a positiue discourse Rhetoricall stile or historicall method were but oleum operam perdere the ignorant multitude to whom the matter most belongs for their better instruction especially whom the Iesuits vse most as women gospellers trumpetters of their prayses being not possibly able to conceiue much lesse to carry away so many particular points as are in question betwixt vs and the Iesuits and as which if either they acknowledge an obedience to Gods Church to the Popes Holinesse and to all or anie Priest or a due loyaltie to their Prince and Soueraigne or a dutifull respect to the common wealth of their natiue land or any loue or affection to their flesh bloud kindred friends and generally to all noble generous and humane English hearts or lastly any care of their owne soules good name and fame before God and man they must heare of conceiue of haue beaten into their heads and hearts and carry about with them for their better information resolution conceit of things like Catholiks indeed where euer they go or happen into company prurientes auribus à veritate auditum auertentes which is a common case amongst silly women more deuout then discreet as alwayes in extreames either Saints or Diuels I haue therefore thought vpon the easiest readiest briefest plainest and exactest of any other course or methode that I thinke could possibly be found out aswell to satisfie all parties that desire to be resolued of all or any point in question amongst vs or that will not wilfully and malitiously as God forbid any Catholike or well minded Schismaticke should be caried away with popular applause into manifest errours as also to deliuer the truth and state of the matter by such interrogatorie questions Articles or Quodlibets as shall both touch to the quicke whatsoeuer is offered proposed or comes to be examined qustioned withall or reasoned vpon amongst the learned or ignorant on any side and yet withall allay the passions of the contrarie affected Reader and abate the heate of the haughtie heart in all or any that find themselues touched or grieued therewith So as by this kind of Methode they shall haue neither cause iustly to complaine of iniurie or wrong done or offered vnto them neither any euasion or means to escape from detecting and making known what is in their very harts who are wronged and who are not what euery one is bound for his own securitie to speake write beleeue and practise in these things and how farre he may go therin For if that by way of a Quodlibet or Thesis proposed a man may without blasphemie sinne scandall or any offence in the world aske whether God or the Diuell be to be honoured whether our Sauiour Christ could sinne or no whether our blessed Lady were an adultresse or common
the Puritanes may dispense with some of their confederacy to insinuate themselues into the Ministery and to vse Surplice cap crosse ring and all according to the Queenes iniunctions which is quite contrary to their doctrine but that they do it for loue of their benefices and euen so the Iesuites may dispense with some of their close confederates or society to passe vnder the name of secular Priestes for their priuate gaine and more aduantage though otherwise their profession be quite contrarie Fourteenthly the Puritanes will haue no superiours no more will the Iesuites Fifteenthly the Puritanes will acknowledge no obedience to any Ecclesiasticall dignitie no more will the Iesuites but yet both of them counterfeitly and dissemblingly do yeeld Sixteenthly the Puritanes labour to pull all Bishops downe and to haue none but Superintendents in England and haue made hauocke alreadie of all such in Scotland and the Iesuites will let no Bishop be in either Realme if they can keepe them from that superioritie ouer them Seuenteenthly the Puritanes seeke to pull downe Kings and Princes and so do the Iesuites Eighteenthly the Puritanes would bring all Kings and common-wealthes to a popularitie and Oligarchicall gouernement and so would the Iesuites Nineteenthly the Puritanes controull both Princes and Prelates as if they were their superiours and the Iesuites checke and controule both Pope and Prince as at least their equals Twentiethly the Puritane Ministers must be of counsell with the Prince in the highest affaires of his Realme so must the Iesuiticall padres or else all is out of frame One and twentiethly the Puritanes must appoint Prince Court and Counsell what to set downe and define in all matters of gouernement and state and so must the Iesuits Two and twentiethly the Puritanes must haue the perusing ratifying and confirming of whatsoeuer doth passe from the Prince or Lords spirituall or temporall of the land and so must the Iesuites or else it shall be despised reiected and holden for ridiculous and not worth the setting foorth or publishing Three and twentiethly the Puritanes must haue all Princes Nobles or other states so dutifull and seruiceable vnto them as they must not laugh they must not play they must not walke they must not talke they must not giue or receiue any gifts or vse any priuate conference or decent recreation c. without their consent or priuitie and onely so much and no more then they appoint them and euen iust so is it with the Iesuits Foure and twentiethly the Puritanes hold he cannot be a good Christian that doth resist them and the Iesuites that he cannot be a sound Catholike that speakes against them c. Fiue and twentiethly the Puritanes count themselues the new illuminates c. and the Iesuits that they are freer from errour more familiar with God more precisely and peculiarly illuminated and more specially indued with the spirit of guiding soules then secular Priests are c. Innumerable of the like comparisons may be made betwixt them in matters of life and manners and I pray God not too many in matters of faith and religion which seeing they both square and differ herein from the Protestants it followeth that the Iesuits and Puritanes do come neerest together in platformes though both opposite one to the other in intention as farre as farre may be THE III. ARTICLE VVHether the Iesuits doctrine smell of innouation and by consequent of heresie in any thing or else is it onely a singularity in matters of manners in all things done or maintained by them THE ANSWEE IT is one thing to smell of any corruption and an other to be infected with a pouant or stinke of the same and therefore that the Iesuits smell most horrible of both and that in a most dangerous manner it is cleare by all these fiue and twenty degrees comparatiue betwixt them and the Puritanes And the like may be sayd of their new institution of an Archpriest a plaine and manifest innouation as a word title and authority quite out of vse in the Church of God at this day All you deuout but maruelously seduced Catholikes for the loue of our sweete Sauiour I desire you and on Gods behalfe I charge you as you loue your owne soules to lay aside all blind affection and partial doom and conferre one of these Quodlibets with another and then weigh well with your selues what cause you haue to moue you to be so eager in defending these moâ—e dangerous aduersaries of your soule then any other professed enemy to the Romane Catholike faith and neuer at all taken or appointed to gouerne in that sense and to that intent and purpose as he is taken to be and is by them instituted and appointed How they smell of other dangerous innouations it will bewray it selfe in time THE IIII. ARTICLE VVHether any of them haue published in printed bookes or openly or in priuate conference taught any thing contrary to the beleefe of the Catholike Romane Church or not THE ANSWERE THey haue and that euerie way in printed bookes in written copies or manuscripts and but most of all in priuate conference Which contrary to their opinion will not be hardest to get witnesses of to auouch it to their face especially in matters of confession and other points which I blush to write of as I haue had relation made vnto me But to the purpose whereunto otherwise do all their libels letters and suggested slaunders spread abroad against secular Priestes the Ecclesiastical state and the resemblance betwixt them and the Puritan Zuinefeldians Anabaptists or family of loue c. tend saue onely to the broaching abroad of most abhominable heresies And in particular whereunto doth father Parsons popular doctrine in the Ciuilians discourse tend saw onely to an absurd heresie of denying free will in humane actions when as in the first part and neere the beginning thereof to cut off all right of succession by birth and bloud he sets me this downe for a generall rule maxime or exioma scil Those things that are of the law of God and nature are common to all nations as God and nature are common to all ergo if the gouernement and regall right of succession were by the law of God and nature descending by birth and bloud the same should be common and alike in and to all nations as God and nature are c. But we see that is false for some nations haue one kind of gouernement and manner of succession and some another c. ergo gouernement and succession by birth and bloud are not of the law of God and nature This Elenchiall fallacy for he will not dare stand syncategorematically to approue it denies slatly free-will putting no difference betwixt the law of God and nature in man and the same law in bruite beastes whereas there is not a boy of any wit that rightly vnderstands onely Porphiries predicables but wold hisse him out of the schooles for a fond wrangling and vnlearned
if either by our aduersaries alone this speech and slaunder as the Iesuites tearme it but yet a slaunder of truth had risen vppon these seditious and factious persons or else that the secular Priests and some Catholikes in Enngland their fauorits had raised it or France only bin the Heraults of that blazon against them or any one peculiar order of religion as Dominicans Benedictines c. had onely impugned them it might haue caried some sense to haue bene but spoken of malice priuate grudge or reuengefull mind at the first so blowne abroad by misinformation detraction and slander augmented like Scoggins wiues crowe from one to twenty But now when Popes Cardinals Bishops and secular Priests when Kings Princes Lords Ladies and Nobles when Gentles Franklins Farmors and artificers when Generals Prouincials Priors Monkes Nunnes and Friers when Catholikes Schismatikes Protestants Puritanes and all other professions sects and opinions holden by any are controld by them and do impugne dislike and cry out of them and euery one of them vpon a seuerall ground independent vpon any relation made from one to another to build vpon that then and in that case all should be false that is reported of them that therefore all their doings are iustifiable their quarrell good and their cause right because impugned on all sides that this should be any testimony of errour heresie Apostacy or Atheisme for any Catholike to dislike of them or write against them because an Apostata Bell did so or because such such heretikes that are fallē out of their society Gods Church withall haue done so or for that the Protestants and present state in England do generally hate them that hereupon they should inferre by necessary sequell scil because such and such schismatikes and heretikes c. write against vs ergo all secular Priests or other Catholikes that do so are schismatikes and heretikes This I say is so grosse a consequent as if it were true they might by induction inferre and proue it that the Pope Cardinals Bishops Prelates and all the whole Cleargy were schismatikes and heretikes saue onely such as sided with the Iesuits and then vpon that inferre againe that the Church were no where but amongst the Iesuits to be found Et sic vno absurdo dato plura sequuntur No heresie euer yet was but it began vpon these very principles or the like grounds whereof and for to giue you more light in this matter reade Vinc. Lirinensis and then tell me what you thinke these Iesuiticall assertions are like to come vnto THE IX ARTICLE WHether any order or profession haue greater better or more signes of assurances that God fights for them then the Iesuits haue or no THE ANSWERE THey are so farre from all signes or tokens that God fighteth for them that on the contrary they haue all the markes and impressions of his heauy wrath and a hideous destruction to fall vpon them hanging eminent ouer their heads For who that is a sound Catholike but knowes that these propositions are manifest signes of reprobation to those that presumptuously build vpon thē as the Iesuits do scil First I am not like to other men i. so grosse a sinner Secondly I am of a society that cannot do amisse i. neither erre in faith nor manners nor gouernement Thirdly I am in a state of perfectiō that cannot be bettered on earth i. perfect in all things Fourthly I am more neere familiar with God then any other i. illuminated with his diuine presence Fiftly I am most certaine and fully assured that I do nothing but in ordine ad Deum i. predestinate and cannot be damned Sixtly I am most certaine that all that fight against me fight against Christ i. fully assured that God fights for me Seuenthly I am out of doubt that all those that dye in and of our society receiue a plenary indulgence or else a generall pardon of all their sins ergo a Iesuite cannot be damned c. A thousand such like positions the Iesuits haue which now I cannot stand vpō but leaue them as they are a most dangerous company for any man or woman that hath care of their owne soule to match or deale withall And sure if the Scriptures had not said that the diuell can transforme himselfe into an Anof light I shold hardly haue thought it possible for any euer to haue bin deceiued as I said many are by the Iesuits plausible doctrine carying poyson in their tongues vnseene and infecting all vnknowne that gaze and admire at them Sed haec est potestas tenebrarum THE X. ARTICLE VVHether then the premises considered in these nine precedent Articles the Iesuitical labor to enrich themselues be according to their rules of good life to do all things gratis And if it be whether their deuises to that end be lawfull and especially their maner of giuing the exercise both to men and women what their intent and meaning is or can be iudged to be therin THE ANSWERE HEre a true compassionate hart might take the Prophets words out of his mouth on our deare countreymen and womens behalfe the neuer inough to be bewailed Catholikes of this age and say quis dabit captii meo aquam aut oculis meis fontem lachrymarum to deplore day night the Church Catholikes present calamities My hart doth bleed to thinke what here I must write of for an vpshot to these Quodlibets of same and report by ruminating with my selfe how infamous the Iesuits will remaine to all posterity that shall reade or heare of what for discharge of mine owne conscience for the ease of many a languishing hart and for a caueat to all men and women If great S. Gregory being a stranger to our nation did be waile the wretched state wherein he saw our ancestors forefathers liue in time of paganitine in so much as he could take no rest vntill first by voluntary intrusion and offer of himselfe to the hazard and after being preuented of his zealous intent vrging of S. Augustine to giue the attempt for conuersion of this land not by the sword or hostile inuasion but by offernig of sacrifice by preaching teaching by going a procession in singing the Letanie by continuall prayer neuer giuing it ouer vntill he had won all those sweet soules vnto Christ of whom he was wōt to say O what a griese it is to see such angellike lookes to haue so loathsome foule spirits within them and if Saint Ambrose in hearing of confessions would of en burst out into such vollees of sighes and flouds of teares as would haue moued a hart of flint to repentance then wonder not if any Catholike Priest that hath any hart at all cannot but be moued with pitty and prickt with pangs of inconsolable griefes to see that state wherein Catholike soules now stand by these mischeiuous mens sedition incensing thē against secular Priests and on the other side to remember the happy ioyfull and
such straite lawes were made for comming into England of Seminarie priests bringing in of Agnus Dei crosses medals graines c. reconcilement perswasions to the catholike faith and the like All which when I saw the bookes of the excommunication of her Maiestie by Pius Quintus diuers others tending to that purpose written since and withall had well considered what the Iesuits dealing had beene how that they had procured these indulgences pardons to serue their owne turne therewith I then wel perceiued vpon what grounds the said six articles were built And Master Bales a blessed martyr shall witnes with me at the latter day how woe my hart was vpon the last speech he and I had together in the house of an honorable person where we met about those and other matters my last words being these vnto him scil that his holines was misinformed and indirectly drawne to these courses by Iesuiticall meanes And therefore of all other orders of religion were I to goe into any I would neuer be Iesuit whiles I liued And this may suffice for the matter in question to conuince any catholikes true meaning hart that the circumstances well considered with all humble obedience to the See apostolike be it spoken there neither was due circumstances in the Bull of Pius Quintus to binde any to withdrawe their allegiance from our Soueraigne neither and much lesse was it conuenient that the same excommunication should haue beene renewed againe THE IX ARTICLE VVHether then seeing her Maiestie and the state knew such practises were by priests and other catholikes vsed and put in execution and yet were ignorant who were of that faction more one then an other till now of late that God hath most strangely and in very deed as it may he termed miraculously reuealed the truth which long hath beene hidden to discerne who are innocent and who free may not then her lawes and proceedings against all catholiks in generall from the beginning of her Highnesse raigne to this present discouery of the treasons and traitors that vrged it be truely counted both milde and mercifull And that howsoeuer of her owne accustomed innate royall disposition benignitie clemencie her Highnesse may and we shoulde wrong our owne conceits in preiudice of her sweete and Princely nature if we should not thinke she would now at length take pittie of such her owne catholike subiects as haue manifested their loyaltie innocencie and ignorance of what was intended against her royall person and state Yet whether in tendring the afflictions which the innocent both secular priests lay persons haue sustained by making such lawes or prouisoes and adding them to the lawes alreadie made as may free both the priests and those that receiue them from the paines and penalties before by statute enacted against them all in generall may not for all that the sayd former statutes penall lawes and actes enacted be thought to stande in force against the Iesuiticall faction and no reason or sense to haue them repealed but both to haue beene made with great moderation and also to stand and remaine with as great pollicie in all or any wisemans iudgement that shall duly consider the Iesuits practises and other her Highnes enimies against her person state and kingdome in the course precedent of all this time THE ANSWERE I Holde directly the affirmatiue part heerein scil that both her Maiesties lawes and proceedings against all sorts of catholikes haue bene milde and mercifull the opinion and iudgement of her Highnesse in religion one way and their foresaid practises against her another way duly considered and also that all the appellants and other priests and catholikes that ioyne with them in prosecuting that appeale as there is iust cause and many reasons which we doubt not of but that to her high prudence and Princely wisedome they will present themselues in laments submissions and teares on our behalfes and in pollicie mercy and iustice on the part of her Highnesse towards vs why some prouisoes should be made for securing of them the said appellants and their associates together with those that do or shall receiue them heereafter from danger of the foresaid penall lawes so haue they and we all that be catholikes in England this day as great motiues causes and reasons moouing vs to admire that euer any of vs are left on liue to make knowne to all posteritie what hath hapned in our daies the like woonders hauing neuer hitherto as yet beene seene as our wretched age hath left recorded to those shall follow vs by succeeding turnes of natures course to the worlds end And by consequent we cannot vrge an absolute repeale of any former statute or penall law so long as any Iesuit or other priest or lay person of their faction which I hope would be very few if any were after they were gone shall remaine within the land but thinke our selues happie and deepely bound to her Maiesty if a prouisoe onely may be made in forme aforesaid to keepe the innocent harmeles though with an other prouisoe also or stricter statute if stricter may be for the vtter expelling of all Iesuits out of the land And for to make this my opinion sinke the deeper into all catholikes heads and harts that either are infected with the Spanish pip or otherwise Iesuited in affection or faction I must and do craue pardon for enlarging my selfe a litle in handling this subiect to the purpose and agreeing to their capacitie Often haue many wise learned and prudent greatly mused what should haue beene the cause in morall sense to speake to men of the heauie and sore affliction of catholiks in England for many yeeres yea it hath beene thought of many great clerkes yet with pardon craued ignorant of our English cases as heereafter will appeere that the circumstances considered as the occurrents came to their minds that their persecution in the primitiue church was not greater if so great respecting the danger of soule-wracke then the persecution in England hath beene for these twenty yeeres space and vpward to wit since the infortunate arriuall of the Iesuits in this land The causes moouing many to admire thereat and in multitudes of vollees in morneful sighes and sorrowes hurled out with wailings one to another greeuing when wise deuout true compassionates of their countries miseries met together that for our owne and our forefathers sinnes so heauie a scourge shoulde be laid vpon our nation our deere countrymen our flesh and blood our neerest linckt vnto vs often times our greatest lothers Amongst others these were the causes of their woonder how it should be First they considered with how great a sympathie all concord naturall incline and reciprocall affection It is no maruell though the Iesuits be so egar of England as they are and that they hazard body soule and all they haue or can be able to make to haue it wholy theirs For considering the poore lodgings scarcity of victuals and vncomfortable trauell
amends at their hands Which redresse and amends let any whosoeuer that thinke themselues most politike most prudent most wise set me downe and approoue it the premises and circumstances of the case and our cause considered the way and meanes how euer to haue wrought or brought it to passe otherwise then by making the Iesuits knowne what wicked men they are and I will be his bondman for euermore And this deere catholikes was another grosse error in the vndiscreet zeale of your deuout follie quite contrary to the rules and precept of charitie which I greatly woonder at in that you seeing vs condemned contemned and reiected for the vilest creatures on earth our companie and presence shunned and auoyded our speech names and persons holden for most odious our sacrifices sacraments and poore deuotions accounted of as schismaticall prophane and damnable damnable oh damnable not onely in secular priests to offer any but also in the laitie to come at any offered by vs our deere brethren reuerēd priests your true ancient catholike louing ghostly fathers readie to shed their best blood for your soules behalfe Was it not monstrous in a Iesuit broker in Fetter lane hearing that Master Clarke a reuerend priest was very sicke in prison and could through the Iesuiticall crueltie get no reliefe to say he is well ynough serued let him die and starue for his disobedience c. what thinke you deere catholiks would these Iesuits and their seditious faction doe if they had the sword in their hands that are thus cruel harted towards afflicted catholike priests Questionlesse should once a Iesuit and Spaniard beare sway in England there is not one of you that now run not with them should be left on liue yea think as true it is that many of their brokers should then be cut off as vnprofitable members in their atheall common wealth c. lying some of them in prison ready to perish for want of foode others tormented with slaunders well nigh to death many forced to yeeld against their conscience to a Iesuits cursed will and proud minde and all brought into obloquie shame and disgrace that would not run when a Iesuit gaue a nod to bid them goe And yet you deere catholikes seeing all this will you or can you in your conscience wish vs to keepe silence If you say you could wish it then you goe flat against the rules of charitie Charitas enim incipit à seipso If needes we must die all lawes allow it to kill before we be killed in our owne defence to suffer the infamie reproch and shame to fall vpon the guiltie rather then the innocent to be condemned to let euery asse beare his owne burthen rather then to lay al vpon the weakest If you thinke we haue iust cause to speake and write in our owne defence but yet not in detecting them then tell me which way the one can be without the other and I will crie peccaui If you admit it necessarie to haue them detected and made knowne but yet not in such bitter termes then tell me what termes deere catholikes doe I vse not agreeing to their deserts yea or halfe so bitter or exorbitant as theirs are against the innocent Doe I call them apostataes or heretikes or schismatikes or southsaiers or reprobates with many such like as odious to the eare though none more detestable to the soule possessed with them which they not onely haue imposed vpon vs but also made you deere catholikes vnder that pretence to refuse to despise to detest vs for such But what doe I call them Mary I call them seditious bicause no companie nor societie nor order in any of the three states ecclesiasticall temporall or monasticall can liue quiet by them I call them factious bicause they band out all their doings by making of parties drawing of companies to side with them threatening of opposites promising of great matters to their fautors and followers and setting all in an vprore with iealousie suspition and backbiting one an other I call them traitors bicause of their many conspiracies attempts and practises against Pope Prince Church common wealth state and all I call them by many such like names but yet by none saue onely such as best doe symbolize with their qualities and lewde deuises And therefore you deare catholikes in this your partiall doome set on by Neuters goe against the lawes and preceps both of God and man which as you doe it of a scrupulous conscience so doth your scruple rise of simplicitie and folly in not seeing it being as plaine as the nose on a mans face that it is the epicine Iesuits which liuing in shew masculine in effect faeminine in esse neuters put such buzzes into your heads and when they haue done they ride you like fooles In fewe deare catholikes you goe against the rules and principles of all Arts and sciences in conceiting these discoueries of the Iesuits treacheries to be a hinderance to our common cause or any way to haue hurt or harmed vs. First Of all wonders soo the world it is the greatest in my conceite that any English catholike should so dote vpon a Iesuite and rage against all priests that side not with them as to thinke it lawfull and to practise it as meritorious in them to leaue nothing vndone vnsaid vnthought of to bring priesthood in contempt and Iesuits to be holden for sanceperes and yet cry out of priests if they doe but cleare themselues and shun the danger both of body and soule wracke that the layty doth stand and liue in by following of them and their traitorous designements But it is a right smacke of a Puritane spirit in them and of a more dangerous infection then a Puritanes wit is able to inuent c. for that if you demaund of politicks which way to vanquish an enimie with most aduantage they will tell you by turning his owne weapon vpon him in that part wherein his strength is most Now to the seminary and secular priests omitting others I doe speake it before God and his holy Angels and Saints I thinke there are not more infest nor deadly enimies this day on liue then Parsons and some other of the Iesuites and the Spaniardes faction are their weapons haue been calumnies infamies and slaunders their strength consists in vaineglory vaunting boasting ambition lying falshood cosenage and a thousand such impious sleights and deuises Therefore is there no way in the world left to encounter them with aduantage but to retort and returne all backe vpon them to their shame and confusion If you aske of the Mathematician how to passe betwixt two periods he will tell you that ab extremo ad extremum non transitur nisi per medium Now that the Iesuits we are in extremes they too lofty and we too lowly thty to ambitious and we to submissiue they to stirring and we to quiet they too seditious and we too peaceable they too clamorous we too
doe neither will any of our brethren whom we account of as ours to wit those in the appeale euer dislike or condemne it in that sense as the Iesuits doe Some others in deede there are who fauor our part and hartily wish a good successe to our brethren that are gone to Rome I say to Rome if the Iesuits murther them not in the way thither and then giue out they are run away as some of the Puritanes giue out they will neuer come there and the like do the Iesuits faction right Puritanes in al these statizations and as the said Spanish faction did before giue out of the former we sent to the mother citie though by good hap their liues were saued yet as their timorous scrupulous and weake mindes in iudging of things hath made them I meane the fautors of our cause hitherto stand aloofe of from intermedling vp or downe in these matters so also the like feare scruple and inconsiderate censure may and very probably hath mooued them to dislike and condemne it partly of their owne frailtie and rashnes in precipitating sentence before they had read it exactly throughout partly also of a nicenesse or curiositie it being a fault incident to many to picke quarrels at whatsoeuer is not of their owne doings or at least before seen allowed of by them but most especially of a seruile applause to the Iesuits humour which diuers do vse who otherwise would be ready with the first to cast all the Iesuits in England ouer hatches if they once could catch them on the starboord side And as well those as sundry others some whereof perhaps are in the appeale that haue as hard a conceit of the Iesuits as I haue witnes both their words and writings although they did at the first dislike it perhaps condemne it ere they knew it vpon some neuters misinformation giuen vnto them out of it yet was their dislike and condemnation of it euer limited to the method and stile not to the matter treatise and tenure it selfe and both the one and the other dislike and condemnation did rise of a prouident feare least the Iesuiticall faction might and would lay it to our brethrens charge that are gone as though they had beene of counsell and consent thereunto as very like they would though yet it were a most wicked vniust and vile part in their opposites the Iesuits to charge the innocent therewith being now gone and a mere calumniation as the case now stands and all this because that it is set out in all the priests names which in very deed is so in respect of the matter whereupon all our company doe agree and confirme it as true and the rather because in effect others haue written of as much both in Latine and English before that booke of important considerations euer came to light but not in regard of the accidentall forme and outward phrase of speech which is directly mine in the said Epistles and therefore neither all nor any other of my brethren to be blamed if blame woorthy it be but onely my selfe for the same neither and much lesse doe you deere catholikes thinke our common cause hindered or our brethren to be thought the worse of in generall for my bitter sharpe or exorbitant writing in speciall for that were greater wrong then to beat an Oliuer for a Rowland And lastly howsoeuer the Iesuiticall faction giue out of me in this as in other things making if it be but the wagging of a straw a monstrous matter of whatsoeuer comes from my hands and ynough it were to cause it to be holden for odious and damnable by their censure if it be but once giuen out that I did saide or writ it as a great facility they haue to coyne lies by equiuocation to make any thing liked or disliked of as they list and to giue out by Neuters what they please yet doe you deere catholikes daigne me of your charirity so much fauour that seeing the onely fault can be found with that booke in an vpright censure and sound conceit is the sharpnes of the stile and this all and onely fault being mine and my will mine owne in the kingdome of my minde and by consequent then no scandall or offence giuen by any other or iustly to be taken against any and much lesse against all my brethren for my sake let me beg thus much at your hands as to impute my fault if not to a graunt of grace yet to a gift of nature I meane if not to an action of zeale which I hope it proceeds from yet to a passion of anger at the vttermost and that of such anger as is as far from malice as free from gall as ready to forgiue as resolute to resist a Iesuits proceeding to death And because this is the only one fault that can be iustly obiected against me for as for all the rest you see they haue no ground and are but childish reasons to infer so daungerous and odious sequells vpon them as that faction doth giue me leaue therefore deere catholikes to purge choller a litle with enlargement of my speeche to cleere me of that crime to put you out of doubt of me and to satisfie all infirme and weake minds for none of sound iudgement learning or staid conceite will erre so far from all sense in their censure of my well meant indeuours towards you as you do You know deere catholikes that zeale charitie and loue diuine Loue properly respecteth man charity the churche and zeale God himselfe as their immediate principal and proper obiect are three words of a different signification in regard of their obiects yet may be often are all one in respect of the subiect wherein they are inherēt as al three being poprer acts of the wil are inserted in man by the benefit of creation so are they perfected by grace diuine in the worke of our redemption by application of the merites of Christ vnto vs in the sacraments of his church as in the vessells of our saluation And this difference of affections or distinction betwixt loue charitie and zeale is to be found here and there in sundrie parts of Scripture as well by the words as actions and practise of our Sauiour and his seruants here on earth As when our mercifull redeemer would sound his seruant successor S. Peter his affectiōs towards him as he was man amor dilectio both loue in English were the words most all wholy in request as Simon Ioannes amas me diligis me plus his c. Againe when he spake in the person of his sweete spouse and what affection those had or ought to haue that labour on her behalfe in his name to reconcile soules and bring all into his fold that they might be made all vnum ouile vnus pastor then charitas charitie was the word of that worth as none could be worthier and thereupon he said that maiorem charitatem
nemo habet quam vt animam suam ponat quis pro amicis suis c. But when it came to an act wherein Gods honour as God was principallie immediatelie and absolutelie to be respected and the honour of his spouse and sacred humanitie onely as a man might say per concomitantiam as by relation to his deitie then zelus zeale and none other was the word of that sufficient significancie to expresse what kind of loue and ardent desire was or ought to be in that subiect wherein it was inherent and so said our Sauiour zelo zelatus sum desiderio desideraui hoc pascha manducare vobiscum priusquam moriar c. Neither amor nor dilectio nor charitas being able at full to expresse with what an extasie of minde and vehemencie of affection our most milde sweete and mercifull Iesus did thirst after the sauing health of our poore soules that the diuell should not triumph for euer ouer man to the high dishonor of his heauenly father but as well in regarde of satisfaction to the diuine maiestie in rigor of his iustice as also in respect of a redresse for mans miseries which could not be holpen but by the full extent of his mercies towards him that all parties should be satisfied the act to effect this withall must in his proper essence be an act of obedience in a willing minde to vndergoe for that end and purpose whatsoeuer should be laid vpon our lord master his tender body for to carry and that same act we call zeale in the highest degree of ardent desire of mercie and truth iustice and peace to kisse together and make attonement betwixt God and man And as we finde this difference betwixt loue charitie and zeale to be oracled from those diuine lips that knew best how to terme them so although the same three may be and often are taken in an euil sense and therefore properly said to be some times in bad men who doe things of indiscreete zeale fayned charity and vnlawfull or mundane loue and affection yet letting these passe and taking all three in a good sense although againe we are not to imagine them to be as they were in our Sauiour in any mortall wight without some imperfection more or lesse yet do we finde them all in as perfect a manner as mortall state can affoord in sundry of Gods seruants during their pilgrimage in this vale of teares as all histories canonicall apocriphall sacred and prophane beare witnes For to omit the first tow gifts of grace to wit Loue Charity because I must be briefe and for that the third is the only one which I am touched withal for vsing inconsiderate speech of indiscreet zeale as an acte of the will wherein passion choller or anger may be said most to abound Was not the act of Phynees done of mere zeale when he thrust the Israelite and Madianite quite through together for adultery Was it not an act aboue ordinary charity in perfection as a speciall vertue of another kind when the Prophet said Zelus domus Dei comedit me In which feruor of ardent desire to haue God glorified in punishing of the wicked Did he not Elias the Thesbite I meane wish for fire to descend downe from heauen to consume and so it did the two Quinquagenarian Captaines with their bands of souldiours for their malignant scoffing and contempt of Gods seruants Was not Saint Peters words to Ananias Saphyra of like sort denounced of meere zeale on Gods behalfe when for making but of a lie or in good faith in a plaine Iesuiticall sense a right equiuocation and that in a more lawfull and tollerable manner then the Iesuits and Puritans vse he stricke them both dead at his foote with a worde taking the quarrell vpon him because a priest and an Apostle on gods behalfe as he plainly expressed when he said Why haue you lied to the holy Ghost c With what face could the princely prophet good king Dauid haue said Memento domine Dauid omnis mansuetudinis eius after he had caused those that had slaine king Saul Isboseth and others in way of iustice and by the law of armes would a Iesuit haue saide to be slaine presently before his eies yea and to his sonne Salomon gaue a charge that euen Ioab the generall of his armie as faithfull seruiceable gallant and stout a captaine as was in his daies should not die in peace nor bring his hoary locks to his graue in quiet by naturall death or how could he haue iustified all his bloody acts if zeale of Gods honour had not beene his guide In fewe when Moyses the meekest man on earth gaue one while charge for euery one to kill his next neighbour father mother sister brother or whosouer without difference or exception of persons And an other while bewailed so the sinnes of his people that he praied vnto God either to take away their offences or else to take himselfe out of the booke of life it was an act of iustice directly in the first and a point aboue ordinarie charitie in the second and both the one and the other proceeded of a true zeale of Gods honor which the meeke Moyses would not haue touched no not though himselfe were vtterly cast out of fauor with the diuine maiestie c. For such ought to be all faithfull peoples resolution that though they knew they should be damned to hell without redemption yet shoulde they not for that the lesse labour to set foorth Gods honour heere on earth as created to do Gods will in all things and their owne in nothing contrarie to the will diuine And the like was of Saint Paul his ardent desire to be anathema pro fratribus secundum carnem rather then to haue them wallow in sinne so as God should be dishonored thereby as being forced to frustrate his diuine promises through the Iewes offences Conformablie to the premises deare catholikes giue me leaue to enlarge my selfe a little in this acte of zeale I neither dare neither do assume vnto my selfe a perfection of my intētions words acts in any sort to equal the least or lowest of Gods seruants saints aboue mentioned humbly acknowledging that as in respect of the inward man I am a sinfull wretch conceit my selfe as vnwoorthie as any Iesuite can cōceit me so also in regard of any outward prerogatiue I am Minimus fratrum meorum indignissimus omnium sacerdotum But well said Saint Ambrose that though we can not equall Gods saints in their perfections yet may we imitate them in their vertues and euen so I looking after the woorthie memories and acts of others haue laboured to follow a farre of such examples as those haue left behinde them whose naturall inclination drew neerest in resemblance to mine owne disposition helped forward with grace diuine whereof I will alwaies humblie pray to be partaker And howsoeuer I am vnfitte to imitate them in vertue and gifts