A letter of a Catholike man beyond the seas, written to his friend in England including another of Peter Coton priest, of the Society of Iesus, to the Queene Regent of France / translated out of French into English ; touching the imputation of the death of Henry the IIII, late K. of France, to priests, Iesuites, or Catholicke doctrine.

A letter of a Catholike man beyond the seas, written to his friend in England including another of Peter Coton priest, of the Society of Iesus, to the Queene Regent of France / translated out of French into English ; touching the imputation of the death of Henry the IIII, late K. of France, to priests, Iesuites, or Catholicke doctrine.

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[Page] DEARE Syr, hauing vnderstood by one of yours, that both you & other of our friendes there, haue byn much astonished of late with the suddaine newes of the execrable slaughter of the Great and Potent Monarch Henry the IIII. King of France: I nothing meruailed, the same astonishment being common to vs heere, and I thinke to all the Christiā world. But hauing further vnderstood by the reading of yours, that there with you, the same so detestable a parricide was imputed commōly to Priests, or Iesuites, and by some to the Pope himself, but by the most part to Catholick Doctrine: for answere The occation of writing this letter.of yours, I sent you first the Copy of a letter of a principall man, no lesse then a Counseller of France, namely Monsieur du Wick the Gouernour of Cales his brother, writtē by his own hand to a friend of his in Italy, which I my selfe turned into English, word for word, as it was [Page] set downe by him in French; where he writeth, that the miserable wretch that killed the sayd King, affirmed that neuer any man perswaded him to that enterprize of his: the which (sayth he) we all belieued, because in all his examinations, & interrogations, euen vntill he was put to death, he perscuered still cō stant in the same assertion.

Besides I certified you of a certayne Booke which was written heere in Italy in answer of our Kings Booke about the Oath, which being presented to his Holines, as it is sayd, was not permitted to be printed, because of a rash assertion therin contayned about the question of killing of Kings. For which cause the Authour therof seeking to print his sayd booke in Germany, was through the prudency (as I vnderstād) chiefly of an English Gentlemā remaining in those parts, forbidden likewise there to print it.

But things which since haue hapned, haue made me lesse to meruaile, that there with you such things were spread: when [Page] as in Frāce, yea in Paris it selfe in the middest of so Noble and Catholike a Citty, in the eyes & eares of thē that knew the contrary, and in the cleare shining light of the truth it selfe, the cōmon enemy of truth hath had so much power, as to find some impudent instrumēts, to affirme & publickly to preach the same calumnie. The Iesuits iniuriously slaundered.But truly was it sayd, Fortior est omniū Veritas, & vincit: Truth is strongest of all things, and will ouercome at length: although for a while by some violence it may remaine oppressed, or disguised. For so euen now in France, in the sayd Citty of Paris, it is come to passe, that Iesuites which were in part, although far of, calūniated about that matter, being afterwards heard, and the truth knowne, not only haue byn iustified & deliuered frō such a false & iniurious slaūder: but also honoured & esteemed more thē before, as most louing & loyall subiects to that Noble Monarch, which had beene in his life time alwaies so louing & affectionat towards thē, as all the world knoweth: [Page] And who at the very instāt of so vnworthy a calumniation, imployed thēselues to honour the same King, as their most deare Father, in trāsporting with great solēnity his own hart, bequeathed to thē by himself in his life time, & deliuered thē after his death by cōmandmēt of the Q. Mother, Regent of Frāce, to the Noble Vniuersity de la Flesche, built for thēselues of late years by the said King of glorious Memory. And because I haue by good hap gottē the fight of a little Treatise writen in the Frēch tongue, expresly in Cō futatiō of the falsity, begō to be spread in Paris, against the Iesuits, the wch also doth fully answere to the like calūnious oppositiōs, & false obiectiōs spread abroad by the treachery of the common enemy of truth there in your parts: I thought it necessary to turne it into the English tōgue, that so the truth may there also be known to the honor & glory of the author of all truth, & cōfort, not only of the īnocēt, but also of al thē, that with true charity desire to know the truth, & maintaine the same.

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A LETTER DECLARATORY OF THE COMMON Doctrine of the Fathers of the Society of Iesus, conforme to the Decrees of the Coūcell of Constance: VVritten to the Queene, Mother of the King, Regent in France. By Father Peter Coton of the same Society, his Maiesties ordinary Preacher at Paris. 1610.

MADAME,

GOD ordained in the old Testament that the kidd should not be boiled in the milke of his damme, to signify, as Philo the Iew doth expound it, that one which is already afflicted, is no more to be oppressed with new affliction.

According to the which rule, deriued from nature it selfe, those of our Society did hope, that with this dolefull accident, the terrour wherof hath shaken the two poles of the Christian world, they might haue had at least their breath free to sigh, after their incōparable losse: A losse, which is as particuler to them, as generall and cō mon [Page] to all. But it hath happened to them as to men which find themselues vnder the ruine of a house, where one stone doth not expect the other to couer and ouerwhelme them, vpon whome it falleth. We were both in mind & body occupied about the transporting of that precious gage, and remarkable pledge, which it hath pleased your Maiestie by the hands of the Prince of Conty, to giue consigned vnto vs, and to the which the Chiefe Lords of France rendred the last honours: when some no welwillers of the Catholike Religion, and of thē of our profession, to purchase vs in famy, and to make their gaine of our absence, spread abroad certaine rumors, so farre from all likelihood and probability, that a man would neuer haue thought, that such ca-Iumnies could euer, euen in any mad mood, enter into the thought of a resonable soule.

All this began by the occasion of a naughty booke, the doctrine wherof hath Mariana his opinion cō demned by all other writers of the Society,byn rightfully condemned by the Court of Parliament; some maintayning, that the doctrine of the Booke was the common doctrine of all Iesuits; others, that the doctrine was so proper to his Author, that many of the same Society had written the contrary, and altogeather had condemned it some yeares agoe in the body of a Prouinciall [Page] Congregation: the which controuersy men and the Court of Parlament in Frāce.without passion did straight determine, cō cluding that this would be knowne by disauowing therof, and therefore that it was to be expected what we would say therin. Wherupon I my selfe hauing beene named particulerly, haue taken occasion at this present to take pen in hand, briefly to represent vnto You (Madame) as to Her, who is singulerly affectioned to the true Religion, most interessed in the good of this whole State, and the most assured refuge that innocencie can haue, that which the Doctors of our Society haue written vpon this subiect. Knowing that nether the greatnes of busines would easily permit you of your selfe to seeke them out, nor the small affection which backbiters do beare vnto vs, would permit them to make you the true report.

And after that, I will shew with the The Authors intentiō.same breuity, what is the common sense and opinion of our Society, spread through the whole world, touching the matter wherof we speake: Laying for a ground of all, such verity as cannot be called into doubt, no not by them which may be foūd most hatefull and enuious of this florishing Crowne. I meane that the matter which was debated in the Councell of Constance, & [Page] which afterward hath beene declared more at large by the Catholick Doctors, touching the expulsion of Tyrants, doth not at all touch the happy, renowned, and most honorable memory of him, of whome now we be waile the death; his life hauing byn as farre from all blame of Tyranny, as it hath beene, and shalbe alwaies to all the Monarches of the Earth, a modell of piety, iustice, clemency, valour, benignity, and fatherly affection towards his subiects.

Tolet. First of al presenteth himselfe the most Illustrious Cardinall Tolet, a man of rare learning, Spanish by nation, and French by affection, who in the 5. booke and 6. chapter of his Summe, teacheth in expresse tearmes, That, it is not lawful to attempt any thing against the life of a Prince, allthough he abuse his Princely power: adding therunto that to maintaine the contrarie, is an hereticall doctrine, condemned by the Councell of Constance.

Bellarmine. The most Illustrious and most learned Cardinall Bellarmine, answering to the very same obiection in the thirteenth chapter of his Apologie to a Booke of the king of Great Britany, speaketh thus: I haue neuer read, nor heard it sayd, that euerlasting life hath beene promised to them that attempt against the life of kings: but rather [Page] to the contrary I haue read, that this proposition, Euery Tyrant may, and ought lawfully to be killed, was long since condēned in the fiftēth session of the Councell of Constance. True it is, that Iohn VVickliffe an Englishmā whome the Protestantes doe so much esteeme, and haue put forth his prayses in the fore-front of their Histories, taught, That no temporal, nor Ecclesiasticall Prince retayneth any longer his power and authority, after he is fallen into any mortall sin: the which error of his, the sayd Councell condemned in the eight session.

Valētia. Gregorie of Valentia, a man of eminent learning, as is manifest by the publique testimony of Italy, Spayne, and Germanie, writing vpon the sixtie foure Question of the second Part of S. Thomas, and conforming himselfe therin to the doctrine of other Schoole-Deuines, determineth, in no wise to be lawfull to attempt against the life of the Prince, although he abuse his authority.

Salmer [...] Alsonsus Salmeron in the thirteenth Tome of his workes, expounding the thirteenth Chapter of the Epistle to the Romans, affirmeth the same, citing the Councell of Constance, and referreth the fact of Aöd, against Eglon King of the Moabites, to the expresse & manifest commandement of God, whereof [Page] of no man ought to be iudge in his owne cause.

Del-Rio. Martin del-Rio, a famous man likewise in all kind of learning, in his Commentaries vpon Hercules Furens of Seneca, the 920. number, sayth; That, that saying of the Poet is dangerous: and there alleageth to the contrary, the decree of the Councell of Cō stance, which decree vpon this subject cannot to often be inculcated, repeated and declared to the People.

Heissius. Sebastian Heissius in his Apologeticall declaration of the Aphorismes attributed to the doctrine of Iesuites, sheweth by Mariana's owne wordes, that he hath spoken out of his owne opinion. And he himselfe perceauing that he did exceed the Iimits of the common doctrine, acknowledged his doctrine to be subiect to errour, and submitted himselfe to the censure of whome soeuer. And by and by after he setteth down his owne, and the common opinions of all Deuines of our Society, the which he opposeth against the opinion of the sayd Mariana.

Becanus. Martin Becanus in the answere to the ninth Aphorisme, remitteth the Reader to the Councell of Constance, shewing that the lawfull Princelooseth not his superiority, although he become a Tyrant,

[Page] Gretser. Iames Gretser Reader of Deuinity at Ingolstad, in his Booke intituled Vespertilio Haretico-politicꝰ, answering to the obiectiōs which were made him out of the opinion of Mariana, saith with Heissius, That the common opinion is to be followed, leauing that of Mariana, which he himselfe submitteth to other men.

Lessius. Leonard Lessius Reader of Deuinity at Louaine, in the ninth Chapter & fourth doubt of his second booke de Iustitia & Iure, affirmeth likewise, according to the common sentence, That it is not lawfull to enterprize against the person of the Prince, although he should abuse his authority, grounding his saying vpon that aduertisement of the Prince of the Apostles: Seruants be subiect to your maisters, and not only to them which be good and modest, but also to the froward and ill conditioned. And after that he alledgeth the decree of the Councell before mentioned.

Serarius Nicolas Serarius writing vpon the thirteenth chapter of the booke of Iudges, in his first question, doth shew that the fact of Aod cannot, nor ought to serue the detestable Assassines, parricides, and murtherers of their kings, for their defence or example.

Azor. Iohn Azor in the second part of his morall [Page] institutions, the eleuenth booke, fifth c [...]apter, and tenth question, doth shew him self yet a more rigorous enemie of the bould and sacrilegious enterprizes of them who attempt against the [...]e of their Princes: where he teacheth, that it is not lawful to go about to kil, no not thē who should haue vniultlie inuaded any state: grounding his doctrine chifely vpon this, that no man ought to be condēned before he be heard, & without discussiō of his cause, of the which noe particuler man can be a cōpetēt Iudge.

Richeome. As for Lewis Richeome, his Apologie makes perētory proofe of the irrecōciliable hatred which he beareth to the doctrine of them, that teach against the authoritie of kings: in so much that the L. Pasquier himselfe a Criticall Censurer of his works, hauing repeated his wordes in his third booke, and fifth chapter, praiseth him, and sayth, he cannot but loue him, adding these words: Yet I must needs honour thee seing thee so to paint the Idaea of obedience of a subiect towards his King. A praise which he might haue giuen to many others of the same Society, who hauing examined this matter with S. Thomas, and all the Schoole deuines, do all conclude conformably to the Sorbones, and to the Decree of the Councell of Constance.

These then being the opinions and the [Page] determinations of these doctors, graue, and principall men of our Society; what preiudice can the particuler opinion of one Mariana bring to the reputation of a whole Order? the which being, according to the Institute, most carefull to maintaine all holy ordinances of the Church, and bearing respect to the power and authority of Kings, who for the temporal, depend on God only, hath long time since disauowed the lightnesse of this rouing pen: and namely in the Prouincial Congregation of France, held in the Citty of Paris the yeare 1606. where The opinion of Mariana condemned in a Cō gregatiō of the Society in Frāce and mis liked by the Generall of the same order.more then this, the Reuerend Father Claudius Aquauiua General of our Society, was requested, that those who had written in preiudice of the Crowne of France, should be repressed, and their bookes suppressed. Which the sayd Reuerend Father did afterward very earnestly and exactly, being most sory that by ouer-sight, he being absent and knowing nothing, nor hauing seene the workes, one should vse therin his consent: the words which he vseth in his answere are these. VVe haue approued your Congregations iudgment, and carefulnes, and haue byn very sory, that no body perceaued the fault, vntill the bookes were printed: the which notwithstanding we haue presently commanded to be corrected, & will vse great care herafter, that such things happen no more.

[Page] And so it is, that now you should scarce haue found so much as one copy of Mariana, if it had not beene for the pernicious liberality of the heyres of VVechell, who are Malice of Protestants.knowne to be of the pretended reformed Religion, and haue printed the same booke at their owne costes and charges: moued not so much, as it is to be presumed, with desire to serue the publique, as to hurt in particuler our Society. Some haue thought that they haue added somewhat of their owne, others haue iudged that the bookes of the first impression were yet worse, but this controuersy serues to no purpose: for although it were so, and that no body had holpen the first so imprudent pen, yet is there no cause, why that one mans pen should more hurt the body of our Society, then the writings of Iohn Petite, and others his like, should hurt the Vniuersities and Orders of which they were Schollers, Bachelers, Maisters, and Doctors.

But, Madame, seeing that I haue heere aboue promised to expound clearly and distinctly, what is our opinion touching the question we haue proposed: now I come to it, which shalbe the second part or this discourse.

1. All the Iesuites generally and particulerly will confirme, euen with their own [Page] bloud, that they haue not in this matter, or The generall opinion of Iesuites touching Kings.any other, any beliefe, doctrine, or opinion, then that of the Catholike Church.

2. That amongst all sorts of gouernement and publicke administration the Monarchie is the best.

3. That such is the spirituall gouernmēt of the Church, which is vnder the Vicar of Iesus Christ successor of S. Peter: such is the temporall gouernment of the State and Realme of France, which dependeth of the person of the King our Soueraigne Lord and Maister.

4. That the Kinges are, as Homer calleth them, the children and fosters of God, or rather his own liuely Images as sayd Menander:

5. That they are annointed, and therfore called the Christs of our Lord, to the end (as sayth Simeon the Archbishop of Thessalonica) that euery one may vnderstand that they be inuiolable, and should be respected as holy and sacred things.

6. That it is a damnable heresy, as holy Irenaeus noteth 1400. yeares agoe to thinke Tren. l. 5. c. 24.that Kings are giuen to men casually: seeing that all power comes of God, and therfore sayth S. Isidore of Damieta, in the most ancient pictures we see a hand put out of heauen, which setteth the Crowne vpō the head of Kings.

[Page] Rom. 13. 1. 7. That he which resisteth kinges or rebelleth against them, purchaseth to him selfe his owne damnation, according to the doctrine of the Apostle.

8. That obedience is due vnto them, not for that they are vertuous, wise, potēt, or indued with any other laudable qualitie, but because they are Kings, established by God himselfe.

9. That our Kings of France are the eldest children of the Church, enioying rare and singular priuiledges, aboue the common, of other Kinges of the world.

3. Pet. 2. 10. That it is not lawfull to denie to thē obedience, & much lesse to reuolt against them, although they were vicious, froward, hard to suport, as the same Apostle speaketh.

11. That being such, we ought to pray for Baru. 1. 11.them as the Prophet would haue to be done for the prosperity of Nabuchodonosor, and his sonne Baltazar, & that the afflictions, losse of goodes, persecutions, and other in commodities which are endured patiently, not rebelling therefore against their Superiours, are things very acceptable to God, & conforme to the praise which in like case S. Paul giueth to the Hebrews, and to that ordināce wch he hath published in the Church, saying: Euery soule be subiect to the Superiour powers.

12. And therfore that not onely it is not [Page] lawfull to lay hands vpon their Persons, but that it is an execrable parricide, a prodigious trespasse, and a detestable sacriledge.

13. That the decree of the Councell of Constance in the 15. Session ought to be receaued of all and maintayned inuiolably.

14. That the declaration of the Sorbon of the year 1413. & that also of the 4. of Iune of this presēt yeare is good, wholsome & holy.

15. That euery one should stand vpon his guard, and take heed of diuers bookes that are spread abroad, contrary to the Lawes, the reading of the which is not onely in this matter very dangerous, but so much the more to be feared, by how much the Authors of them being to our great griefe separated from the Catholike Church, make no accompt neyther of the Councell of Constance, nor of the Catholike Censures and Doctors aboue mentioned, yea rather (which is to be lamented) they are the more obstinate in their opinions by opposing themselues, and thereby they thinke to get the greater praise and admiration from others.

The pious intentiō of the Authour. I would cite bookes, quote the places, and alleadge the words, were it not that it is farre better that such thinges remaine swallowed in the bottomlesse pit of forgetfulnes, and that it is more to the purpose to make knowne, that innocency is far stronger [Page] then recrimination.

And for the same cause also I would haue abstained altogeather from this aduertisment, had it not beene to shew thereby, that the body of our Society cannot be infected by the opinion of one only person, the which hath beene so authentically disauowed by the same: no more then those of the pretended reformed Religion doe not hould themselues any whit interessed by the erroneous Doctrine of some of theirs, whome they reiect, difauow, and condemne; being willing to liue with vs vnder the Lawes of our Realme, and with the obedience and voluntary submission which we do render to the Scepter of our Kinges; perswading my selfe, that if they had the pen in hand which I haue, they would speake with vs & thūder out Anathema, with one common voice against those infamous Authors. Which being maturely and wisely considered, as well by the Court of Parliament, as by the sacred Colledge of Sorbon, they haue not made any mention in their arrest and decrees of the Doctrine of Iesuits, knowing very well as iust iudges and Doctors, that faultes are personall, and that there would be no innocency in the world, if the fault of one were imputed to another: and that this hath beene a lamentable and [Page] incommunicable property of the sinne which the first man committed to haue byn extended vpon others, because his posterity was represented in his person, knowing also on the other side by the frequent deposition of the malefactor, that Mariana had not in any thing holpen to this execrable parricide, nor could help, considering the malefactour had not sufficient knowledge of the Malicious dealing.tongue in which his booke was written. Wherein is discouered the vncharitable intentiō of those which spread abroad that he knew all the booke by hart, thereby to cast the publique hatred of all this mischeefe vpon others, then vpon the guilty.

This is it, Madame, wherein we do most humbly beseech you to imploy your Soueraigne authority, and to ordaine that all those writings, which are in their beginning matches to kindle rebellion and within few howers become fire brāds of seditiō, be taken away from before the eyes of the French: you are our Soueraigne Lady endowed of God with high vnderstanding, & with such vertue as you haue but few your equals, who doth see clearely of what importance it is, that we liue all vnited, if not in one faith (such being these iniurious times) at least in fidelity, obedience, and mutuall affection, to the conseruation of [Page] peace. We haue a King which doth represent vnto vs in his yong age, the wit & substance of the great Henry his Father your husband, and the which with the increase of yeares will haue (if it please God to continue vpon him his benigne influences) his valour, his prudence, his happines, & his experience: it pertayneth to vs to cherish this treasure; to serue with al our harts this great & litle Maister; to obey willingly You his most worthy Mother, our Regent, & Mistresse. And to the end that nothing do trouble the vnion which only after God can conserue this potent Monarchie, and make it all wayes dreadfull to her enemies; how much were it to be desired, Madame, that none could perceiue amongst vs any backbytings, that the impostures were banished, and the impostors receyued their recompence due to their calumnie; that hatreds were rooted out, and when any sinister report is made, that each one suspended his iudgement: and in a word, according to the coūsaile of the Apostle, that all maintayne inuiolably the band of Charity.

The Otacoustes & Prosagogides of this time are greatly to be feared: men know also that your Maiestie would willingly haue such tongues receiue their recompence, of the anciēt Quadruplators: but if they receiue [Page] it not of mē, they must expect it of the incuitable iustice of him, that is the author, protector, & at length remunerator of Innocency.

The Society most exposed to hatred. Our little Society is amongst, and aboue all the religious families, the most exposed to the hatred and calumny of them that will not take the paine to know it: you know Madame how often the late King our good Maister hath fauourably defended it: & made it respected. You cā beare witnesse, and none better then you, that wheresoeuer was that great Prince, there had we a King, a Father, and a Protector: but alas he is here no more, that great Henry hath beene violently taken away from vs.

Oh France, the eye of Christendome, the rose of Empyres, the pearle of the world, An Apostrophe to Frāce.how great is this thy losse? how horrible is this thy ship wracke? France the fauorite of heauen, the wellbeloued of God, who hath taken from thee the mantle of glorie, which did couer thee? the Crowne of honour which stood so high ouer thy head? Who hath so (oh chosen of God) who hath so afflicted thee? But thou our poore Society which didest not subsist but by the benefit of that Monarch, who hath made thee so desolate? Who hath abased thee so lamentably? who hath ouerwhelmed thee so miserably? The mischiefe is cōmō to al, but [Page] it is in singuler manner proper to thee. The blow hath strooken the whole bodie of the kingdome, but it wounded thee almost to death: oh how true is it, & how sēsibly dost thou feele it, that the sorrow that can be expressed is not to be called sorrow, and I which write these things, how iust cause haue I, yea more then any other to let my selfe run into the accents of a doleful voyce, & to say, farewell the wonder of Kings, farewel the ornament of the world, our ioy, our glory, our honour; farwel the Father of the cōmonwealth, the restorer of the State, the secōd foūder & chiefe benefactor of our Society; farewell my King, my Prince, my defēder, you had giuē vs in this vale of miseries the repose that here could be had: rest you then in peace and remaine for euer amongst the lilies and the roses, free from the thornie care and solicitude of this Monarchie: enioy happily not earth but heauen: here you haue beene the most eminent subiect of the fauour of god, be now there aboue, and for euer the obiect of his mercyes; the Lawrells of this base earth were to much subiect to withering, your head expected others more fresh and flourishing: the victories, the triumphes, the Empyres, which pertained to you here beneth, were to be chāged into a glorie much more [Page] eminent; liue then for euer enioying that possession so much desired: your happinesse will make vs breath, your absence wil make vs sigh, & the place where we esteeme you to be, will make vs seeke after you: for relying vpon the mercie of God, the wofull circumstances of your decease haue not depriued vs of the hope to see you againe in the shining splendor of one common day, where we shall find the principall himselfe and all the circumstances of this wofull diuorce of ours: and during the irckesomenes of this expectation, you, Madame, with the King his liuely image wil wipe away some part of our teares, we will acknowledge his person in your persons, his Crowne in your Crownes, his Kingly authority in yours; and although all your Subiects be obliged thereunto by all sort of dutie, our Society being therto boūd extraordinarily hath giuē me charge to present before your Maiesty the most sincere vowes of her fidelitie, and the most affectioned offers of her most humble seruice, the which (Madame) I doe as willingly, as I can with singuler affection.

Your Maiesties most humble Seruant, most obedient, and most faithfull Subiect, PETER COTON of the Society of IESVS.

[Page] BY this letter is sufficiently layd open to the eyes of the whole world, the iniquity of all those, that now a dayes are so desirous to find some kind of fault or suspicion thereof in some one Iesuite or freind of theirs, therby to traduce & calumniate the body of the whole Order, although otherwise innocent and wholy detesting the same, as if the will of the whole Order were represented in the person of each one of them, no lesse then, in the person of Adam only, was represented all mā kind. The absurdity whereof is so manifest that it requireth not any further explication: for so scarce any community, linage, or ancient familie should now be found in England, or France, or any Countrey whatsoeuer, which hath not often beene ruined by one crime or other, of true or false imputation, to some one of their body, contrary to that indgement of God: Filius non portabit iniquitatem patris; & anima quae peccauerit ipsamorietur.

[Page] This only was sufficient in that Catholike Countrey, not only to discouer God hath turned this slā der raised against the Society to the best.the malignity and iniustice of such farfetcht accusations, but also to obtayne for satisfaction of so publike an iniurie publike fauour of the Prince, and loue of the people, with whose great applause the sayd Iesuits are now by especial grace incorporated into the body of the Vniuersitie of Paris, and begin to open their Schooles, which may be accoūted a very iust remuneration: seeing their first leauing of teaching came by a like fact of one mā imputed to their whole Order; although the same man was not so much as of their Order, nor then, any of their schollers, but one that before in his life time had only frequented their schooles, chiefly because that it was found, that not only they deserued not any such imputation for any fact or fault of theirs; but contrariwise for their great affectiō and seruice, which alwayes they shewed towards their King and Countrey, deserued all contrary commendations and fauour [Page] for that also besides their house wherein they dwelt before, besides the Colledg in which they began againe to teach, they haue begun to build the third house for their Nouitiate, and that not only by the Princes graunt, permitting the same, but also with his owne liberality allowing for the charges therof. This is the nature of vertue, the more to increase & flourish, the more it is resisted and kept downe.

Wherin it is to be obserued, that although for defence of the Iesuites in Paris, it sufficed (as by the fore said letter only The Society in fact and doctrine as obsequious to Kings as any other Order.it appeareth) that the opinion of Mariana was not the opinion of the Society: which, as by the place there quoted, and by experience through the whole world is euident, is, as much as any Order or Congregatiō may be, addicted to all due obedience towards Magistrates, Princes and Kings; & do instruct their schollers and hearers, and all that any wayes depend on them, in the same obedience, subiection, and reuerence towards all [Page] sortes of Superiours, and especially towards their Soueraignes. Yet that, which either for modesties sake in defending thēselues, or els for breuity in such a letter semed best to thē to omit, as not so much needfull at that time (they hauing all the reason on their side,) I thought good not to neglect, seeing it maketh not a little more for the full answere to yours about Iesuites and Catholicke Doctrine; and this is:

Mariana not resolute in the opinion for which he is cō demned by the Aduersaries. That Mariana himselfe, who by the aduersaries was chosen amōgst al the Iesuits, as only guilty of that great trespasse of killing of Kings, saith nothing but by manner of probleme, examining the question pro & contra, bringing the proofes of both parts: which being done, as he inclineth more to the one side then to the other, so doth he not precisely determine any thing on either, as absolutely true & certayne, but as seeming to him more probable, & therfor perswadeth not any man to follow one or the other opinion, but contrariwise submitteth & offereth [Page] himselfe ready to follow other mens better iudgement, & to thanke them for it: his words being these, which euery mā may read in the Author himself, Haec nostra sentētia est, sincero animo certe profecta, in qua falli possum vt humanus: si quis meliora attulerit, gratias hab [...]am.

Mariana speaketh only of Tyrāts. And this opinion that there Mariana doth propose as indifferent, to be proued or disproued by other men, what opinion is it? Is it of killing of Kinges wherof now the question is? Nothing lesse, he handleth no such question▪ there is no such doctrine in the Catholicke Church. Wherof then speaketh he in that place? Of killing of Tyrants: for the which question the King of Spayne to whome the booke was dedicated, and by whome it is both praised and priuiledged, was neuer offended with the Author: nor yet Henry the IIII. late King of France, as if such thinges had beene written against them, they most worthily thinking themselues farre from any suspicion of Tyranny: for the which [Page] cause also the Emperor Charles the fifth, was neuer angry with Soto, his Confessarius, nor any other Kinges haue beene offended with other Authors, who heretofore haue written an hundred times more, and more resolutely then Mariana, in defence of the same opinion. Neyther are they indeed to be esteemed eyther true subiects, or wise men that find any fault with such mens writings, as written against their Kinges, thereby esteeming their owne Kinges Tyrants, or such as worthily may feare to be taken for such.

Finally wheras Mariana about this Mariana his book and doctrine cōdemned for hatred to the Society.matter affirming the least of all men, is yet most of all, yea only amongst all accused, and his writinges therefore condemned and burnt with such seuerity & rigour; it is manifest they could not be cōdemned for the doctrine they did cō tayne, but for the Authors sake that wrote them: nor the Author himself so iniuriously vsed for his owne sake, but for the coate he weares, & for the badge of the name of Iesus, which both he and [Page] his booke doth carrie. They are enemies of that holy name, that condemned Mariana for any such Doctrine. They are only the enemies of Iesuites, that so calumniously deriued the crime from one Mariana to all Iesuites. They are enemyes to Catholike Religion that accuse the Catholicke Church of any such doctrine.

Sathan the Author & Father of all Iyers & slanderers. And hereby we may easily come to find the first ofspring of all these calumnies: the first & only author and teacher of all calumniators, is Satan the head calumniator himselfe. Who knoweth not this ancient fraud & accustomed fetch of that cōmon enemy both of God, & all mankind, who hath no more potent meanes to resist the honour of God, to oppresse his seruants, and hinder the progresse of true vertue and religion, then to bring all good men, as opposite to him, and his endeauours, into suspicion with Kings, and Emperors, calling them in question for matters of State? So did he vse Aman in the old Testament [Page] as an instrument to bring into disgrace with King Assuerus the people of God, dispersed throughout his Prouinces, slaundering them for seditious and contrary to the lawes of his Realme. So Daniel was cast into the Lions den, because he had done against the lawes of the Medes and Persians, forsooth he serued and adored God almighty, whome they acknowledged not for God. Likewise Antiochus held all for traytors, and An ancient deuise to draw matters of religion into crims of State.violators of his Law, whosoeuer vnder his Dominions kept & obserued the law of God. Samuel therfore had good cause when he was sent of God to annoint for King, Dauid the sonne of Iesse, to be afraid that Saul would kill him, as guilty of treason against his Crowne, who already had the possession therof, and who afterward being possessed with a Diuell sought continually to make away Dauid, although a true seruant of God, and him, only vnder pretence of state.

Exāples in the new testament And in the new Testament what other meanes had the Diuell to batter the Ghospell, and oppugne our Sauiour him [Page] selfe, then by the Iewes, as his instrumēts to accuse him before Pontius Pilate, to call him in question of state, as seditious, and forbidding to pay tribute to Cesar, and calling himselfe King; the which bare accusation without any proofe is of such nature, so potent, and soe odious amongst worldly men, that be the fact neuer so false, wherof a man is so accused it sufficeth to discredit and opresse him, be he neuer so innocent, as may appeare Our Sauiour called into questiō for matter of state against the Emperour, & condemned for the same.by that example of Christ our Sauiour, who was the most innocent of all men, yea innocency it selfe. For although Pilate seeing him guiltlesse, endeauoured to deliuer him: yet the malicious redoubling that accusation, & therwith threatning Pilate himselfe, saying if thou let him go, thou art not a friend to Cesar, they so terrified him with the only name of Cesar, that straight he let himselfe be carried away, to the greatest act of iniustice that was committed since the world began. Wherin the Diuell hauing had so good successe, as to haue condemned Christ, and put to death the Author of [Page] life (but yet so, that in fine all fell vpon his owne head, our Sauiour therby being exalted in glory, and all mankind deliuered from the Diuells tyranny) hath still continued by the same way, as most assured & effectuall to persecute all Gods seruants, and true followers of Christ.

And therfore the Apostles following straight after, were forced also against such calumnies opēly to teach and commād Christians to obey their Soueraigns, and magistrates, to pray for them, to render them tribute to whom tribute appertaineth, and honour to whome honour. After the Apostles the ancient Doctors of the Church were also forced often to imploy their pennes, and shew that true Christians were not enemies of Emperours, but did offer sacrifices for their state and prosperitie: and yet because those Emperours, as worldly and wicked men, preferred the least thought of their owne estate before the greatest reasons that might be alleaged for the defence of innocency, alwayes such calumnies haue preuailed, as first against [Page] the head himselfe, so after against his members and followers.

Gods seuere punishment vpon vniust iudges. Although at length by the almighty power of God, truth hath alwayes had the victory, & the Diuell togeather with his instruments haue byn confounded. As is notorious first in the old Testamēt by Aman, by the enemies of Daniel, by Saul, and Antiochus their deathes: and in the new, by Pilate who died in banishment, and by the whole nation of the Iewes, who were first so miserably destroyed by Titus and Vespasians armie, & haue alwayes since remayned as vagabonds vpon the face of the earth. Afterward what miserable deathes haue befallen all those Emperours that by such vniust wayes haue persecuted the Church of God, vnder colour of state, it were too lōg here to rehearse: it will shortly come to your view fully set down in the secōd part of a learned Treatise cōcerning Policy and Religion. So that allwaies they haue byn inexcusable before God & mā, who haue concurred by power of Princes, to the oppressing of good men, vnder [Page] the calumnious pretext of dealing in State matters.

Heresies haue first sprōg vp in our dayes by rebellion. But most inexcusable in this our dayes, is this calumniation obiected by Heretickes to the Catholicks, and Catholicke doctrine, it being on the contrary side proper to Hereticks to impugne their Princes, and to Hereticall doctrine to maintaine it as lawfull, yea the only meanes wherby heresies haue sprong vp, & Hereticks first entred into the world, haue beene their rebellions against their Magistrates, their lawfull Kings, and Princes. The reason wherof is manifest; Heresie being of her owne nature a separation and diuision from the body of the Catholicke Religion, and therfore must needes begin with rebelling against the Catholicke Church, and consequently against their Catholicke Kings and Soueraigne Princes. But the experience hereof is much more manifest: for as Luthers, Zuinglius, Caluins, and all other hereticks beginning of innouation, came by teaching all their followers, that Princes may be restrayned by force, pursued, [Page] iudged, & punished by the people, excommunicated, depriued, deposed, and cast into hell by the Ministers, condemned and put to death by inferiour Magistrates, whensoeuer in their opinion, they become Tyrants, and opposite to the Ghospell, as writeth the Author of the booke of Dangerous positiōs, in his fourth and fifth chapter, and the Author of the Suruey of pretended discipline. Their practice of the foresaid doctrine hath byn too too well knowne through the whole world.

The practise of Protestantes in matters of rebelliō. For first in Germany, Luthers followers incited by such doctrine of his, tooke armes and rebelled with such violent headines throughout all that Countrey against their owne Prince, that, as Sl [...]ydan a Protestant Author affirmeth, at that only time besides the euersion of infinite numbers of fortresses, and Castles, aboue an hundred and thirty thousand people were slaine. And afterwards the followers of Luther deuiding themselues into different sects of Luther anisme, Zuinglianisme, Caluinianisme, Anabaptisme, new [Page] Arianisme, and the like, with ech of them followed euery where new rebellions against their Princes: as you may see, which way soeuer you looke, either towardes the North, where you shall find fresh memory of their rebellions in Saxony, Denmarke, Sueueland, Polonia, and Transiluania: or towardes the South in Zwitzerland, Grisons, Sauoy, and their Confines, where Zuinglius himselfe in the Cantons of Switzerland his owne countrey was the chiefe stirrer of rebellion, and was slayne himselfe in the field. And at Geneua, Caluin, Beza and other Ministers incited the Subiects against the Duke of Sauoy, and other their naturall Princes.

Towardes the East the Heretikes ioyned their forces with the Turke himselfe, against the Emperour their Soueraigne: and so Boscaine that famous Caluinian Rebell, forced the said Emperour to leaue him for his life tyme the Princedome of Transiluania. Towards the west, to wit in France through the which I haue trauailed some time, and there [Page] haue spent some yeares of my age, I haue seene in all places where I haue beene, such pittifull ruines of Townes, and Fortresses, and haue heard recounted such Barbarous, yea rather Beast-like cruelties committed in their rebellions, that the only memory therof sufficeth euery where for a perpetuall infamy and confusion of those that are there of the pretended reformed religion.

In Flanders also, what part therof hath beene free from the like ruines, & massakcres effectuated by thē that there rebelled against their natural Soueraigne, of whome as yet remayneth one part in Holland and Zeland? in Scotland what seditious rebellious were stirred vp first against the noble Queene Marie Regent of Scotland, Grandmother to our Soueraigne that now raigneth, by those stirring Ministers, Knox, Goodman, Dowglasse and others: & afterward against Queene Marie Regnāt, Mother of our Soueraign by the Lords of the Cōgregation as they called themselues, indeed Hereticall rebells, with direction of their Ministers, [Page] assisting them in person and all according to the rules of their Ghospel, that is of Heresy, whose substance and nature is, as before is sayd, to be of it selfe a rebelliō against the Catholike Religiō, & Catholike Kings, & Princes. And to cō clude with England, we haue seene that in fiue yeares time, or therabout of the Catholike raigne of Queene Marie, were broached and set on foote more Rebellions by proportiō, then in fortie yeares of her Protestant Sister Queene Elizabeth next following her.

And this is the cause why in these Coū treys Rebellious doctrine proper vnto Protestants, and condēned by Catholicks.wise men discoursing of this matter, esteemed it a most ridiculous thing that Lutherās or Caluinists or any other Hereticks should obiect to the Catholike Church the doctrine of rebellion, and killing of their Kings and Princes, which is a thing so contrary to al Catholike Religion, and so naturall to heresy it selfe as appeareth by the Coūcell of Constance Sess. 15. where they are condemned for heretikes that doe obstinatly hould any such propositions: that euery Tyrāt ought ‘[Page] to be killed: and that he may be killed both lawfully and meritorously, by any vassell or subiect of his: and that by any deceiptfulnes, or subtilitie: notwithstanding any oath or agreement made to the contrary: & that without any sentence or iudgment.’ These were the propositiōs of Wickliffe then cōdemned by that Catholike Councel: these are the propositiōs of the hereticks of our time, Luther, Caluin, Beza, Buchanan, & others their companions, & by thē most iniuriously restrained in particuler to the Princes thē liuing, as namely to Charles the 9. King of France, yea to the Q. Mother & al her whelpes, as they tearmed thē, that is, all her honorable Childrē, the sayd King Charles with al his brethren: likewise Q. Mary of Englād, & other Princes of Germany: which doctrine, & practice of the hereticks of our time, is condemned by the doctrine and practice of the Catholike Church at this time: so that the hereticks obiecting to Catholikes any such doctrine or practices, do but vse the way of preuention, like naughty womē who knowing what [Page] is to be obiected to them, will first of all in scoulding obiect it to others.

And here comming to make an end of my Letter, I haue thought good to ad one thing in steed of newes, and in few wordes let you vnderstand, what is the What strangers doe iudge & speake of the oath of allegiāce and the proposing therof▪iudgement here about the Oath that you cal of Allegiāce, the rumor wherof is now spread through the whole world, & many books are abroad about that subiect: the wisest sort of men heere, leauing a fide their iudgements about the questions themselues set downe in that oath, to wit about the Kinges lawfull right & title to the Crowne, & of other forraine Princes authoritie, as they say: leauing I say the discussing of them aside, they doe much disproue the only proposing therof to subiects, to be by them confirmed by oath. For say they, a King already in peaceable possessiō of his Crown, should no more propose to his subiects the discussion of his rights and titles, for that no mā of any consciēce can sweare any such thing whithout perfect examination, triall, and knowledge therof, [Page] by the which he may be sure in Conscience of swearing truly, and so the subiects are forced to enter into diuers considerations of many circūstances which were more cōuenient for thē to belieue, thē to examin, being such oftētimes that learned Lawiers cōming to discusse thē, are so doubtful, that neither they, nor the Princes thēselus wilbe so bould to sweare them; being content to remaine in Lawfull possession against any pretender that shall oppose himselfe. Yea if by any such occasion of questiō made about any such right, or title, warre should chance to be waged, the subiects are to belieue their Princes and Countreis cause to be iust, & may without any preiudice of their saluation, yea are bound to shed their bloud in such a cause: yet are not they bound, nor the Prince himselfe, to take an oath, that his cause is iust; and therfore it were great imprudency for a Prince in such a cause, to tender such an oath to his souldiers: for so he should find his companies much diminished, and therof would follow that euident absurditie, that if [Page] the souldiers of ech side should sweare their owne Kinges cause to be iust, all the souldiers of one side must needes be forsworne, it being as Deuines do hold, impossible, that any warres should be iust on both sides, no more then in law that ech part should haue truth and iustice on his side, because that such questions that eyther by warre, or by Law are to be decided, doe alwayes consist in a contradiction, by affirming, and denying one and the same thing: and by such oathes, as the one side must alwayes needes bee forsworne, so the other must needes do ill in swearing rashly such doubtfull things.

The discussing of the Popes Authority not conuenient. Much lesse is it thought conuenient to propose to subiects the examining of the power & right of any forraine King, or of the Authoritie of the Pope himselfe aboue Kings and Princes, not only for the same reasons, but also because therby many learned men which before were quiet, and without any question yealded obedience to the prince, are not only forced openly to refuse such an [Page] Oath pertaining to faith, about the Authority of Christ his Vicar vpon earth, but also openly to professe the contrary, both by word and writing.

Forced swearing more hurtfull then profitable. And such sort of Oathes that are taken by force, with doubt of mind, and scruple of conscience, doe rather hurt then good, euen to that end to the which they are giuen. For whensoeuer any occasiō should happē of shewing their loue and affection towards their Prince, they would allwayes be found most backward that haue beene so iniuriously forced to take such Oaths against their wil, and peraduenture would dispense with themselues for the performance of them, as vniustly exacted, and rashly made: and they would alwaies be found most faithfully in keeping all loyalty towards their Prince, who do offer themselues most ready to sweare the same, and do plainely refuse to sweare any more. For as this, they do refuse for their duty towards God: so that, they will performe for their duty towardes their King, and towards God that gaue them him: Quia [Page] omnis potestas à Deo est: and this is according to our Sauiours prescript, Reddere Matt. 22▪ quae sunt Caesaris Caesari, & quae sunt Dei Deo.

This only all wise men in these parts do agree vpon, wherin I assure my selfe no man with you of any wisdome, will any way contradict, that euery subiect is bound in Conscience to obay his lawfull Prince, and that also to promise by Oath when it shalbe exacted. And such an Oath although in other Realmes through the whole world is not wont to be exacted of all subiects, but only of the Magistrates and Gouernours of others; yet such occasion may fall out, that it may stand with prudence to tender it to euery one in particuler: and such an Oath of obedience towardes his Prince and Soueraigne, no good Catholicke will refuse, nor Catholicke Doctrine doth disallow.

Yours euer T. A.

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A LETTER OF A CATHOLIKE MAN Beyond the seas, written to his friend in England: INCLVDING Another of Peter Coton Priest, of the Society of Iesus, to the Queene Regent of France.

Translated out of French into English.

TOVCHING The imputation of the death of Henry the IIII, late K. of France, to Priests, Iesuites, or Catholicke doctrine.

Cypr. Epist. 55. ad Cornel.

Haec est vera dementia, non cogitare, & scire, quòd mendacia non diu fallant.

This indeed is madnes, not to thinke and know that lyes do not long deceaue.

Permissu Superiorum: M. DC. X.

Information about this book

Title statement

A letter of a Catholike man beyond the seas, written to his friend in England including another of Peter Coton priest, of the Society of Iesus, to the Queene Regent of France / translated out of French into English ; touching the imputation of the death of Henry the IIII, late K. of France, to priests, Iesuites, or Catholicke doctrine.

Owen, Thomas, 1557-1618.

Edition statement

1610

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A08697

ID [STC]

STC 19000

ID [STC]

ESTC S1326

ID [EEBO-CITATION]

22122544

ID [OCLC]

ocm 22122544

ID [VID]

25107

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(EEBO-TCP ; phase 1, no. A08697)

Transcribed from: (Early English Books Online ; image set 25107)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1732:28)

Source

— A letter of a Catholike man beyond the seas, written to his friend in England including another of Peter Coton priest, of the Society of Iesus, to the Queene Regent of France / translated out of French into English ; touching the imputation of the death of Henry the IIII, late K. of France, to priests, Iesuites, or Catholicke doctrine., Owen, Thomas, 1557-1618., Coton, Pierre, 1564-1626..

Extent

47 p.

English College Press],. [St. Omer :: M.DC.X [1610]. (Signed at end: T.A. [i.e. Adonenus or Owen].) (Signatures: A-C⁸.) (Marginal notes.) (Reproduction of original in the British Library.)

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