THE ANSWERE.

THe Iesuits were the first beginners thereof, and haue continued on this Salamandrian smoake of vaporous heats, euen from their first au­thority gotten ouer the English Colledge and Seminaries at Rome, vntill the foysted in authority of maister Blackwels Archpresbitery was conueied ouer the seas into England. At what time the mistie cloudes of long con­ceited soueraignty did giue a cracke, and the lightning flashing ouer all this whole Ile of England, Scotland, and Wales: the thunder-bolt fell vpon the afflicted Priests and seruants of God, striking all resistants with Ecclesiasti­call censures, without remorse, pity, compassion taken, or any respect had of either duresse or imprisonment, or yet the affliction and daunger which obroad they liued in day and night. And if any now be desirous to know more precisely of these generalities in particular manner, he may please to reade sundry bookes and records of this matter set out at large, what great troubles, incessant affliction, and extreame miserie, all haue endured from time to time, and how from point to point, one contention did follow vp­pon another, presently after that discord seedes were once sowne in the Romane Colledge, by the plotcasters of the diuision betwixt the English and the Welch: which was nothing else but a canuas to disgrace that re­uerend prelate doctor Lewis a Welchman borne, afterwards Bishop of Cassana, by putting maister Morrice from the Rectorship of that Colledge, whereunto doctor Lewis had preferred him. The which Colledge was first founded as an Hospitall by Briton, and after English Saxon Kings and Princes of this land, for the reliefe of such as went on Pilgrimage, to visite those holy places, dedicated vnto Gods Saints and seruants, by the memo­rable Martyrdome of 33. Popes, betwixt Saint Peter and Saint Siluester the first: vnder whom the Catholike Romane Church had peace and perfect quiet. This Hospitall being now translated into a Colledge by doctor Lewis meanes, then Archdeacon to the Bishop of Cambray, and Refren­dary to the Pope, at that time was enriched with the pention of an Abbacy by Gregory the thirteenth of all holy memorie: at what time as Cardinall Allane erected the Colledge at Rhemes in Fraunce, for the same end, in­tent, and purpose of education, and bringing vp of English youth in vertue and learning, to do their Lord God and countrey seruice.

The sincere and religeous, designments of this graue learned and reue­rend Prelate being thus defeated by the displacing of maister Morrice, and a Iesuit Priest made Rector of the Seminarie in his place: herehence a Soueraignty being gotten in a sort vnder a colourable excuse of teaching and reading to the English youthes there (which was the stroke of flintie heads on steely harts, that gaue fire to the seditious match, which hath wel­nigh set all Christendome on fire and flame) then followed a pursuite of challenging a superiority by calling of Counsels, holding of Courts, and [Page 3] deciding of all matters here pell mell of their owne bare word (I meane fa­ther Heywood, though after in disgrace) and other Iesuits and Priests that subiected thēselues to his and their summons, without any knowne autho­rity in the world so to do: to the great discomfort, discontent and dislike of many reuerend Priests, and other vertuous, learned, and graue persons of the Catholike Laity: in whose high prudence it did euen then appeare, that the fire of ambitious aspires and contention begun at Rome, was closely conueied ouer the English Ocean, and would breake out (if not troade out in time) of it selfe, as not many yeares after it did indeed. For the Seminary Priests, studying wholly the conuersion of soules, and weining their thoughts from all conceits of superiority or gouernement ouer others in that afflicted state, wherein all did liue: did neuer imagine that any Iesuit or religeous person would euer haue dreamed, much lesse haue sought for any such authority ouer (indeede) their superiours, or at least their betters (as all Seminarie and secular Priestes are) neither were they willing to meddle in opposition against them, if in case they sought for it (as the wiser sort saw plainely at the first, they most greedily did affect it) being as desi­rous to liue peaceably with all, as inconsiderate (right Englishmen-like with their after wits) to foresee what would happen. And if some one or moe brake out in termes against them, vpon iniuries or wrongs receiued at their hands: yet were their complaints and demands of satisfaction and iustice so farre from being listened vnto by any of the rest of their brethren (so cunningly had they cast their plots at first, all ouercast with a bright see­ming cloud of religeous zeale) that euen those who felt the griefe of the same thorne which prickt them at the heart, durst not once open their lips to speake in the defence of the innocent: but rather all with one voyce: with generall applause and clapping of hands, with whoopes, whowes and hoobubs, would thrust them out for wranglers, discard them for make­bates, and hold them for vncharitable malecontents, and disordered per­sons, that should seeme to speake a word against a Iesuit: nay, that should not freely, readily, and voluntarily consent to whatsoeuer they defined, de­signed or determined.

Hereupon the fire of contention more and more inkindling, conglobed together in the highest cloud of surly minds: and thereby giuing greater oc­casion of bursting out into an vnquenchable flame: the next generall con­flict to keepe in the smoake was at Wisbich: where by Natures course, and Philosophers consent (in generation of things) being vnnaturally growne to a full ripenesse, not able to hold in any longer: father Edmonds (alias Weston) was the Champion vnder whose infest banner of factious conten­tion and seditious aspires displayd the sharpe shot of puny Iesuits and their fautous, made first their challenge of superiority, and then a deuision from their brethren the designed Martyrs, worthy confessors and reuerend Priests, of and in that place (some whereof had endured aboue twenty [Page 4] yeares imprisonment for their religion and conscience sake, before euer some of these hot-spurred censurers knew what durance meant, as maister B [...]et for one) and some others also, who had suffered more affliction and calamity, then any of these their young maisters euer yet tasted of. And last of all the fire bursting out there first (though first enkindled at Rome, as earst I sayd) then began the like of fresh at Rome againe, where it burst out into so furious and mercilesse a consuming flame (for fire and water haue no mercy) as sundry reuerend Priests burnt therewith, haue deepely protested they would rather chuse (if it were in their choise) to liue cap­tiues vnder the Turke for security of their soules, then vnder the Iesuits gouernement, or rather indeede captiuity: the temptations suggested by them, are so many, dangerous, intricate and difficult, which way to ouer­come them. And so by succeeding turnes, Spaine, Fraunce, Flanders, and all England became infected with these Iesuiticall contentions and garboyles: the grounds, originals, causes, and continuance whereof were onely, whol­ly and absolutely the Iesuits ambitious aspires, fallen downe now vpon their heads, to their owne destruction, that were the first plotcasters of their innocent brethrens ruines.

THE ANSWERE.

THe Iesuits were both the beginners of the contentions (as before is shewed) the fewell cariers to the seditious fire-feedings, and the first brokers, breathers, and brochers of them abroad, both to Catholikes, Protestants Cleargy, Laity, men, women, children, home-borne and forey­ners, as by sundry of their letters, libels, and other infamous, seditious, and inuectiue writings, is yet extant to be seene, aswell in printed bookes, as in many manuscripts of maister Blackwell, father Parsons, Creswell, Currie, Gerard, Martin Array, Baldwin, Lyster and sundry others: whose false, ma­litious and most exorbitant dealings to detect, defame, and vtterly extermi­nate the name, fame, and memory of the Seminarie Priests and Cleargy, as­well in generall, as in speciall, will be brought out in deposition against them, when competent iudges may be had, and the cause iustly tried. Nay when did euer any Priest write, and much lesse commit to the impression of a pamphlet any one word against them? The most part euen of those that had suffered most, longest, and greatest disconsolation and wrongs put vp [Page 5] at their hands, accounted that the touch of any Catholike Priests good name was tangere pupillam oculi sui: so dainty, nice, and precise a conscience had they, to detract, defame, or speake euill of any man or woman, yea though the reports were true. And vntill all was in an vprore: all Priests (that sided not with the Iesuits in all things) were brought into obloquie, contempt, and disgrace: all shunned, auoided: and such slanderous spee­ches raised by the Iesuits faction against them, as they knew not possibly how to liue quiet, or to liue (in truth) at all by them. Vntill then (I say) they winkt, kept silence, and let passe all their letters, libels and iniurious slan­ders vnanswered. They sayd little or nothing to those erronious (and yet to the Iesuits most plausible) bookes of choise of ghostly fathers. They let passe that erronious speech in the Wardword to Sir Francis Hastings watchword; making Iesuits Christ his equals in a way of absurd compari­son: and insinuating Seminarie Priests and other Catholikes to be but the Churches refuse.

They friendly admonished the Author of the 3. farewels of the soule (gi­uing to the Iesuits, that which no religious order would accept of, or durst desire) to cease from publishing such grosse errours, which otherwise had gone to the presse and print (as extolling the Iesuits therein to the skies, a­boue all possible humane deserts, vnder the title of religious persons, di­stinguished thereby from meere secular Priests as they tearme the rest) but neuer did they publish anything against it.

They suffered with patience that long lowd lye to passe vnrecalled, wherein the Cardinals, and by Cardinall Caietane the Popes Holinesse was informed, that the cause of sending to the Sea Apostolique to haue supe­riours appointed ouer the English Priests, was grounded vpon great and dangerous contentions risen vp betwixt the Seminary Priests and the Ca­tholike laity in that nation: knowing in their owne conscience there was no contention mouing thereunto, but betwixt the Seminarie Priests and themselues, and those of their and the Spanish faction.

They sought not to controule that seditious, false, infamous booke inti­tuled, Against the factions in the Church: applied directly by the Arch­priest to the secular Priests, and those that sided with them on the Catho­like Church, and their natiue countries behalfe.

They labored not to call in question those stained records, with all fals­hood, impiety and arrogancy on the Iesuits behalfe, of the memorable acts done by their society (forsooth) here in England. viz. how that they onely were persecuted, and not the Seminary Priests: how such and such, and in generall, all that opposed themselues against their proceedings had suffe­red disgrace and shame, and came to miserable ends, notwithstanding (and they cannot deny it, neither are they ignorant thereof) that there be a whole browne dozen twice ouertold of glorious Martyrs, all Seminary Priests, all defamed by them: all noted for malecontents, as opposits to their procee­dings: [Page 6] These indignities, calmuniations, iniuries, lies and irreligeous vanities, with many the like vnchristian practises did they let passe, and neither did, neither euer would haue set hand to paper to write of these contentions be­twixt them vntill their long silence, condemned them all as guiltie, and the Iesuits preuailed and did what they list, by backbiting and writing most opprobriously against them.

THE ANSWERE.

IT neither was, nor is any more sin, schisme, scandale nor offence in the one or the other, (they being in iustice, charitie, loyaltie and obedience, for defence of Christs church and their countrie bound to both) then for a guiltlesse man condemned, to say, you do me wrong: or for an appellant against a knowne Rebell in act, word, or thought, (conuinced by demon­stration, vel à priori, vel à posteriori. i. either of the cause or of the effect to haue intent) to say, thou art a traitor. For who of common sense would not haue bene touched with scruple, if but hearing of a plaine simple man, vn­experienced either in the Church or his countries affaires: (as liuing priuate euer since he came Priest into England, and thereby vnacquainted how to manage a matter of such importance, as his authoritie in shew extended vn­to, and that throughout a whole nation; nay throughout two mightie king­domes: yea and ouer a gallant troupe of as graue sages, and as fine a breed of wits, as the world this day enioyes) to be aduanced vpon the sudden to a higher authoritie, then euer was granted to any within this Isle: without all desert (as no way eminent but obscure, vnlesse it were for libelling a­gainst his brethren:) without all notice giuen, or knowledge taken of any such man, matter, or manner of proceeding (vnlesse it were perchaunce suggested by one sole man, Maister Standish by name, a Iesuits broker, fa­ctor, and follower:) without all markes, signes, and tokens, of iudiciall, Ca­nonicall, or sincere dealing: without all relation, insinuation, or least shew of, and to the intent of those, to whom the election onely, absolutely, and of due right belonged: without all cognisance, hierogliphie, or ensigne of Catholike institution, christianitie, or humanitie (the whole summe of his authoritie consisting in very deed of no materiall point, but additions of af­fliction to affliction, in ordaining an ignorant man to be flagellum Dei ouer his brethren, castigando & flagellando like blind Longius, that pierced our [Page 7] Sauiors side by others appointment, directing his hand to that tender tersa­cred and euer blessed heart, and yet he knew it not:) who, I say, hearing of such an extrauagant, irregulate, exorbitant, and absurd authoritie, to ty­rannize ouer the alreadie tormented, and that by their suggestion, procure­ment, and foisting in perforce: who had discouered themselues a little be­fore to be the rockes of scandale to Priesthood, and shelues of sinke-downe to all princely regalitie (as hereafter shall be proued, ayming at no lower marke then the highest dignities on earth:) who would not haue suspected, resisted, yea and more readily, roughly, and roundly, then hitherto the se­cular Priests did; haue deciphered both the Iesuits and their Archpriest (for how should we call him ours, we hauing no part in him, vnlesse a tast and touch of his headie, indiscreet, and euill packt-vp sententious censures, by their designements flung out against vs) vpon the first blast of his authority wafted ouer the sea, and ere euer the poore silly man had warmed himselfe in his vaine glorie bay.

And againe, although they knew his authoritie was gotten to be confir­med (vtcun (que)) from his Holinesse, by many false suggestions, shamelesse cogs, and impious forgeries: yet putting vp all matters, letting by pasts passe for bypasts, aswell for their maruellous, audacious, and passing all euer be­fore heard of, impudencie, insolencie, and banded out boldnesse, in threats, slaunders and exclamations, for not present acceptance of their new found out authoritie, vpon the bare sight of the Cardinals letters, euen with as ful affiance and repose put in them, as if Oracles had come downe from hea­uen: as also for the manifest wrong offered to our brethren (two reuerend learned and auncient Seminarie Priests Doctor Bishop, and Maister Char­nocke Batcheler in Diuinitie) cast into prison, dispoiled (or fitlier said) most cruelly, vnnaturally, and inhumanely robbed of all they had, that could by malice of man be taken from them; of purpose to stop their passage to his Holinesse, and to terrifie all others, from euer daring to make towards the Mother citie to complaine of their tyrannie (though know they this, and if their faces will not blush, yet let their eares burne to heare it, that accesse and audience we will haue, maugre the diuels deceits, and their slie deuises, or it shall cost vs all our liues, one after another) notwithstanding all the premises, with a full halfe score of reasons besides added by me in another place, to proue that the Priests might haue chosen, whether euer they wold haue admitted of such a violent intruded authoritie or not:) yet they in all humble, dutifull, and obedient wise, with filiall submission embracing the Breue, from his Holinesse when it came (which was many moneths after the first cogge of that dye, for the cast at all our ouerthrowes, and vtter subuersion of our countrey:) if then and thereupon all libels had surceased (for yet was nothing written against them on our part: but either a sad si­lence, or a charitable intreatie to cease of their detraction) and their tampe­ring in State affaires lien dead: nay, if the secular Priests could but haue li­ued [Page 8] quietly by them, they would neuer haue set hand to paper against them, as in the former article is declared.

But the forepast iniuries and still of fresh inculcated ignominies, calumnia­tions and slaunders raised, vrged and laid on by them, being so grieuous, many and importable to flesh and bloud without Gods speciall grace, as earth would burst, and cloudes would breake, and seas would toare in cries out against them, if men kept silence: our present age will, and all posterity may account it to be one of the worlds wonders, that the Iesuits being men holden of all, (but especially in their owne ouer-weend conceit) to be sance peres of the Christian globe, for pregnancie of wit, pollicie in gouern­ment, and pietie in intention, how euer they should so farre haue ouershot themselues, that bestriding the horse, and hauing the bridle reines and all in their owne hand, to leade the Priests and all other Catholikes which way they list: they should be throwne downe from their loftie mount, out of sad­dle, seate and all, by casting out libels of schisme against sounder Catho­likes, more learned Diuines and deuouter Priests (if externall signes were iudges) then any punie Father amongst them, which will breed their bane ere all be ended. But it was no doubt Gods iust iudgements so to haue it, thereby to stirre vp the secular and Seminarie Priests, to write Apologies in their iust defence: yea and by occasion therof to take in hand the defence of the Catholike church, and their natiue countrey, nay of all ecclesiastical and temporall States against them. And therefore to proue it was but a Seians iade they rode vpon (for such is the nature of ambition in greedy af­fectation of Soueraigntie, as it both makes wise men fooles in their drun­ken conceits, and strikes them dead with their owne weapon, but not A­chilles his launce to hurt and heale at a stroke, as most infortunate, when they thinke they are most secure) it were expresly against the law of God, of nature, and of man, for the Priests not to breake off silence, and send foorth Apologies, Pamphlets, and all kind of Quodlibets in defence of the premises: otherwise all the world would condemne them as guiltie. And therefore of necessitie (honour, credit, fame and report, being as deare as life, and he holden for worse then an infidell by diuine Oracle that is care­lesse of his neighbours, much more of his owne good name) the secular Priests were bound to do all that they haue done, and no sinne, vnlesse their too too long silence, which set the Iesuites on cockehorse at vnawares to crow so fast ouer all. Surely were I a Iesuite and vnpriested, I would ne­uer abide one hower in their order for feare of afterclaps. Well, I will be no blabbe, nor do wish to be the Prophet of their destruction: but fiat iustitia & ruant coeli: they haue had their time of defaming, disgracing and accu­sing, let them giue vs ours of defending.

THE ANSWERE.

ALL Priests and others, that are not of that seditious Iesuiticall, and Spanish faction, are bound in charitie (as now the case stands) to de­tect them to the vttermost. First, for a caueat to the ignorant multitude) se­duced by them) hereafter to beware of them. Secondly, per legem talionis, returning their malice, foule detraction, defamation, calumniation, oblo­quie, and what not inuented by them against the innocent, vpon their own heads. Thirdly, for that the same legifer, Who willed the patient, if smitten on the one eare, to offer the other: did also allow it as iust and lawfull, that in what sinne soeuer a man had sinned, in the same he should be punished, and with like measure to his brother giuen, it should be remeasured to him againe. Fourthly, for this cause it was, that our Sauiour Christ himselfe, al­though he acknowledgeth, that the Scribes and Pharisees sitting in Moses chaire, were in their doctrine to be obeyed (that is, so long as they remained visible members of and in Gods church, they ought to be obediently belee­ued in all points of doctrine, concerning the Catholike faith) yet for their corrupt manners, lewd life, and hypocrisie, with how many vaes and woes to you Scribes and Pharisees did he come vpon them? How many hypo­crites, how many progenies and vipers broodes, and how many Sathans and begotten of the diuell did he tearme them, yea and sometimes also euen his owne beloued Apostles? And haue not all the saints and seruants of God vsed the like libertie of speech, when occasion was giuen, and time was for it? Reade Saint Paules Epistle to his Timothe, to his Corinthians, to his Ga­lathians, &c. Reade the Ecclesiasticall histories of the words of Saint Iohn the Euangelist, of Saint Policarpe, of Saint Anthony, of Saint Chrysostome, &c. yea reade but for proofe hereof sundry of Fa. Parsons letters, bookes, libels and pamphlets, together with sundrie Satyricals of Maister Blackwels (though silly man, I verily thinke, he wrote some things against his consci­ence, at the instigation of those seeming top of wits, willing precise Pytha­gorists the Iesuits.) In the which libels, pamphlets, and Satyres, seeing you shall find a manifest (but most vnlawfull) libertie of speech to detract the innocent: then à fortiori, no reason but those should be discouered in way of iustice and common charitie, who hold an vniust charter of another mans good name, fame and life, tearing it in peeces with their toungs eue­ry houre at their pleasure: as though the fee simple of all mens acts, words and thoughts were in their gift, to raise and let fall the price of all at their de­uotion. Fiftly, this discouery made by the secular cleargie, and Seminarie Priests of the Iesuits trecherous abuse of Synonamaes, Epithetons, phrases [...] [Page 12] tialitie and simplicitie to be made such a dotterell, as the Iesuits cannot chuse but laugh in their sleeue, to thinke how they can draw, wind and make him willingly to speake, write or act, what they please with or against himselfe, without all sense, honestie, modestie, conscience, religion, vnder­standing or learning. Insomuch as it appeares by this, that his simplicitie is so great, that he stands in such awe of them, and so much and wholy at the Iesuits deuotion to stand or fall; that if they should send vnto him, or will him to set out an edict, that all crowes were white, he would commaund all vnder paine of excommunication to subscribe vn­to it. For how is it possible otherwise that in a case so manifest as this is, scil: the Iesuits write directly infamous libels, against both Catholicke Priests, and against the whole Common-wealth of their natiue land, and against all in generall of both states ecclesiasticall and temporall: and the Seculars write onely Apologies in a iust defence of all these, this being the case on both sides, how is it possible that a halfe witted man (vnlesse ouer­come with partiall fauour or feare) should erre so grossely and palpably in the sight of all the world, as to suspend, excommunicate, &c. or at least make it be giuen out so, or winke at the brokers of it, to haue it thought that the Priestes bookes may not be read, and yet the Iesuits bookes may; nay, shall be commended vnto both men and women of purpose to be read, as most excellent, rare and learned matter, scil: for to bring their necks into the halter: well if God pardon maister Blackwell this fault, there is good hope, he will pardon all his offences; yet is it vincibilis, yea and Crassa ignorantia, in the highest degree of grosnesse.

Secondly, Maister Blackwels authoritie is onely (if he haue any, and not lost all by abuse of it) in causes ecclesiasticall concerning Religion, &c. and therefore let him looke to the case of premunire, for his accepting of an vn­heard of soueraigntie, contrarie to the order prescribed by the ancient lawes of this kingdome, as some do hold, and for his intermedling in allowance of the Iesuits libels and statizations, and not threaten the seculars in that wherein he hath nothing to do.

Thirdly, if his authoritie extended (as it is pretended) to inhibite and forbid all kind of bookes, but such as he should approue, allow and licence: yet in all reason it hath this limitation, viz: where he himselfe is not a partie: or if not so, yet in an action of life and death, of soule, bodie, honor or good name: he cannot forbid any whosoeuer to write or speake in defence of a­nie the said liues, and to cleare himselfe if he can: neither can he yet forbid or forwarne any one to reade or heare any thing that may saue the life of the innocent. And therefore the most inhumane, vnchristian, vncatholicke, vn­iust and vncharitable part that euer was heard of, to stop or seem to stop the Priests Apologies, written in defence of their good names, taken away by the Iesuits: an act so cruell, vnnaturall, and contrarie to all lawes diuine or humane, as the Popes Holinesse cannot dispense with any one, to fulfill it, [Page 13] no more, then to dispense with any one to kill himselfe, either bodily or ghostly, as the not writing of these Apologies, or the like, were (at least) the spirituall death of sundrie reuerend Priests.

Fourthly, it is but a meere canuas and cauill of the Iesuits put into the Archpriests, or some others of their brokers heads, that go about the coun­tries, with witlesse scrolles of paper to make them beleeue that it is excom­munication; or a great sinne to reade these bookes, and done onely of pur­pose, not of anie high policie, but of a slie Machiuilian deuise of the Iesuits, to keepe the ignorant still in a blind conceit and opinion of their puritanian holinesse, which these bookes would much discouer.

Fiftly, this is one difference betwixt a matter of fact and a matter of faith, that the first dependeth vpon reasoning and discourse, and therefore is it called Scientia acquisita, which by some apprehension may this day erre, & by some other to morrow be rightly informed againe: & the second is inde­pendent vpon all humane knowlege, as a meere gift of God infused into the soule, whereupon that knowledge we haue in matters of faith, takes his name thereof to be called Scientia infusa, which being once inserted in the soule of man by God alone, it may afterwards be helped (for matters of dis­course) by natural wit & reason. Therfore is it, that wit & will being subiect both to error, the vnlearned are iustly and verie necessarily forbidden to to reade hereticall bookes; lest wading aboue their heads, they be drow­ned in error: but in a matter of fact, depending wholy vpon humane causes, experience and common knowledge, the case is quite altered. For that ther­in euerie one is to labour, and seeke to be instructed and to learne experi­ence, how in a like case thereafter he is to deale: and therefore no ex­communication is due for reading of these bookes, neither ought any to be debarred from notice taking of them.

THE ANSWERE.

THey ought to commend the cause to God in their best deuotions, to carrie a reuerend opinion of euery Catholike annointed Priest, what part or faction soeuer he be of, to wish, seeke, and labour for peace on both sides, and to defame, contemne or condemne neither partie, as the sediti­ous, factious and mistaught children of the Iesuits do most irreligiously, i­mitating therein their spirituall fathers examples. For true it is, such lips, such lettuce: such meate, such sauce: and such maisters such schollers in all de­grees. And if Father Stanney a Iesuit Priest, called (of the Panigericks) the lanterne of England, (because forsooth he was in a chiefe place of honour) vpon occasion of a crosse encounter giuen him by a Seminary Priest, (who [Page 14] was then in a place of more auncient estimation and honour, and of a farre more noble descent on all sides, in an honorable assemblie) durst speake it openly that the secular Priests were iustly defamed (to wit, at what time as their Archpriests authoritie was in hammering, and that certaine Priests held out, and would not yeeld to put to their helping hand, in working that grosse mettall to perfection:) and so said this zealous father they should be still, vntill they had submitted themselues to the Archpriest their superiour. If one and he their chiefe (as being appointed the Prouinciall of the Iesuits here in England) haue scoffed, [...]er Garnet. iested, and made a laughing stocke, or stale at, and of Priests acts, writings, manners and conuersation, and like a per­emptorie companion taken vpon him to appoint some Seminarie or secu­lar Priests, to teach young schollers onely, as fit for nothing else in his scorn­ful conceit, others to be but doctors of clowts, per saltum; and therfore a dis­honor to learning to haue such shallow wits & mean schollers proceed, &c. others for want of wit, learning, and vertuous life and behauiour, to be vn­worthie the name of anie Priest. [...] If another surmized holy father of their so­cietie (in whose mouth a man would think butter could not melt) did make no scruple of so grosse a lie (for to bring a Seminarie Priest into contempt) as to affirme to a Ladie in Notingham shire, that he was ashamed to heare priesthood so disgraced, as it was by that parties simplicitie, at whom a certaine great Counsellour made a iest of admiration, to see so silly a fellow of no talent nor praise-worthie part in him in the world, to be so much tal­ked of: saying in a smile of contempt (in turning backe from him to his own man) is this the states man, &c. whereas it is well knowne the partie neuer spake with the said Counsellour in all his life.

Father Lister.If an other punie father durst no lesse audaciously then officiously presume (as a matter nothing belonging to him, nor he of all other being by anie to whom it did belong intreated: nor yet hauing anie authoritie so to do) to write a most ridiculous euill patched vp, shamefull treatise of schisme: and therein like a profound master Doctor (as a schoole deuine in deede he was, which studie, being as it seemed aboue his capacitie, made his braines idle, his wits flie out, and his head light euer after) define, de­nounce, and vpon his lunaticke authoritie declare all to be schismatickes, that consented not at the first to the Archpriest, and by consequent, that they were no better then Ethnickes, Publicanes, &c. & so to be censured & iudged of. If yet another yong father of the society plodding about the same subiect to bring al secular Priests, nay & priesthood it self in contēpt & dis­grace, could not hold in the wrath of his zeale, but needs he must strike, and withall lend to his fellow his hatchet (so hotly was this holy societie bent at that time against al secular, & especial seminary Priests, imagining they had had them all on the hippe, either to haue throwne ouer boord at their plea­sure, or to haue thrust downe vnder hatches, that they should neuer haue recouered their former stand) and therefore published it as a most horrible [Page 15] crime, to maintain dogmatizādo, that the foresaid resistance was not schisme in the Resistens, & what a damnable state they stood in, that ministred any sacrament in that case without sufficient contrition, cōfession & satisfaction made at the discretion of their ghostly Father: to whom also he giues a ca­ueat to beware how he receiue anie such vnto him: see how sawcie these malapart Iesuits become, where they once get but neuer so litle aduantage.

If the Archpriest (not to be behind with his part, lest he should be thought witlesse, or too fauourable) confirmed all these things concerning schisme, and the contempts of the Seminarie Priests to be iustly inflicted. If he durst commaund none to listen after, and others of them made a scoffe and a ieast at the iudiciall sentence of the Vniuersitie of Paris (one of the most famous and chiefe of the world, and so was alwaies accoun­ted of, saue only by this seditious faction, that despise all men, manners, ver­tue, learning, wit, gouernment, &c. but their owne.) If he haue affirmed it and practised it, that lay men might and should be put in office to summon Priests, and to talke, checke, controll, and censure of them at their pleasure. If taylors and coblers, vassals and seruants, with all sorts of lay brothers of the Iesuites haue presumed to go before secular Priests (a place vnfitting for any Iesuite Priest himselfe to take vpon him.)

If a thousand such like contempts of Seminarie and secular Priests by Iesuits themselues haue bene managed in secret, allowed of by conniuence openly, and cunningly put in practise euery where, though the authors of such irreligeous contempt of Priesthood, and grosse errours tending to a most blaspemous heresie (as hereafter shall be proued) dare neuer in pre­sence of any Seminary secular or Ecclesiasticall person auouch it: And if this be one chiefe principle of Machiuell (and in very deed of Atheisme) to leaue no stone of honour or contempt vnremoued, that may either by sup­ply of place, hinder the platforme (as the honour of Priesthood, doth the vsurpate pretend of Iesuiticall esteeme) or by bringing the aduerse party (without whose fall the other cannot possibly rise to the dignitie they as­pire vnto) into obloquie, contempt and disgrace, cause a remoue, aliena­tion, and change of opinion from the former, wonted and generally accu­stomed conceit had of them. As here in the case proposed: who euer heard or made any question of it, but that a secular Priest was to be preferred be­fore a monasticall person, and most of all before a Iesuite (as hereafter shall be shewed?) Or who but an Arrian, Sabellianist, Montanist Priscillanist, Puritane or other absurd heretike, did euer go about as the Iesuits do, to supplant, incroch vpon, or seeke to ouerthrow the Ecclesiasticall: dignity and secular state, by way of disdainfull and malitious comparison? They tittle tattle amongst women, and lull babies a sleepe with a blacke Sanctus in a whuzsh of a whispering foolish noyse, amongst boyes and girles: who make it a booke of common places for ordinary discoursers, at all assemblies, in all companies, and with a sta­gean [Page 16] countenance, as actors in the Pageant of a play vpon these matters: do come out with a Prologue, for the aduancement of the Iesuits in this manner, viz. ô rare and admirable persons: the wonders of the world: glory of these, renowne of former, fame of future dayes: the most learned, the most pru­dent, the most graue, the most politike, the most worthy: the most renowned: the most orderly, discrete, and of best gouernement, for education, example of life and instruction: the most vertuous, holy, sainctly, angelicall: the most de­uout, the most perfect, the most religeous, the most what not of worthy re­gard or reckning: all superlatiues: all Analagats: all Metaphisitians: all (I pray God not entia, transcendentia, for then they put vs to our trumpes, how or where to find or place them:) right Alchumists, that is, sance peeres in all things are the fathers of the society, or fathers onely. For it is inough to make knowne (forsooth) he is a Iesuit: ergo silence: ergo yeeld, ergo stoope in his presence, &c. And then must come forth sundry famous acts, of this and that Iesuit, for their learned bookes, their profound doctrine, their wholesome coun­sell, their good examples giuen: euen their very lookes, iesture and conuersa­tion, being able to win any creature: they are so full of meeknesse, modesty, gra­uity, humility, patience: and of so good nay rare, gouernement, behauiour and circumspection in all their actions: as who but they to be worshipped and adored. But now on the other side, when they come to play the flirts and parasits with the secular Priests, then imagine that you see so many puppets dancing the anticke, with sundry ptishes, face-makings, shaking of their heads, and diuerse verie disdainfull exclamations as ah hah hah: a Seminary, an old Queene Mary Priest, a secular, ah ah ah ah: alas poore men: you shall see them all leape at a crust ere it be long: (Indeede so sayd that holy father Iohn Gerrard of late to the aboue named Lady in Notinghamshire,) They preuaile against the fathers? they fit to manage a matter for peace, conniuence or any relaxation of persecution? They able to iudge, or of sufficiency to write bookes (as some of them haue here and in Scotland, against that most learned booke, by Cardinall Alanes censure of succession to the English Crowne, that euer was written in any age?) They presume to write libels against those reue­rend fathers (as Bluet, as Mush, as Colington, as Charnocke and others haue: but so meanely, as I will take a boy of a Grammer schoole (sayd one R.C. a spe­ciall broker of the Iesuits) shall write aswell and more learnedly, and that more to the purpose then they haue? They take vpon them to gouerne others, ha­uing neither wit, learning, religion, gouernement, nor any thing worth the na­ming in them. For what are their Doctors, as Gifford, as Ely, as Bagshaw, as Bishop and others? A company of Doctors indeed, scant able to say bo to a goose, much lesse to deale with Princes, or to be gouernours. They and their Parisian Sorbonists countenance out the fathers: whom the chiefe Princes in Christendome do admire, feare and reuerence? No no, it is well inough knowne what the Sorbonists are: that the Vniuersitie of Paris is farre to seeke for any matter of learning: that a Parisian Doctor is no body, where a schooleman [Page 17] of the society comes in place: that the French Cleargy is like the French reli­gion, since the fathers were expeld from amongst them: to wit, both loose, both scandalous, both cold in all religious actions and piety: that the Vniuersity of Paris is not now esteemed of any where, as of no account: as also none other are this day, but where the fathers liue and teach. For so said a Iesuited fellow to a Lancashire Gentleman of late, making a ieast at the censure of Paris con­cerning schisme, vsing these or the like words: What (quoth he) do the fa­thers care for the Vniuersity of Paris, or all the French Cleargies opinion, being men of no iudgemēt, nor learning, nor reckning in the rest of the Christiā world?

If these, I say, and many such like scoffes and taunts, together with al the premises, haue bene vsed and practised in contempt of Priesthood, and especially of the secular Priestes, by their followers, fautors and fa­ction, being prompted, exhorted, and throughly instructed, how to set abroch this Machiuilean deuice for the Iesuits and their seditious, fa­ctious, and irregligious (nay I might haue said sacrilegious) platforme: no maruell then, though ignorant multitudes of the Catholike laitie vse their toungs more liberally against Priests, then either Catholike modestie, ciuill humanitie, or naturall inclination to thankfulnesse in a true English heart, can either imagine they would, or like, or allow of in them. No maruell, though they haue not bene afraid to detract, reuile, yea to lay violent hands with offers to strike, or runne with drawne swords at Priests (seeing it hath past as a principle from the Iesuiticall faction, that it is no offence to deliuer vp a secular Priest as an aduersarie to their seditious designments (iust puri­tane like) into the hands of his or their enemies, &c. No maruell, though here a Lady A. (otherwise truely religious and honorable) there a Mistresse A.V. a seeming saintly votarie: and euery where a whipping Mistresse H. (whose toung goeth like the clacke of a Mill) so very vnwomanly, much more so vncatholik-like do taunt, gibe, and despise the secular priests: being like antesignanes of some horrible monster to be brought foorth very short­ly after: all Arch-heretickes almost hauing, ere they fell out of Gods church alwaies acquainted themselues with some talkatiue womē seduced by pre­tence of their holinesse, to be the brochers of their poyson and mischiefe. No maruell though some ignorant Priests (for though the power of priesthood be all one for the sacraments in a simple illiterate,Note that all the Jesuites sauiors are either foolish, ambitions or needy. or bad liuing man in the Catholike church, aswell as in the wisest, most learned and religious; yet for instruction of others in matters not onely of faith, but also of manners and fact, wherein iudgement, learning, and experience is required: though ma­ny Priests (as in the case proposed) may be seduced as well as the laitie, to follow the Iesuits perswasible applause, either of simplicitie or indiscretion, or of meere want and necessitie, not knowing how to liue vnder a Iesuites frowne, or else of an idle rolling stony veine of ambition, and desire to be counted some body, like him that set the Romane Capitoll on fire) do labor with tooth and naile to withdraw all Catholikes from their wonted reue­rend conceit of all secular, and especially Seminarie Priests: and their due o­bedience [Page 18] to their spirituall fathers (a right tricke of all heretickes, at their slight or intent to deuide thēselues by fall out of Gods church) & therupon disswade the ignorant deuout soules, that faine would do well, from com­ming at any of the factious (forsooth) or seditious (for so in all things taking the aduantage, to second a right strumpet in crying whoreson first, they play vpon the seculars, with these and the like odious names, iustly returned vpō their irreligious harts full of all gaul, guile and deceit:) pretending it to be a most horrible sinne to come at, or receiue any sacraments at their hands. Lo what mischieuous vncharitable and cruell harted men, these Iesuits & their faction are: dare they, (think you) auouch this doctrine against the apellants hanging their appeale? No they wil be burnt at a stake for heretickes, if euer they come in any Catholike countrie & do so. No maruell though (by these and the like impious courses, plotted beforehand to place such for making of collections for the afflicted, as they know how to draw with gifts, gaines, and faire promises to sweare what they would haue them: they haue taken away all releefe, yea all good, Catholike and bounden dutifull conceit of such secular Priests as they see daily suffer persecution for Gods sake: some being constrained hereby to sell their very clothes off their backs, their Bre­uiaries and other Seruice books, and whatsoeuer they haue besides: others forced to take vnseemely and vnfit offices in hand, for casting how to liue: & others (now that all catholike charitie is almost quite extinct, & relief flatly denied to such as side not with the popular faction of these insolent irreli­gious men) being thereby either taken as destitute of all place of relying vn­to: or else (which would make any hart but a Iesuits, tremble to thinke on) pined away through griefe of mind and want of food. No maruell if all these and what not other mischiefs be meditated day and night by the Iesuits fa­ction against the seculars: (for it stands them vpon, or else they want wit to equall Machiauell and their Atheall plots of perdition withall) to work the ruine of the Seminary Priests to the vttermost, hauing committed so many execrable, cursed and neuer heard of more cruell and sacrilegious acts alrea­dy against them; as if they be not victors ouer them, by secret murders, or o­pen massacres, these same secular Priests will be their bane, genius, and fatall fall for euer, out of all Britaines blisse, and present glorie they now make vaunt of and enioy.

THE ANSWERE.

TO leaue off now and let all lye dead, or as before it was, were an act of iniustice, vnlawfull, vncharitable, and preiudiciall to the whole church of God. First, for that priesthood it selfe is called in question: scil. whether a Ies. cobler or schoolemaister, being but a lay brother, and no Priest, ought to take place and go before a secular Priest or no. Secondly, the state eccle­siasticall and secular cleargie, is here examined: scil. whether the addition of this word Iesuit, to one that is alreadie a Priest, do intitle him in place of re­gard or esteeme to be had of him aboue a Seminarie or secular Priest, or no. Thirdly, the authoritie of the See Apostolike is here made doubt of: sci. whe­ther the Priests might lawfully appeale from this mock-powerable, audaci­ous, blind authority of the Ies. Archpriest or no. Fourthly, the inextinguible, inexpugnable, & indelible vertue of the sacraments of Christs church is here weakned and made scruple of: scil. whether it be of equall force and validity in a secular Priest as in a Iesuit, &c. Fiftly, the temporall state and common­wealth of this land, especially all Catholike subiects vnder her Maiesty, are indangered by running of the Iesuits fatall course, as hereafter shall be pro­ued. Sixtly, the innocent laitie of the simpler, but well meaning harts, are al­ready seduced by the Iesuits factiō, & moe will be (nay vtterly ouerthrown and led away in errour, aswell against the Catholike church, as their natiue countrie and common wealth) if the seculars let the play fall, and now sleep in silence. Seuenthly, the life, maners, good name, & all that is in priesthood, in religion, in conscience to be respected, stands now vpon to be tried be­twixt the Iesuits and the seculars. Therefore I say that for these and many other waighty reasons, they ought in bounden dutie to prosecute, so lauda­ble, memorable, and spiritually heroicall an act begun, to the vttermost: and nothing to doubt of aiders throughout all parts of Christendom to assist thē, to the pulling downe of these seditious Templarian Iesuiticall sectaries.

THE ANSWERE.

FIrst, whosoeuer was Catholike a 20. yeares, or but 16. yeares agone (a­bout which time there was a muttering of this Allobrogical gouernmēt of Fa. Westons, my selfe being one (though minimus fratrum meorum) of 22. Seminarie Priests, and so many moe of the Catholike laitie, of honorable, worshipfull, and meaner calling, all prisoners together in the Marshalseas) he should there haue seene so palpable a difference betwixt the loose Ca­tholikes that were then, & the strictest that are now: as the first might haue bene patterns of pietie to the second, for all religious, charitable and Catho­like actions. Secondly no question there is in it, but that the like contentiōs haue bene in Gods church heretofore, and will be to the worlds end: other­wise could not the church Catholike be called militant here on earth: nor be fitly cōpared to a ship tossed vpon the sea one while in danger of sinking, another while of splitting, and then again of running vpon some rock or on ground, and still interchangeably fleeting betwixt stormes and calmes: nor yet parabolized with a net cast into the sea, gathering & containing in it all kinds of fish and frie: or with new sowne seed, which growing vp, is inter­mixed with weeds. Thirdly, although it be rather to be accounted of, as a miracle, that all this while there hath not, then to hold it as a scandale, that now there hath fallen out such cōtentions amongst Gods seruants & Priests, seeing that in heauen (and that in a second instant of time, or third of ange­licall existence) there was high ambition: in paradise (and that as some lear­ned Diuines do hold, within 3. houres space) there was too much curiositie: in the Apostles schoole (and that within 3. yeres space) there was too deep emulation, contention, auarice and treason wrought against the supreame Maiestie. What should I say more: if in the Catholike Roman church and Apostolicall chaire of Peter, there haue bene already 23. schismes past; al­though then no wonder to heare & see the like contentions to these of ours: yet that the first brochers of any such, went away scotfree, it was neuer yet heard of, without a curse; as Lucifer, as the serpent, as Iudas: or else that they were the beginners of some new heresie or other in the end: as Nicholas, as Arius, as Donatus, as Nouatus (all as rare men, as great shew of zeale in thē, as Catholikly bent, and as many deuout graue, and learned men to side with them at the first, as either Fa. Parsons or Maist. Blackwel hath.) Fourthly, it is cleare that the Iesuits contempt of priesthood, and irreligious doctrine was and is the originall cause before God and man, of the decay of charitie, piety and deuotion. And therefore wo to the first brochers of these mischiefes: Sed nunquid in aeternum irascetur Deus: no, God forbid.

THE ANSWERE.

IT is questionlesse the hinderance to some, and rock of scandale to many, that otherwise wold be members visibly of the Catholike church militāt on earth (though not one soule is, nor can be kept out thereby, that is of God chosen (though to vs vnknowne to be of the same church triumphant in excelsis:) and all this by the slie deuises and Machiuilean practises of the Iesuits, as is manifest. First, for that sundrie Schismatickes and well willers to the Catholike church and religion, standing out hitherto vpon worldly respects (as being more prudent in their mundane muddy generations, said our Sauiour, then the children of light) and feares of losses, troubles, and the like, are now brought into a fooles paradise of conceit; that they are in a bet­ter state, or at least more secure for the time, then those that are alreadie ca­tholike Recusants, by reason of these daungerous contentions they heare of, to be betwixt the secular cleargie, and this (should be Monasticall) now mock-religious: whilst the Catholike laitie following the parts of this and that faction, contend with (Ego sum Pauli, ego Apollo) for a supremacie. And thus thinke worldlings to haue a good excuse to hold out, and so be of neither side, but be as neuters or impersonals in terra. Secondly, amongst many Atheall Paradoxes taught in the Iesuits conclaue, or close conuenti­cles: I remember an honorable person, and Lord of high degree,It was a flat A­theall doctrine, secretly taught in Scotland, where these three things are common: to eate flesh as company occasi­oneth: to reade al kind of bookes indifferently, and to go to the masse in the forenoone, and to a Puritans ser [...]on the af­ternoone. All 3. acts indispensa­ble of the Pope, himselfe respe­cting persons, time, and place. once ob­iecting vnto me, that the Seminary Priests were too scrupulous, nice, and precise in state cases of conscience: said, that herein the Iesuits tooke a farre better, and more polliticke course; in that they sought by disputation, set­ting out of bookes, and other priuate conferences, to make as many close Catholikes (which you, quoth he, call schismatickes) as they can: and yet not bring any of these into the Church, vnlesse here one, and there one, as may seeme in pollicie conuenient, for keeping a memorie of Catholike ce­remonies, and vse of sacraments and sacrifice. To the same effect were the words of their great Polipragmon Fa. Parsons, who audaciously durst pre­sume to affirme, that it stood not with pollicie, to haue libertie of consci­ence graunted: neither did he wish it, that persecution should cease in En­gland in afflicting of Catholikes: which passages of speech drawne into one proposition, setting Atheisme for a medius terminus betwixt that honorable Lords opinion, and this disgracefull Iesuits censure; all English hearts may conceiue in these words, foure points of importance: one, that the Iesuites make religion a matter of State and pollicie, to draw people vnto them by plausible hypocrisie and shew of zeale: not a matter of conscience to direct [Page 22] them aright: another, that they care not how many soules perish, so they may winne their hearts and affections vnto them for the time present, either by admiring them for rare prudence, learning and gouernment, or adoring them for peerelesse pietie, perfection and holinesse: a third, that in stead of meekenesse, mercie and compassion, which of all other ought to shine out most clearely in a religious heart, these men haue put on a sterne, harsh and cruell hardnesse, void of all pittie, mildnesse, or remorse (saue onely Cateo­linian carrying their countenance in their hands, to sob and smile in a trice) and so care not what miserie, affliction or persecution fall vpon poore di­stressed Catholikes in these heauie times of our common sadnesse: whilest they liue secure who are the chiefe workers of our generall incestant cala­mities, by their figure-flingings, plot-castings, and libellings against their natiue countrie, and present state of English gouernment in other countries. And the fourth and last is, their mischieuous, bloudie, and vnnaturall practi­ses: in that it is apparant, that the onely cause why they wish persecution of their poore afflicted country-men, and brethren to continue, and no relaxa­tion, leaue, or libertie to be graunted them, is of purpose to make our So­ueraigne, her honorable Councell and Peeres of the present State, seeme more odious, tyrannicall, and hatefull to all Christian nations: and thereu­pon to publish libels and other seditious pamphlets of conspiracies for con­quests and inuasions. And this is that good, reuerend, religious esteeme, which the Iesuits brokers should indeed haue cried with an O yes in euery street court and corner, that they haue merited of the Catholike church & Englands commonwealth, since their first comming into this land. Thirdly, I might adde, as of all other articles, so of this many sundry causes, reasons, and proofes of the Iesuits impietie: but I must infringe my speech perforce, to dispatch other matters: onely this: whosoeuer knowes the Iesuits practi­ses (as none liuing knowes them all, and few but know too few of them) may easily coniecture, that where any of their faction may be heard speake and be beleeued, there must needes be a stop, stay, and hinderance of that soules conuersion. For they that haue the art to inchaunt the already con­uerted, to make them refuse the benefite of the sacraments (to the endaun­gering of their soules) rather then to come at any Seminary or secular Priest that is not a current of their damnable doctrine: thinke you they haue not the same skill of figure-flinging, to withdraw all those that want the serpēts wit to auoid their charmes, from comming at any such as are opposite a­gainst them? No [...] questionlesse they want neither art nor euill will, nor yet malicious meanes to effect it, as hauing vsed from the beginning more Ma­chiuilean deuises, & Atheall practises in secret conference by their inferior Agents, with Schismaticks, yea and with our common aduersaries, then with Catholiks & they that can delude any one Catholik, put him or her in feare, and to haue a scruple of conscience to receiue any Catholike Priest that is not of their faction, or at least not against them: it is wonder if all Schisma­tickes [Page 23] be not ouertaken and misse-led in conceit by them.

THE ANSWERE.This Quodlibe [...] deciphering the extreme malice and mischieuous intent of the Ie­suits, in the for­mer Quodlibets discouered, do [...] closely insinuate here, what grea [...] griefe it will be hereafter to ma­ny deuout Catho­likes, to remem­ber how mad and senselesse they were to beleeue, that such and such Priests were suspended, ex­communicated, &c. and that none might come at them, and onely vpon the bare word of a Iesuit, or one of his fa­ction. Wherupon perceiuing that it was spoken of meere malice, & sacrilegious con­sinage of these hypocrites, those that are now de­luded by them, will be readie to eate their owne nailes for anger, that they should haue bene so cre­dulous, and vn­kind in beleeuing their enemies false reports a­gainst their dea­rest friends, and spirituall fathers, that yet still are ready to spend their bloud on Gods behalfe for them.

ALthough for the time it may seeme hurtfull, yet questionlesse when these masqued, religious Iesuits are once made knowne, what and who they are, there can no harme come thereof: but on the contrarie, to euery one it will be very beneficiall in the end, and as great a comfort to all true Catholike harts, as now it is a griefe. First, for that it was neuer yet seene, but that presently vpō such deadly cōtentions, risen amongst Gods seruants and Priests, there appeared some blazing starre, comet, or light of a rare bright shine of the Churches wonted glorie. So was it in the cō ­tention amongst the Apostles, when they stroue together for a suprema­cie, euen in our Sauiour Christ his presence. So was it in the time of the Arrian heresie, when the whole Church and chiefe prelates seemed to be at daggers drawing, with infamous libels put vp by Bishops against Bi­shops, Priests against Priests, & one religious against another, before that pious Emperor of all worthie memorie, Constantine the great: and so hath it euer bene, & no doubt but now so it will be, God sweetly so disposing. Secondly, of all Axiomes in Philosophie, this is holden for one of the truest, most certaine, and infallible rule, that nullum violentum est perpetu­um. VVherupon Christian Philosophers haue defined, that though there were no Scripture, nor Catholike church authoritie to confirme it: yet by this phisical position of causes, it is not possible but the world shold make an end, and a stay made of the planets course and heauens motion, by rea­son that primum mobile, in a tergiuersed violence of opposite race to the rest, runs a course against the haire And of like sort by an argument of in­duction, vel ab exemplo, vel à comparatione, it must needs follow, that it is impossible for the Iesuits to hold out long, running a most violent course in opposition against the whole Church of God, and all the 3. estates ec­clesiasticall, temporall, and Monasticall: as will appeare at large by indu­ction of particulars of their seditious and wrangling disposition, faction, and opposition against Popes, Cardinals, Bishops, and other prelates and priests in the state ecclesiasticall: against Kings, Princes, Peeres, Nobles, Gentles, and all sorts of ciuill Magistrates in the State temporall; against Canōs regular, Monks, Friers, & all other religious orders in the state Mo­nastical that haue any liuelyhoods, which they want: for as a Capouchine [Page 24] once said, his order liued quietest of any other with the Iesuits, because the Iesuits would willingly haue all, and the Capouchines would willingly haue nothing, but euen to keepe soule and life together. Thirdly, when our Sa­uiour Christ imposed a necessitie to the coming of heresies: he meant not onely to the end that hypocrites might thereby be deciphered, and lewde seducers of others made knowne to the world (for he knew them full well himselfe long beforehand,) but withall that thereby his spouse might ap­peare more beautifull, sweet, amiable and glorious. For seeing none can be called properly an hereticke, but such as first haue bene catholike, either by birth of baptisme, or after conuersion and education: and none such draw any multitudes after their fall vnto them, vnlesse during the time of their stand & abode in Gods church, they had gotten by a counterfeited holines an admiration of inconstant people to be had of them. Therefore to the end that those, who by their corrupt life and manners in the Church, would not onely damne themselues, but also draw many thousands by their externall shewes and pretences of pietie to hell with them, should be stopped and preuented of their wretched course, it hath euer pleased the Diuine good­nesse, whose prouidence is neuer enough to be admired at, nor his iustice trembled at, nor his mercies magnified: to let be cast a stumbling blocke in the way of reprobates, whereby they might take an occasion to leape out of Gods church: & thereupon God shew his iust iudgements vpon them, and all that leape out with them, and his mercies vpon the remainder; that after their impietie discouered would no longer be seduced by them. And so in the rise and fal of euery one, God is alwaies honored, his church glorified, and all Catholikes hearts greatly comforted and benefited.

Were it not the feare I haue to be too tedious, I might here enlarge my selfe with a long discourse of all the principall heresies and Archheretickes that euer haue bene. For had not Arius many worthy prelates all sound Ca­tholikes at the first to take his part? So had Donatus, so had Nouatus, so had Eutiches, so had Dioscorus, so had many hundreds of Arch-heretickes as­well as he: yea and such stood on their side, as before euer the contention was decided, had glorified heauen with Saints, & beautified the earth with Martyrs reliques. And yet we see it was neither an argument of their pietie, because so many holy Ciprians and other blessed men and women, si­ded on their side at the first: neither yet a confirmation of their error at the last, because one and he a Priest was of power to vexe, trouble, and torment the whole church of Affrick, and another the Catholike church of Asia in his abortiue Primitiues, & after the whole christiā world infected with his here­sies, in many millions of his followers. And howsoeuer it happen hereafter, or whether the time be yet come of reuealing the full mistery of iniquity: or that these contentions may minister occasion before all matters be decided, of another sacred Apostolicall, O Ecumenicall synode to be called: or how­soeuer it may fall out hereupon to man vnknowne: yet do I verily thinke it [Page 25] was Gods holy will and prouidence diuine, that the Seminary Priestes should once come, on the behalfe of the whole Church of God, to buckle before Saint Peter with the Iesuits againe. And they sooner then any other Ecclesiasticall, Monasticall or temporall order, society or company, of none of all which they neede doubt, (at length but to haue a ioyfull furtherance, comfort and assistance in their iust quarell) because they of all other hauing merited most, at the Iesuits hands: as admitting of them to be readers in their Colledges: receiuing them (especially) to be coadiutors with them in Christ his haruest: yeelding to them, nay seeking to subordinate them­selues in a sort vnto them: and that onely to win the peoples applause, and a name, fame and praise of them to passe aboue themselues, notwithstan­ding they were not ignorant that they had farre their betters amongst them (for euen a Sherwin Seminary Priest yeelded to tread a Iesuiticall path, and yet he did farre surpasse a Campion Iesuit, as all the world knew it:) and in few, they were so obseruant, or rather seruiceable vnto them in all things, as what was there but a Iesuit might commaund in England: euen if they would haue had a Priest his crowne to haue troden vpon, there were then that would haue obeyed, who now like angry sleeping dogs, vnwillingly awaked by them, will both barke, bite, and leape in their faces, for a lesse au­datious presumption. And then on the other side, considering the Iesuits great ingratitude, insolency, cruelty, and inhumane tyrannie (like storkes amongst frogges) not contented with an vndeserued soueraignty, vnlesse all were made their bondslaues, to vse innocent harmelesse hearts, as they haue vsed the Seminarie and secular Priests: that possessed no earthly ri­ches, that had no worldly ioyes, that sought no setled state in mundane mansions caducall: that neuer dreamed of other dignities, conquests or tri­umphes, but ouer sinne, schisme and heresie, death, hell, and damnation, how to make their vocation sure by seruing their Lord God, with all feare and trembling, in ministring of Sacraments to deuout soules.

This being their whole study and care (ah here how can the sorrowfull sequels be remembred without Apostrophees of inconsolable griefes) that now (poore wormes) they should be troden vnder foote in their owne corne-fields, in the heate of their haruest, and euen by those that they ad­mitted to be their coadiutors, and fellow-laborers: and that in their owne natiue countrey, hauing no other place certaine to relye vpon: whereas the Iesuits haue their peculiar houses and Colledges in euery kingdome al­most throughout the world? And therfore of all other if to to greedy desire of soueraignty had not made them starke blind, they would and might wel without their losse or hinderance haue permitted the Seminary & other se­cular Priests to haue liued by thē in England, to haue past on their time in this vale of teares, here during the short time of their transitory life, full of all heauinesse: and not molested innocent lambes, that sought no establishing of houses, Colledges, sodalities, societies, or corporations to remaine [Page 26] to posterity, which the Iesuits chiefly aimed at. This being the groūd of al their cruell oppression of the innocent, crying to heauen for vengeance: I vndoubtedly beleeue, it was Gods holy will to haue the Iesuits impiety knowne sooner by the Seminary Priests, then by any other secular or re­ligious: and that no doubt to Gods great glorie and the benefit, comfort and reliefe of all true Catholike harts, either in England or elsewhere.

THE ANSWERE.

[...] that all Catho­likes would seriously weigh the danger that they do occasionate both to the Church and com­mon wealth, yea a [...]d to their owne both bodies and soules reputati­on, and present state by siding with these sedi­ti [...] and [...]acti [...]u­ [...] [...] many [...] will not be [...]med of [...], nor [...] [...]ed of [...] owne folly.THe Iesuits without all question are more dangerous: not that their doctrine is as yet either so absurd as the Puritanes (I meane in matters not of faith (for therein I must and will so long as they remaine visible mem­bers of Gods Church, euer esteeme of the worst and baddest Iesuit, better then of the best and sanctliest seeming Puritane that liues) but in matters and doctrine, pertaining to manners, gouernement, and order of life: nor that their intent is manifested as yet to be more malicious against both Church, common-wealth, Prince and Peere, then the Puritanes are: but because the meanes and their manner of proceeding is more couert, more seeming sub­stantiall, more formall and orderly in it selfe: and therefore are they more dangerous, because of the two they are more like to preuaile, by managing of whatsoeuer they take in hand. And the rather, for that their grounds are more firme, their perswasions more plausible, their performance more cer­taine: as hauing many singular fine wits amongst them: whereas the Puri­tanes haue none but grossum caputs: many learned men on their sides, the Puritanes not one: many Gentles, Nobles, yea & some Princes to side with them: the Puritanes but few of the first: rare to haue any of the second: & [Page 27] none at all (vnlesse it be one) of the last on their side. And so by consequent if matters come to hearing, hammering & handling betwixt the Iesuits and Puritanes, the latter are sure to be ridden like fooles, and come to wracke. Whereupon it also followeth that the former are in these respects more dangerous both to the Church and common-wealth, as hereafter shall at large more manifestly appeare.

THE ANSWERE.

THey are in this respect all wholly Puritanes; and therefore do some for distinctions sake, call the one Puritane Papists, and the other Puritane Protestants. To the better vnderstanding whereof a certaine great person is sayd to haue vsed a comparison, in way of discourse betwixt Iesuits and Puritanes, conferring them together in this manner, or to this effect here en­suing.

Of all sects or religions, the Iesuit and the Puritane (quoth he) come neerest and are fittest to be coupled like cats and dogs together. First for that the Puri­tanes count all to be wicked & sinfull creatures but thēselues:A reason why some Catholike Gentlemen that liue about Lon­don (whom I could name, and what they haue sayd about those [...]arie [...]) were dis­contented when wanting their wiues 3. or 4. or mo dayes and nights together, they must bee (forsooth) in the holy exercise: how they haue conceited these matters, and whether a new sect of Anabap­tists, or family of loue be not greatly suspected, to be ingendred of some foule monster or other amongst these new illuminated Iesuits, I leaue it there. & the Iesuits will haue none to be counted holy, vertuous, or religious, that are not of their socie­tie or followers. Secondly, the Puritanes haue their secret conuenticles and mee­tings, which none other must be acquainted withall: and so haue the Iesuites. Thirdly, the Puritanes are entred into secret league of conspiracy, against all o­ther professors of the Gospell: and so are the Iesuits against all other professors of the Romane faith. Fourthly, the Puritanes call themselues the sainctly bro­therhood, deuided from all others, that are not of their sect and opinion: and the Iesuits call themselues the holy diuision separated from all other, that are not of their faction. Fiftly, the Puritanes haue a secret watchword, to know whom to trust, or to admitte to be of their confederacy: and so haue the Iesu­ites. Sixtly, the Puritanes take an oath, as it is reported, neuer to reueale to death, any secret done, attempted or intended by them or amongst them: and to the same effect is the Iesuits oath, or vow of obedience. Seuenthly, the Pu­ritanes iudge all men bound to tell them what they demaund, and yet they bound to tell none any thing but what they please: and euen right so the Iesuites. Eightly, the Puritane holds he may denie any thing before any Iudge whatsoeuer, that is not of his fraternitie with iura periura, secretum pro­dere noli: and to the same sense is the Iesuites equiuocations to any but to one of their societie. Ninthly, the Puritanes vse all scoffing, scolding, and ignominious disgracing speeches that may be, with most infamous libels against the Bishops and English Cleargie: and euen so [Page 28] so the Iesuits vse the like against all the Bishops and Prelates of the Romane Cleargy. Tenthly, the Puritanes all wholly affect singularity in gate, in coun­tenance, in speech, in apparell and all their actions: and euen so do the Iesuits. Eleuenthly, the Puritanes cannot endure to heare of any to equall them in any thing: and no more or much lesse can the Iesuits. Twelftly, the Puritanes must haue all men to obey them:An [...] [...] hereof was i [...] W [...]ch, where being all examined by ci­uill Magistrates, which were Ie­suits and which were not, not one of those that are knowne, and ac­knowledge them­selues to be so indeed, amongst then Iesuiticall confederates, but did deny it vnto the said iustic [...]rs vnlesse one Irish­ [...]an, &c. so must the Iesuits. Thirteenthly, 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 [Page 21] 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 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 mo [...]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 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 [Page 30] 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 Sophister, to confound natures freedome, in her spe­cificall brood, differenced by reason and sense (and so leaue quite out the third vniuersale) as rationale and irrationale: or thus, naturall reason and naturall sense: the former being naturally as free to change, as the latter is naturally bound to his obiect. Neither is any so sottish, as not to know the distinction of naturall actions in creatura rationali & irrationali, sensi­bili & insensibili: and that by a liberty naturally inserted in the will of man: it is as free as common, and as fitly agreeing to the law of God and nature, that man should be mutable in all his humane actions, and by consequent as naturall for him vt creatura rationalis, to alter his forme of gouernement and manner of succession, as it is of necessity voide of all li­berty or choise by the same lawes in him vt homo vel creatura humana sen­sibilis & mortalis to be immutable in his naturall actions: as it is immutable by natures law for smoake to ascend vpward, and a stone fall downe­ward: and yet God and nature common, and all one in their ordi­narie concurrence (granted to secondarie causes) to the one as well as the other.

But for this and other some halfe score of grosse errours like vnto it you shall see (I hope) sufficient matter in confutation of things in the Antiperistasis to the first part of Parsons Doleman, concerning his many many grosse abuses of both Canon, Ciuill, and common lawes, decrees and customes.

Another principle or proposicion of a Iesuit concerning their false do­ctrine contrary to the beleefe of the Romane Catholike Church is, that the [Page 31] stewes are in Rome cum approbatione as lawfull as any Citizen, Magistrate or order of religion, or yet the Pope himselfe. Another like hereticall, and most dangerous assertion of theirs is, that the auncient fathers rem transub­stantiationis ne attigerunt. A like to this is their scoffe and iest at Priesthood affirming it to be but a toy, that a Priest is made by tradition of the Chal­lice, patten, and oast into his hands, &c. And a not much vnlike con­tempt of Priesthood is collected out of the three farewels of the soule, made simply God-wot by a wiseman, and yet commended to the skies by the Iesuits and their faction: because forsooth if that absurd booke might haue taken place none should haue had any ghostly father but a Iesuite, or some substitute Priest vnder him.

Yea the Author of that false doctrine and most arrogant hypocriticall or Pharisaicall errour, being friendly admonished in a letter from a reue­rend Priest to be warie of his writings, and not to be so lauish of his pen, nor rash with his tongue as he had bene, rescribing backe in a most saucie and peremptorie manner, taking it in scorne to receiue any charitable ad­monition (much lesse such correction as he had iustly deserued) at anie se­cular Priestes hands, was grosly bold to tell him, amongst other things, that whereas he acknowledged a dutie, and respect to be had to religeous Priestes (meaning Iesuits, as the tenor of his letter imports) yet to him he acknowledged none, be being but a secular Priest, and himselfe a secular gentleman: and no difference vnlesse it were in this that he might minister the Sacraments to him, which he could not, &c. A like to these is there no lesse absurd then erronious doctrine concerning their Generals in fallability of truth for deciding of matters, their absurd paradoxes of equiuocation, malepert, bold, and damnable doctrine in preiudice of the Sea Aposto­like, secretly laboring to infringe the appeale, admitting a company of sil­ly women to be the Archpriests and Iesuites graue Counsellors (an odde conceit fit to haue bene laughed at by the Romane Senate whiles gentilisme there ruled: When the wily wagge told his curious mother the Sena­tors were consulting about pluralitie of wiues, &c.) Well, yet our En­glish gossippes thus fawned vppon by these seducing guides, and thereby poore soules made fond of them, must be set on with a companie of greene heades God wot, and some but base fellowes (for so their base conditions, and vnhonest dealing makes them, where otherwise being some of them gentles of auncient hou­ses, yet deserue to haue their armes reuersed, and their coates pulled ouer their eares, for speaking or officiously intruding them selues for bribes and gaine to bee brokers of these sediti­ous Iesuites errours against their owne consciences, to conicatch those as ignorant as themselues, and to worke as much as in them lyes, to make all Catholikes abhorre, contemne, and loath both Priestes and all, or any of the seculars that are in the appeale, yea, which is [Page 24] most odious and seditious: they maintaine a popularitie to set all sub­iects on against their Princes, as hereafter shall be touched at large. Which with many the like, if they should maintaine in any Catholike countrey they would be burnt at a stake for it, as absurd heretikes one after another.

I shall be too long perforce: but for the rest I referre the reader to sun­dry bookes set out,, and to be published against them. For it is high time for all Christendome to looke to them, and either to infringe their insolen­cie, and make them keepe their cloisters, and meddle onely with their bookes and beades, if they be religious as they would be counted: or at least if to teach, preach, heare confessions, and minister Sacraments, they would haue leaue: (yea, I say leaue, for leaue they must haue, how proudly soeuer they looke, and submit themselues to Bishops, Pre­lates, secular Cleargie, and the state Ecclesiasticall, though this word I know will make them startle and looke as wild as March hares, or ra­ther sauage Canibals, (as some haue sayd that were they not religeous men I must account to find them, if euer they get me within their clooches:) Well esto quod sic in the meane time, yet so it must be, in spite of their ar­rogant vsurpate authoritie, or else not allowed of so much as to heare any one confession, nor to say Masse abroad at all, then let them not pre­sume to take state and iurisdiction Ecclesiasticall vpon them, and there­by to censure secular Priestes at their pleasure, vnder whom they must per­force liue, or else runne out of their order and abiure it, as preiudiciall to their preferment.

THE ANSWERE.

THere haue sundrie of them apostataed & fallen out of Gods Church, without euer returne or reformation, or recouery, and thereupon haue they and other Iesuits that remained as then in the Church written most bitterly one against the other, some of whose hereticall bookes my selfe haue seene in print. But for those that seduce the English Catholikes, of whom now principally these Quodlibets do intreate, they neither can, nei­ther may iustly be called heretikes, because they do not stand obstinate in their opinion of any of these things: neither do they, neither dare they maintaine anie of these heresies or errours as yet, whatsoeuer they intend hereafter, when they see an end of the appeale, and who will stand to them and who forsake them: but all in such slye dissembling equiuocate and co­uert sort, as hard it shall be to fasten any error vpon them. For their plots by [Page 33] doctrine like as by al other proiects, tending rather in deed to flat atheisme, then to any particular heresie, they were vnworthy the name of temporised statists (wherof they boast) or to be readers in Machiuels schoole (which is their secret practise in scholerisme:) if they should not denie all and change their opinions, agreeing to time, person and place: and as a Counsellor at the common law once said (rather trusting God with their soules, then the world with their bodies) he would neither burne for the one nor hang for the other. So that (as I said) as hard it shall be to conuince them of anie er­rours in matters of faith, as it was to haue conuinced Arius who subscri­bing to the Councels decrees, sweare it was true, as it there was written, (meaning in the paper kept close in his bosome or sleeue) iust like to the Ie­suits absurd equiuocating, or counterfeited periuries, sacriledges and cou­sinage in abusing the words of S. Paul, with factus sum omnia omnibus vt omnes lucrifaciam: as much to say in a Iesuiticall sense, as to be a Seminarie Priest amongest Seminaries, a Secular Priest amongest Seculars, a religious man amongest religious, a seditious person amongest seditious, a factious Spaniard amongst Spaniards, an English traitor amōgst traitors, a Scottish villaine amongst Scots, and amongst all these to denie & affirme to obiect and answer, to sweare and forsweare whatsoeuer may be a gaine to him for his incorporation, pragmaticall common-wealth or societie, which dissem­bling and Atheall dealing of theirs, to make it manifest to all the world, do­ctor Cicils booke against father Creton, the Scots Iesuit may suffise. For who doth not know how mightily this Scots father hath stood in oppositi­on in shew of the world (at least in presence of Scots and English) against father Parsons our English Polipragmon, concerning the Scots pretended title to the English crowne. Insomuch as report hath gone, that his Maie­stie King Iames (by letters and messages deuised and sent from these Scots religious statists, to settle a sound opinion in his Princely heart of this false hearted hypocrite) hath said, that there was one Iesuit yet (good old father Creton) that dealt and spoke on his behalfe, &c. notwithstanding that the same maister Cicile doth clearely proue that this loyall Scots father in the Court of Spaine did runne a quite contrarie course, sung Placebo to King Philip then; and as a most infest enemie vsed as bitter, peremptorie and trai­terous (or rather irreligious speeches) of his owne Liege, Lord and King, as euer father Parsons had vsed in anie passage of speech or libell against him.

Therefore do I conclude this article, as with an exposition of the former, that as probable it is, they will stand out euen as the Templars did to death before they will confesse any thing that may discouer their great impietie: so questionlesse it were no policie in them to professe themselues as yet o­pen enemies to the Sea Apostolicke (much lesse to stand to any one of their innouate & new inuented paradoxall doctrines) either by word or writing: but rather to labour at the first to draw the ignorant multitudes (and so [Page 34] by peecemeale) others of more grauitie, wit and learning vnto them, by plausible perswasions: making them beleeue that they are the reformed Church (for so they say, a Iesuite is nothing else but a reformed Priest, right Puritans in all things:) that they seek only to haue all Bishops and Prelats, Kings and Princes [...]iue in order according to their vocations and calling: that all went to wracke in England, Scotland, Flanders, Germanie, Polony, and where not, before they came: that Catholike religion, Chri­stian discipline, and orderly life amongst all Priests and religious persons was euen worne out of vse and memorie vntil they reuiued it: & that they sought only to reduce all from errors and abuses which were in many old Q Marie Priestes and others, and to draw them to the vnion of the Sea Apostolike. To which Sea (forsooth) they onely did and euer would ac­knowledge, an obedience to death: this hauing bene the platforme of all other (or the most part) of heretikes at the first vnder colour of rooting e­uil out of the Church, and that forsooth in the right of, and on the Catho­like Romane Churches behalfe, therby to bring a greater mischiefe vpon it, that is, more filth into it; and as our Sauiour Christ rightly parabolized of such, finding the house cleane swept, they bring seuen other foule spi­rits with them worse thē themselues were before. Et sic fiunt nouiss. hominis illius peiora prioribus. So of very like sort their Pharisaicall, hypocriticall, and mock-mending doctrine of reformation, tends to none other end, thē to be an introduction to the sorie sequels of their arrogancie. Whereof we need no better testimonie then Fa. Garnet the Iesuits Prouinciall here in England, his forward, resolute and zealous ostentation on the behalfe (forsooth of the Sea Apostolike (O pitiful complaining) for institution of the Archpresbiterie vpon Cardinall Caietans surrepted letter of authori­tie. Which fraudulent institution and violently intruded Archpresbitery being in a sort (yet with a reuerend regard of the Cardinals grace, and not with that cōtempt it iustly did deserue) resisted by the secular Priests, this notable companion fa. Garnet in the froth of his zeale foming against the said seculars to make them seeme odious and contemners of the Popes authoritie (for so these impudent shamelesse men made it seeme to the ig­norant) said he would (marie would he) stand to death in defence of the Popes holinesse his decree and institution of this new renowned Prelate.

O huge, monstrous, audacious, nay officious intruding boldnesse, did you euer heare the like cogging mate, who to bleare the peoples eies and to band and bolster out so horrible a fact, as to thrust a Iesuit Archpriest vpon vs, and that most tyrannically to be flagellum Dei ouer the secular Priests spite of their teeth, he would make men beleeue, nay women in­deed; (for the most part of their pure spirits are of the female sexe as easiest deluded) that he tooke vpon him the defence of the Sea Apostolike in managing with huffe and ruffe this foisted in authoritie. Well yet I can­not blame his wit (though I detest his hypocrisie in this action, as an acte [Page 35] then the which nothing could haue bene more preiudiciall to the Aposto­licall Sea, nor more vniustly fathered on his Holinesse) for in deede it stood all such traitours and conspiratours vpon (as he and his companions haue shewed themselues to be in that and other actions against both Pope and Prince, but especially against the Nobles and common-wealth of this land) to haue had M. Blackwels authority established by hook or by crook: other­wise their great Arch-atheall master, father Parsons with some others of thē might haue come in danger to haue bene degraded & set on the pillorie for forgerie, not in smal matters or priuate actiōs, but in points of as high impor­tance, as are crownes & kingdomes, or iurisdiction Apostolicall & supreme.

But of this matter I shall haue occasion to talke hereafter: onely thus much I haue here noted to giue the diligent Reader to vnderstand what notable deuises these men haue to seduce the ignorant and well meaning hearts: how rightly they tread the pathes of al former hereticks at their first entrance into the blind by waies of singularitie, which brought them quite out of the Kings path, high way, or Watling street: how plaine their absurd, grosse, and manifest errours do appeare, though it be impossible (by reason of their dissimulation, equiuocation, sophistication, winding, twinding and doubling (to fasten any heresie vpon thē, they wil haue such interpretations, expositions, comments and glosses, or rather gloses, and how notwithstan­ding they may not be iustly termed hereticks, because neither is their perti­nacie in generall yet knowne, neither anie one mans particular obstinacie made (as yet) manifest in the premises. And I pray God it neuer may be but that they may reforme, correct, and humble themselues in time, either by comming out of their order and societie (if they see the daunger of their soules perdition, eminent by liuing in it: there being some of thē questionles verie good men and innocent of the guile and deceit, that it is in their chiefe Rectors, & prouincials) or else by purging and refining their liues and man­ners in it in generall, that they may make me and many moe false Prophets, who according to that race they do runne cannot iudge otherwise of them but as some of the wiser sort amongst themselues haue iudged, foretold and presaged of a heauie downefall to come vnto them by their ambition and aspiring. And how sharp, bitter, and extreame soeuer, or exorbitant (as some of them terme my letters) I may seeme in speech or writing against them, for corasiues (not lenitiues) must helpe or nothing in the deepe launcing of these inward festred sores, couered ouer with sound flesh and skin to out­ward shew, yet God is my witnes, I do as affectionatly & tenderly, as faith­fully and vnfainedly wish their amendment euen from my verie heart, and in my poore prayers do as daily remember euerie day vpon my knees, & at Gods holy altar in time of my best memories and deuotion: yea and with­all, do recommend their and our vnitie, peace and quiet together, (as Catholickes, both priestes and lay persons should haue and liue in) to euerie penitent that comes vnto me vnder benedicite, as duely and [Page 36] truly as for mine owne needie (because sinfull) soule. And so to make an end of this Article, let none thinke me to be out of charitie in this vehement kind of writing: for I told you at the first, that the cause why I tooke this course in hand, to deale with them by way of Quodlibets, was of set pur­pose that I might without offence more readily and roundly touch them to the quicke: wishing from hencefoorth till all be ended (for perhaps I may touch them more narrowly hereafter, then as yet I haue) that both I in writing, and they all into whose hands these may come in perusing, may neuer let this charitable correctiue, and fitly to be applied speech to our purpose of the princely prophet passe out of our minds, scil: Irascimini & no­lite peccare, &c. with the which kind of anger I do now proceede in the rest of my Quodlibets.

THE ANSWERE.

WHat? anie Catholicke seduced? yes; who doth follow them, but is seduced by them?What Catholicke in England where they beare sway, but is either sedu­ced or grossely a­bused by them, for as they make th se 3 sortes of C [...]th licke here mentioned the b [...]oke [...]s of their forgeries, s [...]th ei­ther th [...] indis­creet, scrupulous, ignorant zea­lo [...] [...] the auda­ciou [...], stirring read [...] w [...]tt [...]d nee­d [...]e or else the p [...]ou [...], haughtie, ambitious, we [...]l­th [...] So haue they other notable dog [...]ricks of con­sonage to cut pur­ses, p [...]ke lo [...]kes, comi [...] b [...] glaries, extortion, symo­ny, [...]all Lombar­di [...]iā kind of de­uises to make gain of: but especially by two ge [...]erall rules: one to winne all such to be of their societie that are wealthy and worshipfull, or honorable: [...] note, though that they chase of the finest wits, and most stirring heads that can be gotten for money, yet when [...] of two, they will alw [...]ies refuse the pregnant wit for the proud rich coat, though there be but a dunce within it: which is the cause that they haue so many simple schollers amongst them. Another rule is to get an interest in thē, that cannot or will not be o [...] their societie: and so in euery house where they liue each Iesuit forsooth, must rule like a Lord [...]am [...], for s [...]ot and lot, to let and set, and buy and sell all at their pleasure, no man being Maister of his own house where [...] may beare swinge and be admitted of. Indeede those that least know them do most admire them: and therfore it is a common question among the meaner sort (as that seditious faction most proudly count all with whom they are not acquainted) to aske one of another, or of such Priestes as come vnto them. I pray you what are these Iesuits, sure they are men of great account, worthy men, farre aboue any secular Priest. They say in France noble men would come with their hattes off to them, and yet suffer secular Priests and others of the French Cleargie to stand bare headed before them. Certainly they are rare men. They are in high places. They neuer come at such mean houses as ours are. I neuer saw any of them but one, and sure he seemed to be very learned, wise, graue, and some extraordinary person, and so my brother, or sister, or mother, or d [...]ughter, or cousin, or some one friend or other told me in secret, that he was a singular fine man: but it must not in any case be knowne abroade in the house a­mong the inferior sort of Catholickes, vnlesse to such, or such, by name. For I tell you, he is not a man that euery one is worthy to come acquainted withall, &c. And thus, per iurari coeperunt homines Philosophari: These natural Philoso­phers, or rather plaine naturals indeede, admiring what manner of men the Iesuits should be, began to descant of a surmised worthinesse to be in them aboue all others: and thereupon inferd by a senslesse sequel of their seeming-sound conceit, that it could not be but the secular priests were in the wrong, would be ouerthrowne, and impossible for them to hold out against the [Page 37] Iesuites, who had all the greatest, chiefest, and most part of the nobles and gentles throughout England on their side: yea, and of the greatest princes in Christendome to take their parts, whereas the secular priests had none of any reckoning. For these are the vaine vaunts of their brokers abroade, yea and of Iesuits themselues as arrogantly made, as falsly affirmed, and neither way priestly, and much lesse religiously. But what should a man speak of hu­militie, pouertie, or any religious vow or vertue in them, that can draw out a quintessence from the highest dignities of Pope or Prince In ordine ad De­um, to make themselues demi Gods on earth, whereby a man may gather that amongst manie other sundrie meanes of seducing and drawing of o­thers to their faction: one and a chiefe of all the rest is their Pharisaicall hy­pocrisie. Now to the first part of the intertogation.

To name anie in particular seduced by them I am verie loath, for that they are all or most part of them of one of these three sorts, and therefore may probably be reclaimed: to wit, some of thē are led away of meere sim­plicitie & indiscreet zeale, whose wits be on the one side insufficient to dis­cerne by outward actions what is in the inward mā, which is a hard matter for anie to define of: and on the other side, as insufficient to be practitioners for these statesmen in regard of the same defect: and therefore are made onely Parrots, Pies, or iangling Iayes, to prattle vp and downe all that they heare and see: where you must note, that all which they shall heare or see, must be onely of such things as may stirre them vp with zeale, (forsooth) and as an act of spirituall merit to defend these holy Fathers in euerie thing, and to be readie to spit in a Priests face, to flie from him as from a vowed e­nemie of Gods Church, because an aduersarie to the Fatthers, and thinke it to be as horrible a sinne against their conscience to make as great a scru­ple to come to anie Sacrament or seruice with them or to aske them bles­sing, as if they were Ethnickes, Infidels, or other damned creatures, and alreadie denounced to be so. But for anie other secret or point of impor­tance, they seldome or neuer impart it to these tittle tatlers, whereof I could name you besides simple men a whole browne dozen of silly Gen­tlewomen about London, that course both water and land, Citie and Sub­urbes, house and fieldes, with these and the like speeches, scil. Out vpon the Seculars the Seminarie Priests, the seditious, the factious: when as alas, good Ladies (for two of this holy crue are Ladies indeed) they know not what a faction meanes, but as I said before like Parrots speake as they be taught, & so they are to be accounted of accordingly. Others are wholy depēding on them for their temporall necessities and bodily reliefe: and as the common saying is, neede makes men of occupation, and the Iesuites hauing gotten Iudas his office (scil to carrie the mony bag) into their substitutes hands, dis­posing of all the wealth and charitie of Catholickes (consisting of manie thousand pounds) where, how, and to whom they please, though most sin­fully, irreligiously and abusiuely they conuert these Pios vsus, intended by the [Page 38] benefactors where need is most into their own purses (these are braue re­ligious men, be they not?) or into their purses at least, from whō they may coniure it at their pleasures, and make it flie ouer the Ocean (vnder pre­tence of relieuing the Colledges or Seminaries) to prepare for an inuasiō. Now what would you haue those distressed Catholikes to do, that liue in want, either by reason that their liuings are takē from them, or vpon some other accident of fortunes frowne? the secular Priests are not able to help them, because they receiue not (most of them) one farthing of the commō contribution, but liue only vpon relief sent them from their priuat friends: to get a dodkin of a Iesuit or his procurator it is impossible, vnles they wil run with open mouth in defamation of seminary Priests & their very first spirituall fathers oftentimes that begot them in Christ Iesus to Godward: and to starue or famish they may not, if possibly they can auoide it. There­fore must this necessarie relation needes be betwixt the Iesuites and these kind of proctors, that if the Iesuits take away their vpper lip, they spill their whistling: and if they whistle not apace against all the secular Priests, with panigeries sounded out of the Iesuits praises: then shall they loose their vpper lippe, and all their hope of reliefe. And thus are these needie persons made another kind of sticklers for them, who according to their qualities and abilities to do them seruice with a cleanly con­ueyance in their actions, shall be more or lesse acquainted with some of their secrets, driftes and markes they shoote at. A third sort of the Iesuits panigerickes or vnskilfull herauldes in this blazon, are of those that are men of State in deede:A French Iesuit rep [...]ing that the King of Fraunce gained three mil­lions of gold by them at their ex­pulsion thence: it cannot be but they haue infinit treasure in store for an exploit when time comes. But it will questi­onlesse be their destruction. beare haughtie mindes: aspire to high mounts, and expect great matters at the comming in of the Spaniards, or time of the Iesuits triumphs and conquest made of this Realme, through ayde of forreigne powers (together with Indulgences granted to the aidors, and excommunications thundred out against the resistants, wherof I will talke anone) leuied at their costs and charges, taking vp souldiers euery where for pay, if they cannot otherwise preuaile by helpe of Spaine. And these are they which the Iesuites boast not a little of. And though many of them be not God wot of the wisest (for if they were they would neuer be led into a fooles paradise, vpon Moone shine, hopes of Lucean towers to be built for them by these great Statistes:) yet by reason, partly of the great hope (as I said before) of receiuing euer an hun­dred for one: and partly of some great enemies they haue in opposition a­gainst themselues they do runne the course of the Iesuits. In deciding of the controuersie betwixt the two great houses of Arundel & Dacre, I haue made this point more apparant, how the one house, that it might the bet­ter suppresse the other, applaudeth to all the Iesuits vndertake, in hope to be strengthened by them herafter, whilst the Iesuits in the meane time like greedy caterpillers do pray vpō them, & except it be with the flap of a fox tail, shal neuer be able to do them any seruice. Besides in the said decision I haue touched sundrie of the exceeding great, base and most vile, stande­rous [Page 39] and contemptible indignities, wrongs and reproches neuer in honor to be put vp by any of a Dacres bloud, offered by the Iesuits faction to the now Lo: Dacre & his euer honorable house & name. Yea one of his own, &c. was brought into such a forwardnesse of following these holy fathers & taught withal her lesson how to vse the art of dissembling, according to the Iesuits rule, of sweating and forswearing in a contrarie sense and mea­ning: that she was as bold and resolute, as rash and impudent, vn­naturally to maintaine, that she would not for father, mother, sister, bro­ther, nor all the friends she had in the world besides, euer yeeld to forsake the companie of one Iesuit (a Pearle for a Ladie) let it hap as hap would,Iohn Gerrard & yet afterwards being charged therwith, or to that effect that she should haue no dealings with any of them, she deeply protested by a letter backe vnto his Lordship, that she had not, neither would haue, notwithstan­ding that about the same time, her said Iesuiticall father was either with her or shortly after came vnto her, and since hath she had all wholy, such as she knew to be of the Iesuits faction: in plaine termes affirming it, that there should none of the other side (meaning the secular priests, come to her knowledge) wittingly and willingly within her doores. Of all which with other practises in the North, as the secret confederacy made by that faction against his honor, I had intended to haue informed his Lordship, if the foresaid partie had not disclosed a letter which I sent to insinuate as much vnto him, and to giue him a caueat, &c. I will say no more here, but that this third kind of cōsorts or factious heads set on by the Iesuits against the secular Priestes, are of the proud, ambitious and aspiring minds, that hoping to clime high when these Realmes of England, Wales and Scotland, shal be all one Monarchiall Ile of Iesuits, they are not much to be blamed if they pleade their cause and prosecute their quarrell with tooth & naile.

Thus you see that there must needes be many seduced by them, and especially deuout women (poore soules) who mightily dote and runne riot after them. Now what kind of people they are that liue so, and by what art and meanes these seditious plot-casters do worke it, you shall in the end find to your griefe. In the meane while I must tell you this withal, that of the more graue, wise, and truly more ancient Catholickes and reli­gious sort of both cleargie and laitie, men and women, they loose daily more and more: as by their owne confession the case is manfest and cleare. For whereas they sayd about a three yeares agone, that there were but three or foure of the factious Priestes (so like lozels this Iesuiticall faction termed the secular Cleargie) they now acknowledge and cannot denie it (because the names of so many are in printed bookes for the ap­peale) that there are thirtie, and yet we wil find twise thirtie moe. And for three or foure noble men and gentlemen of the laitie on our side (as then they sayd we had no moe: and those but of green heads and shallow wits God wot) we will account vnto them so many scores. And the like is for women, which daily also increase of the better, and grauer sort, more [Page 40] ancient Catholike and matronlike behauior, as is manifest by those noble Ladies, some of honor & others of worship born, wherat their saucy facti­ous Iacks scoffingly do enuie: to wit, that any such (matchlesse matrons by any of theirs) should modestly defend or speake in behalfe of their ghostly fathers: or else very like it is that their malice doth rise of this; that these (rightly to be termed herein prudent virgins) carrying the oile of Catho­like Christian charitie (which their foolish virgins want) about with them in their timerous and tender hearts, could not be drawn to raile and scold with their pure spirited soules, (a qualitie said to be naturally proper to a woman, but yet neither proper, commendable, nor allowable to any gen­tlewoman of honour or worship borne, but a staine to that sexe and a dis­honour to womanhood: yea and also to their profession, if they reade or rather heare S. Pauls Epistles read against women tatlers, and Gospel­lers, wherwith he was troubled, as now the secular Priests are:) & to reuile the Iesuits with reprochful words as their seeming saints haue the secular Cleargie euerie where. Well let it passe, as the number of the Seminarie and Secular fautors do increase on all sides, so questionlesse it will do stil. And when these hot holy Ladies that now fume out flames of a Iesuiticall and seditious zeale against Priests, shall lay their hands a little heauier on their hearts with Mea maxima culpa: they will remember what they haue said and done, and thereupon be as readie not to defame (for we desire it not) but to forsake their wicked seducers the Iesuits that haue set thē on, to detract, contemne, and despise Christ his Catholike annointed Priests.

THE ANSWERE.

Out of this quod­libet is inferied & made knowne the great folly & wil full scruple of ma­ny Catholiks, that will beleeue a false hearted cou­sining Iesuit or Iesuiticall broker sooner then they wil do their owne ancient & known ghostly father, or other secular Priest, & so vpon a false suggestion that any authori­tie (be it lawful or vnlawfull, inferior or superior without difference) being once obtained, ought to be obeyed, & by consequent that none may come to confession, &c. to a secular Priest, because (forsooth) an hereticall (in this point) Iesuit saith so, being in very deed themselues with their Archpresbitery in that danger of suspension, excommunication, and Gods curse by their wicked courses, which they would cast ouer to the secular Cleargie in shew of the people, not caring what damnable [...]e they liue in, so as the blinded with their errours do not know it.THe secular Priestes as worthier and superiour persons are euer to be credited and preferred before the Iesuites in matters of any account, either pertaining to the Church or Common-wealth. First, because the se­cular priests represent in themselues the whole eccesiastical state, which as a prime branch of a Common-wealth, is euer one and the first of the two, (called States ecclestiasticall and temporall, or the spiritual and temporal) subiected vnder euerie Christian Prince and King Monarchial through­out the world. Secondly, for that the lawes of this land (concurring herein with the Popes canons and Caesars codes) a secular Priest his word is ac­cepted of in counteruaile of twelue other witnesses, wheras I doubt whe­ther any or all the Iesuits words, yea or othes that are in England this day wil be accepted of for the value of a straw by any that knows the: they are so fraudulent & full of equiuocations and doublings. Thirdly, in the mat­ters [Page 41] here in question, the secular Priests speake not in their owne defence alone, but defend the whole ecclesiasticall, yea and temporall state, against these Iesuiticall inuaders, corrupters, and vsurpers of both authorities. Fourthly, it is not a more common then true rule, receiued of all persons, degrees, and orders, either Christian or Heathen, and in and by all lawes, nations, and ages ratified, confirmed and verified, that bonum quo commu­nius eo melius: but secular priesthood (not Iesuitical societies) extends it self ouer all estates, persons and places; being rightly called Seculars, because they haue the cure and charge of soules layd on their backes, to direct all that liue in a secular, worldly or temporal state, in matters of conscience & soule affaires as christian directories to al humane or moral actions, wher­in vertue or vice, impietie or holinesse, good or bad may be included. For which cause when the Apostle had commanded all with obedite prepositis vestris, &c. he gaue a reason with a quia ipsi dabunt rationē pro animabus ve­stris coram Deo: As much to say, as neither father, mother, sister, brother, or dearest friend: neither Prince, Peere, Lord, Ladie, Maister or Mistris: neither Abbot, Prior, Canon, Regular, Monke, Frier, Iesuit, Hermit, or An­chorite: neither anie other person or persons can or shall be admitted to giue an account before God at the latter day on your behalfe concerning your soules affaires whiles you liued secularly in this vale of tears, saue only those appointed ouer you to take this cure and charge vpon them. For which cause they are also called Curates and Pastors, &c. Fiftly, the Iesui­ticall societie, although the order be approued by the Pope his Holines, & therfore it is to be honored of all good Catholickes, & they that liue in it agreeing to their first institutiō, profession & calling, are therfore also to be reuerenced (if any such be now to be found amongst them:) yet being in the best sense and construction themselues can make of it, a priuate peculiar corporation or an order, not common but proper, and therefore must needes respect their owne societie most (yea grant them herein their principle to be tollerable, In ordine ad Deum) it followeth then by necessa­ry sequell, that all that are not Iesuits, should follow, beleeue, credite, trust to, and defend the secular Priests, as a common corporation in the weale publicke with them, & not those that euen in their Ordine ad Deum, must and will carue for themselues first, and leaue to their fautours, and igno­rant fauorites, the off-fals, scumme or refuse of their commodities.

I might here adde a new corolarie of another kind, in confirmation of the credit, respect and esteem that all secular Priests should and may euen de iure & ex merito & condigno, chalenge to themselues of the Cath. laity before any Iesuit whosoeuer. As first, for that notwithstanding these sedi­tious & most mischieuous men haue bespattered with a most dangerous Gangrene, the whole bodie misticall of Christ (which vnlesse it be feared vp with hot irons here in Englād, wil neuer come at Rome to be soundly cured, it hath so venimously infected al flesh) they furthermore, haue most [Page 42] maliciously inflamed so many both men, women and childrens hearts with insulting pride, deepe disdaine, and such vehement furie, outrage and malice against secular Priests, as the vnnaturall heate of their cursed zeale hath past already gradum ad octo, and passe it any further, it is twentie to one it will passe extra spheram actiuitatis, and fall into tearmes of Aposta­cie: yet spight of the diuel & al Iesuitical Atheisme, the secular Priests haue bin reuerenced ere euer Ignatius Loiola the Spanish souldier and first foun­der of the Iesuits order was borne: they are at this present in the middest of these new maisters throughout all Europe, and they will be when not one Iesuit shal be left aliue in the world (vnlesse they amend their manners and reforme their order) but all damned for heretickes, or thrust out of Gods Church as Apostataes and Atheists. I say the secular Priestes haue bin, are, & wil be after al this, these indiscreet misled Catholikes, ancient, most louing and faithfull ghostly fathers. Who (all gusts, gallings, infamies, con­tempts, slanders, iniuries, wrongs, & other points of vnkindnes set aside) do & wil loue them stil vnfainedly: pray hartily for them day and night, & are, and will be ready to offer their worne out bodies in prison and abroade for confirmation of them in the Catholike faith, when these elated Phari­sies shall be farre to seeke.

And further, I put this for a second point, which the Catholicke Laitie may please to consider vpon, thar the power of Priesthood is called in question by these new religious Scribes and Pharises: of whom it is not more strange to heare into what credit they are growne with the people, especially women, then to vnderstand into what obloquie, contempt and disgrace the secular priesthood of Christ is brought by their hypocrisie to the worldes eye, in alluring the peoples hearts from their auncient true friends and spirituall fathers, and by their factious opposition against vs, neuer ceasing to calumniate, slander and defame all men most iniuriously, falsly and perfidiously, by their treacherous proiects and treasonable pra­ctises: nor leauing of to insult, triumph and tyrannize, first ouer secular Priests, and then ouer all others that are not professed Iesuits, most proud­ly, maliciously and disdainfully. As these things neede not seeme strange, (much lesse incredible, and least of all other impossible) because their an­tesignanes or forefathers, (I meane the Scribes and Pharises in our Sauior Christ his time) discountenanced priesthood with like pretexts to these: and were growne into as great admiration with the people then, as these new Iesuiticall Scribes are now: witnesse Iosephus, witnesse all antiquities, witnesse Christ himselfe, who with great zeale did cast those ietting iug­glers out of the temple of Ierusalem. So thē no Catholike being so igno­rant, simple, or affectionate, but knows & must needs confesse, that priest­hood is the chiefest hold, stand & stay for them to build vpon: it followeth that they must either renounce the Cath. Churches authority in crediting these false hearted, seditious & erronious Iesuits, or els renounce the sayd [Page 43] Iesuitical doctrine, & credite the secular cleargy & Christs church herein.

THE ANSWERE.

NAy ask whether any of them do stand firme, and remaine sound and liue conformable to the first institution of their order or no, conside­ring that euen those who otherwise are of good disposition, and haue ma­ny signes of grace in them: yet being but of shallow wits, simple conceits, & meane iudgement for casting of plots or statizing, they must silly soules be imployed as practitioners in another kind, to wit, to win affections vnto them, and admiration to be had of them, either by a vowed silence, Quia stultus si tacuerit pro sapiente reputabitur: or else by rules giuen them, what they may speake, and not passe those limits assigned them: or other­wise to employ themselues as they find euery one fittest and best agree­ing to feede humorists with phantasticall conceits. Which points if any either make scruple of, yea or thinke it not meritorious for obedience sake, or otherwise, do not manage it hansomely, he is sure to be thrust out for a reprobate, or some euill end to come to him one way or other.

But now for heretikes and Apostataes, I haue said enough in the former Quodlibets, that there are many of them fallen alreadie out of Gods church without euer returne againe, and so they do daily, and question­lesse so they will do still: there being no more certaintie nor assurance of their stand then of any other, either secular, or religious person, nor in very deed so much (as they now liue) because they haue made religion, but an art of such as liue by their wits, and (as I said before) a very hotch potch of omnium githerum, religious secular, cleargicall, laicall, ecclesiastical, monasti­call, spirituall, temporall, martiall, ciuill, oeconomicall, politicall, liberall, mecha­nicall, municipiall, irregular, and all without order. And howsoeuer they brag, band and boast of their familiaritie with God, their rare and special indowments for guiding and gouernement of soules more then secular Priests haue (whom Catholickes are admonished to take heed of, and be­ware of all Priests in generall, that are not either Iesuites or guided by Ie­suites in all things) their high contempt of Priesthood, their fanaticall dreams of extraordinary inspirations, insufflations, illuminations (or terme them incantations, or what you list, for all is starke nought) yet will they neuer or hardly be able to recouer that credite they haue lost through­out all Christendome by these arrogant vaunts of their holinesse.

And as for the last point, whether any of them haue returned againe into Gods Church after their lapse or no: another question might be made whether they haue not brewed a new heresie in a greene fustie vessell, or broched an old, raised vp ab orco out of a rotten stinking [Page 44] caske, in maintaining it in precise termes as they haue, viz: that after a man is fallen out of the Catholick Church, although he returne again & be re­co [...]iled to outward shew: yet is he still an Apostata, & so to be accounted for euer after, & neuer to be admitted of into the Church of God, to beare any authoritie, or to be preferred to any ecclesiasticall dignitie, as one of God forsaken, & impossible for such euer to recouer their former grace, & stand againe. Insomuch as hereby you may note, that if S. Peter had come vnder a Iesuits censure (as he did vnder his mercifull Lord & Master Iesus after his relapse with thrise denial & forswearing of him) he shold neuer to death haue bene head of the Church afterward, no nor euer numbred a­mongst the twelue Apostles: nor yet iudged worthie to haue bene one of the seuen Deacons equals: but well, if he had recouered the name of one of the seuentie Disciples amongst these sharp censurers of all men. And this is the cause why it hath seemed so rare amongest the ignorant people to heare of a Iesuits fall out of the church.Were it not that al histories, Chro­nicles, antiquities & dailye examples make it manifest that there is no error so grosse, no sect so absurd, no here [...]y so blasphe­mous, no archbro­ker of any impie­tie, so base, but hath had and still will haue mil­lions of folowers, yea & at the first before they be discouered) some very wise, blessed, and perhaps lear­ned men, to folow fauor and defend or allow of them: I shold otherwise haue thought it impossible that so many sound Ca­tholickes, & some wise, learned and vertu [...], should euer ha [...]e bene blinded with thes [...] [...]arisa [...]call Iesuites as they are [...] it is [...]o­ueltie, neither [...]y [...]ent of a Ie­ [...] pietie of iust ca [...]se. Nay whosoeuer should say so, or yet that a Iesuit could fal or erre, or misgouern himself or others, or do any thing amisse, you shall haue a yong Iesuitesse ready to flie in his face, to cast the house out at the window where she stands, and better had it bene for such an infamous detractor (forsooth) to haue gone an hundred miles on his bare feet, then euer to haue spoken such a word, as being sure to be accounted of as a spie, an heretick, or at least an vnsound Catholike, attainted in his good name euer after: for who can fastē such a slander vp­on these new illuminates, they haue such cogging shifts with them, and so many of them: as that (amōgst others) if any going vnder the name of a Ie­suit chance to fall, then it shall be giuen out that he was a Seminarie or se­cular Priest, and quite discarded from the societie. If it be so manifest as it cannot be denied, but he was a Iesuit indeede: then shall he either be gotten in and reconciled againe, and so secretly conueied out of the land, or else the matter hushed vp in hucker mucker, so as it shall neuer be after spoken of: for you know a wonder lasteth but nine daies, and then it is for­gotten, (especially if no reckoning be made of it) as though it had neuer bene.

And this Machiuilian trick they haue by meanes of their spials & intel­ligents in euery country, court and corner, that so soone as euer any mis­hap doth happē to any one, they presently being certified therof, set down the conclusion: whether such a partie his fall or other euill demeanure, be fitter to be blazed abroade or smoothered vp, or in what sort it may be handled to their most aduantage, and accordingly hereunto, if he be one of theirs, and that the fact cannot be concealed, then to giue it out as a trifle, light matter, or thing of nothing: or else that the partie was one long agone reiected and neuer accounted of amongst them, but yet let alone, for that they knew what end he would make before hand, &c. And so the speech going abroade amongst Catholickes, as sent first from the [Page 45] fathers, there is litle or no talke of it, as not worthie of anie memorie or no­tice: and such in a sort was Maister Wrights case, though to their shame he hath proued better then anie of them as yet haue proued: and farre better since he hath consorted himselfe to liue as other Priestes did, then when at the first he had a smacke of their singularitie in his proceedings. But let it be of anie Seminarie or secular Priest, and then all the belles in the Towne, nay in the whole Realme must ring of it: nay sea and land must be coursed and canuassed with their letters, postes and messengers, in the passe and repasse out of England into Fraunce, and from Fraunce to Flaunders, and thence into Italy, Germanie, Rome, Spaine, Por­tugall and Ierusalem, to blaze it abroade of the weakenesse, loose­nesse, scandale, badde and corrupt life of all Seminaries and secular Priestes in generall: and how vnfit they are to come into England, or for any of them to take the charge of soules vpon them, for one mans of­fence or miscariage. And he vnhappie man, whose life, death & good name, for euer after must hang in the blast of their mouths, though he repent with S. Peter, or recant with S. Marcelline, yet shall his first fault be laid in his dish euer after, with Pharisaicall vpbraiding of him whensoeuer occasion is offered of a malitious reuenge to betaken. Nay what is more common with these precise pure illuminates, then thus to censure of the most constant Martyrs and Confessours (if not wholy Iesuited) of this age? Who though they neuer could be touched with any act, word or thought of reuolt from Gods Church, or stepping any whit awrie: yet these diuellish spirites of a Luciferian pride and conceit of their owne proper excellencie, will touch them to the quicke with these speeches: I pray God he may stand, he is but a weake man, such a father had bene fitter then he to haue managed such a mat­ter, &c.

THE ANSWERE.

I Told you before that Nullum violentum est perpetuum: (which is to be vnderstood of all humane and naturall causes, acts and motions: and that some of the Iesuits themselues haue presaged (if not prophesied) by manie fearefull signes, a heauie destruction, ruine and downefall to come vnto their societie, by reason of the great pride, insolencie, heate of ambition, and vnquenchable thirst, in affecting of soueraigntie which raigneth a­mongst them. But what fall it is they shall haue, or where or when it will happen, God he knoweth: as for me, Non sum Propheta, nec filius Prophe­tae, [Page 46] neither wish I to be: but shal truly rather bewaile to see the genius of their hard fortune, that men of so many good talents, worthie parts, singular a­bilities, and rare indowments (as sundrie of them haue) should be bewitched as they are, and as men inuolued in laberinths of errours, drowne themselues in the Stigean lake of their owne folly. Well, Salomon was wiser, more lear­ned, of better gouernment, fitter to rule, had a more peculiar gift and grace in all things, and more often secreter and nearer familiaritie with God then euer any of them had to this houre here on earth, and yet he became a pro­phane Idolater. And therefore howsoeuer the Machiuilian or rather Mahu­metane-like factiō, giue it out that it hath bin reuealed vnto their foūder how mightily his societie should be impugned, but still shall preuaile, &c. (whereof I will speake hereafter) yet am I rather moued to embrace the common opi­nion, scil: that their end will be a right Templarian downefall, which for to make seeme probable (because I am still in euery Quodlibet forced to be too tedious) I will refeerre you for this matter to a peculiar worke which I haue taken some paines about in comparing first the Templars and the Ie­suits together: then the Iesuits and Machiuell: after that, Cardinall Wolsey and father Parsons: and last of all the comtemplatiues of the said Parsons in Green­coate to the actiues of the same man in his practised Doleman for a Monarchy. In which booke (if it happen to come forth) you shall see how all ambitions aspirers haue risen vp at the first and by what meanes: how base persons haue attained to highest dignities: how a man may insinuate himselfe to be­come great, famous and admired at, and what is required to make fortune (as thsy say) a mans friend: In the meane space let it suffise that the Iesuits are and shall be well warned (and therefore surely armed if they haue grace to accept of it) to look to themselues and alter their course in time, lest they be taken napping at vnwares as the Templars were.

THE ANSWERE.

NO danger at all of either errour, or any ouerthrow, hurt, or inconue­nience to come to the Church, yea or to the least member thereof by their outcast: but rather in verie deede a greater securitie to all to haue such infectious poison burst, and stinking weedes rooted out, that the good and bad do not perish altogether by their abode amongst vs. So that amongst many other fables of their folly (or rather of the ignorant multitudes folly seduced by them) this is one: to beare people in hand, that these gallants (courtly rabbies, chill warrant you in their coaches) haue such a speciall charge, care, and authoritie committed vnto them, of and ouer the whole Cotholicke Church, that faile they, or be they once expelled and thrust out [Page 47] of England, all pietie, deuotion, Christian discipline and religion,Before euer anie Iesuites came in England to plot conspiracies a­gainst our Soue­raigne and her Realme, & to sow sedition amongst Catholicke, and contention amon­gest Priests, there was more ioy, cō ­fort, and truly Ca­tholickes, vnfei­ned charitie she­wed to one ano­ther in one day, then there is now in a whole yeare. will pre­sently quaile, perish and play turne Turke into Atheisme. Thus said they before and at their expulsion (for high treason) out of France: but yet they proued false Prophets, Gods Church hauing flourished more since their exile thence, then euer it did whiles they were amongst thē. Nay what haue they said more and auerd, auouched, and confirmed the same by writings, preachings and other passages, all their endeuours tending to this end? for­sooth they haue not bene scrupulous to affirme, that he could not be a sound Catholicke; (and therefore father Parsons in Philopater is bold to call great Henry the now most Christian King of France, a verie reprobate and one impossible to be a sound Catholicke: nor yet the whole Realme of France euer soundly to be conuerted, and so of others) that should anie way dislike of the Iesuits proceedings against England. But for any directly to oppose himselfe against those mens holy designements, as sundrie Catholickes did in France: mary sir that were matter enough to make him burne at a stake, & the like it were to impugne the king of Spaine, or Archduches his daugh­ters pretended title to the English Crown. Nay which is a most odious and lothsome breath of bloudie broiles, garboiles and cruelties threatned to all Nations by these Ascismists (for what are they all say some that know them, but massacring butcherly buyers and sellers of their deare countrie­mens bloud?) they go about busily to perswade such a reciprocation to be betwixt the King Catholicke of Spaine, and the faith Catholicke of Rome, that as reall relations the latter relatiue cannot be without his former corre­latiue, which must giue him his being and essence in nature. Insomuch as it is become a point of necessitie, or (as they absurdly and heretically would make men beleeue) a thirteenth Article of our faith: that either all Catho­licke Christians must endeuour to put all Europe into a Spaniards hands: or otherwise that the Catholicke religion will be vtterly extinguished and pe­rish, and so by consequent all runne Hysteron Protheron, a milne horse, a King Pope, a Curch Spaniard, and the faith of S. Peter and his successours must hang vpon the monarchie of King Philip and his heires. And how long forsooth? Mary euen so long as the Iesuits shall please; which is vntill they may be able to pull him and all other Princes downe from their thrones by causing popular rebellions, as hereafter shall be proued. Well, well, these fellowes must be talked withall in time, and made to know themselues and their grosse errours against al diuinitie, philosophie, policie, pietie and order. Meane while we leaue them to chop logicke in barbarisme, and feede their chimericall, conceits with Relatiues of Ens rationis, or rather Ens insensibile insensatum irroale, infatuatum, fictum, and so passe on to the next point of plot-casting by Fame and Report of the vnworthie heroicall, matchlesse, magnificall Mecenates.

THE ANSWERE.

IT is neuer enough to be admired at, that religious men being by vow and profession dead and buried to the world, should be blinded with a conceit:Note here a simple cōceit of good father Gerard, to inferre a Iesuits place to be aboue a secular Priestes, because forsooth, an old Queen Ma­rie Priest told him that he had seene religious men sit a­boue other priests at Table. Well poore man I pitie his simplicitie in that, being other­wise of a good na­ture, he is much blinded and cor­rupted in his life & maners, by be­ing a Iesuit (which societie would God he did and would forsake, considering how it is now corrupted) as any one amongst them. But for his author God wot, many Priest [...] & other men & women were and are too submissiue at somtimes to their inferiors, & though in carresie a religious person (as a stranger be placed aboue a priest as an ordinarie guest or friend, or in his owne house (which is ciuilitie so to do) yet it is no way of due, right, nor euer was so taken. that they can possibly simul & semel & sub vno & eodem subiecto, be dead, and aliue, mortified and made liuely: yea, and that spiritu & carne simul, (for to be mortificatos quidem carne viuificatos autem spiritu, is no lesse then euery Christian Catholicke may and should be) & to be wholy seque­strate from the world in body and mind, and yet withall, al wholy, substan­tially & actually plodding in it, with bodie and soule ouer head & eares. Yet we must beleeue that such is the Iesuits rare calling and state, that forsooth they are wholy dead and wholy aliue, absolute spiritual men, and yet meere worldlings, which if they can make good and go through with it, I say it is a greater miracle to speak ad hominē (for in respect of Gods omnipotencie miracles admit not maius & minus) then to raise a triduane Lazarus from death to life againe, yea onely to the patible and withall, impatible body of our Sauiour Christ was this priuiledge left as a prerogatiue royall reserued to his sacred Maiestie diuine: that it should be simul & semel, dead and [Page 49] aliue. And this only by reason of the hypostasis or hypostaticall vnion of his deitie to his humanity. By meanes whereof (restraming, infringing and hol­ding in, the impregnable force of the first in the time of his bitter death and passion, for otherwise he could not haue suffered: in speech of miracles, we say it was more miraculous, because more seeming impossible, how that e­uer he could suffer death, then for him to rise from death to life againe: suf­fering the same power diuine, to haue his yet limited force againe, after that fearefull and last gaspe in giuing vp his blessed ghost vpon the crosse) it fol­lowed that the same tres-sacred bodie, or totum compositum Christ himselfe was both dead and buried, and yet the same Christ aliue both in soule de­scending into hell vntouched, and also in body lying three dayes and nights in his graue, and yet not corrupted as powerably preserued per concomitan­tiam diuinitatis, so as no corruption of mans mortality could then take place: And therefore the Iesuits striuing for a superiority aboue seculars, would go an ace aboue both their and our Lord and maister Iesus (the cir­cumstances considered) in this their miraculous working of wonders in themselues by their spirituall death and temporall resurrection.Here may be well remēbred a mer­ry iest of a Gen­tlewoman in Fet­ter-l [...]ne, who tal­king of one mai­ster Edward Cossin (a sorry fellow god-wot, but who is so bold as blind Bayard, and none more arrogant in place taking then this punie father) a Priest gone then ouer to be a Ie­suit: yea quoth she is he gone, now truly then I see he will seeke to a state of more per­fection. Well yet pure Lady by her leave, this (thogh a Iesuiticall fond perswasion) was quite contrary to a solemne prote­station made by a chiefe father at Rome, in excuse of inticing the En­glish youth, who said that [...]f hee were to chuse a state of perfectiō: he would sooner chuse to go as a Seminary Priest into England, thē to enter into, or be of the str [...]ctest order of religion whatsoeuer,

Of this matter I haue written a peculiar Treatise, which is one of the 10. volumes or bookes I meane to set out against these new masters the Iesuits, and their (especially father Parsons) errors, as time, place, approbation, and other occasions shall permit, perswade, & allow me, wherein I haue made an historicall discourse or chronicle of the conuersion of all countries to the Christian faith, the beginning, progresse, end and fall (of such and so many as are gone) of euery religious order, as well of the Basilians, Antonians, and other amongst the Greekes, as of the Benectins, Augustines, Franciscans, &c. amongst the Latins. Which are first in place, taking of one the other (for ne­uer did any religious person but a Iesuit, seeke, accept, or looke for any place before a secular Priest) & how they follow in order according to the time of their originall institution, and beginning one after another. Of all which approued, confirmed and allowed of orders, seeing the Iesuit is the last, & by consequēce inferior to all other before it: then doth it necessarily follow that their society or any of thē, ought least of any other to incroch vpon se­cular Priests, or the state Ecclesiastical in place taking or expectation of any honour or preferment before the secular Cleargy to be due vnto them. And this might seeme to serue for that matter.

But now because their insolency herein is intollerable, & their audacious boldnesse, maruellous extreame in contempt both of Princes and Priests ( [...]. distinct dignities which intitle the inuested with them, with a preheminence aboue all other persons, so as they may not be spoken of with contempt, nor touched with violence, because both annointed: and further for as­much as these holy fathers not knowing how to vse honor when they had it without desert, and, therby ouerweighingly valuing their owne worth at too high a rate, in the erronious opinion of their excellency, haue fallen into [Page 50] presumptuous comparisons, with both Prince and Priest as fiered in the ambitious mounts of Phaetons Chariot, by contempt of all Ecclesiasticall and monasticall state, together with Monkes, Friers, Hermits, Cannons, Re­gular, secular Priests, Doctors, Sorbonists, & other teachers, yea the very or­ders of all Vniuersities, which are not vnder them: the gouernement of all Princes that will not be ruled by them, the estate of all Nobles & Gentles of both sexes, that will not follow them, and the publike affaires of all com­mon-wealths and kingdomes, that will not yeeld them some speciall & pe­culiar, publike or priuate gaine and commoditie (iust Templar-like in all things) and of all other matters but especially in this point of superiority. Therfore you shall heare how they giue a reason of their ambitious aspires. They say forsooth they are the chosen (what? Puritanes if any thing) illumi­nates: who for asmuch as they haue a more neare familiarity with God, a more speciall grace and prerogatiue giuen them: for gouernement, and guiding of soules: and in all things a degree of perfection aboue all other persons, be they secular or religious. Hereupon it is (say they) that the honor point of superio­rity in place-taking, &c. is giuen to them ex mirito & condigno. Which as­sertion if it were true, then were the sequell tollerable. But because the ti­tles of honour are deriued from God to man by participation of the diuine attributes, whereof mercy and iustice being the chiefe, the former applied to Christ his eternall Priesthood, the latter to his Regall power: therefore is it, that if a Iesuit or any other person had as neare, great, extraordinary, and often inward speech, conference and familiarity with God, as euer had the Seraphicall Francis a more blessed Saint, and in a higher place in heauen, as I verily beleeue, then any Iesuit is as yet, or like to be hereafter, or as had blessed Saint Mary Magdalen, or Saint Katherine of Sene, or sundry other blessed Saints: yet were he neuer to be compared with the meanest Catho­like Priest that liues on earth: If he go to comparisons of nearnesse and fa­miliarity with God, perfection of state, honour, esteeme and regard to be had of the person, and the like arrogant speeches which the Iesuits vse in ar­rogating that vnto them, which none that loues them but will blush to thinke of their extreame pride and vaine glory grosly shewed therein.

Here I will tell you of one thing which I haue obserued, and often no­ted, especially since these broiles begā to be hote betwixt the secular Priests and the Iesuits. Hauing conuersed and at sundry times bene in company with diuerse sorts of people, of Nobles, Gentles, and other meaner persons, I neuer yet (to speake in generall termes) came in any place, but the more honorable or generous bloud the party, Lord or Lady, maister or mistresse was (and that whether Catholike, Schismatike or Protestant, though in a dif­ferent manner and respect had in them) the more reuerent regard had they alwayes of Priests, and vsed them with more peculiar esteeme. And againe, the baser, meaner, more rude, vnciuill, and low birth the parties were of, the lesse respect they had to any Priest, Cleargy, scholler, or other person o [Page 51] qualitie. Many such meane persons, or but Gentlemen vntrial, hauing made me oftē remember old Pinny the Inkeeper of Brodway in Sommersetshire, who would alwaies haue taken the highest place at the vpper end of the ta­ble, whosoeuer had bene his guest: which though in some sort his old age, and other circumstances might excuse him,A golden meane is best in al thing for as the North­erne Prouerbe 1. to saty seemes not nor ouer iolley dow not. It is an act of great humi­lity, yea and of ci­uility, at solemne times, especially amongst a mans familiar friendes, for to giue good example to others to be euē amōgst his or her inferi­ours tanquā vnus ex illis, & neither to striue for the last or first word, or place taking amōgst not much vnequals, but ra­ther winke at their rudenesse, that will not giue it them. Yet when the honour of the person doth con­cerne not himself but the place or office wherein he then is resident in publike (& not priuate) amongst his friends, or whē the honour or worship deuolu­ted vnto him by bloud, creation, consecration, an­nointing or other calling, is cōtem­ned or not ac­knowledged, then is it a dastardly part, and a great iniuty offered by that Priest, or other person to his order, house, office or calling, that shall suffer such an indignity to passe vncontrolled, if he may helpe it. For herein we must note a great difference betwixt accompanying our Sauior to Hierusalem with Osanna, & following him vp mount Caluary, with cru­cifige, and by consequent howsoeuer we suffer with patience to be deiected, and Priesthood abused by our aduersarie, yet to permit euery ordinary Gentlemā, or any that is not a Knight (yea comming as an Apostle, a Priest is spiritually Princely, and his title honorable. But let that passe) if he be a Catholike, to take place aboue him peremptorily, he may not without dishonor to his Priesthood, mary what he is to do if the sayd Esquire or meane Gentleman, do rudelie and contemptuously take place before him (as many do:) Nay who of the Iesuits seditious faction doth esteeme of any secular Priest more then of any ordinary seruingman, or so much as of a base lay brother of their society) then herein and from henceforth the matter being now called in question, he is not bound to resist vntill the party may be made to know his duty, and iustice had against him. yet is the contrary course com­mended, and amongst ciuill Gentlemen, yea and Nobles generally more vsed, viz. to place their guests (as strangers and their friends) in their own house at table before them, vnlesse they be farre their inferiours. And once being in companie where were foure secular Priestes at supper with a Noble person, a Lord of high renowne, I noted that his Lord­ship would not sit downe vntill they all were set and placed before him, though it was not their place, no not in his owne house, so high to be exalted, but such was his Noble mind, merily iesting it out with these words, How he had heard and seene it that Priests and women, had all the preheminences in the land of peace, and especially the first in the Church aboue Princes, and both at the table aboue all others their otherwise equals: but that in the field of war Captaines, Coronels & honorable souldiers went be­fore them. But now that a religious man, in respect that he is a religious man, should haue or looke for a place of honour or preheminence a­mongst men, hauing by solemne vow renounced all earthly honours and dignities, quite abandoned the company of all persons, where states of honour or place-taking is of due right respected: and wholly confined themselues to a priuate Cell, Cloister or Monasterie, there to be occu­pied onely with their bookes and beades: for them to looke for places as the Iesuites do, it was neuer heard of before this day: religious per­sons hauing no place indeede at all abroad in the world, because they haue, or should haue, quite forsaken the world, and only in three times of publike assemblies, or affaires, they participate with the world, and yet therein with the Ecclesiasticall or secular onely, not with the temporall state (whereunto the Iesuits are more neare incorporate by conuersation practise & popular life, then secular Priests themselues are: one is in time of solemne processions, at which it hath bin noted that the Iesuits wil sel­dome or neuer come, because say some who call them Theatins, they [Page 52] must take there the lowest place, as inferiour to other religious orders. An­other is in time of general or prouincial Coūcel, where how they haue shuf­feled for place taking, is not so openly knowne, because there hath bin but one general Councel since their order first began: & then probably it being in the primitiues of their institutions they had better, lowlier, and more reli­gious spirits then now they haue. Marry notwithstanding for Prouincials: father Heywoods Councell holden in Norfolke, and father Westons contenti­on in Wisbich, declares what spirit they haue had long agone, & daily more and more do smell of, in their humility for place taking, yea, and in all other respects of honor, reuerence and esteeme in such high Courts and Councels. The third and last is in times of Bishops visitations: which of all things a Ie­suit cannot endure to heare of to come amongst them. And whereas all o­ther religious orders do humbly obey their Bishops, yeld to their Sūmons, yea and seeke to haue visitations made amongst them: the Iesuits quite cō ­trary will acknowledge no superior but the Pope only, no nor his Holinesse neither if he anger them. Whereupon one of their great Rabbies in time of the Bishops visitatiō at Doway refused absolutly to come at his Lordship v­pon summons or sending for him, alleaging in plaine termes for his excuse, that he had a superior of his owne order: that he acknowledged no obedience due vnto his honor: and that he would know his generals will and pleasure therein, & then he would giue him an answer. But when the Bishop replied that both he and his Generall (if they liued within his Diocesse) should acknowledge an obedience vnto him, or else get them both packing thence, and that he would lay him fast by the heeles if he were so peremptory. Then forsooth this haughty Rabby crouched & hūbled himselfe & craued pardō of error.

Let no man take exceptions at this my speech, or thinke it needlesse to talke of Iesuits, Priests, Prelates, and Bishops places, forseeing England is become wild, Priesthood had in contempt, religion made but a matter of Atheall pollicie: our gallants, swaggerers, and lusty Brutes, neglecting their duty to God and man: and a cōpany of new vpstart squibs, vnder colour of zeale, religion and holinesse (fie fie) take vpon them to ouertop, Pope, Prelate, and Priest: it is high time, and very necessary as the times are, to put the forgetfull in mind, what things in times past haue bene, what God and his Church exacteth at all our hands: what hath bene by pontificall and imperiall lawes instituted, and heretofore by sundrie Parliamentall acts and municipiall lawes of this land ordeined. How by all lawes, in all nations, & amongst all professions, Priests, and such as bare that name amongst Iewes, Pagans and Christians, of what religion soeuer, were alwayes had in highest esteeme, saue onely now brought in contempt by the Iesuits. Amongst the Aegyptians, a Priest was alwayes next in honour, to a Pharoao: amongst the Caules, the Druides had the renowne: amongst the Britons three Arch­flamines, with thirty Flamines supplied, the place of three Archbishops, & thirty Bishops throughout Logiers Cambre: and Albanus (now England, [Page 53] Wales, and Scotland, with other Priests vnder them. And sundry other Hea­then nations had their Priests in stead of Princes, as Kings to gouerne, as Presbiter Iohn is at this present: and to this day the high Courts of Parlia­ment in England do consist by ancient custome of calling to that honorable Court of the Lords spirituall and temporall, vnderstood by the Lords spi­rituall, the Archbishops and Bishops, as the most ancient inuested Barrons (and some of their Earles and others Graces) of this land, and therefore al­waies first in place next vnder our Soueraigne King, Queene, Emperor & Empresse, Lord and Lady (for there is no difference of sexe in Regall Ma­iesty.) This being so, and that by the lawes Armoriall, Ciuill, and of armes, a Priest his place in ciuill conuersation is alwayes before any Esquire,There are 3. rea­sons of the con­tempt of Priestes, one in that euery Gentleman of a­ny reckening had his Chaplaine in house with him & nimia familiaritas parit contemptum, and an other in that some were but simple & vn­learned (god-wot) not knowing their owne office nor the laities du­ty: and a third in that many wan­ting patrimonies and meanes to liue, were forced to sing placebo, in applauding to all abuses. These were the causes of religious fal, & Priesthoods dis­honour, which all feele smart of, be­cause all offended (both Cleargy & Laity) therein. as be­ing a Knights fellow by his holy orders: & the third of the three syrs, which only were in request of old (no Barron, Vicount, Earle not Marquesse being then in vse) to wit Sir King, Sir Knight, & sir Priest, this word Domi­nus in Latine being a nowne substantiue common to them all as Dominus meus Rex, Dominus meus Ioab, Dominus Sacerdos, and afterwards when honors began to take their subordination one vnder another, and titles of princely dignity to be hereditarie to succeeding posterity (which hapned v­pon the fall of the Romane Empire) then Dominus was in Latine applied to all noble and generous harts, euen from the King to the meanest Priest or temporall person of gentle bloud, coate-armor perfect, and ancetry. But Sir in English was restraind to these foure, Sir Knight, Sir Priest, Sir Graduate, & in common speech Sir Esquire: so as alwayes since distinction of titles were, Sir Priest was euer the second. And if a Priest or Graduate be a Do­ctor of Diuinity or Preacher allowed, then is his place before any ordinary Knight, if higher aduanced and authorised, then doth his place allow him a congie with esteeme to be had of him accordingly.

Thus haue all lawes and legifers with great maiesty, ordained a distin­ction of place, regard, and esteeme to be had of euery person, though much neglected, through both Priestes and lay persons faultes: that a decorum might be kept for superioritie on earth, as it is in heauen, and in all places vnlesse in hell, where nullus ordo sed sempiternus horror inhabitat: and amongst Iesuites and Puritanes, who seeke quite to alter, change and innouate, or quite to take away all both Ecclesiasticall and temporall orders, lawes, honours, and ancient de­crees in all things. Which by so much the more for the honour of Priest­hood and learning (wherein the first and chiefe rise of dignitie doth consist, because that all true honour and renowne riseth at first from pens, or pikes, learning or chiualrie, Priesthood or Knighthood,) euery Priest, Prelate, lay person, or other of any talent, knowledge or abilitie ought to defend: by how much the same is had in contempt, either of ignorance or mallice, and may be auoided. But inough of this matter: now to an­other.

THE ANSWERE.

THeir profession is most imperfect, their life is most popular, and their state most vnsecure, and dangerous of any others in all the world this day, as now they vse it. And to speake of perfection when it was at the best, and therefore at highest rate amongst them, wherein should their perfection consist, that it should be so farre and high in e­steeme, aboue the same kind of perfection (vtcunque) in other religeous or­ders? First, they do not keepe their houres, in vigilijs multis, rising either at midnight, cocke-crow, or other extraordinarie times, as all other reli­geous persons do. Secondly, they do not keepe foure, nor two, nor one Lent in the yeare (much lesse do they fast the whole yeare through, or all their whole life time, as sundry do, some more, some lesse, in other re­ligeous orders) nor vse any other kind of fast, or abstinence more then other secular Priestes, yea and all the whole Catholike laity do. Thirdly, they do not continually weare haire-cloth, go bare-footed, re­fraine the vse of any linnen and soft bed: as many religeous, yea, almost all do most of these things. Fourthly, they neuer vse any contemptible apparell, or other meanes to occasionate a contempt to be had of them­selues in their owne naked hearts: more then any other Ecclesiasticall or temporall person doth. Fiftly, they imbrace no pouertie more then any, and not so much as many religeous orders do: For who hath halfe that wealth that the Iesuites haue, which they will get by hooke or by crooke, one way or other: as hereafter shall be shewed. Sixtly, they are not confined to their Cels, Cloisters, or Colledges. For they will be starke madde to haue their houses staind with the name of Monasticall places, as other religious orders are: but haue scope to go and liue where and how they list, as much as students haue in any Vniuersitie in Chri­stendome, and farre more then they will allow to the poore prisoners at [Page 55] Wishich, or to students at home, or other places where the Seminary, and secular Priestes liue vnder them, and therefore rightly called their prisoners, as kept so streightly that they may not recreate themselues to­gether, nor two of them haue any speech or conference without a third, with many like Turkish cruelties, which these tyrants vse against the En­glish Priestes, whilest they liue in all iollitie, wealth and pleasure them­selues there: as in all other bookes and Apologies you may find set out at large of that matter. Seuenthly, they professe no continuall silence nor solitarie life, as sundrie religeous do, and keepe it most strictly: thinking it a death to come foorth of their Cels, and Cloisters, into the world to haue any speech, medling or sight of any worldly thing. But they quite contrarie professe such a popularity, secularitie, temporalitie, and all mun­dane kind of life and medling in worldly affaires, as wonder it is how euer they haue time to thinke of God or any good Saint. Eightly, they pro­fesse neither chastitie nor yet obedience, more then any other religious order doth: yea no more in very deed (their manner of performing obe­dience to their superiour considered) then euery secular Priest doth. And if a man go to the wayes and meanes of performance of this their vowe of chastitie and obedience, it is farre inferiour and more imperfect, vncer­taine and dangerous in them, then in any or the most part of other reli­gious orders. Ninthly, if their perfection consist in this: that they labour in preaching, teaching, conuersion of soules, ministring of Sacraments, ma­naging of causes, with Princes and ciuill persons, and therefore as diuines say (quia maius est illuminare quam illuminari:) so they affirme that they haue taken a state of most perfection that way vpon them (and indeed they take so much vpon them in that behalfe, as they seeme to arrogate an Apostolicall power and authoritie reserued to themselues alone, therein speaking it in plaine tearmes, that the seculars ought not to meddle in such affaires, but content themselues like sillie simple men, with hearing con­fessions at most, or onely saying of Masse, for as for confessions I wis they will not with their good-wils permit that a secular Priest should take the confessions of any: vnlesse it be of meane persons and poore folkes, where no gaine nor commoditie is to be had but at Gods hand onely: yet by these worshipfull Rabbies leaues, if they vsurpe secular Priests places and authority, and thereupon challenge a degree of perfection vnto them, be­fore and aboue all other, then would I know from whence they haue that gift to illuminate, and power and authority of preaching, teaching, hearing confessions, and other like Ecclesiasticall iurisdictions.

For as for their managing of Ciuill and Martiall causes, as inuasion of kingdomes, raising of rebellions, defamation of Princes, and bringing all in­to a popular contempt, that are not themselues or dependent on them, and the like absurd [...]ties as they haue receiued no such commission from God nor his Church, but directly from the common enemy of mankind, [Page 56] as suggested by him, and after bred in their itching, ambicious idle working braines, so no secular will wish, seeke, or accept of that their seditious tur­bulent and bloudy office (vnfit of all other for Priests to deale in) out of their hands. It is therefore of the former Ecclesiasticall iurisdictions & lawfull au­thorities, whereof I speake, & would know from whence & of whom they haue them. Either they must haue them immediatly from God, or else from man.

To say they haue them immediatly from God, I thinke they will not: but yet if they dare say so (as who can tel what giddy heads puffed vp with swel­ling pride, impudency & insolency wil say or do, when it stands thē vpon to stand to their tacklings, or else haue all their followers & disciples forsake them:) then first it wil be demanded per quā regulam do they proue it? Se­condly, what testimony or witnesse haue they for it? Thirdly, how, when & in what place was this new institution of Ecclesiastiques promise granted, confirmed & ratified? Fourthly, by what signe, tokē, wonder or miracle shal we know it is from God immediatly: for miracles we must haue, for confir­mations of all new doctrine & approbation of ancient Catholike traditions, customes & orders? Thirdly, what manner of man, vbi gentium, where was he borne, whose sonne was he, where and how was he brought vp, how li­ued he, how died he, that was the first author or illuminate of this inno­uation and change? Sixtly and last of all, after all these things are examined and knowne, and that with helpe of an Aesopian fable, they can bring vs into a conceit of a Lucean Tower to be firmely built in the imaginatiue horescope of their wandring zodiacke: yet will they all be proued by this meanes to be flat forerunners of Antichrist, and Archinuenters of new Pu­ratinisme, worse then euer yet was heard of: or else made to do publike pennance throughout all Churches in Christendome, confessing before the whole world (as I pray God graunt them grace, humility and pati­ence to do it) what blind guides and seducers of innocent hearts, they haue bene: leading many soules into eminent danger of perdition, by arro­gating to to much vnto themselues, &c.

Againe if they say they haue this authority, and by consequent are in state of perfection aboue the seculars by institution and gift of and from the Pope his Holinesse and Sea Apostolike: then it will be replied by necessary sequele vpon them. First, that the Pope himselfe must needes be thereby of a more perfect life then they are, which in no wise they will yeeld vnto: yea arrogating an extraordinarie familiaritie with God, to be due to them alone, and a kind of impossibilitie of errour in their Synodall consultations, called vnder and by their Generall: their speciall prerogatiue and meanes to bring any one to perfection (they are so farre from yeelding or granting it, at least equally with them) to his Ho­linesse is such, as they haue preached openly in Spaine against Pope Sixtus [Page 57] the last of all holy memorie, and rayling against him as against a most wic­ked man and monster on earth: they haue called him a Lutheran here­ticke, they haue termed him a wolfe, they haue said he had vndone all Chri­stendom if he had liued: and in few, Card. Bellarmine himself, as Iudge Para­mount, being asked what he thought of his death, answered: Qui sine paeni­tentia viuit & sine paenitentia moritur, proculdubio ad infernum descendit: and to an English Doctor of our nation, he said: Conceptis verbis, quantum capio, quantum sapio, quantum intelligo descendit ad infernum. Well let this passe as a comfort to seculars to be ful of imperfections, & as vnworthie creatures to be iustly censured of by these worthie perfectiues, that dare iudge their chief Pastor: which no sacred Sinode, nor OEcumenicall Councell, either wold, either durst euer haue done so before them. Secondly, if these new illumi­nates take their perfection from this principle, Quia maius est illuminare quā illuminari, then must they by necessarie sequele herein, also be pleased to heare it, that maius est dare quàm accipere: and therefore if the State Ec­clesiasticall & secular Cleargie giue them this authoritie, wherby they come to this peerelesse perfection à fortiori: yet stil the secular Prelats as the giuers thereof, must be before thē in that degree of perfection. Thirdly, in order of perfections, this hath euer bene an auncient Canonicall obseruation and rule of none denied: that any religious person may passe into an other order of religion, that is stricter then his owne is, whereunto he hath vowed him­selfe, at the first intending therein to liue and dye; and all this in regard that the said stricter order is holden to be a state of more perfection, and nearer familiaritie or intercourse with God and his holy Angels, and Saints. But now admit the Iesuites order, or rather societie (for they are such straunge men, as all must consist of innouations, nouelties, and new names amongst them) were so strict, as in regard of this point of perfection, none might passe out of their societie into any other religious order: yet as out of all o­ther religious orders, there haue passed some in all ages to take secular charge, & curam animarum vpon them, so also out of the Iesuites societie, there haue passed diuers that haue bene Cardinals, &c. And if they denye Cardinals to be seculars, or to take charge of soules vpon them: once I am sure they are not Monasticall, and by consequent, the farther secluded frō seculars or ecclesiastiques, the more temporall and laicall must needes their liues be. But yet seeing all this notwithstanding they may come out of the societie to be Cardinals, and then à fortiori to be Bishops, or other Prelats and Pastors more directly taking curam animarum vpon them, it followeth that alwaies their state of perfection is inferior to the secular. Fourthly, that thing wherein the merit is either counted greater in seeking for it, or in ac­cepting of it being offered, or the sinne greater in neglecting to take it, or re­fusall being commaunded; is euer of more perfection then any other wan­ting those circumstances. But as no man is bound, neither may he leaue his [Page 58] Bishopricke, or other pastorall office void without dispensation of his su­periour. So on the contrarie, any religious person, Iesuit or other may law­fully, yea and oftentimes is bound to leaue his Cell, Cloyster, or Colledge, (though by his departure the doores must, and may be shut vp for any com­ming there euer after) and take curam animarum vpon him, Ʋtpote quia is qui episcopatum desiderat bonum opus desiderat, &c. Et bonum (vt supra dixi) quo communis eo melius. Therefore still is a secular life of more perfe­ction then a religious, by that principle of illuminating others. Fiftly, if they vrge their perfection of life, by illuminating of soules to consist of this: that it is done vnder obedience to their superior: which vertue of obedience be­ing in holy Scripture prophetically defined, to be better then sacrifice; it followeth that of all other signes of perfection, Christian renuntiation, mor­tification and denying of themselues, this is the greatest, most manifest and chiefe: in that by reason hereof, be they neuer so well setled to their con­tent, wish and desire, hauing all things that may please or delight them, and freed, preserued and defended from all things that may molest them: yet must they keepe such a strait hand, and strait watch ouer their will and all their senses continually, as volens nolens their will must not be theirs, but their superiors, to go or runne thence in change of a thought, or turne of a hand, and repaire out of England, or other Northerne region into Ethiope, Egypt or India: or else wheresoeuer they shall be commaunded, yea though it be morally certaine they shall neuer come thither, or else there to be mur­dered or slaine. And this is the point indeed whereupon they stand as a pre­cious mirrour of all perfection, and attributed to their societie alone. To which I answer first, that I could wish with all my heart, (and so could ma­ny thousands in England wish the like) that their obedience were tried, and themselues mortified to perfection, aboue all seculars in their quiet depar­ture out of this land, and go and liue where they list afterward, according as they and their superiours shall thinke fittest for them, to make this their state of perfection secure. But I doubt if they should by neuer so powera­ble authoritie be called out hence; yea if it were from his Holinesse, they would call him a Protestant for so doing, as now they do all seculars or o­thers that wish it, both for their owne, and the generall good, quiet and se­curitie of our Prince, countrie, present State, and all Catholikes in generall borne vnder English allegeance. And againe if they should be thrust out and expelled by force, as like enough they are to be so by some sudden vp­rore & rebellion, or inuasion procured by them: as a Gent. of the Spanish fa­ction, and an entire friend and follower of one Father Ouldcorne, seemed to say no lesse of late: vz. That these contentions must end with bloud: and I verily beleeue he said true: bloud must and will end it indeed, if they be not thrust out in time: but cursed be these bloudie massacrers that are the procu­rers of it. Then doubt I on the other side these perfectly mortified ghostes, will be so farre out of patience, as they will loose all their merite without [Page 59] recouerie: and the rather am I so perswaded, by reason of the great mur­muring sorrow, execrations and curses they vsed so pathetically, passionat­ly, and extreame outragiously against the King of France and his honora­ble Councell, for expelling them thence, notwithstanding their liues were all in his hands: so that whereas he might iustly haue put them all to death for traitors, arrested vpon high treason, yet granting them their liues gratis, and also giuing of them three French crownes a peece, with a certaine time of leaue to prouide for themselues to depart: they most ingratefull of all o­ther (a vice, to be plaine with you, which is generally noted in them all as a natiue braunch, proper to Nicke Machiuels crue, neuer to be thankfull lon­ger, then they are in hope of a greater benefite thereby) forgetting, or ra­ther not any way acknowledging any benefite, mercie or lenitie: but all extremitie, tyrannie and crueltie shewed towards them by the King, fell into such tearmes of malitious speeches against his Christian Maiestie: as some English Priests being thē in the low Countries, & confines of France at the time of their expulsion, did note and report vnto me in verbo sacerdotis that the common people hearing it, and how vehemently they spoke a­gainst the peace then in hand betwixt these two potent Kings Christian and Catholike, did verily thinke they would haue pulled them downe and stoned them in the streete.

Thus you see what perfection these mortified men are come vnto, and whereunto their ostentation of obedience to their superior doth tend. Obe­dience indeed is a speciall vertue, but one swallow makes no Sommer: one vertue makes no creature perfect in his life, one onely defect makes a priua­tion, but all helpes must concurre to euery perfection. Vnitas est principium numeri, sed vnus vel vnitas non est numerus nisi abusiuè sumptus. The fiue foolish virgins they did watch, they liued chast, they were obedient, they were diligent, they were carefull, they carried lampes with them, burning with indiscreet fire of zeale, but they wanted oyle of charitie to keepe in the heate and make it perfect: and therefore were they reiected with nescio vos. Well: yet admit this obedience of the Iesuits to weare the garland of perfection and merite the crowne of glorie, what then? Is there none hath equall part with them, or may none be as perfect as any of them by this same meanes? Yes questionlesse. Saint Augustine our Apostle was sent by Pope Gregorie (surnamed the Great for his many rare excellencies and gra­ces) into this flourishing Isle of England nolens volens, with commaund not to returne vntill he had conuerted this people and nation to the Christian faith, or else lost his life in defence of the same. And he came by vertue of his Holinesse commaund: and vnder obedience worthily perfourmed the same to his great merite. How many Monks and Friers, and other both se­cular and religious persons, haue gone, and do go continually with like au­thoritie when occasion is offered, and vnder the same vow of obedience which these Iesuits make their vaunt of? It were too long to stand to num­ber [Page 60] them, with what authoritie, and vnder what other obedience (vnlesse a more perfect kind) do Seminarie Priests come into England, saue onely this alone? Where is then the difference of this great perfection which is in the Iesuits aboue all other Priests or orders of religion? Where it is I know not: but where the contrarie is I can giue a shrewd guesse at it. It was said of old: Cucullus non facit monachum. It is not the death but the cause that makes a Martyr. And we say now, that meate makes, and cloth shapes, and manners makes a man: and that all these faire shewes and flourishes in Aca­demicall vertues, may be without impeachment in their causes, and yet stark nought in the effects produced by them. And because saith the Philosopher that ex effectibus cognoscitur causa: therefore by demonstration à posteriori it wil be proued, that the Iesuits state of perfection is starke stinking nought, and their ostentation of obedience meere hypocrisie, and a seditious arro­gant, vaineglorious deluding of simple people with their vsurpate authori­tie. Is it alwaies a vertue and merite in those qui trans mare currunt to ha­zard their liues in forreine lands, going either voluntarie or vnder obedience by commaund of their Superior? If the Iesuites say it is not, (as it is not in­deede) then it followeth that they must graunt,O that men wold but giue now and then an impartial glaunce vpon the Iesiu s protects and principles of their absurdities, then should they see it luce clarius, th [...] they ab [...]e euery vertue, grace and meane left vs to worke our saluation by, cum [...]more tre­more, & sim­plicitate cordis: who doth or can deny, but that the three Euangeli­call vertues of chastitie, pouerty and o [...]e [...]ience are of counsell onely not of pre­cept, a in the Go­spel; and of pre­cept not of coun­sell after a vow [...] God hath past of them, and yet [...]oth w [...]ies they [...] be and are often abus d to [...]u [...]ll e [...]s ap­ [...] [...]e [...] [...]ne in [...] se­ [...] [...]ons that [...]. it is the intention not the action that occasioneth the merite. In respect whereof we say (and true it is by generall opinion of all men) that two Christians going into the warres together against the Turke, and both of them there slaine, the one may die a blessed martyr, the other be damned to hell without redemption: and then by consequent, they must needes graunt that though the cause seeme neuer so iust yet the intention may mar all: & that that which is known only to God alone during the time of hanging the same cause, the same is known to man after the effects haue discouered it. And so their ostentation of mor­tification, obedience, perfection of state, and I know not what is in pollicie by them to be kept silent: for burst it out once into the effects, it will proue nothing but auarice, extorsion, cousinage, trecherie and treason. If they affirme (which were grosse) that the very act of going vnder obedience be meritorious, and makes the habituated therewith perfect: then I inferre that vpon such a generalitie, Mithridates filling all the Adriaticke seas with Pi­rates, to molest the Romane Nauies, and to breake their forces, did cause a high merite to redound by that act to his couragious souldiers: (for feare makes cowards couragious in extremities) though questionlesse many of them went for obedience, which had rather haue wished themselues halfe hanged to haue sit still at home, & slept in a sound skin amongst their wiues and children. So a merchants factor going by commandement of his maister into Turkie, Barbarie, Persia or elsewhere, committing himselfe to Neptu­nus mercie, to winds and waues, and all aduerse fortunes of sea and land: yet because those that are bound they must obey, and perhaps though vnwil­ling to haue taken that voyage in hand of himselfe: yet going on his maister his cost and charges, he takes it vpon him with great [Page 61] alacritie and ioy of mind: and by consequent meriteth greatly thereby, if this principle hold true with the Iesuits. And a number of the like examples may be brought to shew their grosse errour, or rather the fond opinion of many, that thinke vpon their inueigling perswasions, that a Iesuite hath ta­ken vpon him the most perfect state and vocation of life, of any other who­soeuer. Whereas in very deede it is (especially as now they vse it,) the most imperfect of all other, a very platforme, canuase, and deuise how to streng­then and enrich themselues with wealth, friends, and insinuating of thēselues into Princes Courts and affaires; and thus (forsooth) for obedience sake these humble soules, must passe into India, Turkie, England, Scotland, and all nations, and be remoued, sent for, and posted euer (like merchants indeede that trafficke where most gaine is to be made by interchaunging of mer­chandize, from one Mart, hauen, promontorie, or Monopole to another) and so another sent in his place thither againe, or perhaps none at all if no commoditie be to be reaped thereby: either by holding in of some friends that would slip from them, or else by meanes of giuing intelligences of af­faires in those coasts necessarie to be made knowne. And thus much for these pure Iesuits perfections, that bring all the world into admiration of their Pharisaical holinesse and Scribisticall zeale and religion.

THE ANSWERE.

IT is (as I haue told you before enough for that matter) a very hotch potch of al together, their founders principles, (which were good in the origi­nall) being quite peruerted, corrupted, and altered by them in the executi­on and practise. For as you may gather clearely out of the last Quodlibet: they are neither secular, nor religious, and yet they will be counted the lat­ter in name, and will be of themselues the former: nay more then the for­mer in action. Insomuch as to the great discredit of their societie, and the re­uerend esteeme had at the first of them, they runne now such a desperate course, as if religion were but a meere politicall and Atheall deuise, or pra­cticall science inuented by fig-boyes, and men of the Bernard high lawe, & such like as liue by their wits & principles of Machiauell, taught by their Arch-Rabbies how to maintaine with equiuocations, dissimulation, detra­ction, ambition, sedition, contention, surfeiting sorer then euer did Helio­gabalus (with his many hundred varieties of seruices, serued in at euery ban­quet, [Page 62] or feast royall at his Table) in setting diuision, breeding of ielousie, & making of hostile strife by opposition of King against King, State against State, [...] the [...] are [...] f lowes [...]cap or wnes, to [...]on [...]ngdom, and to [...] Kin [...] with P [...]m­phlets in then ambi ious hearts. And wh [...] is it they cannot do with f [...]cing aloof of, but come it once to [...]ysting, they are gone. So in their great o­stent [...]tion of learning, when the secular, challenged or rather intreated a disp [...] ­ [...]ation to be had about schisme, they durst not come to the en­counter, but like cowards and scolds [...]ailed a­gainst of for mo­uing of such a matter. Priest against Priest, Peere against Peere, parents against children, sisters against brothers, children against parents, seruants against maisters, wiues against husbands, hu [...]bands against wiues, and one friend against a­nother: raising of rebellions, murthering of Princes, making vprores euery where, vntill they make those they cannot winne otherwise vnto them, ei­ther yeeld to be their vassals for to liue quiet by the, or force them to flight, or driue them out of their wits, or otherwise plague them to death. Are these men then to be called religious: nay are they to be called seculars or Ecclesiastickes? Nay are they worthie the name of Catholike laitie, nay of temporall worldly Mechanicall Christians? No, no, their course of life doth shew what their study is: and that howsoeuer they boast of their perfecti­ons, holinesse, meditations and exercises (whereof we will talke anone) yet their platforme is heathenish, tyrannicall, Sathanicall, and able to set Are­tine, Lucian, Machiauell, yea and Don Lucifer in a sort to schoole, as impos­sible for him by all the art he hath to besot men as they do: as is most mani­fest by this onely contention betwixt the seculars and them, if there were none other proofe. For could the foule feend himselfe, or all the infernall furies haue put such an odious conceit into Catholikes heades and hearts a­gainst their owne ghostly Fathers and deare friends, as these worse then wicked spirits haue done? Could the Diuell with all the art he hath, haue made the laitie to haue condemned and contemned the seculars, and with whoups and howbubs made all the world ring of them, as of disobedient, irreligious Publicanes, and Schismatikes, for not subscribing to the Arch­priest at their becke and command a full halfe yeare before euer he had any authoritie:It is maruellous to thinke of this [...]nding impu­denc [...] of the Ie­suits, in establish­ing of then Arch­priest, and what shamefull and gracelesse shifts they are driuen vnt [...], or [...]her v [...]untarily fallen into, for defence of their intollera­ble wickednesse, and abuse of all estates therein. Amongst others, of which bald shifts, this is one, and a chiefe, to blind the ignorant withall. For that the Pope hauing now confirmed the Archpriests authoritie, al [...]hough it were vnlawfully gotten, and that he sheweth himselfe partiall, vnfit and too cruell therein: yet now, all men ought to obey it, and may no way speake against it: yea if he excommunicate, sus­pend, &c. vniustly, or whatsoeuer he do else, yet being in authoritie he ought to be obeyed: and those whom he so cen­sureth to be auoyded. And thus these ignorant see not, how that by this meanes, murders, treasons, blasphemies, vsur­pations, extorsions, cousinage, heresie, or whatsoeuer vice or villanie is committed by any inferior officer, may not be complained on to a superior. But that an excommunication passing from such a grosse vsurper, is still of force, be there cause or no cause for it. they all this while keeping silence, and bearing all their repro­ches with patience? And then againe when a forged foisted in authoritie was gotten by cousinage and cogging most egregiously with his Holinesse, and so the grant to none effect: yet the seculars willing to put all vp quietly, and rest with the losse and taking away of their good names, which was dearer to them then their liues. But not permitted to liue so: they being of fresh tormented againe by these most turbulent and malicious men, and vr­ged to make a kind of recantation or satisfaction by way of publike pe­nance, with repentance of not yeelding at the first and acknowledging they were in schisme: could then all the feends in hell haue driuen into peo­ples minds a conceit of scandale, or any other offence to haue bene giuen [Page 63] or committed by the seculars, for either appealing to his Holinesse for iu­stice against these tyrants in their iust defence, and to haue the cause tried there betwixt them: or for setting out bookes to declare and make knowne to the world what these wretched men were, and how mightily both the seculars were iniured, and all others deluded by them? No, it had bene im­possible for any wicked spirit to haue dealt so maliciously: and yet haue per­swaded the people that the seculars were still in the fault, and the Iesuite innocent lambes, Saints, and free. And yet this haue these Machiuileans done, and banded it out most impudently: yea, so farre as notwithstanding the discouerie of their high impietie by bookes and other meanes, yet will the people still beleeue them in euery thing. They will beleeue that the se­culars in time of their long silence did yet deserue to be railed vpon, con­temned and reuiled as they were. They will beleeue that their now wri­ting in their owne iust defence, and setting out (but in part) as they haue deserued, is odious, scandalous, and very euill done of them. So as both silence and speech condemnes them: and all this by a cogging tricke of Machiauell to serue his owne turne withall. They will beleeue that the Archpriests authoritie once had can neuer be lost againe, be it from God or the Diuell, at the first graunt made vnto him by forgerie, cousinage, or false play, by deluding of the Popes Holinesse, preiudice of the See Apo­stolicke, contempt of Priesthood, premunire incurred against her Maiestie, with treason to her Royall person, Crowne and State, and by all abuses that may be (as he hath committed many since, and those such as the au­thoritie he had is lost by them) or by any other meanes. They will be­leeue that he (this Archpriest) and the Iesuites haue still their au­thorities, and are not excommunicated, suspended, &c. as they are in ve­ry deede by their cursed proceedings, most vniustly and iniuriously a­gainst the innocent, and in taking vpon them matters aboue their reach, by vsurping his Holinesse place and authoritie. They will still beleeue and follow these Saintly men, make no scruple to come at Seruice, and to Sacraments with them: notwithstanding that by all these Quodlibets past and to come, they may see what a daungerous, desperate and dam­nable race they runne, and all those that follow them. They will still be­leeue for all this, that the seculars are excommunicated and suspended, &c. by the Archpriest, and that he had and hath power to do it: and therefore will they still make scruple to come at any of them to confession or other sacrament, notwithstanding that neither will nor dare, the Archpriest or Iesuites auouch it openly, but in hucker mucker: neither their brokers and trumpeters stand to it publikely.

In fewe: if this will not resolue the laitie, and moue them to ioyne with the seculars as a parcell of their owne corporation and common body politicall, that must sticke to them, when the other (I meane the Ie­suits) as a priuate corporation and body of it selfe, will be farre to seeke, [Page 64] at least for any helpe or succour yeelding to them, further then will stand for their owne priuate gaine and commoditie: but if quite contrarie they will still runne against the streame, and beleeue that blacke is white, chalke cheese, new sectaries, saints: and religious men seculars, or rather control­lers of seculars: then can I say no more, but new doctrine, new faith, new maisters, new schollers: new fathers, new children, and all in the end new, &c. and there I leaue it.

THE ANSWERE.

LIke as in all true Heroicall, morall, Cardinal, yea or Theological vertues in general, there are many thousands go beyond thē: so in true prudēce in speciall, and by consequent in politicall gouernment as it is a branch deri­uatiue from prudence many do excel them, throughout the Christian world euery where. Marry take pollicie as it is now a dayes taken by common phrase of speech, in the subiect wherein it is inhaerent: as we say that a right Politician is a very Machiauell, a very Machiauell is an vpright Atheist, and an vpright Atheist, is a downeright dastardly coward, void of all religion, reason, or honestie: so by consquent it may be said, that in politicall gouern­ment, or Machiuilcan pollicie none goeth beyond the Iesuits at this day. For the better vnderstanding whereof I will here set you downe some of their sleights and deuises, how they deale to become great, and to haue gouern­ment and charge of others committed vnto them: and all this by the fame and report that goes of them by admiration, cunningly gotten to be had of them and their doings in all things.

A [...]hough sundrie [...] [...]he seculars might haue had [...]a [...]ple f [...]cul­ [...]s for hallowing [...] Ch [...]lices, dis­ [...]en [...]ons, &c. as any Ie uit euer [...]d or h [...]h: yet [...] king humbly [...] he [...] vocation, and co [...]nti [...]g t [...]ms [...]lues with such faculties as might extend to the absolution of any sin [...]e, and deliuerie of any penitent soule out of the power of th [...] Di [...]ell (which authoritie the meanest Priest hath aswell as the mightiest Rabbie of the Iesuiticall order) they littl [...] the [...]me [...] of the inconueniences that would come of these newly enlarged faculties, that the Iesuits at the first entrance came withall, as hauing cast their plot before hand how to winne f [...]me, and m [...]ke themselues ad­mi [...]ed a [...] of the English: a [...] [...]t to cea [...]e of euery noueltie. Neither did the seculars then consider what was spo­k [...] [...]b [...]oad of the Iesuits: not yet remembred the Cardinals words, that the Iesuits would proue but thornes in the se­ [...] sides: and be cause of great troubles amongst them. So great was their charitable ouersight, in not opposing thē ­sel [...] [...]iu [...]t these [...]harisees [...] the first: or seeking to haue them called out of this land: but it was for our sinnes that [...] we [...]e thus bewitched with them.Their first deuise then is, to get a report to go amongst the people of them, to be the rarest men for learning, wisedome, vertue and gouernment that are in all the world in this age to be found. Which opinion to confirm, they cunningly obtained extraordinarie faculties, for hallowing of Chalices, &c. and after that they got a report to go, that for their familiaritie and nearenesse to God to obtaine their sute in all their need [...]: they are (and must needes be) endued with a speciall spirit for guiding of soules which the se­culars want.

[Page 65]2 To second this withall, a secret admonition must be giuen, to warne all Catholikes to take diligent heede to beware of all Priests in generall, how they come at any Sacraments with them, at extraordinarie times of making generall, annuall, or quarterly confessions (but weekly or moneth­ly onely) vnlesse they be either Iesuits, or such as are correspondents vnto thē, as wholly aduised, guided, and ruled by them in all their proceedings.

3 This foundation thus laid, then to huffe and ruffe it out, a Councell of women must be called to set cocke ahoope: and these of nature being as flexible to yeeld, as credulous to beleeue, and as prone to vertue or vice v­pon any sudden motion, as forward, dutifull, and truly deuote, and time­rous in doing any thing, otherwise then those that are their spirituall guides do moue them vnto: must be the chiefe factors for them a while: as those knowne to be potent in mouing either to contemne or esteeme whosoe­uer they will haue aduanced or disgraced.

4 Hauing first got in a foote, and after the whole body by this peece­meale meanes into any court or countrie, then must there be a deuise to get a residence for some principall man amongst them (who how vnfit soeuer) yet shall he be commended for a sans peere without comparison: to remain in the Princes court, or with some speciall man or woman of marke, who may giue him best intelligence of all things that passe or are done there. And by this deuice there are few or no Kings Courts in Europe, or of Chri­stendome this day, where some of their intelligents do not reside, of pur­pose to receiue and giue intelligence vnto their Generall at Rome, of all the occurrents in these parts of the world: which they dispatch to and fro by such secret ciphers as are to themselues best, and commonly but onely to them knowne. So as nothing is done in England, but it is knowne in Rome within a moneth after at least, and reply made backe as occasion is offered.

5 Hauing thus established a Councell almost in euery Princes Court, where the president or chiefe agent, or intelligent must alwaies be a Iesuit in re or in spe, and action to discouer, propter bonum not Reipublicae, but rei priuatae societatis without all scruple, to them the secrets of their Soueraigns, to their vttermost knowledge, though with the consequent ouerthrowe of their own natiue Prince, countrie and all: as their prodigious, and more then heathenish practises in France, to haue lifted the Spaniard into that throne and kingdome, to their perpetuall shame and reproch (all Christendome ringing of those their vnnaturall treasons against their owne naturall Coun­trie) doth make it manifest: (to omit or referre ouer to another place, what and how spitefully, traiterously, and irreligiously they haue delt against En­gland, and our Soueraign Lady and Queene.) Then followeth another shift for managing of their actions: which is, that if (as often it hath so hapned) their treasons and trecheries be discouered, either by intercepting of their letters, and the mysteries therein (vtcun (que)) made knowne, or apprehen­sion of their messengers, or some of their inferior intelligents, then (to ca­lumniate, [Page 66] deny and falsifie all the actions and proceedings of the Councel and State very iudicially, publikely, and apparantly against them) they ei­ther pretend that the parties confessed such things by constraint of tortures, or that it was a plot of the State, to make all Catholikes odious, whereas in deede they make vs odious by this meanes to the State and all: as being all thought guiltie of their conspiracies, because they know not how to put a distinction or difference in these tamperings amongst vs.

This calumniation must be seconded for a shift with a like vnto it, which they call a lawfull equiuocation: and herein though there be no question to be made of it, but that in some sense it may be lawfull: as for example: if a Iudge or other ciuill magistrate, appointed to sit in Commission vpon a matter of fact, should examine in matter of law not pertaining to that pur­pose: or being of one and the selfe same kind in specie, yet no way pertinent to the knowledge or true information of the matter there to be examined: so as if the question be, (which is common) whether such a one being a Ca­tholike haue euer heard it preached or taught, that it was lawfull for a sub­iect to lay violent hands vpon his Soueraigne or not: and now the Iudge in examining this partie, asketh him whether he know any Seminarie priest, or were euer at Masse or confession,By the euill taught lesson of equiuocation, one M. Iames Stan­dish a Iesuit priest abused his Holi­nesse: when being a [...]ked whether the matter proponed by him, for setting vp the new Hierarchie, was done by all the rest of the Priests consents in England or not: he answered (but very falsl [...], for sc [...]ce one of the se [...]l [...]: in En­gland in respect of the wh [...]le nū ­b [...]r knew of it) that it was: reser­uing to himselfe (as since poore ignorant m [...]n not considering what he did to lie to his Holinesse, he hath confes­sed) this part, viz. as I presuppose or presume, &c. Iust like whereunto may be interpreted Card. Caietanes letters for estabshing M. Blackwel Arch­presbiter: who hauing by Parsons and Garnets cousinage, got a long Catalogue of names out of England, exhibited to his Grace for election of M Blackwell, &c. his Lordship affirmed in the said letter, that it was by generall consent of most Priests in England being abused indeed with names taken here for one purpose, and giuen vp there for another: the parties altogether ignorant of what was intended, and the Iesuits excusing the matter, vpon the aforesaid equi­uocate presupposition, scil. that all would like of it. &c. or no. To this he were no way bound to answer, but might absolutely deny it, because it is as a thing im­pertinent to his place and office at that time, and maketh neither here nor there for comming to the knowledge of this article, scil. whether it be law­full to kill an annointed Queene or no. But now if the case be proposed, & the examination made of such articles as may either directly or indirectly boult out and make known the truth of the matter intended, & then of due right to be examined: then and therein equiuocation is but a meere deuice of periurie, cogging and lying. As for example: what say you (saith the Ma­gistrate) if the Pope come in with hostile hand to inuade this Realme, there­by to set vp the Catholikes religion: whose part will you take, &c? and the Catholike answereth, I will take the Queenes part: meaning to himselfe, if the Pope will commaund me so to do: or for any thing further of my mind that you shall know. This I say is wicked cogging and vnlawfull, as being nothing else but a secret concealed treason. It being sure that inuasion, ho­stile power and force of armes do denotate a population of the whole land, and no restoring (but per accidens only) of religion, or the Catholike faith at all. And therfore as euery Catholicke in England is bound in that respect to defend his Prince and countrie against all forreine inuasion of King, Pope, or whosoeuer else shall come in with hostile hand, vnder what pretence soe­uer, as hereafter shall be proued: so ought the partie examined to answere absolutely without al doubling or concealed intents for that matter: it being [Page 67] a point directly tending to treason to her Maiesties person, and the Crown and State. Sixtly, vpon this slie deuice of equiuocation, whereby the Iesuits hold it dogmatizando, that they may not only to our aduersaries, but euen also to any Catholike Magistrate, yea to the Pope himselfe, answer one way and meane another, so as impossible it is for any that is not a Iesuit to know a Iesuits heart: here-hence they haue gotten or arrogated vnto themselues an immunitie of so ample priuiledge, as go where they list, neither Chancel­lor, Bishop nor Archbishop may meddle with them, when they do amisse: stat pro ratione voluntas: their owne pleasure are their guides: and so strict a law imposed vpon all others, where euer they liue, as do they but only pre­tend a matter, they may not be called in question, nor once asked why they do it: so as their arrogancie is grown to that height now, as the whole Cler­gie (vnlesse some few persons desirous to liue quiet, & let all run on wheels) aswell secular as religious throughout Italy, France, and Spaine, are brought almost to a non plus, not knowing what course to take to reforme thē. And as for the English seculars, presently vpon the coming in of Fa. Campian and Fa. Parsons, they were but counted as their assistants, and that only in admi­nistring of sacraments: for Fa. Heywood durst presume to forbid preaching, &c. Seuenthly, vpon this intollerable pride, hypocrisie and immunitie arro­gated vnto thē; whereby no Prince or prelate liuing can escape their tongs, pens, yea nor fists (if it come to banding) vntill these mortificats haue their wils, nothing being well done, nor any gouernment well managed without their direction, as wanting discretion, zeale, learning or something, which these illuminates, made of a more excellent mould must perfect and reform in the grosse headed seculars: there followeth then presently after it, another deuice plotted of purpose to make it seeme meet to the ignorant multitude & afterwards to others (for note this, that popularitie is the rouer they ayme at in all their proceedings, the mobile vulgus being euer wauering and rea­diest to run vpon euery change) that all the whole Cleargie both Ecclesia­sticall and Monasticall throughout all nations should be subiect to thē. And to put this deuice in execution, England is made the maine chance of Chri­stendome this day. For effectuating whereof, hauing brought all things to that forwardnesse, as all the Colledges and Seminaries at Rome, Doway, Si­uill, Valledolid, and elsewhere beyond the seas, are vnder the Iesuiticall go­uernment (or rather vsurpate tyrannie,) the contention being about Father Westons supremacie (forsooth) ouer the rest of the reuerend, auncient, and worthy Confessors the secular Priests in prison: and Fa. Garnets soueraign­tie ouer the rest abroad, hauing alreadie appointed a silly man for an Arch­priest, as substitute vnder him, and he as Prouinciall here vnder Fa. Parsons, nostri fundi calamitas: there is now wanting nothing, but to bring this plat­forme to perfection. But for the deuice it selfe in contriuing this Luciferian aspire, it is this. They beare the people in hand, that the secular Priests, (be­sides their want of learning and zeale, which occasionated their immunitie ouer thē) are (forsooth) more subiect to error, heresie & Apostacie, & more [Page 68] infirme, fraile, weake, and readier to fall then they are, &c.

What Princes wil endure such person in their [...]ng [...]omes, as vnder pretence of religion, shal infect their subiects w [...]h such hateful co [...]e [...]ts so daun­gerous to their State: or who can be se [...]u [...]e of his stand if this po­pul [...] d [...]trine take to [...]e in re­bellious subiects harts, and what [...]n be expected th [...]reby, but whe [...]e rebels can not haue their w [...], presently to make h [...]mocke of the common wealth, and inuest [...] with the Crownes.8 From this freedome of the Iesuits, doth issue out a fresh, a faire seeming (but mischieuously poisoned) fountaine of zealing christall streames, deui­ded into two armes or riuals from the head: the one is called ordo ad Deum: the other, obedientia. By meanes of which two, there is nothing can go or be done amisse by any Iesuite: for that alwaies it is either in ordine ad Deum, (if an act of a superior:) or propter obedientiam, if done by a inferiour. So as this seditious, odious, blasphemous and sacrilegious abuse of Gods diuine graces, vertues, and benefites bestowed, is a dogbolt in euery bow, and shaft in euery quiuer, to draw out for the managing of any impious fact whatsoeuer. By this the popular multitude may depose their Princes, and choose others at their pleasure. By this no difference shall be put in their choise vpon any right or title to Crownes or Kingdomes by birth or bloud, or otherwise: then as the Fathers (forsooth) shall approue it. By this all things must be wrought and framed, conformable to oportunitie of times and occasions: as verbi gratia. The people haue a right and interest in them to do what they list in choise of a King: marry yet limited by reason of the times and occasions now offered to one of these two, scil. the King of Spain or the Lady Infanta. And then againe the times and occasions changing af­ter a Spaniard is setled in the Crowne: it must be holden for a mistaking: yet such, as seeing it cannot be holpen, the people must beware hereafter of e­uer attempting the like againe.It is manifest to any that knowes the Iesuits course that although they pretend all their designmēts to be ordine ad Deum, as directed to the common good of the Church: yet their chiefest care is, how to aduance & increase their owne socie ie, hoping of likely­hood by their number to bring one day some great matter to passe, after once they haue firmly established their new Hierarchie, which being per­impleshed, who so then liues shall heare other news then euer yet were heard of, ei­ther of Antichrist [...] some other [...]onster. By this a checke must be giuen to the publi­shers of such Paradoxes: after that a dispensation procured for restoring the offender, and then shall all be well euer after, &c.

9 Out of this directing and doing of all things in order ad Deum and for obedience sake, they frame a new deuise, how to make themselues not only aboue seculars in authoritie, but also more mundane then any temporall worldling in practise. And this deuise is grounded vpon a principle amongst them called, vti scientia: that is, a rule prescribed vnto them (if you please to know it) in plaine English how to learne to shift and liue by their wits. And therefore they, (as knowing better then any Cadger, Graser, Merchāt, Farmer, Artizan, Broker or Vsurer, where and how a commoditie is to be raised, and to be disposed euery way in ordine ad Deum) must command & rule all the rest in euery Noble and Gentlemans house where they reside. In so much as no lease must be let, nor fine taken, nor peece of bread giuen, but by their aduice. The tenant must please them or grease them, or else re­pent it: a part of the fine must be employed at their appointment: the Mai­ster or Mistresse can scarcely rule or do any thing without their approbati­on: the children and seruants are set in opposition against their parents and maisters, if the least dislike be had of these Rabbies. Yea I tremble to write what they haue not feared to worke, and daily practise vpon this sacrilegi­ous and arrogant abuse of vti scientia: wherby they knowing (aswell by the seruants, maisters, & mistresses confessions, as also by the wiues against their [Page 69] husbands, husbands against their wiues, and the seruants confessions against thē both: all the secrets in the house, how they haue abused that sacred seale (which neither by word, nor signe, nor by any other means, nor vnder what pretence soeuer may be opened to death) and all of purpose to tyrannize o­uer poore soules, as getting thereby occasion to intrude themselues for dis­posing and managing of their worldly causes, I leaue it to sundrie reports & woful experiences, wherof Mistresse Wibur in Kent together with her hus­band can and will be witnesses another day against Father Cur. the Iesuite, vnlesse his repentance were great for it ere he died.

10 To helpe this forward, there must be another shift or deuice: & that is, at the coming into any Catholike country pretending by a charitable inde­uor in them to teach young youth gratis: their principal drift is, to single out the finest wits, or (at least) fittest for their purpose, with whom they take extraordinary pains to work them in by kindnesse, and cunning allurements (if they be of good parentage) vntill they get them to promise, that they wil be of their societie, or somwhat to that purpose (which is sufficient to seaze vpon them, do their parents and friends what they can, vnlesse they will in­cur a slaunder of inclination to heresie, or to some other impiety: for so they calumniate all that any way crosse their designmēts or proceedings: wher­in if they find any vnready or impossible to be wonne or drawn vnto them, they shalbe loaden with detraction vntil their backs be broken. Of the wo­full experience whereof, the English Colledge at Rome hath left a mournfull testimony to all posteritie (all Europe talking of the iars there, by reason of the Iesuits tyrannicall gouernment) none but such as will be wholly Iesuited finding any fauour, rest or quiet in that place.

11 Hauing by these deuises mentioned in the premises brought all to that passe,Who so hath read Actiones Tullij Cic. in C. Verrem, of the meanes that proud Proconsul vsed in pilling, poulling and spoi­ling of cities: if they be confer­red by, and with the Iesuits, shall find that Verres was not more o­dious amongst the Romanes, then the Iesuites sleights, cousina­ges, frauds, thefts, and apparantly vnhonest, and shamefull cour­ses, are odious to all that know them. according to Machiauels rule of diuide & impera (which is as cun­ningly practised by the Rectors of the English Colledges euery where, as in any place of the world (I verily think this day) they taking all vpon them, as great men indeed, that were to be employed in matters of greater impor­tance, then the seculars were ordained or appointed vnto: (for to that effect is Fa. Campians letter out of England to their Generall) their driftes were deeper, thē (to say the truth) the seculars euer dreamed of (for mysteries are difficult to be rightly vnderstood, vntill the effects do interpret them) and therefore it was necessarie to maintaine what they had begun, with a mag­nificencie agreeing to the maiestie they carried: that great summes of mony (where was no man-rents, nor other annuall reuenues) should be had to that intent and purpose. The drift and deuice to bring this to passe, was, that though their faire gloses & pretences of zeale, hauing blinded & bewitched both cleargie and laitie, so far as all gaue way vnto them, & suffered thē euen to do what they list: they being throughly instructed by their principle (vti scientia) in the first point of hawking, like Ma. Falconers of the game, know­ing well how to ceaze on a pray, and then to hold fast: got by their cunning [Page 70] cariage with the people by litle and litle, so to carry all before them: as no almes was thought sufficiently meritorious, vnlesse it were sanctified by a Iesuits distribution. Who pretending they were but religious collectours for prisoners, and other distressed Catholikes, haue so fleeced their fauourers, as ouer and aboue their owne expenses (which is knowne to be so exceeding great, as one of them, hauing got 500. pounds at times, giuen to Priests & prisoners at Wishich, consumed all at his owne pleasure, and spendeth more then would maintaine 20. imprisoned secular Priests) they haue bene able of late to send ouer 2200. pounds towards the Low countries, as was pre­tended, the prisoners in Wishich being then in great want. I speake not here of Parry, first defrauding the prisoners of seuen & fiftie pounds, seuenteene shillings: and after spending 27. pounds of the common monie, by consent of his fellow Iesuits. Yea their accounts to the prisoners haue bene so vniust, as the false steward mentioned in the Gospel, may be thought to giue place to them. In few, they haue dealt so vnconscionably in these mony matters, that whereas before Priests were honored for their priestly function and la­bours agreeing to our Sauiors definitiue sentence: dignus est operarius mer­cede sua, and had many ghostly children depending vpon them, as vpon their spirituall fathers, shepheards and guides of their soules: they are now through the Iesuits falshood, calumniations, and vntrue suggestions to their superiors, and to all estates brought into such high contempt, as their ghost­ly children forsaking thē, none otherwise then if they were stepfathers, shew their charitie so coldly towards them, as many are in extreme want, & few or none but are scarce able to liue. The mischiefe of these men is great, their impiety so extreame and all their actions so irreligious, that to recount from point to point, the stratageme, of all the mortal strifes and wicked contenti­ons begun, made, and managed by them, euery Quodlibet, nay euery Arti­cle would make vp a large Volume of more matter, then time will permit me to contriue within the compasse of this worke now taken in hand. But to be as briefe as I may: by these eleuen Principles or deuises, you may see that in all tyrannicall, Turkish, and Machiuilean gouernment, there is none goes beyond them any where.

THE ANSWERE.

THis Quodlibet may be answered as the former was: scil. that for craf­tie slie cousinage, and such points, rules, and principles of learning, pro­foundnesse and knowledge, as pertaine to cony-catching and other Machi­uilean deuises, there is none goeth beyond them. Marry for that such base qualities are not to be numbred amongst vertues or graces: either gratis datas, or gratos facientes: nor yet they habituated therewith to be accoun­ted of amongst honest men, much lesse amongst generous hearts, and least [Page 71] of all amongst Priests. Therfore I conclude that the Iesuits are slie, but no­thing wise; they are craftie, but nothing learned: they are cunning, but not profound: they are practicall but of no knowledge: and in all these gifts and excellencies of wit, learning, profoundnesse, and true knowledge, there are, of both the seculars and religious, that farre surpasse them euery way.

THE ANSWERE.

I Answer: first, that where there is one learned man of the Iesuites, there are a hundred either of seculars apart, or of religious apart. Secondly, where there is one learned book written by any Iesuit, there are a couple of thousands written by others as learned (at least if not more) as they are. Thirdly, the cause why seculars (especially the Seminarie Priests in England) do not write so many, nor almost any booke at all, as the Iesuits do & haue done, is partly for want of money (without which no Presse will go) the the seculars and Iesuits liuing apart in extreames: the former pining in de­fects, and therefore can set out nothing: the other surfetting in excesse, and therfore may set out what they please: partly also, for that the seculars haue bene euer against writing of any such bookes, as might exasperate the pre­sent State, or occasionate a displeasure against all, for some such priuate persons offences, which the Iesuites quite contrary least regarded. Nay, what bookes haue they written almost, but such as are farced with rebelli­ous conspiracies and treasons, iustly occasionating a generall persecution v­pon vs all thereby? Onely one Fa. Parsons hath written sundrie bookes (for I account not of Fa. Southwell, as whereof to make any ostentation of lear­ning) and all those of one practise or other in exasperating either against her Maiestie directly, as his Philopator, or against the whole State in gene­rall, as his Doleman: or against all the bloud royall in common, as his Ap­pendix: or against the whole commonwealth, as his Machiauell of oecono­mickes, or book of Spanish Councels against England, or against this or that Peere of this land in particular, as his Greenecoate or Scribe. And as for his booke of Resolution which gets him all the praise, he hath or can deserue, yet alacke, alacke, it is easie to lay fine threeds together, when they are gathe­red to a mans hand: and as easie to translate a work almost verbatim out of peecemeale copies into his mother language. Fourthly, the seculars vntill now of late had no meanes from beyond the seas for printing of any book: & in England they durst not venter (for offending the State) without leaue: whereas the Iesuites haue alwaies had meanes both here and there, for [Page 72] what is it that mony cannot compasse? Fiftly, the Iesuits haue learned here­in one speciall tricke of Machiauell, which also was throughly practised of Erasmus in his daies: and that was to be at compositiō with certaine Nobles and great personages in Princes Courts to spread abroad his bookes, with this prouiso, that they should report of euery thing he wrote to be rare, learned and eloquent, and himselfe the most famous man of Europe for his pen in those dayes: for pregnancie of wit, dexteritie of inuention, facilitie of passage, pleasing accents, delightfull, with a naturall facilitie in all things: and then would he againe in recompence of this grace and fauour, to re­quite their honorable esteeme had, and caused generally to be had of him: set them foorth on the other side by dedicating of his bookes either vnto them, or taking some speciall occasion to write of them or their progeni­tors, sound foorth the Panigeries of their praises, extolling them aboue the skies, for their Noblenesse, their heroicall hearts, martiall prowesse, valiant acts, worthy feates, warlike exploits, honorable calling of parentage, by birth, bloud, and high renowne highly descended. And fame alwaies fol­lowing the reports of Ecchoes, such Nobles and Gentles, for natures por­traicture in the lineaments of their body, fine conueyance of their actions, not coyned by art, but naturally passing from them, as a forgetfull custome by instinct of proper kind: comly gesture, with countenance haughtie, stern and champion-like, yet dropt with spots of beautie, bountie, and magnani­mitie, intercepted with graces of mildnesse, courtesie and affabilitie: at a word courtly, regardfull, pleasing & acceptable in al things: being the right compliants of times, comperters of sages, and the full complements of all admirable aspects, as the mirrors of vertue and all liuely graces. Both by these meanes should be famous and respected, inquired of, talked of, peer­lesse. And all this that I haue said concerning the pollicie of Erasmus, you may please to decipher out in the Iesuits with supererogation of an ouer­heaped vp measure. For let the person be neuer such a dolt, dunce, or dotrel, or his actions neuer so base, ignominious & dishonest or ridiculous: or his words or writings neuer so simple, grosse and exorbitant, or impertinent to the purpose: yet being a Iesuit, oh! he is a rare man; another Salust, Ci­cero, or Demosthenes for eloquence, as was Father Southwell, but yet came short of them: an other Chrysostome in preaching, as Father Ned Coffin (alas poore silly mā, sent. loquitur, &c.) An other equal, nay far aboue that worthy pillar of the Church Saint Augustine, the Doctor Angelicall S. Thomas A­quinas, the most subtill disputer Doctor Scotus, as is that top of wit Fa. Par­sons; not worthy to hold the candle before the meanest of any of all these, or sundrie other far their inferiors. But what should we say? fame flies farre: & if the Iesuits wanted this tricke of coggerie to make them seeme famous, nay matchlesse, nay peerelesse in setting out of bookes, and doing of other like exercises pertaining to learning, gouernment and knowledge, I would say they had no scholerisme worth a blew button amongst them, nor were [Page 73] they fit to foot the instep in Machiauels schooles. Sixtly, another cause there is why the Iesuits workes and bookes are here in England so common, fre­quent and much talked of, and almost none other named, or at least accoun­ted of at all. And that is forsooth an authority they haue gotten to their Archpriest now, to stop all others from writing of any thing, be it good or bad, without his approbation or allowance: which he will neuer yeeld vn­to, but with disgraces to the Author, as experience hath tried it true. And besides before this authority came, the Iesuits as high Admirals or Empe­rours of sea and land, dealt so cunningly (few or none euer imagining such an ostentatiue sleight and vaineglorious deuice) as was, to haue their owne doings onely praised, to lye close couched and packt vp at euery mart) therein as few or no bookes came euer from beyond the seas, but of some Iesuits setting forth: or if they did, yet did not the discharge of that peece in striking saile, giue so sound report thereof as of theirs: and so still it see­med there was no learning nor scholers, nor yet any one wise man, no nor sound Catholike or good Christian in the world, vnlesse he were either a Ieseuit, in re or in spe, or a broker for them.

THE ANSWERE.

LIke as I told you before, the Iesuites intrude themselues into both se­cular, religious and temporall Princes affaires: and must euery one of them be Rector chori & Dominus fac totum, and an absolute superlatiue in all things, or else all is naught: So herein they challenge a prerogatiue royall to themselues alone, so farre beyond all measure of copartnership with a­ny other, as they haue bene bold to affirme, that religion had vtterly quai­led, if they had not bene: yea the Catholike Church in eminent danger, to haue bene quite extinct and ouerthrowne. In so much, as they haue not feared to affirme, that the Pope erred de facto in the reconciliation of the French King: which great, no lesse impudency and insolency, then arrogan­cy and impiety in them, as it may be put amongst others of their malepart errors, and vsurpate censures: so know they to their owne perdition, shame and confusion, that the Church of God hath no need of them. But let them all (as I pray God for their wretched soules sakes, that too many of them do not) proue ranke heretikes: yet for the Catholike saith and Church of God, neither they, neither portae inferi preualebunt aduersus eam: and that he qui potens est ex lapidibus suscitare filios Abrahae, can raise vp better, more lear­ned, prudent and perfecter and purer, then any pure illuminate amongst [Page 74] them: out of the very ashes and dust of seculars, or other religious bodies, when they are all dead and gone to the place prepared for them. And ther­fore in answer to the Article I say. First, that as it hath alwayes bin seene hi­therto in Gods Church, at the rising of any new and extraordinary sect or opinion in religion, that God hath stirred vp some certaine person or order of religion, to be a curbe to that new sect or heresie, as is cleare by S. Bene­dict, by S. Dominicke, by S. Augustine, by S. Thomas Aquinas, and sundry o­thers, and yet not these such as without whom the Catholike faith had bin extinct, or the Church of God ouerthrowne.

So re [...]rend a re­gard was alwaies had of both secu­lar and religious persons as no No­ble or other Peere of highest honor in this lād, but would haue had their childrē: yea, their heires brought vp in Bi­shops pallaces, or Abbots monaste­ries, vnder those spirituall guides, before euer any Iesuit came with­in ken of humane knowledge. Yea some Bishops in England are re­corded to haue had 7. or 8. Earles with other Noble mens sonnes at­tending vpon thē at one time: not that any Bishop did expect seruice at their hands, but that it was thought fit to traine them vp these in their youth, &c.So no question of it, but the Iesuits at the first institution of their society did much good in these dangerous times of heresies, sects and innouations, wherewith the Christian world was and is yet intangled, more is the pitty: but yet being far inferior to the aboue named religious orders: as the church of God could thē haue bin without thē, so now much more without these; & yet done aswel, & perhaps better as now the case stāds, thē she hath done by their helpes & meanes. Secondly, for their instructiō of youth, &c. I haue told you inough before: it is but a double diligence like to a Beares loue to his whelpes to pray for his owne paunch. And yet take it in best sense, there haue bin, are, & wil be, youths brought vp better then they do both by secu­lar & religious teachers, whē they shal be far to seeke. Mary that it is so now for the present it proceeds of one of their former trickes of gaining credit & fame, as by alluring sweet natured youths vnto them: & withall in stopping by disgracing speeches & other meanes, that none whom they can hinder, shalbe gouerned, taught, or instructed by any but themselues. Yea, was not this one speciall cause of foisting in the Iesuites readers into the Romane Colledge and other places? was not this one speciall cause to hinder the Benedictines religious intent & charitable designments: when they offered to haue brought vp and maintained 30. English youthes from time to time, to prepare them for their natiue country. Which these Momists, Zoilists, Aristerkists, and enuious Iesuits could not endure to heare of? was not this the cause of their Archpriests late command that no youth should go ouer to any Colledge without his approbation & testimony giuen of him to the fathers? Yea and withall, hath not this bene the cause that many fine yong Gentlemen haue lost their wits, & haue bene made vncapable of all gouern­ment either in the Church or common-wealth euer after? Let one William Tempest as fine a youth, & one who had as many signes of a generous hart and gentle bloud in him, as any that euer went out of England in this age, be a heauy spectacle (as it cannot chuse but be so to all his friends) for all o­thers to looke vpō: whē they are moued to send their children to be brought vp vnder Iesuits. Thirdly, concerning their paines taken in conuersion of countries, I pray you what nation is there that is wholly conuerted by their only meanes? They entred Polony, and streight there followed vpon it a re­bellion against their Soueraigne, & in conclusiō the Danskers wold not ad­mit [Page 75] him to be their King, vnlesse he wold cast off that seditious society, that had raised such mutinies against the Cleargy. They pierced India, thrust out the Dominicans, Augustinians & other poore religious Friers, & in fine made the Spaniards become odious to that strāge people & natiō. They ruled the rost ouer al in France. And wherunto tended all their seeming religious in­deuor but treason to the king, rebellion in his subiects, & population, ruine, & destruction of their natiue country & common-wealth? They came here into England, and no sooner had they set foote on shore, but presently their harts were inflamed with flashes of conspiracies, how to top the highest place. They haue residence in Spaine, and how mightily haue they labored to wring the bucklers out of the Dominicans hāds, for possessing the chaire to teach at Salamanca. And with the like busie turbulent & seditious heads is Germany, Bohemia, Cicily, Italy and Rome it selfe molested, pestered, and disquieted. Therefore as they haue neither conuerted any countrey direct­ly, and by their owne only labours, but peruerted many a deuout soule by sinister dealings: so neither haue they done halfe that good in any place wheresoeuet they yet came, as sundry both secular & religious Priests haue: and least of all merited any thing at Englands hands, vnlesse it be the guer­don of traitors for their conspiracies, against both Prince, State and Peere. And a happy thing it had bene to this land, and especially to all Catholikes, if neuer any of them had bene borne.

THE ANSWERE.

I Thinke none at all at this present.What mischiefe falshood, heresie, or other impiety, but hath bene bolstered o [...] with authority of Scripture, and ex­amples to con­firme [...] with all: which being tur­ned backe vpon the wicked, sets them rightly forth in their pro­per colours. Yet notwithstanding non quia res aga­tur apud Graecos, impetrabunt Demosthenem. Let them not thinke that all goeth wholly on their sides, because they are repugned on all sides (as they vainely make their vaunt of) nor thinke their cause to be any whit the better because Catholikes aswel (say they) as heretikes do speake and write against them. No no, let father Parsons recall his vaine vaunt and ostentation made in his Ward-word to Sir Francis Hastings Watch-word. Let him cease from comparing himselfe with his and our Lord and maister Christ: for his comparison is odious: if it had bene but in that sense he there sets it downe in, with a meere mortall man of Christ his rare indowments abstra­cted from his diety. Let him returne vpon his owne turbulent, seditious, & irreligious head and heart, all his allegations and examples out of Saint Paules Epistes, and other places falsly applied by him to the secular Priestes and Catholike laity, that are in opposition against the Iesuites. For if he e­steeme euery Catholike to be a Diotriphe, that is against him, vtterly dislike of his course, and condemne in his best thoughts, many of his assertions, as heresies, or at least most grosse and impudent errors: he must esteeme so [Page 76] not onely of the secular Priests in England with the whole Cleargy here,The Iesuites reprochfull speeches against all Catholikes in generall, built vp­pon these 2. erronious principles, scil. one that it is a testimony of their sanctity, ho­linesse, rightfull cause, &c. because they are persecu­cuted of all men most: the other that it shewes all those to be incli­ned to heresie, that speake or write against thē, because all here­tikes do so. These 2. proud Luciferi­an assertions in arrogating a pre­heminence of all excellencie to themselues, with contempt of all opposites vnto them, declare a most dangerous downefall of thē all, into some hor­rible blasphemous heresie, it being (morally) impos­sible: otherwise but that, what pe­culiar order, soci­ety, corporation of company, soe­uer should follow singularly in op­position and con­trolment of all other orders, fel­lowship, yea and the whole state of Gods Church, as the Iesuits do, (affirming all to be amisse, erroni­ous, and out of or­der, but where they are and go­ [...]n [...]) must con­sequētly become heretikes, the very proporsion of arrogating all vn­to themselues in this sort, necessi­tating these sequels following, scil. ergo the truth is onely with them, ergo the Church only theirs, and where they are, ergo no truth nor Church without them, ergo all the secular Priestes are schismatikes and heretikes, ergo no Catholike a­mongst them: ergo no faith, no religion, no Church, no Pope: but a Iesuit, an indubitate piller of truth in all things. but the Sorbonists in Fraunce with the whole Cleargy there, yea, and throughout Christendome: all for the most part disliking of them: the Dominicans in Spaine with al religious orders there: the Franciscans in Italy with all Friers obseruants there: the Benedictines in Cicily and Naples, with all the religious Monkes there. In few, name me that nation, people, pro­fession or order (that I may omit here to recite the temporall state, or to name King, Prince, or other Noble) in Christendome, that is not a Iesuit in affection or faction, but mightily dislikes of them, but doth impugne them, but wisheth either their amendment, or speedy downefall ere they bring all to ruine and destruction with them. Therefore neuer let them boast of this, that it is a testimonie of their vertue: of their holinesse: of their reli­gious zeale: of their painfull indeuors, and of twenty odde cogging trickes they haue to bewitch the people with all, in making themselues famous, their quarrell good, and their cause iust against the secular Priestes. For if the Zuinglians rising vp in armes in Germany (though they had many moe thousands to take their part against the Lutherans, then I hope the Iesuits shall euer haue against the secular Priestes) could not thereby iustifie them­selues, or perswade any but their owne faction, that they had right on their side: because not onely all the Catholikes in Christendome spoke and wrote against them, but also all the Protestants and others that were de­parted from the Catholike Romane Church aswell as they, if the Mahu­metanes in Turkey howsoeuer they flatter themselues, cannot make others beleeue that they haue the right, because they are not onely impugned of all Christians throughout the world, but also, and most bitterly by the Per­sian Mahumetane and diuerse others: so deadly a contention being a­mongst them about the body of Mahumet, and rightfull heires of Ella, as in the open streetes they haue fallen together by the eares, and murthered one another in the strife and contention about that matter: One saying this was the heire of Ella, and another this. And yet who is ignorant of it, that they are moe Mahumetanes then Catholikes: and then à fortiori, many moe then there are Iesuits. If finally it were no argument worthy the answering, that because during the time of the Arrians, the Donatists, the Sabellianists, the Manichees, the Nouatians, or other Arch-heretikes (there rising vp some fine fingerd figge-boyes in the Church that would teach a new tricke, which neither the Catholiks whom they seemed and did to outward shew in all things side with all: neither yet those heretikes gone before out of the Church, could either allowe or like of:) that therefore the same new maisters should thinke all men would bee bewitched by them. Or if in case they could winne moe vnto them, then either the [Page 77] former Catholikes or other sectaries could (as ordinarily it hath fallen out so cum sit natura hominum nouitatis auida) that therefore that was an argument, of the truth to be in all things on their side. But rather quite contrary that they comming in with new innouations, did di­rectly prepare the way to some new heresie, as the experience of all ages doth make apparant. Then let the Iesuites take vp in time and vaunt (if vaunt they will) of some thing else more to their credit, and driuing of suspition, iealousie and irremoueable conceit to be had of some monstrous heresie to be in brewing amongst them: the common saying being not more old then true, that that which one or two reports may well be false: but that which all men say must needes be true. And 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 [Page 78] 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 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 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 [Page 79] 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 comfortable life, all Catholikes did leade before the Iesuits came into this land. to beware of all hypocrites for a Iesuits sake hereafter) I must deliuer perforce.

That meditation hath euer bene in vse as a mentall prayer in the Ca­tholike Church since God was borne: it is manifest by the practise of the Princely Prophet, who liuing aboue 1000. yeares before that time: said then & in meditatione mea exardescit ignis. Many most sweete, comfortable, and deuoute exercises, workes of Christian renuntiation (and other instructions, yea and those such as our Iesuites workes could neuer yet counteruaile for that matter) haue bene giuen and set out by sundry reuerend fathers, and far more spiritual men then these medly, mundane, religious Iesuits are: as both their life, the fruits of their labors, and the books, & other memories of their workes left behind them witnesse it: and among others the Soliquium of S. Augustius, together with his, S. Bernards and S. Anselmes meditations, &c. also Lanspargine his Pharetra diuini amoris: together with the Epistle of Ie­sus Christ to the deuout soule, now in English translated out of him: and furthermore Blosius, Gerson, Granado, with many moe do conuince it as vn­doubtedly true. Againe neuer was there moe flexible, sweete, and mild na­tures then are in England at this day of both sexes to worke vpon, nor more forward, religious, and better inclinations to a vertuous life, a speedy resolue, a voluntary willing, and comfortable yeeld: and an aptnesse or disposition in nature, as a man might say, framed of so delicate, tender & fine a mould, to obey readily to all such things as shall be put into their heads or hearts, for their spirituall weale, and helping of their poore soules forwards to a heauenly course of life vnder an earthly shrowd, thē this age doth yeeld. Of this none can be ignorant that haue had the charge of soules: many with teares of cordiall griefes for their owne offences, renewed of a filiall loue, hearing the confessions of penitent hearts haue often remembred it. That there was neuer any doubt or question made whether a Priest might re­ceiue any sum of money lesse or more according to the deuotion of the gi­uer, and that either to be left free to dispose of it as he list to others: or to retaine all to himselfe, especially in time of persecution, when no patri­mony nor benefice, nor other almes or meanes to liue is to be looked for, it is cleare by Saint Paules words, speaking in the person of all Priestes: [Page 80] saying to the laity (whom the insinuates to be bound in iustice and charitie so to do) scil. if we giue you spirituall things, it is but a small matter for you to bestow part of your temporals and superfluities of fortune vpon vs againe, as also oracled from those diuine lips that spake it in sadnesse: that spake it in charge: that spake it in rigour of iustice, dignus est operarius mercede sua: as much to say, as they sinne grieuously, that withhold from Priestes their necessary reliefe: the withholding of workmans pay or laborers wages, being one of the sinnes that cry for vengeance to heauen, and most of all when it is denied to Christ his Priests, which is to denie it to Christ himselfe in the highest degree, because Christs part is a Priests inheritance, Deus pars hereditatis meae & calicis mei, &c.

That it is lawfull, and a meritorious worke for a man or woman, to giue all he or she hath from them for the loue of Christ (not that any is bound at all times so to do of precept, but wished of counsell for auoiding the occa­sion of vnlawfull delight taken in transitorie things) it appeareth plaine by our Sauiours owne words in the Gospell to the rich young man, saying: If thou wilt be perfect, vade & vende omnia quae habes & da pauperibus & veni & sequere me, &c. Which Saint Hierome expounding, sayth it is not inough to forsake the world and to leaue all, &c. for so did Socrates, Plato, and sundry other of the Heathen Philosophers, yea, many heretikes haue done the like. Sed iungit (saith he) quae perfectū est scil. & veni, &c. as much to say, as that once done, then come and follow me: casting off not onely the actuall possession of wordly riches, together with the contentment & plea­sure taken therein: but euen also the vaine glory taken in forsaking of them, & doing it only for the loue of me, following my example and intent of so doing it, that you may vacare & videre quam suauis sit Dominus. Hoc enim proprium est Apostolorum at (que) credentium, &c. And this do al the ancient re­uenewes, lands and liuelihoods giuen to the Church in times past attest and confirme. Not a Bishoprike, Deanry, Abbacy, Monastery, nor other Col­ledge or Cloister, endued with possessions appropriated to their houses: but witnesse the great deuotion of our forefathers, of Kings, Princes, Nobles and Gentles of both sexes in this holy Ile, worthily called Anglia chara Deo gens, and our Ladies dower for these respects and others the like. No nation vnder the cope of heauen more liberall to Gods Church, more regardfull of his seruants and Priestes, more ready with alacrity of mind to set foorth the Churches glory in honor of her sweete spouse, nor more tender, scrupulous and chary of their conscience and soules health, then English harts haue bin, and (to Gods glory be it spoken) many are yet to this houre.

Two things haue bene generally noted in an English nature (that is not of a base and bastardly brood, as father Parsons is: who together with other Iesuiticall weedes degenerate from a natiue countrey gentle incline:) one is; an earnest desire of setting foorth Gods glory with an extraordinary pompe and maiesty, which hath bene noted in other nations, that where­soeuer [Page 81] the English Cardinals or other Bishops came,Whē the prophet in the person of Christ desp [...]sed the Iewes gif [...]s & sacrifices, as mo­ued with anger that they should seem to offer him meager, lame, blind, and the ba­sest of their cattel and other things vnto him, Doctor [...] do expound it as a figure of his priests and offe­rings and tithes in the new law, scil. that they should offer him the best of all their fruits, & that his priests should be of the best wits, educati­on, comelines and disposition of na­ture, & not of the worst sort, as ma­ny put their chil­dren, that are fit for nothing els to enter into the state ecclesiasti­call. they kept a Princely port in comparison of their equals in other countries, few or none being able to maintain the like courtly traine: another, in that they were alwaies louing, faithfull and seruiceable to God & their Prince, as naturally encli­ned to loyaltie, dutie & thankfulnes in al things. Both which prerogatiues of generous English hearts are now (ah hey me, alas for woe) abolished, ob­literated, and stained with seditious factions, and vnnaturall dispositions, sprong out of oleastriall graffes amongst vs. In few, that it is lawfull, com­mendable, yea & expedient for priests to straine themselues how to win al hearts vnto them: and therfore behoueth it them to be wise, discreet, ver­tuous, learned, religious, of speciall good gouernment, knowing when to check & when to cherish again, & aboue all not to be either in personage or inclinatiō of a hard, harsh, bitter, galling, sower, surly, & melancholy na­ture or dispositiō; but comely, graue, modest, affable, compassionate, hum­ble, charitable, pitiful, & of a tender fortitude & comfortable magnanimi­ty towards al sorts of persōs: it is to be proued (as apparantly is to be seen) out of sundry places of holy Scripture with the approbation of the Chur­ches, canons, constitutions and decres, for such as are to be admitted into holy orders: as that they should not haue any notable defect either in na­ture or nurture, or other mischance in them: as not to be lame downright, nor wanting one legge or hand, or both, or blind of both, or onely the left eye, or with moe principall members then nature alloweth of, & sun­dry other notorious deformities which cannot be holpen: also if he be, or haue bin a bloudsucker, a hangmā, a butcher, a bastard, &c. Al these things with many the like do irregulate the partie that hath them, & makes him incapable of priesthood; yea some of them cannot be dispensed withall. Also if he haue a foul leprosie, cōtinual shaking or dead palsie in his hāds, ordinarie falling sicknes, or publikely known to be a notorious drunkard, whorehunter, cousiner, vsurer, &c. None of all which or the like are to be admitted into holy orders, much lesse to Gods altar in the highest degree.

These things being al euident, plain, & of none denied, notwithstanding al these immunities, priuiledges, prerogatiues, graces, blessings & benefits bestowed on man in generall, & committed to his priests in speciall to di­stribute them amongst the rest of his seruants, his flock committed to their charge: that yet som shold so pernitiously abuse, peruert & turn al to a cō ­trary sense in practise to that which they publikely preach, and seeme at the first also in priuate to insinuate, & neither allow nor auow it to be otherwise: that so many sweet natures shold be so bitterly abused as vnder pretence of perswading them to giue all they haue from them to follow Christ, that they should entice them, nay bind them to beleeue they may not in conscience follow any but them, nor be directed by any other, nor receiue the exercise at any ones hands besides, nor enter into any other order of religiō but theirs alone: that those sums of mony either bestowed [Page 82] of deuotion in Pios vsus in generall, or admit they were (as they are not) bestowed vpon this or that particular priuat person onely,All posteritie so long as man is man, when Iesuits and seminarie priest [...] shall both be banished and gone, will talke of the Iesuits tyran­nie vsed in Eng­lād vnder Queen Elizabeth, against Catholickes and secular Priestes. The like bloudie, cruell, monstro [...]s, & [...]cilesse stra­tagem [...], hauing ne [...]e [...] bene heard of in any age past, nor I thinke euer like to happen hereafter, vnlesse at the comming of Antichrist if vnhappily these do not bring him foorth amongest them, or make the way plain for him to enter.) Onely herein may rest the comfort of an English hart, that being assalted on all sides (as the secular Priestes with other Cath. of the laitie that follow them are) in this dangerous innouatiō if they hold out against them, and stand stiffe on the be­half of the Cath. Church & clergy in generall, with­out yeelding to this priuate Iesui­ticall faction in speciall, vpon any false suggestion that the Christiā faith and truth is on their side: thē certainly it cānot chuse but that Antechrist shal haue hard entrance a­mong them. For though we must needs thinke that he wil passe all other for seducing of soules, because our Sauiour said so: in so much as it shall be hard for the elect to be saued, his baits will be laid so cunningly: yet to speake morally, it seemeth impossible for Antichrist to inuent a more sleighty, plausible and colourable deuice nor with greater arte or more cunning tricks bring it about to make him be credited, then the Iesuits haue inuented and put in practise, &c. and in speciall of pure loue and meere good will and affection, without all couine, deceit, or other sinister meanes of the doners vsed, for inticing of the donees so to bestow it, should or may lawfully be turned as in pium vsum, of the parties owne purse to spend at his pleasure, or be employed onely in bonum priua­tum huius vel alterius societatis, when bonum publicum & commune doth ex­act it before God at his hands, when clamant familici (saith S. Bernard) the children of our common holy mother the Church crie out for food, languish in necessitie, & perish for want of reliefe (the direct case of English Catho­likes, yea of secular Priests) and the false stewards appointed (nay in this En­glish case tyrannically intruding thēselues) to be their Collectors, like cruell murtherers keeping from them al natural sustenance, yea cutting off al helps and meanes of prouiding for them: O heathen princes & pagan iudges, void of al knowledge of Christian laws, come sit in iudgement vpon these blou­dy hearted Iesuits, that thus peruert all, both Gods and mans lawes, and run against the course of nature and of kind, giue sentence against them, let their names be in euerlasting detestation. Priests and lay persons lie in prison, they liue in extreme want both in durance & abroad, whiles the cōmon beneuo­lence sent from benefactors is seized vpon into the Iesuits priuate purses. It is allowable and iustifiable in and by all lawes that the needie may take by secret stealth or open violence to sustaine his present wants in extremitie & eminent danger of death by famine or otherwise, for hunger breaks through strongest wals: the Priestes and Pastors of Gods Church are bound in such cases of extremitie, to break and sel the chalices and other most precious or­naments of the church, for reliefe of the churches children, be they the mea­nest or poorest beggers that are, rather then to see them famish for want of food. The cruellest tyrants that euer were, euē amongst Heathē & Gentils, seldome or neuer inflicted so cruell a death, as to suffer any ouer whom they tyrannized to famish [...]r want of food. The lawes of nature & nations, haue alwaies so prouided, that captiues and prisoners though neuer so vile and wretched persons or malefactors should haue reliefe: and neuer was it heard of to my remembrance, that any iudge denounced by definitiue sentence frō the tribunall seate: that the malefactor (for what crime soeuer condemned) should be famished to death, vnlesse it were so that the condemned person had bene the death by crueltie vsed to some other in that maner of murder, for that then and therin it is Lex talionis, vt in quo quis peccauit in eodem pu­nietur. Now then that this neuer practised nor ordinarily heard of the like crueltie, amongst heathen and infidels, should be in vse amongst the Christi­ans, nay amongst Catholickes, nay amongst Priestes, nay amongst religious [Page 83] persons, and that against their own deare brethren, countrimen and friends, that suffer for the same cause which they pretend to suffer for, that this should be maintained as lawfull by any Iesuit, who takes vpon him to be an illuminate, an inculpable guider of soules, & a man come to the highest step of the scale or ladder of perfection: that all laws shold bind men to giue of their owne proper goods and treasures, for reliefe of captiues and the poore and needie, and that these men notwithstanding should withhold not their own (which were more tollerable) but other deuout and charitable persons both men and womens deuotions and beneuolence: and that not from ordinarie captiues, or other poore afflicted for Christ his sake: but for such as are (not without cause of iealousie had of thē all) for the Iesuits cursed conspiracies & treacherous attempts, persecuted, imprisoned & put to death, The very Ca­nibals and Anthropophagies shall rise vp at the last day, and condemne this bar­barous and sauage generation of Belials brood for this crime. And whereas the grace of God deriued to his Church by the sacred priesthood ought to be bestowed gratis, as is said: Gratis accepistis gratis date: the Iesuits haue de­uised a false kind of exercise, whereby to fleece charitable people, and so in­rich themselues, therin imitating Simon Magus, in selling Gods blessings: nay in that, their precise course is farre more execrable then his was.

For Simon Magus dealt plainly (though villanously and most blasphe­mously) in offering to buy the holy Ghost and gifts of God for money. But these (ô what shall I terme them) deale cousiningly, in making people be­leeue, that the exercises or other graces which they bestow in Gods behalfe are more precious and singular in themselues, then if giuen by anie other ei­ther secular or religious Priest that is not Iesuited,The persecutiō of the Iesuites is so extreme, in depri­uing of prisoners, yea and all others abroade so much as they can possi­bly, of all reliefe: that vnlesse her Maiestie and ho­norable Councell either clearly dis­misse her tried (most loyall sub­iects) with a gra­cious conniuence at their secret vse of their function, no way seeking to offend any one, or else extend her magnificall bene­ficence in maintaining them as con­demned to her Highnes prisons, they are not pos­sibly long to con­tinue, hold out, or liue. and so draw them on by li­tle and little to make it seeme a matter in conscience to giue anie thing from them, nay not to giue all a man or woman hath or can possibly make for them, in recompence of these so great and extraordinary giftes & graces be­stowed vpon them. As though the least gift of God or drop of grace gi­uen in and by any sacrament ministred by any though the meanest priest, be able to be counteruailed with all the wealth in the world: which foule abuse is nothing else but a meere mentall Simonie, vsurie, sacriledge and most impious hypocrisie. That this shamefull theft should not onely passe vnpuni­shed, in measure according to the qualitie, condition and state of the per­son, who taking vpon him a religious profession, it aggrauates (at least if it do not alter and change) the sinne to be more hainous in him, then in any other, by many degrees of impiety. But withal, that the people should be set on to auow it, as most iust & conuenient to be so, scil. that no reliefe should be sent to anie opposite to a cursed pharisaicall Iesuites designe­ments, yea and that the Iesuits themselues should glory in it & make their vaunt of it, scil. that they wil make all the secular priests leape at a crust ere it be long (for so said that good holy father Iohn Gerrard of late to the Ladie Markham in Notingham shire, who told it shortly after to Master Atkinson, &c. and that they will driue the Seculars perforce to yeeld vnto [Page 84] them for meere pouerty & want:The pillages of the Iesuits both in England and Scotland, being so much the more odious, by how much as spirituall robberies, yea and that com­mitted by religi­ous seeming per­sons, passe al tem­porall pilferings, there are three in chiefe, which are generally to be noted. First, a re­port of faculties gotten to abstract from what parsonage or vicarige they list, all spiri­tualities (for pre­uenting forsooth of symony) there­by to make them meerely temporal and saleable: and then being sold at the highest rates vpon pretence of deuiding the mo­ny betwixt S. Pe­ter and poore pri­soners: one good father or other comes with Do­minus opus habet, and makes al­waies the best part of it their owne cleare gaines. Secondly, alike to this is their order set downe for restitu­tion: as verbi gra­tia an vsurer or extraordinary gaine-maker by buying or selling, or by anticipation or dilation of payment: or a Lawyer taking more of Clients then his ordinary fees: or a procu­rer of any euill cause: also a land­lord, Sherife, or other officer or persō, whosoeuer that gets any thing falsly or indirectly, for which a restitutiō (as indeed there ought) must be made: because the parties often know not how much nor to whom to make it, therefore must they compound (forsooth) with the fathers giuing certa pro incertis to Saint Peter and the prisoners: but the fathers swal­low vp all or the most of it yearly amounting to a mighty sum of mony: some one man hauing giuen 500. pounds to that end. Thirdly, but amongst al their deuises to enrich & increase their order, their forme of meditatiō called by thē an holy exercise is worthy the noting, for all others to beware of them, that haue not felt the smart of it already: and this pra­ctise is for such as are either for their pregnancie of wit & learning, or their parentage & friends, or their wealth & pos­sessions fit for the Iesuits purpose: & cannot otherwise but by the taking of this holy exercise be allured to their society.) this then is such a barbarous cruelty as I want words to expresse the abhominatiō of the sin. Maister Tempest was so canuased amongst them, that hauing his faculties taken from him, and being thrust out a doores, of his owne friends, his father in law hiding his face whē he came in place where he was, his owne sister not daring to owne nor ac­knowledge him, nor to send him any reliefe: and in few, his ghostly father denying him to come at the Sacraments: at length being thus cruelly dealt withall, he was forced to yeeld to whatsoeuer they would vrge him vnto: notwithstanding, that as himselfe hath since confessed, and told some of his friends: he neuer to death could or should like of them in his hart, knowing their tyranny and extreame cruelty to passe all measure, against whomsoe­uer they powred out their wrath. The like was their most odious and inhu­mane cruelty shewed towards maister Benson in keeping him from all re­liefe: so as he became far in debt and being in the Counter, his fellow priso­ner maister Edward Coffin a young Iesuit hauing abundance, knowne to be sent and brought vnto him, yet could of his Iesuiticall charity, suffer him to continue in that want wherein he liued.

It were too tedious to recount all the inhumane parts of these cruel har­ted men, of their dogged natures, & Iewish harts, where once they conceiue a dislike, rightly fulfilling therein that Atheall principle of Machiauell: neuer to pardon (though in pollicy it be good to flatter and fawne, vntill thou seest thy time and may take thine aduantage without repulse) where thou once hast ta­ken a displeasure against any person publike or priuate, or common society, or o­ther corporation or company. I could enlarge my selfe here with a long tragi­call discourse of this one party last named, how maliciously they haue bene bent against him: not for any thing that he hath either published or done a­gainst them: but onely for that, vpon earnest suite made vnto him by me, I got him to set me downe with much a do, what he had heard and seene at Rome, concerning the death of Pope Xistus, Cardinall Allane, Cardinall Tollet, the Bishop of Cassana, and some others: of all which there went a ge­neral report, that their liues were not any whit lengthned, howsoeuer they were or might be shortned by the Iesuits meanes: as a great suspition there was of all or most of them. Which that reuerend good Priest, of a mild mo­dest & scrupulous feare, writing sparingly vnto me: attesting (as his Priestly behauiour hath euer since approued it) that he was loth to meddle in disco­uery of any such matter, being then in place where he was, rather to occupy the best thoughts of his passage here hence (not knowing when he might be called to his account) then to busie his wits with calling to mind, what had [Page 85] past in the Romane Colledge or elsewhere, during his abode there. And only that which he wrote was, rather to excuse their impious dealings thē other­wise, being not so much nor so plainely deliuered as I had heard before. Yet this letter being so cunningly intercepted, or stolne out of my cassocke poc­ket, or otherwise reuealed by one maister C. Io. who playd on both sides, as the effects shewed shortly after: or howsoeuer it was, a coppy they got thereof: and to heare how the Archpriest layd on load on the poore man for it, and how his good maisters the Iesuits prosecuted it, would make any man hate them euer after.

But to let these things passe, and to come to their sacriligeous abuse of that manner of meditation and method of holy exercise which was with more deuotion, and more fruitfull progresse, practised, ere euer any Iesuite was borne, then it hath bene since amongst them: although I do not deny, but it is very good, and wel set forth by them, as my selfe can partly wit­nesse of mine owne experience, hauing taken it at their hands: Mary the managing of a matter is all, and therein the intention is chiefly to be re­spected: which is ordinarily knowne through the effects produced by it. For although that act, which is of it selfe euill, as we say intrinsice & per se, can neuer possibly be made good: yet doth it not therefore follow è conuerso, that an act which of it selfe is good, can no way per accidens be made euil; verbi gratia, for a man to kil his own father, or violently rauish his mother, can by no dispensatiō, or other meanes euer be made lawfull, good or allowable: but yet a man intending to conuert a soule, and takes his con­fession, with intēt to enioyne him for penance to murther his Soueraigne, or commit some suchlike or farre lesse horrible crime, that act of teaching, preaching, & mouing the penitent to confession, is good of it selfe, but yet the intention makes it starke naught, & damnable in him that vrgeth, or per­swadeth the sayd penitent vnto it. To this doth fitly symbolize S. Augustines quadruparte destinction saying: Est bonum bene factum: & est bonum male­factum: Est malum malefactum: & est malum benefactum: denotating by these two aduerbes benè & malè, the intention: which may alter that per ac­cidens that otherwise is, or might be quite contrary per se. And so the Iesuits exercise: although in it selfe it did far surpasse and go beyond all others in matter, manner, and method obserued in the actuall vse of it: yet when it is done for an euill end, as to make it a conicatching or cosening tricke, or sleight to picke a man or womans purse, nay to get all their lands by it, thē is the intention wicked and naught, and by consequent the act is naught in them. Of this exercise then (because it is a point of most importance, as wher­with many good Catholikes are mightily abused both men & women: and especially such as be of the mildest, sweetest & gentlest natures, fitter indeed for heauen then to liue amongst such counterfeits on earth) I will set you downe, a relation made by a reuerend Priest, a most ancient & worthy cō ­fessor: and one whose hoary lockes, grauity, learning, wisdom, gouernment [Page 86] and long sufferance, may iustly apall and abate the heate of the prowdest Iesuits haughty hart within this land. His words are these, or to this effect set downe as followeth.

When the Iesuits find one fit for their turne: they insinuate themselues into him, keepe him company, vse him with all kind of sweet behauiour and courtesie: & pretend to haue an especiall care of his well doing in al things, but principally how he may attaine to be in high fauour with God. To which purpose they enter by degrees into certaine discourses of hell: wher­in they omit none of their skill, by authorities, examples, and large amplifi­cations to make the same as terrible, as possibly they can. By which course they cast the party in time, into great feare and pensiuenesse (all which were well done, if it were to a good end.) Whē they haue held on after this sort so long, as they thinke cōuenient intermingling now and thē some cō ­forts, least otherwise the party vnder their fingers, should grow weary of them: then they begin to be more plentifull, in the setting forth of such cō ­fortable promises as are made in the Scriptures to the children and seruants of God. Here they omit no part of their skill to describe the heauens: the Maiesty and glory of God: the happy estate and ioyes of the Saints in that euerlasting kingdome: which is prepared for those, who in this life shall im­brace the Christian faith, and become obedient children in their true calling vnto their holy mother the Catholike Romane Church.

In a letter of fa­ther Iohn Gerrard the Iesuit dated in August 1599. to father Parsons a­mongst other sim­ple complements (whereby Pro­theus comports Camelion) he vseth these words: scil. Your selfe once shewed me a most fine written booke touching the manner of gi­uing the exercise, &c. And againe, if there were any speciall meditati­ons vsed with you that are not o [...]di­nary, such riches I would beg, &c. Out of which words I haue ga­thered 2. things, one that the silly man had not the wit to inuent any thing himselfe, as in the letter may appeare, wherein writing vnto father Parsons for some written sermons, he desires him that they might not be of any deepe schoole point (as indeed aboue his capacity:) another: that (as it appeareth by these words not ordinary) the Iesuits inuent still some new method for giuing the exercise, agreeing to the platforme of cosinage cast by them: that when one meane or way of alluring vnto them faileth, another may be put in practise.Hereunto they adde a discourse concerning the diuersity of such callings, as God hath ordained for his seruants and children to walke in: shewing how necessary it is for euery man to vnderstand and know, what calling that is, which particularly belongeth to himselfe: and what danger ensueth when men do rashly vndertake any occasion either for profit or pleasure to follow this or that course of life. As when Gentlemen being borne to great possessions, do thinke it sufficient for them to follow the steps of their an­cestors: esteeming that to be the calling, which God hath prepared for thē. Whereof it commeth to passe diuerse times, that they make shipwracke of all their estates, and fall into many calamities: God approuing and sanctify­ing of no calling, which is not entred into by direction of his holy spirit. Ma­ny (say they) through their owne rashnes, are spirituall persons, who ought by Gods ordinance to haue bene of the laity: and many on the other side are (as we tearme them) lay men, which ought to be Ecclesiasticall: both of them perishing in their owne course, through their owne faults: in that they had no care to learne and know their owne proper calling ordained for thē: which God would haue sanctified to their eternall comforts: if they would haue vsed the meanes to haue vnderstood and imbraced them.

In the description of these meanes the height, the depth and the breadth of all their cosening doth consist, as being the exercise it selfe aboue mentio­ned. [Page 87] Of these meanes they do at the first speake only in a generality: entring into a discourse of the louing kindnesse of God, that he hath prepared a way, whereby euery man that list may know, how to serue him: whereinto so many as will enter, may haue assurance in themselues by the testimony of the holy Ghost, what their seuerall vocations are, whereunto God hath cal­led them, and which they must vndertake, if euer they meane to come into the ioyes and consolations of the Paradise of God.

Thus after they haue layd these grounds, no maruell if the party so cun­ningly and kindly caried on, do fall into their traps Howbeit you must ob­serue, that in al these discourses made to such parties, they carry themselues so aloofe, as that there may be no suspition of their intents to draw them by such their practises to their societie. So as when the poore soules (as rauished with a desire to attaine vnto the said meanes or exercise so highly commended: and so necessary for all that truly thirst after the king­dome of God and ioyes of heauen) do intreat the holy fathers, that they may be receiued into that happy and blessed exercise: their motion at the first in that behalfe, the good fathers seeme little to regard: saying that per­aduenture this their desire proceeds of passion: and therefore their maner is to leaue them in this sort for the first time: adding with what deliberation and iudgement that sacred exercise is to be vndertaken: as being the ladder of Iacob, whereby they may ascend into the third heauen, and there see and behold the admirable misteries of God.

If the party thus caught be of great possessions, wealth or parentage, they are much the sooner intreated to admit him to this exercise. The manner whereof is thus. The party at the time appointed comming to the holy fa­ther, who must deale with him, is recluded from the speech of any body but the sayd father for a certaine time. Vpon his first reclusion the father com­meth vnto him, and giueth him a meditation to study vpon, for some foure or fiue houres: willing him in the meane while carefully to remember all the cogitations that do come into his mind. The sayd foure or fiue houres expired, in commeth this good father, and then the party must be confessed: and is to reueale all his particular thoughts, of what matter so­euer good or bad, that came into his mind all the time of his aforesayd meditation: which done, the father giueth the party another meditation with the like instructions to the former: and after the like distance of time returning, he heareth his confessions againe: and thus the party is exer­cised diuerse times euery day the space of nine daies, or thereabouts, which is a passing good order, able to mortifie a heart of flint: But harken what followeth.

In this space the holy father hauing framed the said meditations accor­ding to his owne drift: for example, if the party be rich, then of the con­tempt of the world, & the vanity of worldly riches. And further perceiuing by his confessions, his disposition, and what effect the said meditations haue [Page 88] wrought,It would seeme strange to some to heare that the Iesuits should or­dinarily reueale confessions per tertiam vel quar­tam personam or sub incerto nomine yet so haue they done most basely as will be proued against them ver­bi gratia thus: he will find an occa­sion (after one hath bene with him at confessiō) whose sinnes he is willing to haue made knowne, to aske of his fel­lowes what say you to such a case. A man or woman falleth into such or such a sinne, & after commeth to the Sacramē s without confessiō made thereof: what case is he in &c. And then they foreknow­ing of a generall compact made a­mongst thē, how to reueale secrets one to another, by putting out of cases and doubts, that may rise at euery time they were confessed, they know by this meane, that seeing such a partie w [...] last cōfessed, ergo [...] is of him or he [...] that it is [...]nt, &c. and are likely in the end to worke in him (which alwaies must be the forsaking of the world as they tearme it) and for the most part, if they find him by this triall, a sit man for the entrance into some profession of re­ligion: then he telleth him a long tale of the fruit of his said exercise: as that he well perceiueth by his sundry confessions, how the spirite of God hath wrought in him by the meanes of his said meditations: and that he now supposeth him to be fit to enter into the consideration and choice of that calling, whereunto God himselfe hath ordained him to leade his life and walke in, towards the attainment of euerlasting happinesse. Whereupon the party hath time to consider with himselfe, whether he wil be a Domini­cane, Benedictine, Iesuit or what he list. And yet thus far, well. But that time expired, the holy father entreth into a new stratageme.

The sayd party exercised (as is before expressed) comming thus vnto his electiō, hath peraduenture determined to be a Dominicane: or to take some such other course, as he himselfe hath thought of. So as when the said holy father commeth vnto him, if he find him bent to any other profession then to be a Iesuit, he beginneth to cast many doubts, and collecteth at his plea­sure by something that he hath confessed vnto him, that his said choice is not agreeing to such godly motions, as the spirite of God wrought in him in the time of his exercise: and therefore aduiseth him to consider with him­selfe better of his choise, that the same may be sutable to the said motions of the holy Ghost.

The conclusion is, that the holy fathers by this meanes hauing sundry poore soules in their hands, to worke them by turnes, deuises and perswa­sions as they list, neuer leaue or suffer them to be quiet, vntill (if it be possi­ble) they make choise to be of the society of Iesus: if in all these practises with them, they find them fit men for their turne. Howbeit sometimes it commeth to passe that the said deuout fathers do meete with such persons, as will rather chuse to be of some other order, do what they can, then to be Iesuits, for that spiritus vbi vult spirat. In which cases, when their practises to win the parties for their learning, strength of wit, paretage, & other good parts more then ordinary do faile: they desist from dealing with them by litle and litle, & so in the end giue them quite ouer: (meaning nothing lesse, then by such their paines to increase the number of any other order of reli­gious persons:) and leaue them to take what course they list. But yet with this fruit of their exercises, that they will neuer loue or endure them after­wards, but raile on them, and plague them so much as is possible.

Those they vndertake for their wealth and large possessions, although such things be an hinderance from entring into any religious profession at all: yet do the Iesuits so farre preuaile, as for the most part they either al­lure them to be Ecclesiasticall Iesuits, if they haue any tollerable gifts besides their riches: and then all that they haue must be sold, and the mony com­mitted to the fathers discretiōs: or at least they draw thē to be lay brothers, [Page 89] finding none other good stuffe in them. In which case they get from them, either all or most part of their riches, and turne them either to be some of their officers, or leaue them at large to be practisers for them in such mat­ters as they thinke fit to employ them in abroad: as to be soliciters for them, and to stirre vp the peoples charitie to that societie: not ceassing to perswade so many as they can to follow their example.

This was the effect of one M. Gilbert, and M. Druries exercises, vz. that they got from them all that euer they had: and then employing them in ma­ner aforesaid, procured the Popes blessing for them (for the better appro­uing vnto them their new calling) as appeareth in the faculties granted to Fa. Parsons, Campian, Heywood, &c. about 20. yeares since. The euent of which proceedings with the said Gentlemen was so apparant, that di­uerse greatly disliked of such exercises, in somuch as some in iest would say: such a one is Gilberted, and such a one is Druried. And others againe would say to the like effect: they shall neuer Gilbert me, nor Drurie me, nor cousin me with such their holy sleights.

Another young Gentleman not long since entring into this exercise vn­der a young Iesuit here in England, was found by his meditations to haue lands yet vnsold, amounting in value to a 100. markes a yeare: wh [...]h be­cause it hindred his iourney to heauen, he offering the same to the said yo [...]g Iesuit: the good young father allowing well the offer: said, that if he should receiue the land, her Maiestie would take it from him: but (quoth he) sell it, and then I am capable of the mony. By which ghostly counsell the gentle­man set his land to sale, and was offered 900. pounds for it: but the holy fa­ther insisting vpon a thousand, the Gentleman died ere euer a Chapman could be gotten: and so the good father lost all.

I could here recite many cousening parts plaid by sundrie of thē, through the abuse of giuing this holy exercise: but I will only enlarge my selfe with a few golden threedes of Fa. Iohn Gerrards web, worke and weauing whō as I haue often pitied in my heart, by reason of a good disposition in nature, which I euer taking him to be of haue sundry times hartily wished, that he would forsake them, and liue like a secular Priest: so finding V [...]gils Eclogue truly verified in him, scil. Torua leaena lupum, sequitur lup [...]s ipse capellam: Florentem cythisum sequitur lasciua capella, &c. Therefore to the end none that readeth these Quodlibets, vnlesse they be wilfully blinded, shall euer feare cousinage of him or his company hereafter; and for that it shall well appeare he is not the man (as but a simple man God wot) whom fame re­ports him to be, I will here set downe part of the cousining gaines he hath made of this exercise.

First, he was the man that caused Henry Drurie to enter into this exer­cise; and thereby got him to sell the Mannor of Lozell in Suffolke, and other lands to the value of 3500. pounds, and got all the mony himselfe: the said Drurie hauing chosen to be a lay brother. Afterwards he sent him to Ant­werpe [Page 90] to haue his Nouitiat by the Prouincial there, by name Oliuerius Ma­ [...]erius (for at that time Fa. Garnet had not his full authoritie to admit any) where after twelue or fourteene dayes he dyed, not without suspition of some indirect dealing. Fa. Holt the Iesuit ascribed it vnto the alteration of his diet, saying: that he might haue liued well enough, if he had remained at home, and not haue come thither.

Two other had the exercise giuen them at that time by Fa. Gerrard: vz. Maister Anthony Rowse, of whom he got aboue 1000. pounds, and Mai­ster Thomas Euerard, of whom he had many good bookes & other things.

Also he gaue the exercise to Edward Walpoole, whome he caused to sell the Mannor of Tuddenham, and had of him about 1000. markes.

He dealt so in like manner with Maister Iames Linacre his fellow priso­ner in the Clinke, from whome he drew there 400. pounds. And afterwards got a promise of him of all his lands: but was preuented thereof by the said Linacres death.

Furthermore vnder pretence of the said exercise he cousined Sir Edmond Huddlestones sonne and heire by sundrie sleights of aboue 1000. pounds. And so he dealt with Maister Thomas Wiseman: and by giuing him the ex­ercise, he got his land, and sent him to Antwerpe where he died.

He also gaue the exercise to the eldest sonne of Maister Walter Hastings. And he hath drawne Maister William Wiseman into the said exercise so oft, as he hath left him now very bare to liue.

He hath so wrought with Maister Nicholas King lately of Grayes Inne, as he hath gotten most of his liuing and sent him to Rome.

Maister Roger Lee of Buckingham shire hath bene in this exercise like­wise: and is also by him sent to Rome.

In like manner he dealeth with such Gentlewomen, as he thinketh fit for his turne, and draweth them to his exercise: as the Ladie Louell, Mistresse Haywood, and Mistresse Wiseman now prisoner: of whom he got so much as now shee feeleth the want of it.

By drawing Mistresse Fortescue the widow of Maister Edmond Fortes­cue into his exercise,Maister Garnet had the dealing with the Tremain [...] and not maister Gerrard. he got of her a farme worth 50. pounds a yere and paid her no rent.

Another drift he hath by his exercise of cousinage: which is to perswade such Gentlewomen, as haue large portions to their mariage to giue the same to him and his companie, and to become Nuns.

So he preuailed with two of M. William Wisemans daughters of Brod­docke: with Elizabeth Sherly borne in Leicestershire: with Dorothy Ruck­wood, M. Richard Ruckwoods daughter of Suffolke, who had a great portiō giuen vnto her by the Lady Elizabeth Drurie her Grandmother: with Mis­tresse Mary Tremaine, Maister Tremaines daughter of Cornwall, she ha­uing a large portion: with Mistresse Mary Tremaine of Dorcetshire, of whō he had aboue 200. pounds: with Mistresse Anne Arundell, of whom he got [Page 91] a great portiō: with the Lady Mary Percie, who is now a Nun at Bruxels.

Thus you see by these deuises how mightily the Iesuites haue increased their riches, and enriched their coffers: expecting a time no doubt, when to draw foorth their treasure to their most aduantage: and will offer largely, when they thinke to get some principall man on their side, or otherwise to worke his ouerthrow: as was manifest by their sundrie practises, against the Lord Dacre, to whom a Priest (set on, as was supposed by Father Holt the Iesuit) after all their many grosse abuses offered vnto his Lordship; which, with honour, he can neuer put vp at their hands made offer of a large annu­all summe of money, so as he would be ruled; you must imagine by a Iesuit in profession or faction. But this is enough for this time of their practises by Fame and Report.

THE ANSWERE.

POlitia is like to a nose of waxe, which may be turned what way soeuer a man listeth, and is plyable at all times, as fit to receiue all impressions: fresh and faire, or foule and filthie. But to speake properly of it, agreeing to the Etymologie of the word, it is alwaies a vertue, & a speciall head, prime, or maister braunch of prudence. And yet againe take it agreeing to the cō ­mon acceptance in speech, vse, and practise of it now adaies, and it is a vice. [Page 92] And so by consequent, pollicie is lawfull or vnlawfull, good or bad, a ver­tue or a vice according to the intention of the subiect, wherein it is inherēt: and the matter, occasion, and other circumstances which do concurre, or may occurre, and are or may be in hand.

THE ANSWERE.

IF any will beleeue Father Parsons or other Iesuit, there neither is, neither was there euer any borne in this land that could equall that prudent Po­lipragmon: or else can be able in any respect to be compared with him: nay, nor with the veriest dunce that peepes out of his Nouitiate in a Iesuites schoole. In so much as in their deepe Iesuiticall court of Parliament begun at Styx in Phlegeton, and suggested thence into Fa. Parsons sconce, was en­ded and compiled into a full complete volume by him and his Generall: & intituled, The high court of reformation for England. There was therein sun­drie acts enacted to this intent and purpose, whereof we speake, which were to take place & be in force, when the Catholike conqueror of Spaine, or Austria should be inuested with the scepter royall of our noble Elizaes, and sit enthronized in her princely seate, as sole Monarch of all the Albions or great Britaines Isl s. And to giue you a tast of their intent by that base court of a tribe of traitors sawcily (like to Cade, Iacke Straw, and Tom Ti­ler) vsurping the authoritie of both states Ecclesiasticall and temporall in their rebellious enterprises: these were principall points, discussed, set down and so decreed vpon by them.

Note here these Anabaptisticall heretickes, how boldly they dare censure of all o­thers, and auouch themselues pre­destinates.First, that no religious order should resort into this land, or be permit­ted to liue within the Britaines Ocean, saue onely Iesuits and Capouchines. And their reason was (as alwaies a reason must be giuen for a prouiso, whē it seemes extraordinarie, contrarie to a statute law, or former act enacted:) because the holy Ghost hath forsaken all the rest of religious orders, and is onely in the Capouchines and Iesuites. But if you would know further how this good fortune falleth so out to the Capouchines to be exempted from this generall irregularitie, and to be consorted with these predestinates: the reason is; for that (as a good Capouchine once answered to the like que­stion) they sute best with the Iesuits humour by an Antipathie, not of na­ture, but of nurture: which consists in this: that the Iesuits drift is to rule, and will haue all: and their profession is, to haue nothing, nor to rule at all in a­nything. And now, although these Iesuits professe voluntarie pouertie, and to renounce the world, with all that belongs thereto, as all other religious orders do: yet because they are homines secundum cor meum, so throughly [Page 93] mortified in the world,Althogh it might haue bene in some sence a spe­ciall point of vn­charitable pollicy for the Iesuits to haue reiected that friendly offer to haue brought vp 30. of our En­glish youthes as at Rome: be­cause that pro­bably many of those would haue bin Benedictines, and haue frustrat the Iesuits hope of hauing al here for themselues without copart­ners: yet was it no pollicie in thē, to beate a Priest almost to death, for but making the motion of re­ceiuing one into the Benedictines order: for that foule fact did openly bewray their vnmortified passionate hu­mours, pride, am­bition, malice, a­uarice and other shamefull vices, too too bad to be spoken of, but most of all to be in any religious person. that with the worlds weapons they make their vaunt, that they can conquer the world. Therefore dare they attempt to bid battell liuing in the world, to religious men liuing out of the world, and still themselues be no worldlings. Herein then consists the miserie, which being discouered, any man may reade the riddle plaine, scil. that for asmuch as the Benedictines had all or the most part of the Abbey lands in England bequea­the vnto their Monasteries, by sundry deuout, holy, and vertuous Catho­like men and women in times past liuing in this Realme: and for that the Dominicanes haue the chaire of authoritie for reading in the schooles (espe­cially in Salamanca in Spaine, which grieues these pure spirited soules at the very heart: and what banding, brawling, and quarrelling they haue made with them about it, were too long to recite) and also to them belongs of due right the soueraigne authoritie of the sacred Inquisition, and withall to be called Predicatores, preachers where euer they go, with an higher prero­gatiue, then euer any Iesuite could, or I hope euer shall haue: for it were daungerous and great pitie that euer such ambitious men should obtaine such ample priuiledges. And lastly, for that the Scotists, Franciscanes, (especially the Obseruants) haue also had sundrie Frieries here in England, as also the Carthusians commonly called the Charterhouse Monkes haue had the like in some sort. Therefore was there bona causa cur, none of all these or any other religious order, that had euer enioyed either house or land in Albions Ile should euer come there again: or any other religious order that might liue without the Iesuits, for their sakes. But all of them as reprobates, and of God forsaken must be banished hence, and a statute made in that high Councell, that none such should euer come within this land, after it is conquered by Spaniards and Iesuits, sicut placuit Iesuitis.

The second Act enacted, or statute made in that high infernall Consisto­rie, was concerning the Church and Abbey lands, scil. That forasmuch as there be an hundred Bishoprickes great and small in these three kingdomes of England, Scotland, and Ireland, with well nigh 20000. Parsonages and Vicariges: and how many Monasteries, Nunneries, Frieries and other reli­gious houses, it is hard to tell the number. Notwithstanding there was a booke brought into Paules Churchyard in written hand, to be bound vp and sent (God knowes where) into Spaine, as it may be thought (because the partie that brought it was a sideman of the Iesuits) the collection wher­of, as it was there reported stood the party in foure hundred pounds. In which booke (of a huge volume in a small hand) there were set downe all the religious houses that euer haue bene in this Realme: what land was gi­uen vnto them, where it yet lyeth, who gaue it, how long since, vpon what condition and prouiso, when, by whom, how much, and wherein altered, diminished, or increased: and in whose possession it is at this present.

These with other circumstances and particulars being set downe, no man can iudge otherwise, but it was a worke fit for that Synodicall court to [Page 94] haue the perusing and censuring of it. And there (if any where) is their nū ­ber of religious houses like these to be found. All which as also nothing else belonging either to the Ecclesiasticall or Monasticall state: must be any longer in the hands of Bishops, Abbots, or other secular or religious persons, as heretofore they were accustomed and incorporated vnto their seue­rall orders. But all must be vnder the holy society of Iesus, presently vpon the establishing of the spiritual monarchy. Which done, their father General or Prouinciall must call out foure Iesuits & two secular Priests, who must be also demy Iesuites, else all were naught. These sixe Vicars (I pray God not of hell, for of heauen they are not, they smell so ranckly of Cartwrights and Bruses pure synodall ministery) like sixe Dutch Peeres (of whom the Prophecies talke) or so many mighty Lords, shall haue the lands, mannors, Lordships, parsonages, monasteries, and what soeuer else belonged to Church or cloister, resigned ouer into their hands: allowing to the Bishops, Parsons and Vicars, competent stipends & pensions to liue vpon: according as Bishops Suffragans & Montseniors haue allowance in other Catholike countries, or rather as the Turkes, Bassaes, & Ianizaries vnder him are main­tained. And all this sicut placuit Iesuitis as the Romanes in their leagues were wont to write: or rather iuxta decretum Medorum atque Persarum à quo prouocare non licet, as king Darius sayd. Liuery and seisen thus taken by these sixe Tribunes or popular Nobles: all the rest must be imploied in pios vsus: as father Generall of Rome shall thinke good. The Colledges in both Vniuersities must be likewise in the power of these mortified creatures. No Bishop, nor Parson, nor Vicar, nor fellow of any Colledge must be so hardy as once to demand an account what is become of their reuenues, lands and Lordships. If they do, this shall be the answer: mirantur superiores, &c. or in plaine tearmes: how dare you seeme to inquire, how a Iesuite disposeth of any thing, being peculiarly guided by the Spirit, &c.

The third Statute was there made concerning the Lords temporall and other of the Nobility & Gentry of this land. And this Statute did consist of this point especially: sci. That euery Noble or Gentleman of special account and liuing, such as (to omit others) Sir Robert Cicill, Sir Iohn Fortescue, Sir Iames Harington, Sir Robert Dormer, Sir Iohn Arundell (now his sonne maister Iohn Arundell called great Arundell of Cornwall) Sir Iohn Peter, Sir Mathew Arundell of Warder his sonne and heire, Sir Henry Constable, Sir Iohn Sauage, with sundry other Knights and Esquires, all which were there limited by that blind prophane Parliament, what retinue they should keepe when time came of inhauncing, how much should be allowed them to spend yearely, and what diet they should keepe at their tables.

The fourth Statute was there made concerning the common lawes of this land, and that consisted of this one principall point, that all the great charter of England must be burnt: the manner of holding lands in see-sim­ple, free-taile, franke Almaigne, &c. by Kings seruice, soccage or villanage, [Page 95] brought into villanie, scoggerie, and popularitie: and in few,Often and often againe must the Iesuites arrogancie and deceitful dealings in euery action, (transforming themselues into Angels of light) be made knowne to the world, and in­culcated into the simple (and some wilfully blinded) ignorant peoples heads, that will beleeue any thing they fable of against any se­cular Priest who­soeuer, be he Se­minarie, Bishop, Card. or Pope, & yet will beleeue nothing on the contrarie, writtē or spoken by any whosoeuer a­gainst thē, though the affirmer or apellant will euer seale it with his bloud: which blind drowsie cō ­ceit of many, doth argue some horri­ble monster to be in breeding a­mongst them: whom sundry of their fautor, will honour as a God. Otherwise sure they would ne­uer be so besotted as to thinke, but that a religious man may be ex­orbitant, a wise man forget him­selfe, a bad liuer creepe into fauor: and so Fa. Parsons to be familiar with Princes, and yet a starke, &c. For what greater meanes to worke mischiefe, thē wit and fauor: what sooner deceiueth, and longer cloa­keth deceit, then a religious habite vpon a lewd person? when doth the Wolfe rauine more cruelly, then when he is cloathed in a sheepes skin? And when did euer any heresie arise, but vnder zealous pretence, at the first of the churches aduancement? Then seeing a veluet hearse may couer a vile and stinking hide, a noysome action abuse, an innocent meane, and a religious yea, and that truly, a holy, and blessed order and habite, be abused by b [...] persons irreligiously liuing in it. Let none hereafter be seduced with outward signs of religious pietie, where apparant verities are of iniquity. the common lawes must be wholly annihilated, abolished and troden down vnder foot, and Caesars ciuill Imperials brought in amongest vs, and sway for a time in their places. All whatsoeuer England yeelds, being but base, barbarous, and void of all sense, knowledge or discretion shewed in the first founders and legisers: and on the other side, all whatsoeuer is or shall be brought in by those outcasts of Moses, staine of Solon, and refuse of Licurgus, must be re­puted for Metaphisicall, semie Diuine, and of more excellencie then the o­ther were.

The fift statute there made, was concerning calumniation, not much vn­like that statute of Association: I meane in Father Parsons sense, as he in Greencoate makes it seeme to haue bene put in at the procurement of the Earle of Leicester, or like the Proclamation he there talkes of to haue bene made by his Lordships procurement, against talkers of such great mens do­ings, as he was: whilst be himselfe might calumniate and call in question whom he pleased. And so conformably hereunto doth this Iesuiticall act of detraction or statute of calumniation tend, scil. to bar all men from speaking of Fa. Parsons that blessed liue Saint, or any other Iesuit whosoeuer: they be­ing such rare men, as neither are their actions to be sifted, canuassed, or dis­countenanced by any secular Priest whosoeuer (perhaps the Pope excepted if he keepe silence, and seeme not to dislike of thē: which if he do not, haue at him amongst the rest with heaue and hoe rumbelow:) neither can it be otherwise thought of, but as an act and signe of an euill spirit, and vnsound in religion for any one, that dare take that course, they being religious men, nay Iesuits: and Fa. Parsons of all the rest, the rarest wise man of our nation, most familiar with Princes, admired at in Spaine, reuerenced in Italy, & only hated in England, which is a sufficient argument of his integritie, & a mani­fest token of their euill affection to the Catholike church and religion, that talke against him. This collusion of Iesuiticall sanctitie caused a prouiso in the foresaid statute, that whosoeuer did offend a Iesuit, or speake against this high councell of Reformation, it should be lawfull for the Fathers, or their Syn-odicall ministers to defame, destract and calumniate him or her at their pleasure, be, who they shall be, Noble, Peere, or Prince, Bishop, Cardinall, or the Pope himselfe. For which cause, and for the better vnderstanding of the said statute, they hold two propositions: one is, that detraction is lawfull in generall: and so was it practised at Wisbich by a Iesuit: affirming that there were so many and grieuous enormities there committed amongst the priso­ners, that Fa. Weston and his adherents were constrained to separate them­selues from the other Priests: and being charged to name some particulars, or if he could not, he was to be reckned of for an iniurious calumniator, & so [Page 96] therein to haue offended greatly in slaundering the whole house: he an­swered, nay: my words were generall, and therefore I offended none. An­other proposition is for particulars, scil. that whatsoeuer particular person be he priuate or publike, and that eminent or a chiefe, is directly bent a­gainst them, they neuer must leaue him, but calumniate, slaunder and in­uent new matter against him to death. Thus did they calumniate Doctor Gifford, and maligne him to this day (a man of good desert, and of as many good parts, abilities and graces, as euer past the seas in this age, and hath not his better, if any be his equall, of any English man, beyond the English O­cean now aliue.) This reuerend Priest then, for that he did not admire these monsters, nor applaud with Panigeries of praises to their worthlesse design­ments (for in very deede they had no other cause to calumniate or dislike him) they presently deuised sundrie most vile and vniust calumniations a­gainst him. They defamed him in England for a sower of sedition, an infor­mer against the Iesuits, and an exhibiter of the Memoriall to the Pope. They procured him to be examined before the Nuncio in the Low countries: and failing of their purpose that way (the Nuncio after long delaies, affirming in plaine termes, that he was wronged) one Fa. Baldwin (a turbulent fel­low of a Belial breede) dealt with the Nuncio for a generall pacification, & remission on all sides: and Fa. Baldwin in the name of Father Parsons and all the Iesuits asked him forgiuenesse:So shamelesse are the Iesuits as the very pul­pits are propha­ned by them, whē it stands them vpon to main­taine their repu­tation, per fas aut [...]efas they care not how, nor what tyrannie they commit a­gainst any, as poore Fisher (if aliue) can wit­nesse: whom some say, they sent to the Gal­leys at Naples (after they had got what from him as they cold) where he remai­ned a galley slaue euer after, and so is full, if aliue, or not murdered, as it is lately repor­ [...]d, by Parsons meanes in his way to Naples. and the Doctor for his owne part for ci­uilitie sake, performing asmuch with this addition: if he had offended any of them. Which being done, and the Nuncio commanding them both to be secret of what had past (in fauour indeed of the Iesuits,) yet Father Baldwin gaue it out in a glorious sort, that the Doctor had asked Father Parsons & the Iesuits forgiuenesse: and thereby to disgrace him a new, and to make their former iniuries done vnto him more probable, they caused the same to be openly promulgated out of the pulpit in the Colledge at Rhemes.

The second particular calumniation (amongst an hundred now to be o­mitted) may well be that against Doctor Lewis (a man so fauoured by di­uerse Popes, as first he was made Montseigneur, then Bishop of Cassana, af­terward Nuncio for Gregorie the fourteenth to Lucerna, and then Visitor ge­nerall of Rome and all the Popes dominions. Note here these base Polititi­ans ingratitude: they hauing receiued by him many very extraordinarie be­nefites; as by his procurement they got the Rectorship of the English Semi­narie in Rome. Furthermore, when 22. of them were to be banished out of the citie of Perugio, for their cousinage to haue enriched themselues there: one of them being notoriously detected, for alluring a Gentlewoman to giue them a very rich chaine of gold, without her husbands priuitie: (as a very like case fell out at Leege in low Germany, these fine fingred figge boyes are so nimble about Ladies and Gentlewomens iewels:) this prudēt good Bishop being their generall Visitor, vsed such meanes, as all was hush­ed vp, and they continued there still. Notwithstanding all which with ma­ny [Page 97] like benefits receiued at his hands,A vile part of Fa. Parsons, and others, that, be­cause the blessed man this good Bishop, now in heauen, disliked of the Iesuits go­uernment, and their gouernors in the English Col. at Rome, they should pu­blish libels a­gainst him here in England after his death: notwith­standing that the holy Bishop with­in foure houres before his death, vpon occasion protested, that he had bene most falsly charged with vpholding and maintaining of the Students in the English Se­minarie against the Iesuits. Yea it is well knowne that whilst he was ali [...], he might haue curbed ma­ny of that insolēt crew, being their Visitor generall. But a milder man liued not, nor more apt to put vp and forgiue al iniuries, and euē of purpose he refrained to visite that crew, be­cause knowing their hard cōceits of him, he would not giue thē any occasion to say he was partiall, if he had dealt so roundly with thē as they deserued: yet all was one: nay, it is far better to be an open e­nemie to their cursed design­ments, then to conniue, and be a flattering current of their fatall course. For it is a rule with them, Quinon est nobis [...] contra nos est, &c. yet the kind fathers could not endure him: and this only, because he disliked their courses & practises in their gar­boiles at Rome about the Students in the English Seminarie. And so extreme is their malice where they once take displeasure, as their wrath and indigna­tion is intollerable, though it be for neuer so small a trisle: which this good Bishop found most true. For whilest he was aliue, they caused their disciples to raile vpon him most spitefully, calling him a factious, seditious, and most partiall man. And a little before his death they cast out a libel against him, wherein they had laid many horrible crimes to his charge: and amongst o­ther things made this deuout prayer for him (full like their charitie towards all good men) scil. aut mors aut Turca, aut Deus aut Diabolus eripiat cum à nobis: which cursed letter came to his hands, who heartily forgaue it thē. But being dead, when in all humanitie, their hatred should haue bene buri­ed with him: yet ceassed they not to follow the pursuite of their impietie in persecuting his happie memorie with their Iesuiticall calumniations, & that most irreligiously. Yea that impious caitise Fa. Parsons in a letter dated the 13. of Iuly, 1598. and sent into England, not to be kept secret: writeth of this good Bishop thus after his slie fashion: scil. A third cause (saith Father Parsons) there was (meaning of the Students opposing of thēselues against the Iesuits) no lesse important, perhaps then any of the rest, or more then both together, which was a certaine disgust giuen at the very foundation of the Col­ledge, vnto a certaine principall man of our nation and his friends, then residēt in Rome. Who afterwards not affecting greatly the gouernment, or gouernors of that Colledge, was euer in re, or in opinion a backe to them that would be discontented, &c. Where by the way all men may see, that the secular Priests here in England haue not alone disliked of the Iesuiticall gouernment, go­uernours and politicall, or rather Atheall designments.

A third calumniation in particular, was of that most renowned Prelate and blessed Cardinall, Doctor Allane: a man in whose very countenance was pourtraid out a map of politicall gouernment indeed, stained with a sa­bled dye of grauitie, sublimated with a reuerend maiestie in his lookes, yeelding fauour, and forcing feare, (the true allurements of affections in admi­rable aspects of worlds wonders, as the memorie of former, glorie of these, and honour of future ages) one most reuerenced of our nation, and worthily reuerenced of vs, (one or two actions excepted, whereunto he was drawne by Fa. Parsons exorbitant courses and impudencie:) of whom Pope Gregorie of holy memorie said to his Cardinals: Ʋenite fratres mei, ostendam vobis A­lanum: as much to say, as: I will shew you a man, in Anglia borne, to whom all Europe may giue place for his high prudence, reuerend countenance and purport of gouernment. This blessed Cardinall then whom all admired, and none could iustly blame: yea euen our common aduersaries did commend his mild spirit in comparison of Doctor Saunders, both writing about one time: but with a farre different drift, intent and manner of proceeding. His [Page 98] Grace neuer liked of inuading, conuersions of countries with bloudy blades. And howsoeuer he was drawne (as weried out with impostors, exprobra­tions and expostulations of father Parsons and others of that hote spiri­ted vnnaturall tribe of Dan. Coluber in via,) to some odious attempts against his dread Soueraigne and deare country, both which he with no lesse loyal­ty honored then dearely affected in his best thoughts: yet afterwards he re­tired himselfe from those seditious courses, mightily condemning and con­temning all such factious dispositions in his very hart, as apparantly was knowne before his death. His words, writings, and all his actions did euer tend to lenity: so as he was often wont to say, that seeing England was lost & gone from her ancient faith, by reason of our forefathers offences, neither cleargy nor laity, secular nor religious, noble nor ignoble, man, woman nor child being free: it was to good sense that we and all their posterity should be punished, and remaine in desolation, vntill by vertuous and good life it might please our most mercifull Lord and redeemer to auert his wrath from our country, and to incline our Soueraigne Lady and Queene to looke vp­pon our afflictions, and to commiserate our miseries, we seeking for none o­ther worldly ioy nor comfort here on earth,Note here the malicious polli­cies of these wic­ked men the Ie­suiticall faction, against Cardinall Allane for reti­ring himselfe frō their traiterous plots of inuasion: how maruellously they maligned him euer after. Insomuch that being desirous on his death bed to haue had all the English stu­dents come vnto him, this father Rector would in no case yeeld vn­to it, perhaps the better to colour the Iesuits barbarous cruel [...]y, vsed in the suspected poysoning of him, and after fathe­ring of it most ridi­culously, but ma­liciously inough vpon the holy Bishop of Cassana. But God will one day iudge all hy­pocrites, & bring their secret mis­chiefes to light. but onely to serue our Lord God without vexation or trouble, voiding our thoughts of all mundane ho­nours and preferments, either in the Church or common-wealth: and lea­uing them freely to the present Incumbents, without once seeming to claime any interest therein, &c. To this same effect are his words in the En­glish Apologie, wholly, and altogether disauowing all these treasonable, treacherous, and factious courses and manner of proceedings in the Iesuits, and liuing alwaies thus vntouched by any, either for gouernment, life or doctrine, yet in the end, he was touched most egregiously by them, and that onely, and for none other cause in the world, then for that in very deed, he seeing daily further into them, then earst he had seene, did not only retire himselfe from their waies, but shewed dislike with disfauour, of their bad dealings towards the end of his mortall life. Whereupon that they might be euen with him one way or other, they gaue out sundry disgrace­full words against him: as that he was a good simple man, but not of any esteeme or reckning in matters of state affaires handled in the Popes Con­sistory: a man of weake iudgement, shallow wit, and small aduice: and ne­uer vsed but a little for some matters of learning, and that in positiue onely, not in any schoole point: yea so great was their hatred towards him, vpon this slender and small occasion as you see giuen them, as it was verily thought by many in Rome that he was poysoned. And the suspition there­of was so great, that father Rector then Hieronimo Florauantio a Iesuite, to driue the conceit another way into peoples hearts, labored to haue turned that foule irregular fact from the Iesuits to the good Bishop of Cassana: but in vaine the entire affection of these two worthy Prelates, being well knowne to all the world: and the Cardinals words vnto the sayd Bishop [Page 99] not long before, declaring well from whence these mischiefes, garboiles, seditions and contentions first did spring, and still were continued on and maintained: when he sayd on a time after a long and sad talke had betwixt them concerning the students and Iesuits: Well (quoth the good Cardi­nall) Abraham and Loth were both good men, but yet their shepheards could not agree: meaning that how intrinsecall soeuer they two were to­gether, yet the seditious and turbulent persons vnder them would still be brabling, supplanting and maligning those that would faine liue quiet by them.

Vpon the death of this so memorable a person, they openly triumphed, insulted ouer the dead corps, and gloried in their conceited victory: giuing it out amongst others their Iesuiticall calumniations against him, that he was well gone, and that God had taken him away in good time. For if he had liued but a while longer, he would haue disgraced himselfe, shamed his country, and lost the credit which he had gotten.

It followeth here in order frō Deanes to Bishops,All you fond af­fectionates of the Iesuiticall tribe, note herein your owne partiall doome. And whe­ther these paul­try polititiās per­swading you to thinke it so odious a matter to call a­ny of the in que­stion for what of­fence soeuer: should bee left free to talke of all men from the highest to the lowest at their pleasure: and if they do but wag their singer at thē to persecute him to death. If this be well ei­ther in them to do so, or in you to thinke and sway so partially on their sides: ve [...] indicatote. & from Bishops to Car­dinals, that the fourth calumniatiō in particular, must be against the supreme dignity and chiefe person, in and of the Church Catholike of Christ: wherein they verifie daily the impudent speech of a puny Iesuit to a secular Priest at Rome, in these words, Dare you (quoth he) meaning the students, presume to discountenance, contend withall, or seeme to dislike of the fa­thers doings, or designements in any thing, whom the greatest Princes in Christendome stand in awe of, and will not, neither dare offend them, being sure to heare of it to the vttermost, if they do but hold vp their finger a­gainst them? Which speech in the conclusion serueth fitly to our purpose: to shew it as manifestly as the day light at noonetide, that who and whensoeuer any, be he Pope or Prince or other Monarch, doth not fauor their Iesuiticall allobrogickes, although he do no way stirre against them: yet for that he runnes not with them, or on foote by them like a lackey-boy in a French Ioupe, (so rudely arrogant, are these lewd companions to challēge all Princes fauors, to patronage their barbarous outrages,) he shall be sure to haue, heart, head and pen, yea and hands to (if it come to ban­ding, canuasing and grapling) layed vpon him, vntill both eares and cheeks shall burne with infamies. In testimony whereof their presumptuous pro­ceedings against the Sea Apostolike for a smal and light checke (God-wot) giuen to one of them by Pope Sixtus, is worthy to be registred, recorded and deuoluted to all posterity, to marke and single them out for the most malicious, traiterous and irreligious calumniators that euer liued on earth, vnworthy that euer the earth should beare them, and an intollerable indig­nitie to the whole Church of God, that euer such wicked members should liue vnpunished in her as they do. But to the relation.

Xistus Quintus then of holy memorie, called before him on a time the Generall of the Iesuites, and demaunding of him why they called them­selues [Page 100] Iesuites: he aunswered, that they did not call themselues so: but Clearkes only of the society of Iesus. Then the Pope replying, sayd: but why should you appropriate to your selues to be of the society of Iesus, more then all other Christians are:Note here by the way that a name is giuen to the followers of a prothoplast or first Author of a profession two manner of waies: [...]e by reason of h [...] doctrine, as Ar [...]ans of Arius, Donatists of Donatus &c. And an other by reason of his manners, habite and morall course of life, as Basilians of Saint Basill, Anthonians of Saint Anthony: Franciscans of S. Francis, &c. The first concer­ning doctrine, doth alwaies de­notate an heretik because it is a­bout matters of faith. The second, concerning life and maners, doth euer denotate some religious orders, professiōs or society, that haue taken them­selues to that course of life, to saue their soules by keeping the rules set downe by the first foun­der of that order. Of whom for that cause they euer after take the name. of whom in generall the Apostle sayth, vocati sumus in societatem filij eius? To this no aunswer being made, his Holinesse vrged further, saying: And whereas the Benedictines are so called of their first author Benedictus, and the Dominicans of Saint Dominicke their founder: why should not you be called Ignatians of Ignatius the first au­thor of your society and order? And besides why do you not withall (if you will be holden for religious men) keepe the quiet, rise at midnight, and do in all things as religious men should, are bound, and ordinarily euerie where do? These words of his Holinesse, the Iesuits tooke so disdaineful­ly, scornefully and contemptuously, as he liued but a short while after: and (here to omit what hath bene reported) since his departure out of this life to blisle eternall, they haue not ceased most maliciously (according to their accustomed enuious and inhumane manner) to depraue him: they haue preached openly against him in Spaine: they haue called the manner of his death in question: and they haue reported, that at his de­parture he had no confessour with him: Yea they haue seemed to make it a matter of damnation to endeuor to bring some Iesuites into order, with­out great penance done for that bold attempt against such illuminates, and men sitting neare vnder God Almighties knee, so familiarly acquain­ted with the sacred deitie as they are. Nay which few, or I thinke no he­retike did euer affirme lawfull to be admitted of in any ordinary Bishop, a base miscreant of that Iesuiticall faction, vpon some opposition found on his Holinesse behalfe (no true Catholikes heart enduring to heare Christ his Vicar on earth, being so worthie a Bishop in his time as whiles Rome is Rome his worthy workes will sound foorth his best deserued praises) in aunswere to certaine obiections made against sundry slanderous reports of this varlet (as he may well be tearmed in respect of any order) vsed of that worthy Pope: he fell to the maintaining of this most vile, Athe­all and Heathenish assertion, scil. Hominem non Christianum posse esse Ro­manum Pontificem.

Which proposition stands either vnrepealed in this high Councell of Reformation whereof now we treate or yet vnrecalled, or the miscreant censured by the graund maister Archpriest for it: who is so readie a dou­ble diligent to send abroad his fribooters and flying out censures and inhibitions against others words and writings, in discouering these Antikes in their right colours. The like to this hath bene their ar­rogant speech against Pope Clement the eighth that now is: against whom, notwithstanding that his Holinesse hath bene hitherto thought to be the greatest fauorer and countenance to them of any that hath bene since their insolency first began to be noted, and their ambition disliked: [Page 101] they haue most vngratefully shewed their accustomed wrath and indigna­tion in calumniating of him in the highest degree of a dangerous detraction: and vpon as light a ground and small a quarell pickt against his Holinesse as against his predecessor or any other Pope, the circumstances considered:Father Parsons in Greenceate made (as some thought) a reasonable motion to her Maiestie to giue leaue to her honorable Councell to call the Earle of Leicester to his accounts, making no doubt but so to muzzell the Beare (as he saith) by that meanes, as he might be led with rope & ring, and tyed to the stake quietly, that her Maiesty might handle him as she pleased, agreeing to his deserts, whereas he was and would be still so vnruly other­wise, as none should sleepe in quiet for him. But now if his Holines would but graunt the like free ad­mittance of euery one to speake what they know against this inso­lent society, & suf­fer the Inquisitiō to passe on them according to iu­stice: I think not England only, but all Christendome would be & liue more quiet and peaceably toge­ther euer after. for thus it was.

The Bishop of Cassana (so often mentioned) being the generall Visitor in Rome, of all religious men amongst other orders and societies, he had many accusations exhibited vnto him by the Iesuits, one against another, & many petitions made vnto his Lordship: with earnest desire to haue him come & visite them. For howsoeuer they agree together here in England (which yet is not as the ignorant multitude beleeues of them, and more pro­bably they may agree better together here then any where else besides, by reason that they haue a colourable excuse to say, that the dissention is a­mongst seculars only & the lay Catholikes, whiles the seed-cariers of these contentions are either close Iesuits, and so will not be knowne, or at least such Iesuited faultors of their pollicies, as they like discord the diuell can set secular Priests at debate so couertly as it shall hardly be discerned to be their doing:) yet are they now both here and there pretily well deciphered out: so as it will not seeme strange hereafter of most monstrous acts com­mitted amongst them, and one against another: as there in Rome their libels & complaints exhibited to the Visitor generall do declare it. The good Bi­shop therefore moued with these complaints and iarres that were amongst them, as a man no lesse pious, then prudent in all his actions: knowing well the bad dispositiōs, seditious humors, rācor, & malice of the mē against him, or any other that shold seek to reforme them: howsoeuer vpon the spleene they sought for it at that time: he acquainted Pope Clement with it. Wher­upon at the next generall Chapiter held by the Iesuits, his Holinesse atten­ded on with the said Bishop visitor, & foure or fiue other Bishops besides, went into their house: tooke a serious view of all things, and sharpely rebu­ked them for their pride, their disorderly apparell, and their prodigalitie in all things: very roundly charging them in plaine tearmes to be more hum­ble, and to frame the course of their liues hereafter more like religious men then they did at that present. Which condigne admonition (but nothing neere sufficient correction, to pull downe such vnmortified haughtie hearts) how it was taken, the effects since haue shewed it:A notable iest, if a Pope could erre in absoluing the king of France v­pō an informatiō of his Diuines: and yet (forsooth) it is blasphemy to say that Cardinall Caietane could er in appointing maister Blackwel to be an Archpriest by false suggestion, misinformation and cogging of the Iesuits. Sed spectatum admissi risum teneatis amici: let who as list be blinded with these patches: while I liue all their vaine applau­ses nunquam clamabunt in gutture meo. some of their societie hauing since bene so bold with his Holinesse, as peremptorily to affirme, that he erred in absoluing the French King great Henrie that now is, the most Christian King, being deceiued therein by his Diuines. Wherein you must note by the way, that the Iesuites (as it should seeme) were not of the Popes counsell in that action, to haue giuen his Holinesse [Page 102] better instruction, information, and direction for that matter. And therefore that absolution being giuen without their consents, likings or allowing of, how could it stand firme, or be without manifest errour, as of necessity it could not chuse if the Church be wholly with them, and that they are the true, perfect and onely guides of soules. But the truth was indeed, that the said absolution did so much tend to the ouerthrow of the Iesuiticall plat­forme, vnder colour of preiudice to the King of Spaine and their designe­ments with him: as no maruell if they did so much calumniate it, and do the like still against the whole realme of France for his sake. For what is it that they dare not do by their generall rule in ordine ad Deum.

Now if these good fellowes may presume thus farre with so famous per­sons and men of marke,If these fellowes haue the reines layed on their neckes, and be suffered to runne forward with the bit in their teeth a little lon­ger, they will hardly be reclai­med without great daunger of Apostacy. Such is their extreame pride, and haugh­tinesse of mind. as with Bishops, Cardinals, and Popes themselues: what can poore men expect at their hands that will not do and dye what, and when they list? But yet withall this is a comfort (and vnder benedicite be it spoken) when certaine of my deare, louing, and tender harted friends, haue sometimes with teares bewailed vnto me my hard fortune to be tor­mented by the Iesuits (as I thinke none in England hath bene more,) this was to me the greatest consolation I euer found: to haue such great bugges combind with beggars, and such admired at worthies, to be consorted with such miserable wretches as my selfe: and to vndergo with me and many moe poore afflicted, the spite of their malicious tongues, and ex­treame rage and fury against all men without exception of person, time and place.

The sixt statute in this foresayd high Court or Councell of Reformation may very well be called a statute of retractation of slander, which is a hote counterblast to the former horneblast of calumniation: and it goes vnder the tenour of a prouiso: that if such, or such things do happen, then the person or persons before defamed, detracted, calumniated, contemned, and con­demned ad inferos on liue,S [...]me thinges there are where in the Iesuites [...]ernement and pollicie were to be commen­ded: were they eithe [...] meere tempor [...]ll men, [...]b [...]t lay bro­ [...]hers, or in some [...]a [...]e secular Priests or else the spi­rituall of the Ec­clesiasticall state: but when a man shall reflect vpon these words mo­nasticall, religi­ous, and men of perfection mortified in all thing; then alas for pure shame, I blush at their insolencie, vsurpation and abuse of them­selues, and their societie. shall be as highly exalted, extolled, aduanced and eleuated ad caelos after their death. And this is an apothegmaticall rule of as politicall a stratagemitor as I thinke hath bene in any age precedent to ours: so full of misticall A dages, as euery word when it comes to a prag­maticall practise, hath close couched in it the enargy of a Senecall sen­tence. The drift whereof is maruellous full of fine pollicie, and in truth if any thing be commendable, or to be freed from Atheisme in a Iesuiticall platforme, for the aduancement of their societie, abstracted from a reli­gious faith and habite (which marreth all the market) this is doubtlesse one, and such a one as deserueth an hierogliphicall embleme with a con­ceit in chiefe. But because it were too long to stand vpon euerie apotheg­maticall sentence, rule, clause, and enterclause to be obserued how, when, by whom, for what cause, to what persons, of what matter, with [Page 103] what intent: and how farre a man may proceede (for omne nimium vertitur in vitium: therefore will I set you downe the case starke na­ked vncased into a canuase by three or foure examples agreeing to the purpose.

The prouiso in the statute is this: scil. whereas before it was agreed vp­pon, that a father of the society might authorize any of his substitutes or confederates, or of himselfe, detract, defame, and calumniate any person that should seeme opposite to their holy designements, this being thought very conuenient for the present: now be it further enacted thus: that for and in consideration of the premises to aduance the father by traducing all others through discommends of all their talents, abilities, and graces in gouernement, learning, discretion, vertue and pollicie, it may be lawfull not onely to take away their good name, but euen also their life if neede require, propter bonum societatis. Prouided alwayes that if the party before defamed be dead, or bis backe broken with slaunders or other mishap, so as he is neuer able to rise to any honour afterwards: and withall if now the aduancement of his credite (before disgraced notoriously, for ano­ther intent and meaning) may serue their turnes to worke some inconue­nience or hinderance to a third person whom likewise they do maligne and hate: That then and in that case (the party especially being out of the way, and thereby incapable of the honour which happily inter viuos might accrue vnto him, through the panegiries of such praises) they should leaue no stone vnremoued to extoll him aboue Saint Paules hea­uen, where he saw that which was not to be reuealed to men on earth. This then being the prouiso of the case: now followeth the examples of the canuase.

After the death of Cardinall Allane, the Iesuites fearing least Doctor Lewis Bishop of Cassana should haue had his place and bene made Car­dinall, there were diuerse patheticall discourses in conference vsed of that worthie Prelate where soeuer they came: with many mournefull ob­iects presented to conceite of his losse, if such a person should be pre­ferred vnto his place: and amongst the rest these were speciall impressions by them imprinted in affectionate hearts towards his Grace and their holies: scil. It was there obiected what emnitie this Bishop bare to their societie: how that he stirred vp all their garboiles in the English Colledge at Rome: and that he neuer could endure the said Car­dinall his Grace: but was euer his vowed enemy, and one that had wrought him much spite, woe, and griefe in his daies. And to make this politicall canuase go current (or rather Machiuilean platforme, I could find in my heart to tearme it) to blemish the good opinion had of the Bishop (thereby to trumpe in his way, vntill they might get him triced out of their way) they entred into a large discourse of the Cardinals extraordinary singularities. They spared not then to spreade it abroade (as men that had [Page 104] worshipped Cardinall Allane for a Saint,Many words, con­fessiōs, & reports made, and giuen out by the Scribes and Pharisees, and the Diuell himself of our Sauiour Ie­sus Christ were good, lust & true: but yet they did the same to a wic­ked end. So these good fellowes the Iesuits dealt with the Cardinal, ma­king a true report of him in al things here recited, saue the last, that they reuerenced him, at we say the di­uel loues holy water: for euen so they deemed no­thing lesse of him then their wordes imported, but what they did, & said therein, was to hinder the Bi­shop from the preferment they feared would be laid vpō him. And thus like Pharises do they deale: Sed pece [...]ori dixit De­us, quare tu enarras iustitias meas sedēs aduersus fratrem tuum loquebaris, & a luersus filium matris tuae po [...]ebas scand [...]lam, &c. and loued his memorie in their hearts as a holy shrine) how beneficiall his Grace had bene to their Colledge: how highly he was esteemed of, and respected of all princes in Europe, that either knew him by sight, or else had heard of him by any pas­sage of memorable speech: how dearely accounted of, and deepely affe­cted of sundrie Popes, aswell his Holinesse then in supreme esse, as his prede­cessours of all holy memorie. How all his whole studie, chiefe endeuours, and greatest care, was euer bent for the good of his countrey: for reducing of the same to the Catholike faith, and for the comfort of the afflicted, here and there and euery where? To what high dignities he was aduanced: how well he merited his place and calling: and how greatly honoured in the Court of Rome: how much admired at by the rest of the Cardinals: in what possibilitie to haue beene Pope, and how reuerenced by themselues the Ie­suits, &c. Thus charitably they dealt with the good Cardinall after he was dead, and that they were sure their praises giuen out of him could not then obfuscate, obscure, nor abolish one iot of their preheminence, or mirificall designements. The like example to this might be a correspondent, and eui­dent fauour shewed to the said Bishop after his death, as the former was af­ter the Cardinals death. For according to the philosophicall Axiome, as contraria iuxta se posita magis elucescunt: so vertue and vice hauing such a dissocietie by consequence of kind, that the one followes the other like form and priuation. Hereupon it comes that (faith and hope failing) charitie neuer dieth but goeth to heauen with the happily possessed therewith: so his opposite vice, enuie, neither euer dieth, but goeth to hell with the cur­sed soule infected therewith at her death. For this cause then it is plaine, that as these men neuer spoke well of the Cardinall after his death for any loue they bare vnto him: so neither did they vse the like good speech of the Bi­shop, for any entire affection towards his Lordship: but that which they did, was thereby to hinder and discountenance the said Bishop of Cassanaes nephew Montseigneur Hugh Grissin. Which to performe stratagemically, they commended his said Vncle exceedingly, to insinuate thereby, that he did farre degenerate from his Vncles vertues. And a very like canuasse is all the whole discourse of Fa. Parsons in Doleman, conferred with his practise about the bequest of the English Crowne, now extolling Scotlands title to the skies: and then abasing it in the presence of Spaine. To day all wholly for the house of Austria: to morrow as forward for the house of Parma. Now fawning vpon Derbie to bring Earle Ferdinand to destruction: and then vpon Essex to stirre vp Earle Robert to rebellion: and still in the meane by entercourse of parlee with anie, who either by their greatnesse may comport with his ambition, or whom he by his platforme may couple withall, to bring this whole Isle to a popular confusion. In all which trea­sonable practises, seeing he hath alwaies vsed one to anothers disgrace, by [Page 105] praise and dispraise as time and occasion pricke him forward, with affiance in one more then in another for his societies aduancement, not sparing Spaine it selfe (when any hope was by any other meane) but to insinuate in plaine tearmes, that his aduice was for the mobile vulgus in England, to choose and set vp a Soueraign, it made no matter who amongst them, when oportunitie should be offered: affirming boldly that he liked not of the Spaniard, as heretofore he had liked, neither saw any hope to come by their meanes: Yet making the royall issue of King Philip still his dogbolt, when all other hopes did quaile, and helpes did falle him: there is none that reades his libels, and conferres them with his practise, but shall easily dis­cerne, that he would not be improuident of setting downe this statute of Retractation of slaunder, as a prouiso, in that high Councell of Reforma­tion for England, that being the maister trump he had to play, for the maine chaunce of his conceited Monarchie: and the onely bolt that would serue his turne, if anie could in time of neede, to driue the bunting to the baye.

I might here adde a fourth example of this prouiso, out of the practise of that simple mis-led man Maister George Blackwell the new Archpriest of England: nay, the Subuiceroy rather of all the Isles of Albion. Maister Blackwell a plaine simple man, alwaies full of sentences in his writings (as one who hath very probably flores sententiaruus tum Philosophorū, &c.) by reason wherof, wanting a head for inuention, dis­course or iudge­ment, his senten­tious letters are oftē euill couched in deliuerie of his mind, by a long passage written togetherward of one matter. But of nature being at the first, & for many yeares to­gether, by report of those that knew him, very humble, scrupu­lous, and affable, became some 3. or 4. yeares be­fore his miracu­lous aduancement, so testie, peremptorie, &c. (I will leaue it there) that there was no ho with him: no seruant could dwell in the house with the widow (questionlesse a vertuous Gentlewoman otherwise) where he liued: no nor yet her owne children haue but what he iudged meete for them, &c. was not so hot against the Iesuits (especially Fa. Parsons in time of his naturall and priestly secular mildnesse: but now is become as furious against the said seculars, since his heart was smitten by Mercuries melancholie (yet Iesuitically guilded) caduceus. Thus times go by turnes, honores mutant [...]ores, & sic transit gloria mund [...], to men of no deserts. This plaine Polipragmon (as none more elated in conceit of their owne proper excel­lencie, then an ignorant body aduanced to immerited, vnexcepted, and in­conceited dignity) hauing either heard of, or belike had receiued this statute of Retractation (sent frō Rome by hart) or a like vnto it taught him per coeur. For before that time none seemed to mislike more of the Iesuiticall course & proceedings then he, nor spake more suspiciously against some of them in particular: especially against Father Parsons by name: whose comming into England being knowne, Maister Blackwell bewailed the same very ten­derly to a friend of his then in prison; saying: that the President at Rhemes (meaning Doctor Allane) played a very vndiscreete part to send him hi­ther: as being an vnfit man to be employed in the causes of religion. And being asked why he was vnmeete for that employment, he answered: because his casting out of Baliol Colledge, and other articles and matters depending vpon it, betwixt him and Doctor Squire (then liuing) were very likely to be renewed: and so to worke great discredite both to him and the cause Catholike. Thus stood the case then with Maister Blackwell; now see the canuasse for Retractation of this slaunder giuen out of so stately a Polipragmon.

This simple man quite altered in nature, manners and conuersation, by [Page 106] reason of strong drinke, priuate close liuing, and familiaritie with some fa­thers of that societie, became an officious Agent, libeller-like to Rome, by writing against his brethren the seculars: enticed I make no question of it by some cony-catching deuise of Fa. Parsons, thereby intending to be his bane at length: as his new magisteriall office at his procurement instituted, will be (no doubt of it) the onely meanes to plague him, in reuenge of his former speeches vsed against the said father. Who should quite forget him­selfe, his principles of Machiauell, and all his rules of pollicie, if Maister Blackwell scape scotfree after all the Iesuits turnes are serued, by such a blockish instrument, as cannot perceiue their mumbling meaning: as resting wholly at their deuotion to stand or fall? Yet so it is now, as whether drow­ned in vaine delight of his new supremacie, or otherwise inueigled to be a close Iesuit (as sundry such there are, which going vnder the name of se­culars, make the said seculars cause seeme more odious, weake and exor­bitant: or howsoeuer it comes to passe, Maister Blackwell sings now place­bo domino meo Parsonio in terra viuentium for the time: and layeth me on loade vpon euery opposite to a Iesuites designement. Now he condem­neth all, as suspended and irregular persons, that either directly or indirect­ly maintaine, write or speake in defence of the censure of Paris, which clea­red the seculars from schisme, sinne, and all other crime or offence in the first resistance of his Archpresbitership: and then againe threateneth all with thundring sentences of Ecclesiasticall censures, that speake, conferre, pro­cure or seeke for any redresse against his ignorant crueltie, appointed of purpose (and either doth not or will not know it) to be slagellum fratrum suorum: yea a scourge to himselfe and all England besides. It is strange to consider, how now he be labors himself in laying about him on all sides, to defend the neuer heard of more impudent, shamefull, and palpably igno­minious,It is but a signe of a dastardly mind, and most vnfit to be in authority, to persecute those most, whome all men note to be freest frō offence: and yet such as by reason of a humerous, tender and scrupulous heart they carry, are easi iest ouer­come, and forced to yeeld. For exā ­ple whereof, get and read all the passage by letters and messages be­twixt the Arch­priest and Ma. More, &c. reprochfull, and abhominable facts of Fa. Parsons, and the rest of the Iesuits. And especially he tyrannizeth, if he find a sweete nature, and mild disposition any way opposite vnto him: such a one as Maister Thomas More a very reuerend secular Priest, of many good parts and abilities: who (as I haue heard of late) hath fared worse for my sake, which I am very so­ry for, though outwardly there was made no shew of it, for I could tell perhaps why. I can no lesse admire, how that euer wise men should be so blinded, as not to discerne (which many do not) then smile in my sleeue to thinke how brauely they haue bobd this double diligent M. Blackwell with this statute of Retractation of slaunder: whereby if euer it come to hearing, he is as sure to be hoysted ouer the barre for an ambidexter, by comparing his former speech to his present proceedings, as I am sure to haue written, and set it downe here for a looking glasse vnto him, with this emprise aboue it tristitia vestra, trust to your self good Ma. Blackwell, and forsake in time that seditious company, who moue you to act, write and speake you know not what against your selfe, as one day you will find it.

I could here particulate this statute (but it were too tedious to do so) more exactly in discouerie of M. Blackwels ignorance & simplicitie. Who whiles I was in Scotland, sent out an inhibition against all such bookes (printed per Biennium &c. by any Catholikes meanes or procurement within these two Realmes of England or Scotland) as either might exas­perate our common aduersaries here, or otherwise preiudice the worthie labourers in our common causes, that had merited so well of their coun­trey and all Catholikes as Father Parsons had: for he was the famous man and I the infamous wretch whom all men iudged that speech to be inten­ded for, as no doubt it was, and that by instigation of his good spirite Fa. Garnet, to stop thereby the answer to Fa. Parsons Doleman of succession to the English Crowne, which then they knew I went about. A copie of which schedule being sent vnto me by a friend out of England to Edenbo­rough where then I lay: I could not tell well whether to laugh or be an­grie, to see the slinesse, craft and pollicie of the Iesuits, to put such a sharpe sword of Ecclesiasticall iurisdiction, into a rawe, simple and mad mans hands: as if the point had not bin blunted, and the edge turned by abuse of his authoritie (neuer rightly had, and many wayes since iustly lost, as wil be proued against him) he wold haue kild all that euer came in his (I should say the Iesuits) way, and himselfe vnnaturally therewith as I feare he hath already. For amongst other errors committed by him in that inhibition, this was one, scil. that he would suffer all Parsons seditious bookes to passe current, as his Philopator, speaking most rebelliously against her Maiesty, and the whole State and Nobles of this land: his Doleman, entituling most traiterously the Spanish Infanta to the English Crowne: together with his Appendix fathered on Cardinall Allane being dead: his Letter to the Marques Huntley (to creepe in againe with Scotland, but sent through England to be huffed, ruffed and vanted of) and sundrie other of his con­federates libels, lette [...]s, and messages (matter enough to haue moued a Saint to anger, much more a mortall wight to be exasperated therby:) and knowing (as he could not chuse but know it) that I sought nothing lesse then to exasperate either my Soueraigne or present State, but all quite contrary, to confute all and whatsoeuer he had written, leauing the que­stion vndecided and fault where it was, in him & his clearely to be seene: yet he to forbid both printing and reading of mine, and extolling the o­ther to the skies, what a man should thinke hereof it may be easily discer­ned. An other error therein was; in that his authoritie (if he had any, and that it were not lost againe) did extend onely to the censure & allowance of such bookes as were of matters of Religion and Ecclesiastical gouern­ment and discipline: so as this booke I then was thought to be in hand withall was out of his commission to meddle or deale with, either in al­lowing or forbidding the reading or printing of it. A third was, his pre­sumptuous boldnes, in that he would by vertue of his authoritie (suppose [Page 108] it were such, so great and so inuiolate as he takes vpon him to haue it) intrude himselfe to meddle with forbidding bookes to be either read or printed in Scotland, without either asking leaue, or at least giuing the Ca­tholike Bishop of Glasco to vnderstand thereof beforehand. A fourth was, the insinuated suspition of a Premunire he hath incurred alreadie (he may thank his good fathers for it) by his authoritie to be increased hereby, as seeking by this inhibition of printing or reading of anie booke that may touch a Iesuite, (especially that so daungerous a Polipragmon Father Par­sons) he shewes plainely that he would haue all the treasonable practises concealed, not regarding what daunger of both bodie, soule and com­mon-wealths wracke happen to anie, so as these new Fathers may haue their wicked designements. Many other particular points haue I noted, as being collected by necessarie sequele to ensue vpon that Letter: whereof in the Apologie I intend to imptint of mine owne peculiar purgations I meane to treate at large. Onely this for the present he may please to know: that I neuer writ nor spake word in my life, that I dare not pub­lish in anie Court of Christendome concerning these matters: so farre I am from all feare of exasperating anie Prince or Peere, or incurring of anie daunger either in England (which I am bound in all respects to my dread Soueraigne and natiue land to be most warie of offending or hurting anie maner of way) or elsewhere. And if, as I haue suppressed the printing of that booke and sundrie others for a time: let him not thinke it came vpon anie account or reckening I made of his suspension for that cause: but for other reasons which he and his may and yet do both misse of: though some of his assistants haue taken vpon them to know the causes why. And hereupon one of them of a brauado hath made his vaunt since my returne last out of Scotland, that he (another maner of man then I poore wretch to deale with Princes) hath written to his Maiestie King Iames, exhorting him to embrace the Catholike faith and religion:Were it not that the Iesuits haue a special priuiledge in two things: one is, to make all things to be be­leeued as Gospell be it neuer so fals that they speake or write: another to make al things to be iudged false be it as true as the Gospell it selfe that any other shall write or speake without their approbation. But if directly against them: out vpon it, it is not to be heard, spoken of, or once looked vpon. If these were not, and withall, that the vilest parts that can be played are counted acts of zeale amongst them if done by a Father: so as it may be any way couered with either of their two principles, scil. propter bonum societatis, vel ordine ad Deum: otherwise I should greatly muse at the faire glose of father Southwell concerning father Parsons birth and education. It being most vntrue that Fa. South­well reports of him, scil. that hauing placed the vttermost of his ambition in the contempt of honor; and the highest of his wealth in voluntarie pouertie, will easily acknowledge his birth to haue bene of more honest then great parents. Yet were they not so meane, but they were able to affoord him such education as might haue made his good parts a way to no small preferment, &c. All which is most false, a bastard he was: vnhonestly begot, basely borne, a Wolsey in ambition, a Midas in mundicitie, a traitor in action; which here I had not touched, had he spared his owne Soueraigne and bloud royall of this land. which if he do, then all, all, all, euery true Catholike should take his part for the English Crowne by this new statists procurement. But what answer he had let himselfe re­port. I thinke it will be but a scorne, and he laughed at for a stale, in shewing his exorbitant audacious folly.

I may not here forget a fifth Statute, which I make no question of but that Father Parsons would be most carefull to haue it throughly perfected [Page 109] in that high Councell of Reformation for England: and it is to be thought that it goes also vnder the tenure of a prouiso for legitimation of bastards. For we may not imagine that Father Parsons was ignorant of his owne base estate, as being a sacrilegious bastard in the worst sense, scil. a spurias begotten by the Parson of the Parish where he was borne, vpon the bo­die of a very base queane. This then being so, and he not so senslesse as to thinke but that he will find the Canon law more strict in dispensatiō with him for his irregularity, then the Ciuill or common law wil be for dispen­sation to inherite, &c. (which may be a good caueat to him to looke to his orders, lest otherwise he lose his Rectorship, & perhaps a better thing besides:) there is no question to be made of it, but that some close statute and prouiso was closely made, and couertly foisted in for enabling some bastards in the spitefulle [...] sense, to be capable of any honour or dignitie, either in the Church or Common wealth. And true it is, that this good Fa. Parsons (altas Cowbacke) filius populi & filius peccati, or the verie fiend him selfe might be chosen to a kingdome by his doctrine, if any people would be so mad as to chuse him for their king: because the said fury can translate himselfe into an Angell of light for an houres space, though he turne into his hellish vgly shape within a minute of an hower after, &c.

Happie were some men, if they might haue a sight of that statute booke or huge volume of the high councel of reformation for England; no doubt but he should find notable stuffe in it, that would serue for many purposes. But here I make an end, concluding out of the premises. 1. That the Iesuits would take it in scorne to haue any poore secular or Seminarie Priest cō ­pared with them in prudence & pollicie: considering that they dare beard the greatest and highest persons on earth in all things. 2. That in generall England for this age were able to set Nicke Machiauell to schoole; either in a good or a bad sense of pollicie. 3. Yet taking Politia as S. Thomas and Diuines do, for a chiefe branch of prudence, with relation to gouernment of a bodie politicall or common wealth ciuill, there are that excell, both Machiauell and the Iesuits: their politia being but an extrauagant or apo­criphall vertue at the vttermost. 4. But take it as a she, craftie, dissembling wilinesse, with a relation to Atheisme or a non religion; and then & ther­in the Iesuits do farre passe Machiauell, and I verily thinke any whomsoe­uer of and in this age.

THE ANSWERE.

HE may be so: for a right Machiuilean whom commonly in that sense we call an Atheist, must be a counterfeit of all religions, professions, [Page 110] sects,A Preacher, an Heralt of armes: and an Alchumist must be vniuersall mē fit o discourse of any thing: the first by applicatiō of his speech a­greeing to the quality of the person, for one kind of document is for Princes: an other for studēts: another for pe­sants, &c. and so in the difference of coates and confections of quintessences: & the like is of an Atheist in ano­ther kind, scil. in counterfeiting of actions, &c. opinions, factions, and affaires, he must be one of those three sorts of persons, that ought to be seene throughly, and not superficially in all arts and sciences. He must be a Cateline in countenance, a Protheus in shape, and a Camelion in change: gaudere cum gaudentibus, flere cum flentibus, & semper vultum gestare in manibus, to chide and cherish, to winke and looke, to laugh and weepe with a breath. He must be a precise Pithagoras, a sage Solon: a magnificall Mecaenas, and a wanton Thraso, all at once. He must be a legifer with Licurgus, a martial mā with Hector, and a Coun­cellor with Cicero. He must be an Antiquary with Nestor: an Historian with Plutarch, and a Sapient with Cato. He must be a Dauus in crafty slinesse, a Pigmaleon in fond affections, & an Vlisses in courtly pleasance: to cast his eye here & there: his head vp and downe, & vse his voice high or low at his plea­sure. In few, he must comply with all times, comport all persons and be full of complements in all things pertaining to motion, in iesture and beha­uiour, speech, silence or any action. So as a perfect Atheist must be either a complete Alchumist, or an vpright humorist, but alwayes an hypo­crite.

THE ANSWERE.

TO say the Iesuites are all smattred with Atheisme, I will not: and to say, that any of them all are absolutely scotfree from it, I cannot: it is so repugnant from their owne principles. Therefore must we needes vse a distinction betwixt a Iesuit commandant, and a Iesuit obeisant. A Iesuite commandant I take in this place to be one of these three vniuersals or pre­dicables. scil. father Generall, father Prouinciall, father Rector: the first as a summum genus of the society, commands all in all nations: the second as a species commands those of that kingdome, nation and prouince where he liues: and the third loco differentiae, like the Lord Maior of London, or gouer­nour of this or that Towne or City, doth commaund with a different au­thority all those that liue vnder him there. And a Iesuite obeisant may be deuided into the other two Pophytian vniuersals, called proprium & acci­dens, with the addition of omni soli semper & vbique to the former: and se­parable and inseparable to the latter. For all inferiour Iesuits must obey their superiour fathers: they onely must acknowledge their obedience to a sole Iesuit, and none other Prince, Potentate, or Prelate whosoeuer: their obe­dience must last for euer, at no time free, for what cause soeuer: and it must be euery where without exception of person or place: so as if they be com­maunded to call the Pope his holinesse Lutherane, they must do it, and so [Page 111] they haue: if to murther an annointed Prince, they must do their indeuour and none hath bene wanting: and if in court or country, Church or Palace, the field of warre or land of peace, & that in a Heathen, Hereticall, Schisma­ticall or Catholike country, all is one they must obey it. And this is proprium quarto modo, as agreeing to none other order, society, association, company or corporation whatsoeuer, saue onely the Iesuits.A sword is inani­mate, and but a dead peece of mettall, and yet it is the death of a quicke life lea­ding man. A cause instrumentall is the immediat a­gent in euery action artificiall and the principal agent naturall, is but therin a cause remote. Take then away the in­strument, and the artificer is able to do nothing: & moue the instru­mentall Iesuits, and their fantor [...] instrumentall to forsake the Iesui­ticall Principles, and then will not. Fa. Parsons be a­ble to do any thing: which be­ing so, therefore stands it their Prouincials, Fa. Garnet & Weston vpon all they are worth to bestirre themselues to lie, to face, to forge, to deny, to for­sweare, to re­nounce, to praise, to extoll, to ad­mite, to defame, to despise, to count light, and to do all that the diuel can suggest, or wit can deuise, to aduance themselues and ouer­throw the secu­lars, else are they no Atheists nor currant Politikes: sed vtri credendum sit censetu: whe­the: seculars or Iesuits are herein to be obeyed. Againe it is rightly called accidens aswell separabile as inseparabile: for as it commeth by chance, and falleth out by hap-hazard, that any one is a Iesuite: so being once ad­mitted, confirmed and professed in the societie (which few are, such is their pollicy to keepe them in awe, and themselues out of feare of reuealing their chiefe secrets, which onely the professed fathers are acquainted with­all in chiefe, vntill they be throughly tried, by many yeares continuance) the graces graunted, and rules prescribed them being both inherent to their order: it is an inseparable accident vnto them to be such, and none other euer after: for otherwise there were no reason of their freedome, more from impossibilitie of error, then others haue. And yet because free will be­wraies their folly, launching out right Libertine-like perforce: hereupon it comes, that popular applause, puffing them vp with proud conceits of their owne proper excellencie: finding that they haue as good parts, gifts, and a­bilities as their superiors (be he Rector, Prouinciall or Generall) greedily af­fecting soueraigntie with their fellowes (a quotidian hot ague naturally burning in all ambitious hearts) and either being inwardly too scrupulous, or outwardly too lauish after many and perhaps long conflicts with them­selues: they break out & renounce the societie: some afterwards becoming very holy, vertuous and religious persons in another kind: and others giuē ouer to such libertie, as (the obseruation had by them of their superiors be­hauiour, and other rules and principles, partly insinuated and taught them, partly collected by necessarie sequeles, and conferring of things together by them) they fall quite away out of Gods Church, and become Apostataes from their faith, their vow, their obedience and all things: and so make the former inseparable accident to become separable, and quite separated from them.

Of this kind then of the Iesuits obeysants (to leaue the former comman­dants to purge their Politiques from Atheisme) I can say none otherwise, then as of inferior subiects, petite captaines, forragers, purueyors, and common souldiers: to wit: that though such be bound to obey their Soue­raigne, the Generall of the field, or Emperour of the warres: yea perhaps sometimes in battell vnlawfull, in attempts tyrannicall, and vniust enterpri­ses: which they often neither knowing, neither suspecting, neither bound to enquire after, (for Princes affaires are subiects secrets, & sacramentum regis reuelare, nefas est) they may intend, act, and performe without offence vnder obedience, that which in the commandant is most criminall, of­fensiue and damnable: yet neither doth, neither can this excuse them in foro [Page 112] externo, and by the law of nature, of nations and of armes, to be equally guiltie as the other are: and being taken in the warres or otherwise, by the opposite Prince or aduersarie, may be proceeded against, as if they were the Generals, Coronels and Captaines of whole regiments, compa­nies and bands: because they as instruments, & these as principall agents intend the producing of one and the selfe same effect precedent in these causes. And conformably hereunto: forasmuch as the Generall, the Pro­uincials and the Rectors amongst the Iesuits are those in cuius virtute cae­teri operantur, although many of the inferiour sort of Iesuits obeisants may be, and I verily thinke are vertuous and good men of themselues, and so do liue, and may no doubt continue so to their liues end: yet by reason of this subordination, and due obedience required in all inferiours to their superiours, and all & euery religious or secular order or societie: as Friers, and Monks, to their Abbots, Priors and Guardians: these againe to their Prouincials, and these to their Generall, of Benedictines, Dominicanes, Franciscans, &c. Also in Cannons of Cathedrals to their Deane: Deanes, Archdeacons, Parsons, Vicars and all the rest of the seculars and religious or Ecclesiastical and Monasticall order, to their Bishops: Bishops to their Metropolitanes and Primates, &c. and all these againe together with the Lords and other Nobles, Gentles and meaner subiects subordinate one vnder another to their Soueraigne Lord, Prince and King, &c. It must needs follow, that there is not a Iesuite in all England this day, but hath a bitter smacke of Fa. Parsons impietie, irreligiositie, trecherie, treason and Machiuilean atheisme. And so by reason of their subordinate obedience, they are all tainted with that fowle vice, which consists of many Atheall principles, all reduced to two monstrous heads: to wit, exaltation of them selues, and downcast of all that side not with them. And like as the cutting off of whole bands of common souldiers,The Iesuits haue al the three helps of aduancing thē to a Monarchie, scil. money by cousinage: men by false deuises: and munition by promise of king­domes to great persons. is a more securitie for the ad­uerse partie, then if but one captaine were cut off alone (these three mat­ters, money, munition and multitude, being the strength of all warfare, and onely hope of conquest, victorie and triumph:) and againe, as the in­crease and supply of such, is the onely helpe and meanes of repairing an annie casseered, or bringing a broken battel into rankes & orders againe: it must needs be a consequent of course that the Iesuits haue no smal drift in collecting, conueying and hoording vp so great and many summes of money, in creeping in with so many great persons, and in flocking toge­ther here in England as of late yeres they haue, and daily do more & more increase. And it cannot be otherwise, but that so long as there is one Ie­suit left in England, there will be mutinies, treasons, conspiracies, and fa­ctions, do what Pope or Prince, or any other is able to do, or say to the contrarie. Therfore do I conclude, that their aduancement being the rea­die downefall of all that are not with them: there is not a Iesuit nor a Ie­suits fautour any where to be found, but hath a fowle taste of Atheisme, [Page 113] either directly per se, or indirectly, or virtute primi & principalis agentis. The experience whereof halfe witted men may see in England and else­where: the chiefe obiection in request to make sillie soules to dote on thē being this: scil. Why? is not such a Father a good man? I neuer heard him speake an euill word of any creature, nor meddle in anie state matter, or other worldly affaire: but all his speech tends to pietie, vertuous life and mortification, &c. I say, if anie be so pure, as beleeue it that list, now that I haue both heard so much & seene so manie letters of Fa. Gerrard to the contrarie: (of whom of al the rest I euer thought the best,) that Iesuit of all other doth most hurt: as vsed of purpose to win affections; and get great summes of money into his hands: whereby the societie is backt & streng­thened, and the aduerse partie thereby more weakened euery way. And this reason was once alleaged on the Lord Dacres behalfe, why none of his should in pollicie giue any extraordinarie countenance to any Iesuite, knowing the chiefe was his Lordships mortall enemie: and therefore the name of a friend to any inferiour did increase the number of enemies: all running one way for obedience.

THE ANSWERE.

NO question but he may do so, either for a publike or for a priuate good, so it be without preiudice of others thereby: yet neither may all persons do so alike, nor those that may; yet not at all times alike, nor in all places equally without difference. For the better vnderstanding wher­of, it is to be noted, that those who haue quite abandoned the world, ought not to seeke aduancements in the world, and by consequent not to set forth themselues otherwise then they are indeed. Neither in truth shal you finde it in any religious order or person, (vnlesse they be apostataed from their faith, as is ordinary by that occasion taken,) saue only amongst the Iesuits, with whom it is as common a practise as to say their Breuiary.See a notable stratageme for this matter in the next Article, how Doctor Worthing­ton president at Dowry, and father Ho [...]t the fully states man at Bru­xels bestirred thēselues in pro­curing boyes and girles, and [...]ll sorts of p [...]rs [...] to m [...]ke p [...]t [...]on to the king of [...] and other Princes, to haue f [...]her Parsons made Lord Cardinall of England, m [...]king it seeme other­wise, that all reli­gion and hope of the king Catho­likes aduancemēt to the English Crowne, would [...]uaile and be da­shed for euer: & yet (forsooth) these holy fathers may not seeke for any [...]ncemēt: neither will, nei­ther may they take it being thrust vpon them. So the foxe will eate no grapes, not hungry hoūds any du [...]ty pu [...] ­dings, vnlesse they can come by thē, and not be seene. And I verily thinke more common in some of them, whose whole studie, meditation and indeuor seemeth as it were to tend to this onely end, how to aduance them selues and their societie. Which mind of theirs, for that [Page 114] it suffers a contradiction by reason of their religious profession and vowe of voluntarie pouertie (containing in it many particulars opposite to all or any either ecclesiasticall or temporall aduancement) therefore must they set all their wits a wool-gathering, making choise of the finest locks to worke vp this web in so smooth a loome; and that so couertly, and the threeds so layd and wrought in, close couched together, as not a breake, knot, or anie the least tuft or end of a threed, extrauagant of any mundane thought or secu­lar aduancement fished for by them be left to be seene: but all pure zeale, spirituall contemplation, perfect mortification, Christian renunciation, con­tempt of honour, riches and all worldly esteeme. Of this I neede to say no more, euery Quodlibet and Article ministring occasion to talke of the Ie­suits ambition, incrochment, and seeking for aduauncement by concealing such defects & wants in themselues as are verie necessarie to be knowne, & no way ought to be kept close: neither will they be so hereafter, vnlesse they mend their maners, and reforme themselues in their order. Now for others that liue in the world abroad in way of aduancement, to and in a state eccle­siasticall or temporall, thus stands the case. I told you before in the Quod­libets of Fame and report what a Priests place and office was, and how the state Ecclesiasticall or secular was euer to be preferred before the Monasti­call or religious Monos tying them to a solitarie life, & Religion to a stricter retired course and order. Therefore true it is, that though both Priests and lay persons may lawfully seeke for aduancemēt, as hereafter shalbe shewed, Quia qui in Episcopatum desiderat bonū opus desiderat, said the choise vessel of deuine election, to his scholer & disciple consecrated Bishop per impositionē manum suarum: yet is there a great difference in the matters to be reuealed or cōcealed, for the better furtherance or hinderance of their aduancement, verbi gratia, a man giuen ouer either to wine or women, is not to take vpon him the charge of soules: but being initiated to holy orders, a close Cell is fittest for him, to auoyd both the danger of damning his owne soule by fact, scandall and leud example giuen, and also the ruine and fall of others, by his conuersing with them: Qui enim tangit picem coinquinabitur, & qui amat periculum, periculo peribit. And thererefore ought he secretly to impart the conflicts he hath with himselfe in such a case to his ghostly father, with desire to haue him worke some conuenient meanes to stop his preferment if he be vrged to take curam animarum vpon him. Otherwise, if needes he must take charge, then let him euer haue iust Iob his league written in his heart, Pepegi foedus cum oculis meis ne cogitarem quidem de virgine, and so concealing his owne infirmities, obstando principijs as much as is possible ter dominū rogando (yea ter centies with S. Paul vt auferratur à se stimulus carnis angelus Sathanae qui illum colophizat: let him not double, but to beate in his heart or feele in his flesh that comfortable answer which the said Apostle had made vnto him in the like case, Sufficit tibi gratiae meae, nam virtus in in­sirmitate perficitur. And so let him go forward in the name of God & reueale [Page 115] his defects to God alone. But now on the contrarie in a temporall man, these defects are not so great a blemish, because the one may easily be re­medied by mariage (a sacrament instituted in remedium peccati post lapsum Adami:) and the other as sufficiently supplied by competent diet: and nei­ther the one or the other so daungerous to the Church, weale publike, or the infected therewith, as they are in the former. Againe in a temporal man these are greater defects and causes of hinderance to his preferment, then in a Priest, scil. meannesse of birth, want of wealth, deformitie of bodie, foule diseases, and the like. For that although all these things are to be respected in a Priest, scil. that he be not base borne, nor a bondslaue, nor a beggars brat, nor a deformed creature, nor infected with any filthie disease, &c. but on the contrarie, of honest parentage, a free borne Denison, of sufficient patrimonie or meanes to liue, though he were not Priest, of comely perso­nage, and of a cleane constitution of bodie, & optima quaeque Deo: and fur­ther although the question betwixt Ciuilians and Diuines be pro & contra, It was wel asked when Adam del­ued, and Eue span who was then a Gentleman, insi­nuating thereby, that all Noble­nesse and gentry came at the first but of mean per­sons, compared in manners and or­der of life, with their successors or posteritie. Yea the greatest Em­perour, honor and families in the world, came oftē vp of meanest of­ficers in their progenitors, scil. of bondslaues, of Scriueners, of Gardiners, &c. which is the cause, that wher­as all honor and gentrie riseth frō one of these two heads, scil. from learning or from chiualrie: that by consequent, a Gentleman of proper merit by either, may & is to be preferred be­fore him of bloud coat armor per­fect, and ancestry, if his deserts excel the others, other­wise not, &c. concerning dispensations, legitimations, and enabling of such irregulates and defectiues to aduancement in the Church and common wealth, wher­of somewhat I spoke in the foresaid Quodlibet of Fame and Report, and more at large haue set it out in the Antiperistasis to Dolemans succession, in the barre of bastardie: yet forasmuch as honor est in honorante say Deuines, in exposition of the princely Prophets speech, Omnis honor regis ab intus in fimbrijs aureis, &c.

And for that the questiō is not of admittance into the nūber of nobles, or gētles, but being once matriculated, cataloguated & registred in that Kalē ­der, whether that then being but a Gentleman of proper merite onely, and not of bloud, coat-armor, or auncestrie, the foresaid wants and defects do more disable the subiect, wherein they are inherent to aduancement eccle­siasticall or ciuill; that is, whether a Priest by function, or an Esquire by creation ought more to conceale and hide his faults, and which of them may be soonest hindred from preferment to higher dignities: as from an or­dinarie Priest, to be a Pastor, Vicar, Deane, Archdeacon, Bishop, &c. and from a Gentleman of coat-armor, to be a Knight, Baron, Lord baron, Vi­count and Earle, &c. Wherein because it is presupposed, that they are both in the way to preferment: the one as a consecrated Priest by his spiritual, the other as a created Esquire by his temporal gentrie: the difference by conse­quent must needes follow thereupon to be this: that being once admitted by dispensation, legitimation, &c. those things most in request with a Priest afterward must be learning, vertue, gouernment, &c. None of which (in our speech of meanes to aduancement) are so exactly required in a temporall Gentleman: and on the other side the graces, and abilities expected at a temporall mans hand, must be parentage, valor, comelinesse of person, and wealth sufficient to maintaine his estate, &c. which may cause his good fortune by marryage and otherwise: none of which are required [Page 116] so precisely in a Priest: and perhaps not at all necessities, his preferment standing not vpon mariage or ostentation of his wealth, friends and tem­porall abilities, but vpon the managing of the thing he hath, or is to take in hand, wherein wisedome, prudence and other ciuill, politicall, and morall vertues are required. And so by consequent it followeth, that as both are to maintaine their honour, renowne and credite to the vttermost, so both may conceale such defects as may hinder the same preferment, which otherwise might and would accrew vnto them, alwaies respecting time, place, person and other circumstances, as may preiudice either one or other thereby, which to explane how that may happen, I will set the case downe in these few examples following.

Saint Augustine (rightly called the Apostle of England) because sent hi­ther by blessed Saint Gregorie the Great, to conuert as he did this countrie to the Catholike Romane faith) sending for the Welch or Briton Priests fallen into Apostacie and Pesagianisme to come to conference with him concerning sundrie of their heresies and grosse errors, obseruing well his actions and behauiour towards them, vpon the speech of a false prophet or Pelagian Hermit, they all that came to parlee, presently left him before the first encounter: because he did not rise and giue them the chaire, place, or honor point at their meetings, mightily condemning him for an arrogant proud man. But yet was it no pride in him at all, because he both came in all humble wise, submitting himselfe to the meanest in all Kent, vntill he had conuerted them: and also for that he should by giuing them place, co­ming as he did an Apostle, haue preiudiced the See Apostolike, and the Popes Holinesse: from whence as an ambassadour with Legatiue power he came: and also he should therein haue preiudiced the Regall Maiestie of King Ethelbert of Kent by name: who then hauing receiued the Catholike Romane faith at Saint Augustines hands (whom for that cause his Maiestie had highly priuiledged) they did not send for him, but he sent for them by authoritie from the said King, who afterward also compelled them to re­ceiue the same faith, and to renounce their heresie, with the death of two thousand Monks of Bangor Abbey at one time, procured by the King of Kents exciting the King of Northumberland and others to warre vpon them, &c.

Conformable to this example in another kind, may very well be the se­cular and Seminarie Priests comming into England, with like Apostolicall authoritie, as did Saint Augustine: and therefore as they are to humble themselues in all respects wheresoeuer they come in England (as he did in Kent) vnder any ciuill magistrate vnder her Maiestie, and not to contend for a cappe, or a knee: where is readie prepared for them a racke, and a hal­ter, by course of lawe in this land through the Iesuites mis­chieuous practises, bringing all the rest to be had in iealousie thereby: so are and ought they to stand vpon points, when they come in place, where [Page 117] their priesthood is called in question,A [...]e [...] with [...] we [...]l [...]e two [...]ble [...] ­ [...]es of [...] N [...] [...] bo [...] h [...]d a [...] [...]b [...]h [...] [...] ­ [...]all men. Th [...] [...] was a [...] [...]o [...]re, shew [...] by the Lord [...]d. D [...]cre [...]o Capt. Stuke [...]y: wh [...]ch Stuke [...]y tak ng vpon him to be [...]n extraordinary g [...]a [...] person, desire [...] [...]he [...]le Dacre is [...] on a time, to g [...]ue him countenance and the place of [...], where e­ [...] h [...] sta [...] [...] checks [...] it, told hi [...], [...]o [...] and fur­ther, if he once este [...]ed to take either place or ti­tl [...] of honor vpon him in his pre­s [...]nce, he would ma [...] him know him selfe, as too [...]reat [...]n indignity [...] so highly [...]scen [...]ed of that honor he was of, [...] h [...] & bloud to be suffered: & th [...]t be should well know, that honour consisted not in popular applause, nor yet [...] excesse & fur­ [...]it of worldly [...]ches. The other example was of a Noble mans son, who being priso­ner to a Knight, f [...]r that the said Knight had en­ [...]red, into some [...]ai [...] with [...] concerning hi [...] Noble bloud, be tooke him by the slee [...]e, as they w [...]re in go [...]g o­uer a stile, & passing ouer before him, said. Know you Sir H.B. I am W. sonne of W Lo. S. and though I gaue you place before, yet hereafter I will not, neither can I without preiudice of my house and honour do it, &c. and vsed with contempt either of their function or of the Sea Apostolike, by whose authoritie they pleade. Marrie yet herein also with a different respect had to an aduersarie of an other profession and religion (whom in these times to contend withall it were in vaine, and but an occasion of moe dangers, many blasphemies & greater sinnes:) and to one that is of the same religion the secular Priest is of. A verie fit example agreeing whereunto was of late shewed by one se­cular Priest to three sundry persons all Catholikes, and one a Priest Iesui­ted: to the first being a Gentleman, but yet meaner of calling then either of the other, he gaue place at table hand, wall and stile: because he saw it proceeded of simplicitie, inciuili l [...] & rudenesse in him (though perhaps entermingled with some spice of s [...]l [...] conceit and sawcinesse) and withall there came no contempt of Priesthood dire [...]tly thereby. The second ha­uing also before time alwayes giuen place, because he was an intending person, & one that thought himselfe no small foole, being able to dispend 800. pounds by yeare; the said secular Priest on a time reasoning with him about these matters in contention betwixt the Seculars and the Iesuites, and perceiuing his Iesuiticall contempt of Priesthood, tooke him by the sleeue as they were going to diner (in a Catholike cōpanie where he was sure) and thrust him back, sitting down before him, telling him in plaine, the case was altered: & that though he had winked at his arrogancie be­fore, yet nowe he must for the honor of Priesthood make him knowe dutie, and giue place to his better, &c. To the third, vnderstanding that he had bosted much of his gentilitie and noble alliance, and that ther­fore he was to be preferred before any other secular Priest that was not a Gentleman of equall calling with him, they iumping iust together vp­pon a time at diner, he put him backe, and after the table was drawne taking him aside, he saide: Sir, I vnderstand you boast much of your gentilitie, preferring it before your Priesthood, to the great dishonour of your function: It is a fowle bird defiles his owne nest: a base minded, ig­norant and vnworthy Priest that knowes not whether he takes his place accordingly or no to his dignitie and calling: and as worthie to haue the skin razed, cut off, and fleyed both from head and hand, and so degraded, as an abuser of noblenesse and gentrie deserues to haue his colours reuer­sed, his armes puld downe, and his coate puld ouer his eares & so degen­tred for euer after. Know you therefore first that it is no note of pride in a gentlewoman of Royall bloud maried to one of Noble, to take place of her Ladie mother in law, or her owne mother in some case, if matched with one of honour borne, and highlier descended then her parents are. Secondly this is the difference betwixt spirituall and temporall Gentrie, that the former by Priesthood is charactered in the soule, and therefore [Page 118] may it be prophaned, and the partie disgraced, the stampe can neuer be ta­ken away: whereas the latter may not onely be prophaned, but as clearely taken away, as if he had neuer bene. These two speeches going currant, scil. that a Duke being proued a traitor is made but a yeoman, and scarce so sub­stantiall a man: but a Priest though an Apostata, yet can neuer be vnprie­sted againe. Whereupon it commeth to passe, that as worship yeeldeth, where honour comes in place, and therefore a Noblemans sonne being dubbed Knight, rather looseth his place, and diminisheth or obscureth his honour then any way increaseth it, vnlesse it be by name to his wife, by ma­king her a Madame of a Mistresse: so gentrie is augmented, where priest­hood is charactered: and therefore a diminution of honour to insert gently, as an argument of a priestly title, or ecclesiasticall dignitie. Thirdly then and last of all it followeth hereupon,As Priest amōgst Priests take their place agreeing to their senioritie of priesthood: so no­bles amongst no­bles, and gentles amongst gentles, according to their senioritie of crea­tion: yet as we see it often hapneth, that some gentles by their audacity, others by reason of some great friend, or affied potentate in Court or else­where: others by their wits being of quicker spirits, & withall hauing many better parts in them for to winne fauour and merite the place of aduance­ment, then other seniors of their degree & calling▪ and others meer­ly for their welth and present em­ployment, being otherwise farre inferiour, &c. so the like doth hap­pen often amōgst Priests vpon the same occasions, which sometimes may be tollerable & sometimes not. that Priests amongst Priests take their place according to the senioritie of their Priesthood, (vnlesse either by of­fice, Doctorship, or some singular other endowment attending on their function it be otherwise allowed of and giuen vnto them) clearely abstra­cted from all respects had to their generous bloud therein. And some moue a doubt, whether a Noble mans sonne comming to be priested, haue any prerogatiue giuen aboue other Priests by reason of his Noblenesse: and questionlesse if he be a Monke, Frier, Iesuite, or other religious person, he looseth the place and title of his former honour, as dead to all such titles ac­cidentall, as whose proper essence is not inherent in the soule. But if he be a secular Priest, then it seemeth he keepes his place of honour still, because as I told you in part before in the forenamed Quodlibet of Fame and Report, an absolute Priest by the lawes Canon and Ciuill is a Knights fel­low in place taking, but not aboue: and by consequent as a Noble mans sonne takes place of an ordinarie Knight that is not equally Noble as well as he: so doth he also of a Priest, &c. But now whether in place taking it be a diminution of his Honour to be priested or not: there may be a question: and I say it is not, by reason of the person whome he represents, which is the Deuine Maiestie of God, his Omnipotent maker and most mercifull Redeemer. For like as Moyses by the Leuiticall lawe, appointed an order amongst the Aaronicall Priests, that they should be in degrees one aboue another, vntill they came ad summum Pontificem: which he did aswell to a­uoid confusion amongst themselues, if all were equall, as they were for two thousand yeares space and more (during the law of nature, the first borne of euery familie being alwaies a Priest, Lord and King, or Soue­raigne ouer the rest of his familie and kindred,) as also to prefigurate the like order now kept throughout the Christian world, vnlesse it be among the obseruants of the Puritanes and Iesuites platforme and principles: yet still stoode this sentence true, pronounced by the Prophet Ioel, many hun­dred yeares after Moyses gaue the law, that Labia sacerdotis custodiunt sa­pientiam & legem requires ex ore illius, quia Angelus Domini exercituū est: [Page 119] (making euery Priest a Legifer and King, and by consequent a Kings fel­low and Princes equall, in prescribing of lawes by the authoritie of the lawes of God, of nature, and of nations.) So although in the new law, or law of Christ and vs Christians, the Melchisedicanian priesthood be sub­ordinate in deuided orders one aboue another, euen vsque ad summum pō ­tificem, and before and since for auoiding of cōfusion in place taking and other respects, the lawes Canon, Ciuill and Municipiall or common of this land haue assigned to Priests their places in order as afore is said: yet for that they represent the person of Christ by the merits of his death and passion, in a higher degree of perfection, aproximation and worthinesse, then any of either the old Moysaicall law, or yet of the new innouate Ie­suiticall familians, although for order sake in ciuill conuersation they keepe a decorum in place, with a correspondence betwixt the States Ec­clesiasticall and temporall, as a Subdeacon before a Gentleman, a Dea­con before an Esquire, a Priest before a Baronet, a Priest & preacher,If euery Priest shold take place agreeing to their Vice-gerencie vnder Christ, there could be no order kept, all be­ing of equall po­wer in respect of Priesthood: ther­fore was it well prouided by the lawes, and pro­ceeded of insti­tution deuine, as may appeare by our Sauiours giuing of prehe­minence to Saint Peter aboue the rest of the Apo­stles, that were as well as he all e­qually Priests, that the power of iurisdiction should be a note to take their place by, aswell amongst them­selues as amongst others abroad in the world. or Doctor of Diuinitie before a Knight, &c. And finally, although in re­gard of the same order, a Nobleman or his sonne take place of all these: yet alwaies Ioels sentence stands inuiolate, ratified, confirmed, and aug­mented with many sacred, sanctions, priuiledges, and prerogatiues due to the priesthood now, which were not so before: in regard whereof the highest honour temporall on earth is no whit dishonoured, but rather hath an augment of honour by his Priesthood: which to confirme, that holy Bishop Saint Ambrose was bold (being moued by the Emperour and in his princely presence to drinke to the best man at the table) to take the cup with a wassall to his Deacon, saying: all peace, health, ho­nour and happinesse to you my Lord Emperour: your Maiestie knoweth that a Priest represents the person of Christ, and his Deacon supplies the place of an Angell: and seeing the lowest Angell in heauen is farre to be preferred before the highest dignitie on earth, pardon my dread Soue­raigne, if I haue done your Highnesse command, and preferred my poore Deacon in the cup before the Imperiall Regalitie of Caesar. Yea what else but onely this doth it meane, that the poorest Priest on earth, if ad­mitted to heare the Popes, Emperours, or any other King or Prince his confession, sits couered in his chaire, while the other kneeles bare headed at his foote, to receiue absolution at his hands. But enough of this mat­ter.

THE ANSWERE.

IN matters wherein there is some difficultie, daunger, losse, reproch, or shamefastnesse, a man may, and a true friend will often attempt, act, and performe that for his friend which he would neuer dreame of nor wish to himselfe: and then by consequent it is cleare, that a man may do equally and as much for another as for himselfe, in the case proposed in the former article. And a simple politician is he that will do it either immediatly for himselfe or his friend. For alwaies the farther off it is contriued by a fourth, fifth or tenth person, and that a thousand miles a sunder: the more cleanely politically Machiuilean-like cōueied it is. An example wherof that ignoble Polipragmon father Parsons (though to the condemnation of his Atheall proud aspires, yet to the high commends of his naturall ingeny) may be to all posterity in his practise for a Cardinals hat. The deuice for which was as followeth.

After many practises of father Parsons and his fellowes, against her Ma­iesty and the English Crowne, Kingdome and State (whereof we will speake anone) aswell by his agents in England it selfe, as also in Italy, Spaine and Flanders, finding the secular Priests at Rome and in England alwayes opposite to his wretched designements, most vnnaturall attempts, and trea­sonable practises, Cardinall Allane being now dead, and Doctor Wor­thington homo secundum cor Parsoni, ruling all the rost in the Low-coun­tries amongst the Seminaries: as that couertly sullen surly Prelate fa­ther Holt, did amongst the souldiers and other pensioners there: hauing deuised many shifts for father Parsons aduancement, and all failing, at length the King of Spaine was made acquainted therewith, and how that the stu­dents & others of our nation, were bent against the fathers for his sake (for­sooth) in that they sought the establishing of the English Crowne to his royal issue, whereupon his Maiesty wrote earnestly to his Holinesse Pope Cle­ment that now is,A very [...]k [...] l [...]t to this is their now proceedings here in England, to get bowes and gi [...]les, vagrant fel­lows, and such as [...]ee by these scol­ [...] & [...]ilings against seculars, [...] it euery [...] what a part wa [...] it for the [...] to write [...] [...]terly against such blessed men as the Iesuits are, wh [...] [...]only vphold religion amongst [...]s he [...] England, wh [...]h otherwise [...] [...]qua [...]le, &c. and to other Cardinals, that in any case they should support, beare out, and mainaine the credite of the Iesuits, against the com­plaints of the English: who without all cause, reason, and sense, but by be­ing seduced by the Queene of England, did greatly calumniate these holy fathers that sought their countries good and happinesse, as he affirmed.

Whiles this was a hammering in drawing the kings affection from all the English & seculars to the Iesuites in generall: the aboue named agents like gallant states men father Holt and Doctor Worthington drew a very formall letter, petitionall or supplicatiue, in the names of all the common souldiers, laborers, artizens and pentioners, aswell men as women equally without difference, yea the yery scullians, landresses and seruants were not omitted in that pitifull complaining, shewing to his Maiesty the king of Spaine, the present calamities that England stood in: most humbly beseeching his Ca­tholike Maiesty, in regard of the great affection and care of our country, and the afflicted English, he would vouchsafe to deale most earnestly with [Page 121] the Pope to preferre that vnworthy, dishonorable Prelate father Parsons, to the dignity of Cardinall: affirming it to be the only way to bind and vnite the English to his Maiesty. (Miranda canunt sed non credēda portae.) But what was the issue (nunc spectatum admissi risum teneatis amice?) In expectation of the same preferment, and for what causes else is to himselfe best knowne, & are not much material: this good father went to Rome on pilgrimage, (you may please to imagine out of Spaine very deuoutly, or rather directly) in the yeare 1597. Where he no sooner arriued, but presently he was visited or rather courted with two Cardinals at his lodging, to wit Cardinall Baro­nius, and the other a Spaniard. This extraordinary curtesie and honor done vnto the poore man, gaue present occasion of some speech in the city, that out of all doubt father Parsons should be made a Cardinall. But the conceit begun thus in Rome, ended there also with a merry iest. For father Parsons being counselled by the Phisitians to keepe his stomacke warme, sent his brother for scarlet to make him a stomacher, who of likelihood so soone as euer he heard the name of scarlet, he was possessed vpon the sudden with so affectionate an opinion of his brothers aduancement, that forgetting his in­tent to haue onely a stomacher, he procured two Marchants to carry in a whole wagon loaden with diuerse peeces of scarlet, to his brothers lodging for making of his Cardinals robes, giuing it out by the way to all his ac­quaintance both going and comming, that his brother foorthwith should be made a Cardinall.

When this surly father saw such packes of scarlet brought vnto him, no maruell though he greatly wondred at it: but finding his brothers error, he was in a great chafe, and mightily confounded, as easily seeing what sport it would be to those that should heare of it. Whereupon in all hast he dis­missed the sayd Merchants, as secretly as he could out at a backe doore: howbeit it was so open and notorious a iest, as it could not be concealed, but caused indeed many to laugh at him. Amongst the rest one little fauored of this good father hearing of it, came to his lodging in merriment, to con­gratulate his new aduancement. But as soone as father Parsons knew the purpose of his comming: yea (quoth he) doth he know it: then will it be in England within this fortnight. And thus much for seeking aduancement.

THE ANSWERE.

IN a matter of fact, if the vnworthy be to be preferred, or his maliuolous intent or insufficiency made knowne to be such, as by winking at him he [Page 122] will be the ouerthrow of the Church or common-wealth, or of the head or some publike member or speciall parcell thereof: verbi gratia: of the Pope, Prince, chiefe Prelate, or Magistrate, vpon whose high prudence the gouernement depends, or of some speciall corporation, &c. then and in that case he may haue a defamation cast out of him, which yet is not pro­perly to defame or detract him, but to detect, discouer and disclose his mis­chiefe and vnworthinesse: alwaies preferring bonum publicum before pri­uatum. The Iesuits bea­ting the world in hand, that they are the only men on whose Athlan­tike shoulders the whole frame of the Church and common wealth dependeth: may easily vpon so phantasticall a perswasion bring people to beleeue that it is so meri­torious a worke, to detract, cast of, and pull downe all that side not with them, as whosoeuer doth so arbitretur se ob­sequit [...]m prastare Deo. But although ignorant people (not acquainted with cosinage, Atheisme and vil­lany, that the wit of man or malice of the diuell can inuent,) seeme & be incredulous, as not possibly in­duced to beleeue such horrible crimes as the Ie­suites haue com­mitted: yet the wiser sort know­ing that those in a farre higher degree of perfe­ction and neere­nesse to God, then any Iesuite is in, haue committed as foul [...] and fearefull offences, make no question of it but the like may be in them, and do iudge all things written by the seculars against them to be true, the rather for that the Iesuites being not possibly able to cleare themselues: haue onely these two naked shifts, scil. the one to deny all as lyes: the other to defame all as ca­lumnators that write so. And vpon these two Atheall grounds to stop all meanes of comming to triall before his Ho­linesse, and in the meane space to incense the people against the seculars, as those that haue committed the fowlest or me that euer was in writing of bookes against them. All which the wiser sort do see it but an Atheall deuice to hide from the world their abhominable facts: as though it were a sinne to make knowne a traytour, an hereticke, an apo­stata, an Atheist, a cosiner, a cut-purse, a theife, a murderer, or a knaue in graine, &c. But if the case concerne himselfe onely, or his owne sole corpora­tion, company or society, in opposition against another, either equall or superiour to it: then is it most odious in the sight of God so to do. And this is a right Atheall Machiuilean deuice of the Iesuits, who passe all that euer yet were for detraction, and taking away a mans good name: yea euen when they haue tormented a man to death, yet haue they most slie and cunning sleights, to make it seeme apparant they neuer did such a thing: and withall to make the party thus crucified by them, yet still to be con­demned of all the world as maledictus and an iniurious slanderer of them. Nay, which is admirable, they haue gotten such a hand ouer the ignorant multitude, as euen these things which are written and discouered of them to the sauing health of many a soule, that otherwise would be drowned in heresie, and sinke in sinne by following of them, besides their preserua­tion thereby from falling into the danger of the temporall sword, by this tribe of traitors and conspirators: yet haue they gained peoples hearts so farre as they will neither reade nor heare of their owne dangerous and dam­nable state (if they hold on) whereunto they are brought by them. But on the contrary cry out of all bookes, letters and speeches, that may tend to the discouery of these mens neuer heard of more Atheall and great impiety. Which drift of theirs is nothing else but a meere sorcery, charme, or inchant­ment, to cast poore soules into some apoplexy, lethargy, or other drunken disease, or sweete poyson that may soonest worke at their hearts (for the sweetest poyson is a toade: and therefore the speediest death) and lull them asleepe, vntill they be past recouery, and then rowsing them vp, they so in­chanted are like madmen, or such as runne to go hang, drowne, kill, or burne themselues: as many haue in the froth of their phantasticall, erro­nious cursed zeale: whō yet whosoeuer should haue sought to haue saued, preuented, or perswaded to take a better course, and to renounce the diuell and all such false illusions, perswasions and suggestions put into their heads by man, woman, or wicked spirite: they would haue bene ready to haue [Page 123] slowne in his face for it. And euen so many otherwise deuoute Catholikes led away with a vaine and erronious conceit had of these new Scribes, Pha­risees and hypocrites the Iesuits: are brought into such a fooles paradice as it is probable, if some did see them sinke downe quicke into hell, they would be ready and intreate to go with them, imagining they were in hea­uen, wheresoeuer a Iesuit were amongst them. Which is no lesse blasphemy then to affirme visionem beatificam or beatitudine à presentia diuina proflu­entem to be appropriated vnto them. Neither neede any to wonder here­at (though no Catholike nor true Christian heart but may lament it) seeing of late yeares that absurd pseudochrist Hacket had so many followers as this wretched Polipragmon Parsons in his Philopator doth affirme, that the vaunts those base companions (Hacket and his company) then made (scil. of 100000. to be of their mind in England) is very probable to be true: taking Puritanes, Barrowists or Brownists, Familians, Anabaptists and Atheists all put together: and knowing the Iesuits haue a more plausible and deceit­full meanes to deceiue poore soules then any of these: yea more colou­rable deuises then the familie of Loue: who at the first set out bookes as Ca­tholikly written as any could be: so as you should hardly haue perceiued any heresie, or any other villany to haue lurked in them: vntill the very vp­shot, Epilogue, or conclusion in the last chapter, leafe or paragraffe, where­in my selfe once noted how cunningly they dealt to delude the simple and ignorant, with a very like perswasion to this of the Iesuites, scil. That all being bound to seeke for perfection which consisted in renunciation of property in any thing, but to haue all common as it was (say they) in the Apostles time, when euery man and woman sold all that euer they had, came and did cast downe the money at the Apostles feete, and liued in common together: none taking any thing of their owne but as the Apostles assigned them. So this state of perfection being (say the Familians) quite extinct and gone out of the Christian world: we are those whom God hath illuminated to repaire, restore, reduce, and make perfect the same againe, &c. And doth not I pray you the Iesuits doctrine and vaunt of their per­fection tend to the same end, in as bad, if not a worse manner then the Fami­lians? Reade the second Quodlibet of plots by doctrine, for your better in­struction in this matter. And so to returne to the Atheall order in pollicy, obserued by the Iesuites in defamation and detraction of others for their owne aduantage. Although they do it by sundry meanes: yet so many de­uises they haue for making their platforme of aduancement to a spirituall monarchy, strong and impregnable (if it were possible) as when I haue done with these ten Quodlibets which containe as you see each one of them ten a peece, and euery one of these ten moe (one with another, which amounts to a thousand) yet shall I be ready, and perhaps put it in practise, to make vp a new greater volume then this of so many moe: the very complementall and historiall summe of all plots, practises, stratagemes, pollicies and [Page 124] deuises that euer either art, wit or mallice could or hath inuented: being re­gistred, refined, polished, and reduced into a formall method by them. But to auoide prolixity so much as I may, and discouer them as they are: I will onely take one principle or maxime of their mischiefes, obserued by them for this matter, as followeth.

In the practise of detraction there is great skill to be vsed many wayes: but the chiefe points to be kept are these two, the one that the matter haue some shew of probability in it selfe: verbi gratia as to excuse a modest, graue, & sober man of drunkennesse, who neuer tasted of any wine, sider or strong-beare in all his life: the presumption must be this, (with witnesses of it:) to wit, that he was seene twice or thrice go in or come out of a Tauerne or Alehouse, &c. so to accuse another (though as innocent as Ioseph or Su­zanna) of fornication or adultery: the presumption must be that he found such two together alone in a chamber, or other place of suspition, &c. there being no man nor woman liuing but may be thus calumniated and slaun­dered in whatsoeuer a right Atheist listeth. Then the second point is: that hauing a ground ab exemplo to build vpon, what kind of detraction he pleaseth, he must alwayes apply the infamy in iust opposition to the true same and report:Of all other sins detractation is holden of diuines to be most dan­gerous because fame slieth far­thest, and would the b [...]ck [...]iter ne­uer so gladly make restitution, yet he can n [...]er pos­sibly performe it, ne [...] he [...] in respect of the number to him vnknowne, to whose ca [...]e, the slaunder is go [...] Neither y [...] in [...]e pect of the matter it selfe: the most part per­swading them­sel [...]es that some s [...]h thi [...]g there [...] more or lesse, though now it be [...] colored, [...] vp a­g [...]e. Therefore [...] the Ie­su [...] will be [...]ble to [...]ke amends [...] [...]g so [...] [...]d [...] h [...]rs yet on liue: I leaue it to their strict actions, where they shall find that animus non detractandi will not [...] their t [...]nes. But yet on th [...] contrary, the seculars hauing animum detectendi of them in their proper colours, [...] of iustice to make all men beware of them and their false doctrine, in this point of casting out a slander, or de­ [...]ing of any opposite to their wicked courses. and be euer sure to defame a man most egregiously in that wherein, either he knoweth himselfe most faulty and likely to be ouer­throwne, or else whereby as by an opposite vice to that speciall vertue, gift or grace noted in his aduersary, he onely hopeth to ouerthrow or attaint his credite for euer. For it being not more common then true: that there is no fire without some vapour or smoke: no man condemned without some suspition, nor any slander raised without some occasion taken or giuen by one thing or other: so the party once thus detracted, were he as innocent as Christ himselfe, yet should he neuer be able to put it out of all mens heads, but that some would thinke it either was so, or little otherwise, or something was amisse. Conformably hereunto if the party be prudent, of a stirring wit, a quicke spirit, and a working head, &c. giue out that he is but a foole, one that can keepe no counsell: will for a faire word tell all he know­eth, and hath nothing in him but a blind Bayardlike boldnesse, &c. and either learne out some ouersight or other committed by him, or else get some one or other to supplant him in the premises (which may happily be done in some small trifling matter, with the wisest men in the world) the common speech being most true aliquando dormitat Homerus) and then let that ouersight be a current of course in generall tearmes: that he is b [...]t a weake, silly, peeuish, foolish, impudent body, and say: for exam­ple, why, did he not do, or tell this or that? &c. If he be of a good ca­riage, gouernement, discretion, learning and iudgement, &c. giue out he [Page 125] is rash, vnexperienced, of no study, learning, nor quality, nor of any beha­uiour to the purpose, &c. If he be to enter into any office or gouernement: cry whow! what he a Cardinall? a Bishop? a President? a Doctor, &c. and laugh him or them (that report it, or wish it) out of countenance for it. If he write any booke or worke of worth, ieast at it, scoffe at it, find some speciall fault or other in it: as either that he brings no proofe but of his own surmize, or that his author was of no reckning, or such a place, person, time or actiō, falsly alledged (which in historicall discourses, indeed sometimes may be a­mongst the soundest & surest chroniclers that are, as all men know it) or this sentence without sense, or this false and corrupt, or but a childish discourse without substance, method or stile in it: or but a plaine dunce, doggrell, dot­trel, or without any phrase, but all in inkehorne termes, or written of splene, malice and disdaine, and but an infamous libell: and so reiect it as vnworthy the answering, or yet (and much rather) not worth the reading. If he be like to win or haue won the harts and affections of some great persons: or stand in grace and fauour, with such as may countenance him out: let gifts walke to some night Crowes, or other vnfriends or backe friends that may by bribes or other enticements be set on to incense against him: as to be but a base fellow, a blab, one of no talent, nor account, nor reckning in places where he hath liued: a discredite to haue him in their house or about them: or to suffer him to be in their cōpany, or haue any dealings with thē, or for them, &c. If he be framed by nature to be of a good disposition, af­fable, and of a commendable and vertuous life: say he is but a dissembler, ambicious arrogant, a spy, a counterfeit: an apostata: an Atheist, &c. and be euer ready to cry whoreson first, in that vice whereof thy selfe art guil­tie, and against that vertue which in the other may preiudice thy purpose. And alwayes be sure to haue examples in readinesse, be they neuer so bald or impertinent to the purpose in their originall: to confirme that which is intended against him to be true: which to haue plenty of in store: the rea­diest course is: to harken out in euery house, place and company, where such as thou intendest to detract haue liued: and as it is almost impossible but that amongst the dearest friēds that liue on earth, there wil somtimes be some crosse words, or light dislikes: so alwayes to learne out where such are: and if that will not make a breach, then for to cast out some thing or o­ther of one or both, whereby to make them fall out and part company: that all and more then all, that the one knowes by the other, may be knowne & so worke vpon it accordingly as before. Amongst many experiences of the Iesuits malice in these practises of detraction, I will here set you downe on­ly two examples: one concerning my selfe, which I will be brief in here, be­cause in the Apologie for mine owne purgation, you shall heare of it more at large: and the other shall be concerning the Students at Rome, wherein also I will be sparing, and take nothing but for this purpose now in que­stion, for casting out of a detraction, and thus it was for both apart.

It is not vnknowne to all Catholickes in England, how easie a matter it hath bene since the Iesuites began their raigne amongst vs, for sundrie lay persons if neuer so little crossed in their intents and purposes: or if that he (who is their gstostly father) wil not applause vnto them in euery thing they do or say; how that presently they will take pepper in the nose, with caeteri volunt, and so vtterly refuse him, and chuse another ghostly father to their liking: or at the Fathers or some fautors of theirs, appointment ouer them. And no where sooner doth this happen, then where these ghostly children are, that being giuen to loose life, or other kind of wanton behauior or scan­dalous libertie, will not leaue off their leud courses, nor endure to heare, or be aduised, ruled and perswaded by their ghostly fathers in things pertai­ning to their soules behoofe. Whereof I hauing tried many rufull experien­ces: one amongst the rest was about a Letter sent vnto me by a speciall friend concerning an Honorable person verie notoriously defamed. Who hauing bene my ghostly child, it was obiected against me by my aduersaries (some of the Iesuitical faction,) that I knew of such lewdnesse and winked at it, &c. This rumor although I straight imagined it was but a deuice to make the parties and me fall in dislike at least one of the other: yet could I do no lesse then signifie by letter so much vnto the partie on that behalfe, and for mine owne discharge wrote somewhat sharply, and yet in all charitable manner to auoid such company, &c. But how it proued the effects shewed. One of the Iesuits faction got presently an interest there in that partie: and I was persecuted, made odious to some of my friends, and threatned (of a carpet Cales knight) to be killed if euer he could meete with me: yet anima mea in manibus meis, it was the least thing I feared. Another like to this was shortly after about one of no lesse Honourable calling: of whom hauing heard and seene such dealings as neither with a cleare conscience could I a­nie longer winke at as the case stood, neither could I find anie hope or like­lihood of continuance there, after the yee were once broken by reason of the heauie persecution I alreadie sustained by certaine lay persons of the Ie­suites faction, that most basely laboured by continuall slaunders, vile spee­ches, and most false reports to worke me out thence: hauing first gotten my stuffe conueyed from the partie in secret (as no whit deceiued in imagining what would followe) and then making a separation betwixt him and his wench, causing her to go home to her parents: presently hereupon there arose such a huffing perrie against me that I was forced to betake me to my heeles; and euer since haue liued banished from the place and companie of those I euer dearly honored, regarded and affected. And these two no­ble persons are now most earnest prosecutors of the Iesuites and Arch­priests sedition, falshood and faction: notwithstanding that the latter hath heretofore often conceptis verbis most deepely detested them, with many vowes, promises and protestations, neuer to admit of any of them, yea or of any other, that preiudice either our cause in generall, or [Page 127] my selfe in speciall. Sed tempora mutantur & nos mutamur in illis: yet to this day will no blustering speeches nor big lookes get that party a good name or credit, but to be a stale and laughing stocke to the Ie­suits for some noble bloud that is the best in the sayd parties body. The reason wherof I could tel pardie, Sed transeant ista, &c. Now to the detra­ction of the students at Rome: therein onely a word or two of father Par­sons impiety in his letter dated at Naples the thirteenth of Iuly Anno 1598. to make the English students odious to all posterity, so much as in this wretched caitiffe lyeth: affirming that such of the students as opposed thē ­selues against the fathers, were not well established in the grace of God, when they came to Rome, or had no due preparation to the calling of Priesthod, yea, he spareth not our mother City, but impeacheth the cre­dite of it most egregiously: it being the seate of Christ his honour here on earth. His words are these.

When I came to Rome (saith he) I found the Colledge as a field with two hostile campes, within it father Generall and his assistants wholly a­uersed and throughly resolued to leaue the gouernement, &c. And taking vpon him to shew the causes of those long troubles in the Colledge, he saith: Some thinke that it is in great part the nature of the place that in­gendereth high spirits in them that are not well established in Almighty Gods grace. For comming thither very young, and finding themselues presently placed and prouided for abundantly,This speech had bene fitly applied to father Parsons himselfe, and may iustly be returned vpon him and his society. and acquainted daily with sights and relations of Popes, Cardinals, and Princes affaires, our youthes that were bred vp at home with much more simplicity: and kept vnder by their parents and maisters, more then the Italian education doth com­port, forget easily themselues, and breake out into liberty: I meane such as haue run astray and lost respect to their superiours in Rome. And this opinion of the circūstance of place is greatly increased by the iudge­ment of strangers: both Spanish and French, Flemings and other nations: who affirme that they try by experience, that their people which liue in Rome, if they be not men of great vertue, do proue more heady afterwards and lesse tractable then others brought vp at home. But yet to this other men of our nation adde a second reason for the English Colledge which is at Rome, being a place whereunto many young men do resort, onely v­pon a desire of seeing nouelties. When any come thither of the English na­tion, & find such a commodity of study and maintenance & themselues in want and misery, they made suite for that whereunto perhaps they had no true vocation from God, nor due preparation in themselues, to so holy and high an estate: and so being once admitted, fell afterwards into disorder, and to put out of ioynt both themselues and others, &c.

Thus farre this impious father sheweth it to be the want of grace in some, and want of true calling in others, that they disagreed with the Ie­suits. But now to heare his report of the estimation that our English stu­dents [Page 128] and Priests haue gotten by their being at Rome, I thinke it will make all parents afraid, and all our youth abhorre comming at Rome amongst them euer after, vnlesse their parents wish, or themselues intend to haue them all Iesuits, or at least Iesuites bondslaues, to sweare to whatsoeuer they say, to trot and trudge whither and when they please, and to runne their most traiterous race and cursed courses, inhumane, odious, hatefull to God and man. In good faith (deare Catholikes, Lords, Ladies, Gentles, or whosoeuer you be that haue your children or other friends vnder the Iesuits tyrannicall yoke in bondage beyond the seas: pardon for Gods loue, par­don my vehemencie on your behalfe, against these malignant wretches.) I could not with patience set hand to paper, after I had read this letter fol­lowing, but walked two or three turnes vp and downe in my chamber, trēbling in anger, with my heart as high as my head, to thinke on the villany of this bastardly runagate Parsons: (cursed be the hower wherein he was borne, this filius peccati, sacrilegij, iniquitatis, populi, Diaboli) how euer he durst come at Gods holy Altar, after his blasphemies, and outragious spee­ches, and writing against the secular Priests and Students, most falsly, irre­ligiously, and Pharisaically laying his owne sinnes, and the rest of the Iesuits seditious vprores, and more then heathenish impietie vpon the innocent most cruelly persecuted by them all, and by him in speciall aboue al the rest, as most cruell Iewish harted vnnaturall. His words are these.

Lo this wretch: There is no true humilitie, obedi­ence, nor other vertue, but in a Iesuite or his bondslaue. Baconius (saith he, and that was one of the Cardinals that came com­port him at his lodging) often told me that our youthes bragged much of their Martyrdome: but they were refractarij (that was his word) had no part of Martyrs spirit which was in humilitie and obedience. His Holinesse often­times told me that he was neuer so vexed with any nation in the world. For on the one side, they pretended pietie and zeale, and on the other, shewed the very spirit of the Diuell in pride, All the world knoweth these things rightly to simbolize with Parsons, and the rest of the Iesuits. contumacie, and contradiction, &c. and euer now and then his Holinesse would put his finger vp to his braine, signifying: that there stood their sicknesse: and so would most of the Court, when they talked of them, saying: the English were indiauoluti, and like words. His Holinesse ad­ded also, that he knew not what resolution to take: for on the one side, to punish them openly, would be a scandall, by reason of the heretickes: and if he should cast them foorth of Rome, some had told him that they would become here­tickes, &c. Lo what a long lowd lye this Puritane Iesuite hath brought to a loose end, falsely fathered on his Holinesse against the seculars: all the world knowing the Iesuits to be the men most like of any other in the world this day, to fall into the most blasphemous heresie and apostacie: as these that are become alreadie incorrigible of any Prince, Prelate, or people. And a­gaine he saith, that I haue heard his Holinesse often, and diuerse Cardinals more often report, with exceeding dishonour to our nation, the headinesse and obstinacie of our youthes. So as now many great and wise men begin to suspect, that the sufferings of our blessed Martyrs and confessors in England, was not [Page 129] so much for vertue and loue to Gods cause, as of a certaine choller, and obsti­nate will to contradict the Magistrates there, &c.

O monster of all other (for so I may well tearme thee, because I imagine thou art an irregulate Priest, by reason of thy aspiring hart, which probably wold neuer permit thee to seek for dispensatiō of thy bastardly base bloud!Sundrie mischie­uous practises of impiety are amōg the Iesuites: yet of all their ma­ximes, this is one of the most inhu­mane, bloudy, cru­ell and mercilesse, to wit: that who­soeuer doth not approue and ad­uance Fa. Parsons, and some of his fellowes conceits and courses tou­ching our country & nation: (though they be neuer so foolish, rash, furi­ous, scandalous & dangerous: nay though men be desirous to sit stil, and meddle no­thing with them nor against them one way or other) yet if he do not ayde & assist thē, yea & be currents of their fatall course in al things it is lawfull, yea, meritorious, to haue such per­sons infamed, by casting out any calumniation a­gainst them that may discredite them: the practise wherof, how ma­ny poore Priests in England haue tasted? nay who hath not? there being not one se­cular Priest, whō lesse or more they haue not defa­med: yea no Prince, Prelate, Lord, Ladie, or other person is free frō the sting of their tongue, vnlesse they be Iesuited.) wo woorth thee wretch: wo woorth thee and all the Iesuiticall broode: who to maintaine thy ambition, hast brought this obloquie, reproch and discredite vpon our deare countriemen and brethren, innocent, harmelesse hearts, torne out bleeding by thy massacring mercilesse crueltie. No lawe was made in this land for shedding the guiltlesse bloud of Priests, vntill thou and thy traiterous race by your conspiracies, brought all into iealou­sie: thou in the meane space, like a base dastardly coward (as commonly all traitors are) taking thee to thy heeles: and when any thing happened that might yeeld profite, praise or esteeme, tu & domus tua (the perturbers of Israels peace) arrogated it to your selues: if any thing were discouered that might breede daunger, you attributed it to the Seminaries and other secu­lars: thou still reuiuing old rebellions, and thereby causing new persecuti­ons vpon the seculars and other Catholikes, shrowding thy seditious pra­ctises vnder the wings of the innocent, and thereby making our Prince and countrie odious to all nations, for shedding so much guiltlesse bloud: whiles the State knew not who were guiltie and who were free: and yet not con­tent to haue imbrewed thy irregular hands ouer elbowes and all vp to the shoulders in occasionating so much bloud to be spilt, to keepe still in hope thy ambitious heart, hast thou now opened thy prophane sacrilegious lips to bring all into iealousie and suspition one of another: to make both Pope and Prince, Martyr and Confessor, secular and temporall persons odious to all the world: and to themselues most hatefull, iniurious and contradictious. Hath not all Europe talked of our English persecutions? And hast not thou and thine bene causers of it here, and brochers of it abroad in other nations to thy Prince and countries infamie? Haue not all nations where the English liued, honored the secular and Seminarie Priests for their innocencie? haue they not sought to haue had their praiers, and desired them to offer sacri­fice for them, before those of their owne nation? And dost thou as a Zoilus Timon, of an enuious emulation at the reuerend esteeme had of them, con­demne them to be men of euill spirits? haue not they liued in honour, grace, and fauour with Princes, Nobles, and people of all sorts where euer they came: some stooping to kisse the ground where they went: others hurling foorth vollies of sighes at their departure, knowing they came like lambes with innocent hearts amongst their deare countreymen and friends, made wolues, tygers, and lions against them by thy meanes? which few of the in­nocent knew of, and none of them grieued, euer dreamed of: so closely thou kepst the venime in thy rankred hart? Haue not sundrie Popes much bewailed our countries desolation, shewed true Gregorian affections to­wards [Page 130] the English nation: often entred into patheticall discourses of our youthes, to see so fine, delicate and daintie a breede of wits, come from vnder the North pole: and sometimes shed fatherly teares in sending of them hither into the bloudie shambles, which thy railing libels and trai­terous practises had prepared for them? both Pope, Prince and Priest be­ing abused, deluded, iniuried and vniustly condemned by thee and thine? Haue not all those that came malecontents thence, bene such as exposed themselues to thy Iesuiticall pride, impietie & trecherie? And doest thou now dare to say, their sufferance was of choller, and obstinate will to con­tradict the Magistrate here? nay darest thou father this new hatched lye of thine haughtie braine vpon his Holinesse? for whose cause, and for our obedience to the See Apostolike we chiefly, wholly, and onely suffer, as brought into iealousie here for our obedience that way by them? O wret­ched seede of Caine and son of Belial! thinke not but thou shalt one day reape the shame of this report, and end thy daies with ignominie and staine to thy societie, as the most impious detractor on earth that euer liued.

THE ANSWER.

RIches, honors, libertie, health, beautie, &c. are accidents attending on the externall man, which go not by signes and symptomes: but by chaunce and change of fate or fortune, if any be, or may be tearmed so. Whereupon it cometh (as the Prouerbe goeth current) that the grea­test Clerks are not alwaies the wisest men: though oftentimes it be so. For it is a thing impossible for a foole euer to be a profound Clerke, and ne­uer seene, but that he which is very learned indeed, must necessarily haue a very good wit withal, else could he neuer attain to any great or extraor­dinarie knowledge: and then by consequent, learning and wisedome ioy­ned together in one subiect, make that person more fit for gouernement, then where there is but one of these alone. Yet to speake conformably in answer to the article: preferment at all times, in all places, & to all offices, goeth most by fauor of the Prince or superior power: also by procuremēt [Page 131] of friends (whereupon commeth the saying, better to haue a friend in Court, then a peny in purse: also eminencie of the person by birth, bloud, or otherwise amongst those where he liueth: wealth also may do much (for that will get friends euery where) yea I dare boldly speake it, that the chiefe friends the Iesuits haue, and the greatest enterprises taken in hand by them; is done more by bribes giuen to brokers (such as Iohn Fulwood, N. Norwood, George Cope, & other needie people, that know not how else to liue, but by being the trumpetters of their trumperies, and to be com­mon criers for them, going with oyesses vp and downe the streets on their behalfe, to make them famous and others odious:) I say they bring more trecherous practises to passe by this, then by any other meanes. So that these externall and accidentall fauors, attending on the body, and not the indowments of the mind, or deserts of the person, are often chiefe agents for aduancements. Now as for the meanes to seeme some body, and yet be no bodie indeed, that must come by brokers: whereof (as I haue said before) the Iesuits haue plentie: no country, court, or corner, being with­out such Locusts or Philistines, readie to come vpon all men, by spreading abrode what famous bookes, acts, &c. haue past from the Iesuits, their au­sterity of life, their humility, obedience, contempt of the world, and a thousand lyes besides.

THE ANSWER.

WIthout all question it is a meere Atheall pollicie in their heads, as their Prouincials, Rectors and others directly, and in their in­feriour substitutes it is so too, but indirectly: as doing what so euer they do for obedience sake (forsooth) to bring great masses of mony, multitudes of friends and other helpes vnto them, for their better & speedier aduance­ment, by pulling downe all others that seek not their preferment, or haue any fauor shewed them independēt vpon them: a notable example wher­of, was a tragicall tricke of Fa. Parsons against one Maister Fixer a secu­lar Priest.

This very great and reuerend man, as good a linguist as the most were of our nation, comming into England with one maister William Warford, a busie and arrogant stirring headed body, (and therfore fittest to be a Ie­suit, as afterwards he became one) together with Maister Cecill (now a Doctor in Paris) hauing all of them a protection from the Lord Treasurer, Sir William Cecill, Lord Bourghley (that died last) an odi­ous speech going out against them all at the first for that cause: [Page 132] at length they all fled out of the land,By these & innu­mer [...]ble the like examples a man may see how dan­gerous a matter it is to come with­in a Iesuits daun­ger: for either must he be an im­pudent copes­mate d [...]ponendo conscientiam to act anie thing that the Iesuits will haue acted: yea & besides this he must (if out of credit with their masships) do som desperate act, or bring some gaine o [...] commoditie to them or theirs, or some thing or o­ther must he per­forme to their ho­nour and credite, in testimonie of his loyaltie toward [...] these high conceited perfe­ctiues, otherwise non introibit in re­quiem eorum: as was manifest by all these. This good Cardinall (a worthier then whom they neuer had on & in their societie) being mo [...] sp [...]fully infamed by these three Priests, (though in one pre [...]ic [...]ment of sp [...]e [...]e if any were) yet the meanest of the three highly esteemed for his submission to thē, swallowing vp the greatest ga [...]ge [...] they could giue him vnder hand with out once gas­ping at a haust: & the other [...]wo, es­pecially the chief Minister Fixer ne­uer able to come in credite againe, &c. mightily persecuted by the Iesuites. Maister Cecill went into Scotland where he plaid on both sides, (as is thought he doth still) like to one Maister Tilletson & som others: notwith­standing that Fa. Parsons had tearmed him a very base fellow, a villaine, a knaue, a consiner and other like speeches he vsed of him, of his fatherly zeale to an honourable Earle who told me it. The other Maister Warford as ambitious as any, (which his actions as well in Wales, as in sundrie places of the West countrey declared) seeing the onely meanes to recouer his cre­dite, and thereby to aspire, was to make the Iesuites his friends (who then ruled the rost, and did what they list throughout England.) He therefore insinuated himselfe so farre, and became so officious on their behalfe, espe­cially in getting an annuall stipend from certaine Catholikes, for Father Parsons mother and sister (being otherwise not able to liue, and by sundrie of my friends, and mine owne furtherance and procurement therein much helped, otherwise his accompts had come short) that at length he became a young father (forsooth) pater minister at Rome: and what a stickler he was in his new office, I leaue it to another discourse: how he went skul­king in and out in the English Colledge, about the time of Cardinall Tol­leds death, one while abroade with gloria patri when newes came that the Cardinall was dead: another while retiring in mournefull wise with non si­cut erat in principio, when he heard he was againe reuiued: whome the Iesuites tearmed an Apostata, because this good Cardinal hauing bene earst a Iesuite, sought to bring them into order, which was thought to haue cost him his life: the Rector and his companions denying the Students to come at funerall, or come in place of publike prayers made for him. And this for his part. Well, now to the third of that companie. Maister Fixer was the man most hated of them, because he had spoken most on his Prince and countries behalfe against the Spaniards and their gouerne­ment, and rebellious attempts and practises, as by a letter of his may well appeare, wherein he toucheth some pure spirited Iesuites fautors with infection of the Spanish pippe (for these be his words) here in En­gland. But in conclusion, he was so vexed, lacerated, and calumniated by these Atheall Fathers, that he became almost past himselfe: he renoun­ced his protection, and in bitter teares often bewailing his hard fortune, that his innocencie could not saue his credite amongst deuoute, vertuous, and true meaning Catholikes, as holden no better then a spie for the State, an Apostata from his profession, and an Atheist in his religion: yea the good Gentleman that kept him, was so belaboured, as inuitis dentibus & ensibus he was forced to leaue him: and yet, for that which is past, he hath not recouered his credite to this day, with that Puritanian Iesuiti­call faction. In conclusion, this reuerend Priest Maister Fixer was con­strained to leaue the land, went thereupon into Spaine, and so into Portu­gall, where he intended to haue bene a Reader in some religious house. [Page 133] And being at Lisbon in good credit, he procured the release of some four­teene or fifteene English men there taken prisoners, willing them to thanke Maister Bluet and Doctor Bagshaw for their libertie.

Hereof Father Parsons hearing (note well the Atheall emulation of this Machiuilean) vpon speciall notice and information had of the daun­ger of impairing the Iesuites credite (forsooth) if this secular Priest should be in such high esteeme within the King of Spaines dominions: he sent for him presently into Spaine vnder pretence of his preferment. But when he came, he no sooner had him in his cloutches, but foorthwith procured him to be laid in prison for a spie, where he still remaineth, vnlesse he be dead.

THE ANSWERE.

IT is a most vnchristian, Turkish, hereticall and traiterous ground they stand vpon, and a promontorie farre beyond all the capes and points of pietie, lying out into the dead sea, Persian gulfe, or Stigian lake of perdition: to affirme, that all whosoeuer (without exception of person, time or place) must be defamed detracted, backbitten, despised and borne down, that are opposite to them and their designements. And therfore by consequent their suffering (if not vrging, maintaining, commanding) the simpler sort so to do on their behalfes, is a new way discouered by a backe doore, set open to the entrance of the sorest, hatefullest, and most dangerous heresie, that euer yet was in the Christian world: which all true Catholike hearts will tremble to thinke on, when they see the effects of it apparantly before their eyes, (as partly we haue alreadie, and meane, God willing to touch it a little further to the quicke ere these Quodlibets be all ended) and bewaile they shall with feare, griefe and anger at themselues: that euer comming into the Catholike church with religious, deuout, sincere meaning, care & desire of sauing their [Page 134] owne poore soules (for I am not of that wretch Parsons mind, that none can be a right Catholike, or established in Gods fauour, vnlesse he runne his restlesse cursed race against his Prince, countrey, and deare friends,) none I verily thinke (vnlesse it were some such Atheist as Parsons, or an odde re­probate amongst a thousand) but come to be Catholique of meere re­morce of conscience, for the loue of God, and resolute beliefe, that (how­soeuer any other is perswaded) this is the onely truth and way to walke in. In which though they may be damned by dying impenitent for their offen­ces: yet out of it they cannot be saued, liue they otherwise neuer so morally vertuous. Comming then with this consolation: as a speciall grace and meere gift of God infused into the soule of man, fully bent to hazard cre­dite, honour, fauour, fortune, goods, lands, life and all, rather then to loose their soules, by doing any one act against their owne conscience in points of religion, and seruice of God (for therein onely, not in other affaires doth Saint Peters sentence hold, obediendum maius est Deo quàm hominibus.) And being thus quieted in their mind, voyding their thoughts of all tem­porizing, statizing, and seditious medlings with the affaires of Prince or Peer: that they shold notwithstanding haue bene so readie to beleeue these new teachers of innouations, rebellions, inuasions, conspiracies, hatred of their Prince, defamation of the blond royall of the land, wishing for po­pulation to their natiue countrey, hauocke, spoile & destruction of all, for their ambitious, vnnaturall, vnlawfull pleasures and desires; this shall grieue many a deuout Catholikes heart, that euer after so many memora­ble, constant, worthie, and happie conflicts with themselues in these daun­gerous times, of soule-wrack: they shold become so senslesse, as to follow such false teachers, and the erronious doctrine of the Iesuites in these cases: this shall one day cause many a vertuous Ladie wring their hands for woe, that euer they were so forward on these new Pharisees behalfe: vnnatural­ly, disloyally, inhumanely bent against their Prince and countrey: and in­discreetely, irreligiously, vncharitably against secular Priests. This I say shall make them readie to eate their owne nailes, to remember their rash, vehement and cruell begunne persecution of their secular Priests their owne ghostly fathers, the present Apostles of their countrey, their dearest, nea­rest, and carefullest tender hearted friends, prepared euery houre to come vpon their hands & knees, if need require, to expose their poore worn out bodies for their sakes, to the sorest trials on earth, rather then any the least danger of soule-wracke should happen vnto them by their meanes, or want of instruction, comfort, and consolation in their sufferance for Gods cause.

And considering, that notwithstanding the Iesuites fautors (a most se­ditious faction) haue whetted their teeth to so sharpe an edge, causelesse against those that neuer did them wrong, but much good many waies (as none of the common aduersaries were euer so eagerly bent against [Page 135] priesthood & Priests in generall, then they shew themselues to be there­in, by these cony-catching, hypocriticall mates procurements: yet still all being readie to shed their bloud in defence of one and the selfe same vni­forme Catholike faith and religion, maintained outwardly on both sides alike: (I say outwardly on both sides alike, because no Iesuite dare as yet openly maintaine the contrarie.) It would seeme impossible how that euer such malice, hatred, deepe disdaine and contempt of any, ei­ther Prince or Priest could rest in a Catholike heart, as it doth generally in the Iesuites faction: were it not that in like cases we find, how many thousands of seeming good Catholikes, (and no doubt for the present were so morally outward: for who doth see the hearts of men but God alone, qui scrutator cordium est, &c.) haue bene abused, seduced, and drawne by peecemeale into most horrible blasphemies, heresies, con­tempt of the chiefe mysteries and points of our saluation: by such as at the first did hoyst vp sailes aloft, bare as great a countenance, and were as sound Catholikes as any Iesuite: nay as any the most religious Priest, Monke, Nunne, or Frier that is on liue: and yet iust by like singularitie, ambition, arrogancie and aspiring humours, fell away into such grosse errours and heresies, as afterwards they did maintaine euen to death. For neither Pelagius, nor Beringarius, nor Nouatus, nor Arius, nor any other, but had as good, holy, vertuous, deuoute, religious, and seeming setled and established men and women in the grace of God, that were their followers at the first, and that stoode in defence of them as earnest­ly, faithfully, resolutely, deuoutly, and zealously in their kind, as any pure spirite, these new illuminates haue at this present to pleade for them. Neither did, neither durst any of these heretickes maintaine their er­rour openly at the first, but by degrees, being crossed in their proud con­ceipts. First they raised a sedition and dislike of their auncient fathers, teachers and gouernours, then taught secretly straunge paradoxes and o­pinions amongst the ignotant people, which might be interpreted di­uerse waies: after that (vt est natura hominum nouitatis auida) finding how that new names, straunge words, and other nouelties out of vse in the Church of God (as hereafter shall be proued of the Archpresbi­terie) did breede an admiration to be had of them, as rare learned men, and I know not what: then from the mobile vulgus they proceeded fur­ther to draw great persons, Nobles, Honours and Graces promiscually vnto them: vpon that againe, perceiuing exceptions to be taken against them (as there is alwaies some dogge in the dorter of Gods Church wa­king, readie to barke at euerie passe-by out of the way, thereby row­zing the Lionesse the sweete spouse of Christ, who sleepes with open eyes day and night beholding what is done or said euery where) being noted of singularitie, and suspected of innouation by sundrie tergiuer­sations, equiuocations, sophistications, windings, twindings, tracings, [Page 136] and doublings, being often driuen to repeale, recall, recant, renounce and deny all their doings, speeches, practises and proceedings in seducing of the innocent, at length when they could colour their malice, ambition & lewdnesse no longer, then lo they burst out into open warres against the Catholike church, and deuiding themselues from all other Catholikes (as in a sort the Iesuits at Wisbich first, and now since throughout England do beginne pretily well to ominate what they ayme at) affirming that the Ca­tholike church was onely and wholly amongst them, and that all others that were not of their company, were Schismatickes or Heretickes: they then aduanced their dismall banners, and so many thousands (otherwise vertuous deuout, and religious persons) were thus seduced by them, became absurd heretickes in following of them: and in the end died (many thousands loo­sing their liues, and many hundred thousands of soules perishing) in defence of them and their hereticall doctrine, sects and opinions. And euen like to all other hereticall proceedings, is this course that the Iesuits take: God a­mend them, or cut them off, that no Catholikes be euer seduced in the end of their downefall by them.

THE ANSWERE.

IF Cardinall Boromeus (whose rare vertues all Europe talked of, had had the hearing of this disputation, and bene vmpier, moderator, or iudge pa­ramount of this question) he would sure haue bene on the Seminarie and secular Priests side. For this good Cardinall obseruing well the pride of the Iesuits, their practises for inriching, aduancing & bringing of themselues to be admired at of all men (right Lucifer like, as much as to say, am I not the chiefe) and their conicatching deuises, for alluring of the finest wits, chil­dren of most towardnesse, and those of rarest aspects, and greatest hopes to their spiery, hauing intelligence how they held in diuerse Seminaries with­in the Duchy of Millan the like course and state, taken vpon them vnder colour of teaching and bringing vp of youths there, as they did in other countries and prouinces about him, and where euer they came, he thought them no fit men to remaine within his iurisdiction. Wherupon he bani­shed them out of all these places: esteeming it farre more necessary to haue such apt men, and those of the finest wits, quickest spirits, and likeliest to proue great clerkes, to become secular Priests (as those appointed by insti­tution diuine to take vpon them the care of soules: and therefore woe vn­to them if they be ignorant in the law they are to giue and expound to their flocke and charge.) This he prudently conceited, as it was more con­uenient, yea of bounden dutie for those that were indifferent what state of life they tooke them vnto in the Church of God, rather to haue them secular Priests then intruded into any order of religion or monasti­call life whatsoeuer: which intermedleth not ex professo with any such charge: but liue after the prescript rules of their orders, priuate to them­selues as their vow and profession bindeth them vnto: and none more then the Iesuites, if they say true, or as they would sometimes, for a deuice make people beleeue they do. So as it cannot be otherwise (which this worthy Cardinall well noted in them) but that the Iesuites in all their pra­ctises, plots and pretences (shadowed ouer with neuer so condensate a bright colour of religious zeale) aime at a higher marke in the apple of the worlds eye: then to do all things gratis, and of poore pure deuotion, charitie, humilitie, obedience, and I cannot tell how many Academicall vertues and perfections, which must (forsooth) be attributed vnto these perfect states-men and religious illuminates. For how is it possible if they had any good, religious, Catholike or bare Christian meaning with them, that they should make exceptions of persons, in admitting none into their company or society, but such as either by his wit, wealth, birth, or other meanes, may bring some gaine, helpe and meanes to their further prefer­ment and aduancement here on earth.

You progenie of vipers (to vse our Sauiours words against you) the of­fals of the old Scribes and Pharisees: who hath taught you to eschue iram [Page 138] venturam, to sequestrate your selues from the world: to take vpon you a state of perfection: and to include and exclude: to chuse and refuse: to force whom you list (or otherwise to raile vpon them and condemne them to hell on liue in your arrogant censures) and to thrust backe whom you like not of, that gladly would enter in: no doubt but of a religious conceit they haue of you, though happie those that are so thrust out from among you. Is this your holy societie? Is this your perfection of life? Is this your zeale of soules? Is this your freedome from errour? Is this your skill of gouerne­ment? Is this your doctrine of reformation? Is this your familiaritie with God? Is this your neerenesse by illuminated admittance to know secrets to others vnknowne: that you dare put out and put in whom you please to haue this familiarity, and to be illuminated as you vainely vaunt of? No, fie blasphemous wretches, you preiudice Christ our Sauiour, his sweete spouse, and his sacred annointed Priests. Nos talem consuetudinem non ha­bemus neque Ecclesia Dei. Neuer was there any religious order that tooke your course: nor held such phantasticall, extrauagant, exorbitant, irregular opinions as you do. It is flat singularitie, innouation, and absurdity of your idle braines, without any authoritie either of the Catholike Church, or Scripture for you: to single out any one soule in this sort. Did our Sauiour teach, did his Apostles practise, did the Church deliuer by tradition vnto you, that you might or ought to admit none but wise: but wealthy: but of great parentage, or busie headed bodies into your society? Was heauen made, did Christ suffer his bitter death and passion: left he an order in his Church, that none should be admitted into a state of perfection, but either rich folkes, or Philosophers, or Princes (for howsoeuer you teach to the contrarie openly, yet your practise sheweth it to be your meaning priuatly.) No, no: (seditious Choristes, Dathanians and Abironistes) there is no such text of Scripture, nor Cannon of Apostle, nor Decree of ecume­nicall Synode, nor Tradition of the Church, nor consent of Doctors, nor rule nor principle, nor any the least clause in the foundation of your society, or confirmation of the same by the Apostolicall Romane Sea: that makes for you in this point of singularity, election and choice.

The doctrine of the Catholike Church, consists of three speciall prin­cipia or causes (rightly so tearmed in Christian Philosophie) the one sup­plying locum materiae, scil. fides: the other formae vel efficientis, scil. charitas, and the last: finalis, scil. spes) called of Diuines the three Theologicals, because they are all infused, and none of them acquisite vertues. The first is faith, as the gate without which none can enter into Gods house, either here militant on earth, or triumphant in heauen: for accedentem ad Deum oportet credere, &c. The second is charitie: as the way by which poore sinners walke in their iourney towards heauen: which whosoeuer wants, if he haue faith able to remoue mountaines, giue all he hath to the poore, and his body to the fire: yet without charitie shall he neuer [Page 139] come there, Si charitatem non habuero, nihil sum. The third is hope, as the finiall end of our entrance into the Church of God, and cause of our progresse in a vertuous course of life therein: which is to be partakers of a glorious resurrection, and to enioy eternall blessednesse: for if it were not in hope of this miserabiliores essemus omnibus hominibus. Of these three the Apostle sayth manent tria haec fides spes charitas: maior autem horum est charitas: as much to say as this: it is hope that moues vs to trot and trudge, and take such paines to come to heauen: it is faith that openeth the way thither, without which God can neuer be pleased: but cha­ritie is the forme and cause efficient, and therefore as a golden meane and chiefe of three, she giues the Crowne to King and Queene: and re­maines in heauen for euermore.

Now tell me you illuminates of high aspires, wherein doth your fami­liaritie and approximation to the inaccessible light consist? I know you will not be Solifidians, because you smell more of Familians. And if you will be neither of both, but beleeue as the Catholike Church beleeues: then why doth not your words and deedes agree in one? You know our sweete Sauiour died for all alike: and yet neither all, nor halfe, nor third, nor tenths of all shall be saued. You know the merits of Christ Iesus extended on his part equally to Iew and Gentile, Christian and Heathen, faithfull and infidell, Catholike and Heretike: and aswell to those that liued in the time of his death and passion, as to those that died in Noes time, or are now, or shall be borne hereafter to the worlds end: and yet but one kind, to wit, the faithfull liuers, members of the Catholike Church: for, vnus Deus, vna fides, vnum Baptisma, & vnica est columba mea: and would God all of that one company and body mysticall might be saued. You know it is not Gods will absolute but permissiue, that any one soule should perish: and yet herein is an insoundable deapth, which a nearer friend of Gods then any of you are, calling to mind the Prophets speech: Iacob dilexi Esau autem sem­per odio habui, durst neuer define vpon: but concluded with nescit homo v­trum odio vel amore dignus sic. You know that infirma elementa huius mun­di elegit Deus vt fortia quae (que) confunderet: that Christ chose for his Apostles innocent, plaine, and simple men, without gust or gaule, welt or gard: and that he confessed vnto his heauenly father, & humbly acknowledged it as a speciall fauor: quia abscondisti haec (sayth he) à sapientibus & prudentibus, & reuelasti ea paruulis. Which paruuli I can neuer be perswaded was meant of the Iesuiticall elated spirite, but rather of a Seraphicall Frier, whose patron sweete S. Francis, hath iustly for his innocency and true humility abounding in his charitie that Ghospell appointed for his day. In few you know, that if heauen were onely prepared for rich men, then beggers might go abegging indeede. If for Gentles, Nobles, and great Princes: then boores, pesants, carters and plow-men might well intreate Peers Penilesse to make a supplication for them to the diuell. If for Academickes, [Page 140] Peripatetickes, Stoickes, Epicures, and other Philosophers: or else if for Sa­mothists, Solonists, Licurgions, and other Lawyers: or otherwise if for Pe­trists; Thomistes, Scotists, and other schoolemen, learned, wise and pro­found Clearkes: then poore soules what should become of simple men and silly women: they might all go hang themselues in deepe despaire. If all these three be required in one person (as commonly you Iesuites hunt after such buckes of the first head but yet with a veluet pawme) then alas for woe: how shall euer those come in heauen, that haue neither qua­litie of body to get it, nor gift of mind to gaine it, nor quillet of land to buy it, nor quidditie of wit to keepe it? No, no, proud Pharisees you are de­ceiued: Non est personarum exceptio coram Deo: neither hath he left the kingdome of heauen to be giuen to one more then to another, for any humane gift or qualitie in them. Sed qui potest capere capiat. It is layd open to all alike, and onely the truest louers carrie away the greatest trophees: and charitable emulation (who may loue their Lord God most deerely) that is the onely spirituall strife for heauen, amongst all those that euer come thither: regnum caelorum vim patitur & violenti rapiunt illud. It is neither gotten by poyse of words, by pregnancie of wit, by bragge of birth, by boast of wealth: by dint of sword, or pricke of speare. Onely such a pricke doth pricke it, as prickes the heart of God and man, and no humane creature is exempted, but all admitted to haue that hea­uenly Caduceus striken into their hearts.

Not the poorest begger, nor simplest soule, nor basest body that liues, but hath the touch of loue and affections, as naturally inserted in his will: as hath the greatest Monarch vnder heauen: and therefore all alike neare to God by creation, by redemption, by natures incline in euery one: Loue diuine (which we call charity) making no distinction of persons, but by the measure of their affections. And so true it is dimissa sunt ei peccata multa quoniam dilexit multum. Et qui plus diligit, ei plus dimittitur. Hereupon riseth the common opinion to carry sense with it: that poore, that simple, that meane, that ignorant men and women, go sooner to heauen, then rich, then noble, then learned, then such wise wisards as you Iesuites are. The reason whereof can be none other then this: For that these three vertues, faith, hope and charity being the gifts of God, and not to be gotten by Aristotles wit, nor Caesars might, nor Cresus his wealth: the simple mea­ner and poorer sort, suffer God Almighty ordinarily to worke more freely, firmely, & sweetly in their harts (vtpote suauiter disponens omnia, abundantly supplying their other defects) then in theirs, who thinking themselues to be iolly fellowes, will contend by reason or otherwise with the giuer of all things: and so striue to giue God checke mate, or to be halfe with him in their proud Nemrodian aspires. Which is the cause that they often suffer a Luciferian fall: which other that seeke not to clime so high are free from. And for this cause it is, and hath euer bene in vse (saue amongst [Page 141] you Iesuits) that those who did take themselues to a religious course of life, did it in simplicitate cordis, voiding their thoughts of all promotions, popular applause, or other gaine, to accrue vnto them thereby.

Therefore do I conclude, that by all probable coniecture, there is not one amongst a hundreth that goes to be a Iesuit, that hath any true religious in­tent in him: but a proud, ambicious, vaine glorious, aspiring mind. For what hath pouerty to do with riches? what, contempt of the world with worldly honours? what an abiect life, with birth and parentage? what, originall in­nocency, with sinfull policy? what, solitarinesse with panigeries of praises? what, mortification with popular applauses? what, religious renunciation, with fame and renowne? what, perfect humility, with vaunting arrogan­cy? what Cels and Cloisters, with Courts and Pallaces? what, true obe­dience, with controlement of Princes? what, Monasticall exercise, with Ecclesiasticall: nay with temporall, mechanicall, mundane affaires? Is this your profession of so high perfection? O that all states in Christendome would follow Cardinall Boroneus his example, either in banishing of you quite out of Europe, or at least in pulling in your hornes, vntill you were brought into some better order, moderation, & knowledge of your selues. For my part I confesse vnto you, that as I haue hitherto alwayes prayed and enioyned others to do the like, for peace, vnity, and concord betwixt you and the seculars: so shall it be my continuall prayer hereafter: that (how­soeuer other states do, it may please God of his mercy to looke vpon our afflicted countrey, and to moue the hart of his Holinesse, to call you out from amongst vs here, vntill your insolency be abated: and withall to remoue all Iesuites for euer out of the English Colledge at Rome: where there are other manner of practises then were euer attempted by any Ie­suit in the territories of Millan, nay or I thinke in the Christian world be­sides: many reuerend, vertuous secular Priests being sent home into En­gland, loaden till their backes crackt with the Iesuits calumniations and slanders: and none but such as will be Iesuiticall wholly, and not perfun­ctory, may find any fauour there. Therefore cursed be the houre that euer they got entrance in that Colledge: and cursed be the time that euer they set foote on English ground, and a triple curse vnto them all, that to main­taine their ambition, pride, and seditious factions, haue scandalized the whole world: brought our nation into reproch and obloquie, and heaped the hote coales of furious burning, nay, consuming flames of fire, famine and sword, vpon afflicted Catholikes, with their owne and their natiue countries ruine, destruction, and desolation, so much as in them lyeth. And sure, he or she hereafter that shall send their children, or go themselues, to become students at Rome or elsewhere vnder their gouernement, do either by cōsequent cast themselues into a voluntary slauery, as bad as if vnder the great Turke: or else must they change the true nature of an English heart, and become traytors or sautors of conspiracies against their Prince, coun­trey, [Page 142] and dearest friends.

THE ANSWER.

I Told you before if you remember, that they haue made a Puritanian di­uision of the Ecclesiasticall state in their high Councell of Reformation for England: wherein amongst other things a statute is made for abrogation of all Episcopall dignity, and that iust like to the Puritanian or the Cart­wrightian, or the Brownistian, or the Geneuian, or the Gehenian platforme: there shall a new order or gouernement be brought into the Church, whose gouernors shall consist of sixe seniors or elders (in the congregation of Bed­lems or Dutch Peeres, or what you will call them:) whereof the seculars shall be as it were Chaplins to the Iesuits, as Pater Rector and Pater mini­ster, that is father Parsons and his minister. So as cleare it is, that the Iesuites will alwayes haue some seculars amongst them, either to vse as asses to lay their load vpon (if any thing happen amisse amongst them:) or else as Iebu­sees in this land of promise (made vnto them by the king of Spaine, as they report) left for these choice people of God to worke vpon. But howsoeuer it happen, I find no mention made in that statute, whether the seculars must be aliens and strangers, or of a natiue brood: that shall be put to these meane offices. For it were an indecent thing, that the great fathers should desist from preaching, dealing with Princes and high affaires & ministrare mensis. No fie, God forbid their honours should so basely be stained: and the matter I thinke is disputable, whether they shall be all Spaniards, or all English, or of a mixt hotch potch of all, or so many sundry nations. But I thinke sure the last: for it were no pollicy to haue them all of one nation, but rather like the Turkes Bassaes, and Ianissaries of omnium gathe­rum. So that if any of the English Priests be admitted to that seruile dig­nitie, it is very like to be the Archpriest (were it not that more probable it is that father Parsons will haue about with him for old done deedes) or Doctor Worthington, or Doctor Turner, or some hote spurre of the assi­stants, or such one or other, as may be fittest to serue their turne for the time. Mary for any of our nation to be in the highest roomes saue onely Iesuites, that is not a thing to be looked for, as too arrogant a part for any to thinke of it. Yea Doctor Allane troubled them much with thought and care, where to haue bestowed that silly simple man, if the Spaniard [Page 143] had preuailed in the yeare 88. For to haue made him onely a Pater mi­nister, they could not with honestie, because he was then a Cardinall: and to haue made him Archbishop of Canterbury, or Yorke, or Bishop of Lon­don, these were all too high places for him, as not a man of sufficiencie to gouerne or deale in such affaires as these places did require. And againe the Spaniards should haue bene our Bishops for a time, and the English Ie­suits their Interpreters. So as it was a very difficult and doubtfull case, what should haue become of the poore Cardinall, till at length (conside­ring he could not liue long) they determined to haue bestowed some of the meanest Bishoprikes in the land vpon him: as Carlile or some such like: Sed parturiant montes nascetur ridiculus mus, all turned to a iest, there was no such matter.

THE ANSWER.

THey do questionlesse intend it: for the preferment of some, for a while at the first: otherwise they had no pollicy in them (for I doubt not of their ingratitude further then to serue their turnes withall.) First for that some of their greatest aduersaries of the temporall Lords, as the Lord Dacre, &c. are no way to be bearded out, but by their ioyning with some such honourable persons, as may and will make the Iesuites quarrell theirs, against him for their owne aduantage. Secondly, for that it cannot otherwise be, but that there are many secret promises, with bonds, vowes and protestations deepely made of sundry great and high preferments to those that now are sticklers for them. Thirdly, for that they haue receiued large summes of sundry great persons alreadie: and therefore must repay them vpon other mens lands, &c. Fourth­ly, for that they are not able to win, nor yet keepe this so mighty a Mo­narchie, but by the ayde of such, &c. But yet shall none of these be so ad­uanced, but that they shall stand at the Iesuites deuotion: as now the Arch­priest doth, to continue so long, and no longer then is for their turne, and that they shall be ruled and subiected vnder them.

THE ANSWERE.

NOw when you talke of societies, you make me remember the new buildings in Edenborough called the Colledge or society house of the City: where the Puritanes haue many prety orders, obseruations, and rules set downe amongst them for gouernement, not much vnlike the orders of the Iesuits society. For all these new illuminates must haue one tricke or o­ther of innouation and singularity in euery thing. And so I make no que­stion of it: but if the Iesuites preuaile, they intend, and will turne all things topsie turuie, vpside downe, sincke shal vp and sice shall vnder: a dead man shall rise and do great wonder: not so much as the society drinke but shall quite be changed: and a lacke what ailes my minnie at me heigh hoe.

In Parsons high Councell of Reformacion (wherein as those report that haue seene it, this whole monarchicall Ile containing England, Scotland, and Ireland, is made a Prouince depending vpon Spaine and Iesuitisme) all the whole state must be changed, as I told you before: and the lands and seig­niories of Cleargy and Nobility, Vniuersities, Colledges, & what not, must be altered, abridged or taken quite away. Yea these popular Franck­lines great rich farmers or muckle carles of the countrey: these Kentish yeomen, vntriall Gentlemen the Iesuites officers, must be authorised to confiscate certaine houses of speciall note in particular, as this ignoble ba­stard Parsons in his vaine, childish, but arrogant hope hath already in conceit confiscated Cecill house to be Casa professa, and another there by it to be Nouitiatum: and so of others, all must be changed into noua vitia, yea such vices as were neuer heard of before. For it is an imagined principle amongst the Iesuits (which infatuates them to aduenture credit, conscience and all) that where they once set footing, they must preuaile.

Vpon which vaine conceit, their tormenting and troubling euery nation where they come, causeth religiō to be blasphemed: neuer any thing pros­pering in Gods Church where they come, & haue anie medling or dealing. France abounded with Hugonites (a kind of Puritanes) and was neuer quiet so long as they were there: & yet now we see the Catholike religion hath maruelously increased since they for their sedition, treacheries, conspiracies, were iustly banished thence. How mightily Polonia was pestered and troubled by them: it appeares in a booke intituled Equitis Poloni in Iesui­tas anno primo. Yea the Danskers made it an obiection of not admittance of the Sweden king, to be their Soueraigne without condition of expelling the Iesuits from his Court and Counsell, what fruite the Indians haue rea­ped by them, the Spaniards shall themselues report it. But so it is that by the crueltie of the Iesuits and Spaniards together (let them take it betwixt them) they are brought into that hatred, as there is expected rebellions and reuolts from vnder King Philips allegiance euerie houre. The like is of their [Page 145] garboiles in Italy, Spaine, Germany, and other places: and for England we haue said inough already: all the world seeth it, what mischiefe they haue brought and wrought amongst vs. Neither I will warrant, shall you heare of one Iesuit, that euer will acknowledge himselfe faulty: nor say with Ionas: Si orta sit haec tempestas propter me, proijcite me in mare: no it stands not with their lofty humilitie, nor Atheall obedience, nor Pharisai­call zeale to do so; sed ex fructibus eorum cognoscetis eos. Name me that na­tion that euer prospered in those actions, wherein the Iesuits dipt their fin­gers in the fat, or had any speciall commoditie or gaine in re or in spe there­by. What good haue they done in the Low-countries, or in Germany, or in Scotland, or in any other place where they come? Onely this they haue done: they come in with gloria patri euery where: and vntill they haue, like great fawcons or hawkes of the Tower, firmely seazed vpon the pray, kild, at randon, wing, or souce, they proceed forward with & filio, holding the panting heart fast in their talents (for euery puny Iesuit, though he be scarse able to say boe to a goose, yet must he be as a correlatiue to his admired at holy father, his Iesuit predecessor, that went before him: and so by conse­quent a rauening bird of pray, to make poore foules, I should haue sayd silly fooles, sweet soules, to tremble and quake:) Marry afterwards finding store of game, fawconers and spaniels innough at becke and command to disco­uer the Couee, and spring the Partridge at their pleasure: and withall ta­king an extraordinarie delight in preying vpon such sweet yong birds, and tender flesh (and herein no one nation vnder the coape of heauen, yeelding more nor of greater pleasance of both sexes then England doth) then loe they begin cantare nobis canticum nouum, with, non sicut erat in principio, sed vt est nunc, & semper erit, vntill a better aduantage come for another change. And thus play they Madge good cow, as earst I told you: scil. they giue a good messe of milke, and when they haue done, throw it downe with their foot. They preach sound doctrine, giue wholesome counsell, draw ma­ny backe from a loose & dissolute life: but after they haue once gotten firme footing, they cast all downe with three lofty capers of pride, ambition and arrogancie. Which three makes them forget both God and all good Saints, and turne their religious piety into sacrilegious pollicy: stil tampering about kingdomes, monarchies, common-wealthes and temporall states, how to bring them into mutinies, contentions, seditions, rebellions and vproares: that thereby, whilest two dogs are a snarling together about a boane (per­haps but a brabble de lana caprina) they like a company of ours may come in and snatch away the boane from both of them. For euen so is the Iesuits vaine hope of the English monarchy, as in the Antiperistasis I haue set out more at large.

THE ANSWER.

THey wish no more, nor so much for the preferment of any English, be he or she of the bloud or no (for all is one in that case, as hereafter shall be proued against theē) as they do for a Scot, or a Spaniard, or a Flemming or Germaine, or any other: marry yet in a different maner, vsing the helpe and aide of euery natiō to coūteruaile the one or the other withal. So that in pol­licy none must beare too great a sway vnder them: least they keepe all from the rest, and so thrust them out also. And therefore shall their authorities be limited, and the number set downe, how many English, how many Spanish, how many Scots, how many Irish, how many Flemmings, how many Ger­maines: and no doubt, but there shall be some Italians, French, Polonians, Bo­hemians, Portugals, &c.

THE ANSWER.

THey labor in esse directly for the Spaniard and Burgundian: in spe, for a­ny that they thinke for the time present may sted thē most: which hope being past of one then, for another againe: as one while for Parma: another while for Darby, &c. But in re, they labor for none at all, more one then an­other: saue only as I said before, to make a hotchpotch of all together: set­ting the subiects of each nation by peecemeale against their Soueraignes, & this famous Ile, to be a Scot to them all: that is a collection, flocking or ga­thering together of all nations, people & languages throughout the world, that haue any Iesuit of or in the country where they liue.

THE ANSWER.

THey could wish no question of it (as hereafter shall be proued) that there were not one of the bloud of England left on liue, either within or without the land, as a speciall helpe and meane, if it were so, to further their popularity thereby. But as now it is, they could wish them all bestowed in opposition one against another, to make the title more doubtfull, and the rightfull claime more difficult and dangerous: as those that care not which [Page 147] way the game go, so they go not out: or who be preferred, so the English state & common-wealth be not strengthened in it selfe thereby against the intended Allobrogicall gouernement: which is the only thing they feare: as by all their practises it is apparant to be seene: and especially by their trayterous speeches, and disgracings of all the English bloud royall in pub­like writings: and yet couertly vnder hand working, now for one and then for another, as chance and change affoords them hope and fauour.

THE ANSWER.

THey are wholly sicke of the fashiōs in these their seditious factions. But yet for fashions sake, they haue a new fashion, by which is fashioned all their fashions, follies and deceits: and that is to haue a new tricke of a viri­dary post or current of time to gaine time withall, in keeping Nobles, State and all the people in suspence of euents, vntil they haue what they looke for. And this is a practise of very high importance. I cannot tell what to say to thē, they haue so many Machiuilean deuises, as euerie plot & drift seemeth to be an infallible rule of falshood, and a principle in chiefe, whereby father Parsons & his adherents do so square their actiōs, as neuer a Prince in Chri­stendome, nor any man liuing can tell where to find them, or how to trace or trust them: they are so vncertaine, & so full of formes, fashions, turnings & doublings, as neuer wild March hare had moe. For they hold out, only as time serueth: now filling all their sailes, & then launching forth with a faire gale of wind: & againe within a ken casting anchor, with a breath in a plau­sible calme: & yet presently after with a whirle-wind for another purpose, haile in the bol, and hoyst vp saile, pumpe amaine, and cast all vpon the star­boord but tooke for a time. Time thē being the length, change the breadth, & cōformity the rule they square by: I can iudge none otherwise of their in­tent for cōuersiō of any one, then as of their like meaning in other practises: which is, that if they haue any vse of a mā (who yet perhaps is not altogether for their purpose in al things) they make faire weather with him for the time, and afterward, lest he shold expect some extraordinarie fauor or benefit at their hands, they haue twenty dog-trickes, new waies & deuises by detra­cting (which by their maxime is called gaining or winning of time) how to shake him off verie Iesuitically, and he neuer the wiser of it. Of this principle obserued amongst the Iesuits for winning of time, father Cryton a Scot. Iesuit [Page 148] (I thinke ouerslipping himselfe at vnawares in his words) told the Lord Dacre, being then in Spaine (put in hope of great matters, but impatient in delayes) that it was their manner, when they had one of his account and calling, that although they could not, or at least would not performe what they promised, or put the party in hope of: yet was it in pollicy for them to draw him on, without giuing him any resolute answer to the contrary: as the onely way to gaine time: so that by keeping him there, put off with lingring hope in delayes, they might the easier either act some other action by him to serue their turns withall (which vpon the sudden could not be in readinesse to be enterprised) or else preuent some inconuenience, which might happen vnto them by his present departure or absence in another place. Notwithstanding the Lord Dacre hauing had sufficient warning giuen him before, aswell by the Noble Dutches of Feria, halfe sister to Sir Robert Dormer, nephew to the sayd Lord by mariage (who hath often shewed a true naturall English Ladies heart, euen liuing in a Spanish soile, against these vnnaturall Parsonian practises) as also by the said father Criton (who bid his Lordship in effect looke for none other, then to haue father Parsons his mortall enemie for euer: by reason of his refusall to fauour or further the title of the Lady Infanta, and for his free and liberall speech on the behalfe of his Prince and countrey against all forraine pretenders, &c.) expected no lesse, as since he hath found, then most iniurious calumniations against him euerie where. Yet vsed Parsons often dalliance with his Lordship, either to make him breake off friendship some with his dearest friends: or else to feed him with hopes or gifts, to colour other guiles, or to remoue some old stooles to make him breake his shinnes vpon them, &c.

It was a pretie iest, to heare how they cogd with maister Cecill after he had gottē his protection here in England, & how by gaining time of putting him off with hope of present parley this day & that day, and at such a place now, & then at another, they made him trudge & course both tide, Thames and time with crosse encounters, vntill he was weary of it. But of all the rest, they vsed a faithfull seruant of theirs, Doctor Barret president at Do­way most vnthankfully: which because it is the very Anatomy of all the Ie­suits base gained time, I will set it out word for word as it is in the originall, wherein I found it: yet very briefly there deliuered.

This maister Barret was for a long time one of the Iesuits chiefe darlings, and a speciall instrument to many purposes: whom they requited in the end with all manner of disgusts and disgraces, euen to his last breath. For being sent for vp to Rome about the breach of the students with the Iesuits: Car­dinall Tolet hoping he would haue taken part with the seculars, intended to haue made him Rector there, and to haue cast out all the Iesuites as he did cast out sixe of them. But Maister Barret contrarie to the Car­dinals expectation, became wholly Iesuited, and did what he could in fauor [Page 149] of them against the students. Whereupon Cardinall Tolet reiected him as an vnworthy man. The Iesuits afterwards sent him downe to Doway to his old charge: and father Parsons the archcousiner craftily made him purchase a house which cost 1200. crownes, and withall stopt at Rome the Popes pension for the Colledge the space of two yeares. By these occasions Doctor Barret in behalfe of the Colledge fell in debt 3000. crownes: the Iesuits all this while keeping from him the annuall pensions. With this the Doctor at length being moued, sending to Rome to cōplaine and require the mony: gentle father Parsons went to the Pope, and accused him of excesse and euill husbandry, in disposing the Popes Pensions. And so by this meanes through gaine of time, suffering the house to fall in extremi­tie, father Parsons gained two commodities thereby: one was thereupon to send into England for collections to be made: and that none should come ouer vnto Doway without twenty pounds or a good large sum in their pur­ses, by reason of the great want that the Colledge was in: another, that hereupon through tract of time, he got aduantage of the poore President, as though the Colledge had decaied through his default: and so intended vpon that occasion to haue cast him out, and haue thrust in Iesuits in his place, sauing that his death preuented it. But other matters falling out here in England contrarie to their expectation about their Atchpresbiter: it was thought necessarie for gaining of time a while longer, not as yet to place there the Iesuits, but one Doctor Worthington for a time to be a stickler to gaine time by for them.

Thus you see the Iesuits axiome of winning, redeeming or gaining of time is nothing else in effect, then to runne withall times, in altering their positions, by three generall rules or propositions (vsed now one way and thē another as a medius terminus for euery doubtfull argument) one is tem­pora mutantur: ergo nos mutamur in illis: Another is: omnia pro tempore: er­go nihil pro veritate. The last is: diuide & imperia at all times, so as the de­uision of the spoile being in thine owne hands, thou mayst make it serue thy turne, to win by time thy desires. The practise of which ground is in no Iesuites affaire so manifest, as in this verie point and platforme for their English gouernement: labouring to outward shew to set vp now one, then another: intending it for none at all in very deed: as by conferring of one thing with another, may be easilie discouered in their practises. For it is not vnknowne to all the Christian world (as I verily thinke) that in Rome, in Spaine, in Flaunders and euery where: but especially here in England, Scotland and Ireland, they labour to stirre vp all men, vnder colour of religion and zealous desire in them, of our countries conuersion: against our Soueraigne, the present State, and aboue all against the seculars, accu­sing them to be fautors of heretikes, furtherers of heretikes titles to the En­glish Crowne, and a faction (forsooth) we must be tearmed, by a com­pany of Montebankes, that haue put this phrase into ignorant peoples [Page 150] heads, that when they talke of any that is opposite to these seditious Iesuits damnable courses, they must say: ô, he is one of the faction: when like a company of asses, if they knew what a faction meant, they might easily discerne that these their new maisters did ride them (like fooles, as they are) and made them become a most seditious, infamous, pragmaticall, trea­cherous, diabolicall faction, to set vp and defend a bastardly fellow in all his mischieuous plots and deuises: and that the seculars are of no faction at all: vnlesse they will call it a faction to ioyne against these vsurpers with the whole Church of God: and so may they (as probably like right heretikes, they will do so one day) say that all Catholike nations throughout Chri­stendome, are of the faction: there being no Catholike countrey, people, or nation in the world this day, but doth dislike of them, and is against their wicked proceedings: or else for speaking in defence of their Prince and countrey, I meane in matters of gouernement, succession, and state affaires, clearly abstracted from points of faith and religion: and then and therein also, if they say the seculars are of the faction, they may aswell say, that her Maiestie and honorable Counsell, and in few, all that are exempted from trayterous attempts and conspiracies, either within or without the land, are so. And then by consequent, all are of the faction throughout the world, that will not yeeld to a Iesuiticall supremacy in the state Eccle­siasticall, and to their Monarchy in a state temporall: and in both, to make father Parsons a king Cardinall.

Concerning this matter it is worthy the noting, to see how this Came­lion Iesuit Parsons, hath banded off and on with time, like a Protheus. His and his fautors ostentation in outward shew, is wholy for religion, and that they do most earnestly desire the conuersion of their countrey, and of such and such particular persons by name: yea they would (I marry would they) all follow, and prosecute the king of Scots title, if he would become Catholike: but if not, they would all dye one after another against him. And yet contrary to this ostentation made, both in a letter of father Par­sons to the Marques Huntley (whom they account to be a speciall fautor of their faction) as also contrarie to sundrie other of their writings, sche­dules and passages, they haue dealt both priuatly and openly to the contra­rie. In somuch that (omitting particular practises, as with the late Earle of Essex, to whom father Parsons sent a Iesuite Priest, to haue had him to take a pension of the king of Spaine priuatly, for aduancement of his de­signements, neuer mentioning any Religion to him, off or on: but be as he be would: and so with others hath he dealt besides) the viper shewed his malice most in the treatie of peace, betwixt the kings of Fraunce and Spaine. For at that time there was a rumour runne abroad, that the Queene of England would enter into that league, and so graunt a tollera­tion of religion. But this, father Parsons vtterly disliked of: saying, that ei­ther they would haue all or none: that they would admit of no conditions. [Page 151] His reason was this: because (quoth he) a tolleration would make the Ca­tholikes of England dull and without spirit, &c. But the reason indeed was this (and in good faith when I first did see the Articles here drawne out in England of the conditions for peace, before euer any newes came of this great Statists censure) I sayd to a very friend of mine: that it would cost the Iesuits a brace of a thousand pounds to stop it: for that it stood not with father Parsons platforme to haue any relaxation of persecution in England, so long as either her Maiestie liued, or yet after, vntill he were ready to come with Montioy Saint Iames of Spaine, and Parsons for the Britons Mo­narchy, because a tolleration for religion would breed these inconueniences (all making against him and his faction.) First, he could not then haue any colour to set out bookes, or anticke shewes (as he hath) or to blaze it abroad in all nations, how cruell, tyrannicall, and inhumane the persecution of Ca­tholikes is in England. Secondly, he could no longer after haue blowne the infamous blasts that course both sea and land, he affirming England to be the nurcery of faction, sedition, and of all mischiefe wrought throughout the world, setting all Princes, Monarches and States together by the eares, li­uing in league with one to make warre against another, and maintaining of rebels against their Soueraignes. Thirdly, he could not by al likelihood haue had any Catholike Prince or other in Christendome to haue banded on his side. For with what colour could either Spaine or Austria, or any Catholike Prince haue inuaded England, if Catholikes might liue here as freely as they did in France, or as the Hugonites do now liue there, and the Protestants in Germany, and the Christians in Turkey, and the Mahumetanes in Tartary, & the Pagans in Presbiter Iohns dominions. Fourthly, he could neuer after haue gone forward with this platforme for aspiring to the Monarchy. For whereas now all Catholikes must depēd vpon the Archpriest, & the Arch­priest vpon father Garnet, & Garnet vpon Parsons, & Parsons vpon the diuel, (the author of all rebellious conspiracies, treasons, murthers, disobedience, heresies, & all such other diabolicall & bloudy designements, as this wicked Iesuit hath hitherto deuised) then and in that case this dependency had bin vtterly voide. For we should haue had Catholike Bishops as Suffragans or such like, that might haue giuen holy orders, cōsecrated holy oiles, ministred the Sacrament of Confirmation, exercised their Episcopall authority in all things necessary, priuatly: as it was in the Apostles time and Primitiue Church, without either any the least incōbrance or perturbance of the state, or present incumbents (the Bishops & Archbishops that now are) or admit­tance of any seditious Iesuit, or other factious person to come within the lād. Fiftly, his malitious deuises, & cruel hard hart towards al Catholiks had her­by bin discouered: as neuer able hereafter to haue stirred vp her Maiesty, or incensed her honorable Counsell against all her loyall and most dutifull sub­iects, for his treacheries, treasons & cōspiracies. Because al in that case wold haue bin ready to haue reuealed the least thought of any cōfederacy against [Page 152] her royall person, kingdome and state. Sixtly, his baits had bene worth no­thing for enticing and alluring of any subiect to rebellion (either for the time present, or to come: because a league being once made with the French and Spanish nation: all Catholikes of England being withall naturally incli­ned to loue and loyalty of and to their Prince and countrey, all promises or hopes of preferment vnder forreine Princes, would haue bin and seemed hatefull, ridiculous and senslesse vnto them. No nation vnder heauen affor­ding greater honors, comforts and content then England, and our Soue­raignes both are able & do affoord to the inhabitants that liue in grace and fauor: as in this case (vtcunque) the afflicted Catholikes should. Seuenthly, this tolleration or liberty of cōscience, wold quite haue cut off two bloudy hopes, which Parsons hath in al his practises: to wit, aswel the indāgering of her Maiesties royall person, as also the fauoring, furthering, cōsenting, or any way seeking directly or indirectly the aduancement of any one competitor more thē another: otherwise then they shold haue perceiued her Highnesse & the present state to haue fauored and like of. For howsoeuer the seculars, & many other soūd Catholiks do detest to death the said practises, & wold be as ready as any to dye at her Maiesties feete, in defence of her royall per­son, and (euen in the afflicted state they liue in) to reueale any such vnnatu­rall and monstrous conspiracies: yet all are not of that humor (though per­haps as good Catholikes and loyall subiects in another sense as the former are) in that knowing themselues most innocent of all state-medlings, or pra­ctises whatsoeuer, they are notwithstanding nothing for that more fauored. And therefore nature inclining all men liuing to seeke for ease, quiet, secu­ritie & auoidance of troubles, dangers, afflictions & miseries: although they abhor, & would neuer to death be actors in such conspiracies: yet their wits being occupied with cōceits of the premises, makes many one wish in their heart for a change: neuer thinking, considering nor regarding which way, nor by what meanes soeuer. And then when this generall desire of liuing quiet & free in all, is sorted with an inconsiderate cōceit in many, a vehemēt motion of reuenge working in some, makes thē ready to attempt what de­sperate act soeuer, ad iniustam vexationem redimendam. And so to folow any abettor, complottor, pretendor or cōspirator. Which father Parsons wel no­ting, & how that by liberty of conscience, all such conceits would vanish a­way, & so frustrate his hope for euer, egging, suggesting, or setting on any euen to haue the least wish or thought of alteration or change: no maruell though he cannot abide to heare of any league or liberty. Eightly, his chiefe hope being to procure a new formall excommunication against all that shal not ioyne with Spaine, or the Lady Infanta, when bloudy Bellona shal once hang forth her slag of defiance within an English Ken in the streamers of her menaces: by this foresayd liberty granted, his butcherie, sacriligious and ir­regular hope, were not onely frustrate in this, but also all former excom­munications, suspensions and Ecclesiasticall censures, that haue earst [Page 153] passed against our Soueraigne, by his seditious procurement, would be re­pealed, reuoked, called in, and made void to all intents and purposes, that might any way prejudice her Maiestie or the present State. Therfore stands it the Iesuiticall faction vpon, to hinder all peace, libertie of conscience, tol­leration, or what else soeuer other gracious conniuence would be graunted either for securitie of her Realme and royall State, or otherwise for the safe­tie of her worne-out loyall subiects, still afflicted vpon the iealousie (I can­not say but iustly) had of all that faction for these vnnaturall proceedings. Ninthly, the great summes of mony, which the no lesse consciencelesse then mercilesse Iesuits collect ouer all the Realme, by cousinage of many a ver­tuous innocent, and well meaning Catholike, would by this meanes be bet­ter employed to the reliefe of the poore distressed, both Priests and other Catholikes, that now famish and pine away for want of food, through these cruell Iewish stonie harts restraint of all reliefe from them: and further he should not haue such large gifts to bestow in bribes vpon the brokers of his trecheries, slaunders and calumniations: nor by consequent so many to take his part, as now he hath, if present gaine, and promise of future preferment did not set headie carelesse peoples teeth on edge, as both do: which would easily be auoided, if these extremities men are driuen into, by reason of im­prisonment, and other vexations for their conscience were taken away. Tenthly, his popular gouernment would by this meanes be made void, by reason that all men, seeing him to haue bene the cause of their former trou­bles, persecutions and miseries, they would be in that case as forward to thrust out, reiect, and expell both him and all his seditious companie & con­federates, as now they are to applaude vnto them, or receiue them. For such is the nature of the mobile vulgus, most to respect their present quiet, consolation and ease. Eleuenthly, by meanes of this tolleration, all plots and conspiracies (whereof I am fully perswaded there are a great many yet lie hidden and vnknowne) would come to light: the very conceit of this long wished for libertie being a readie meanes to make many ioyfull hearts, euen readie to open their owne vnnaturall wishes, much more the treche­rous practises of any other whosoeuer of their dearest friends: none next to God and their owne soules, being in this case so neare vnto them, as their Prince and countrey. All these things well weighed, you see that Parsons (his vile bloudie and bastardly mind considered,Lo here my mai­sters and mistres­ses, you that be so hot spirited prose­cutors of the Ie­suiticall faction, and so vehement against the secu­lars: behold the gratefull reward you are to looke for at Fa. Parsons hands: vaunt of him as you lift: as sure as you liue on earth, he careth no more for all your liues, then so many dogges liues, in time of an infectious plague. together with all his con­federates) haue great reason on the one side neuer to death to yeeld to any peace, libertie of conscience, or the least gracious conniuence, or princely fauors to be granted by her Maiesty to any Catholike. This miserable wretch shewing plaine by these his lewd proceedings, that he careth not: nay, que­stionlesse, he could wish in his hart, to see all the seculars & other Catholikes in England hanged, rather then to be frustrat of his conceited Iaponiā Mo­narchy. Yea I verily think he wold be the hangmā of thē al himself, rather thē [Page 154] his platforme should faile, if it stood vpon so desperate a point) one after another: as a fitter office for such a base irregular bastard, then to come nere Gods holy altar, or once to touch those tremenda mysteria, or to sup­ply in any one thing the place and function of a Priest. And on the other side you see againe, what his ostentation is for religion: and how zealous these cogging mates would make men beleeue they are (right Puritanes in all things) enuying that any should receiue, yea but the least fauour at her Maiesties hands, which they haue: nay they refusing to receiue any, vnlesse they may haue all. Well, it hath bene an ordinarie matter, when a­ny notorious heresie did arise, that sundrie contraries out of the same did spring: and so I feare it will proue betwixt the Puritane Iesuites, and the Puritane Ministers, vnlesse some order be taken for them both in time, lest they winne so much time, as it will be past time to correct them in a­ny time hereafter. But to returne againe to Fa. Parsons practise for gaining time. You see, how that notwithstanding his forwardnesse in shew for the conuersion of his countrey: yet vnlesse it may be said vnto him with­all, Diuide & impera, he will not heare of any smaller matter in publicke. And yet again vnderhand & vpon this ground of gaining time he labou­reth continually for the setting vp now of this man, and now of that wo­man, furnishing of euery one with such bald stuffe, as he hath to make them beleeue, they haue matter sufficient to proue that the right of the Crowne belongeth vnto them.

For notwithstanding all his faire weather to Spaine: yet for winning of time, he hath still bene practising from time to time to haue raised vp o­thers, whilest the Spaniard was a breathing to haue gotten the Kingdom if he could, and so to haue plucked that morsell out of King Philip and his daughters iawes, nor caring who, nor of what race, nor of what nation soeuer, that would step in for the Kingdome, so he were (forsooth) a Ca­tholike. O good Lord yea a Catholike he must be: so her Maiestie were deposed he careth not by whom, but yet must make shew, that it must be by aduancing some Catholike, otherwise he could haue no colour of wishing for it: and much lesse any meanes either to exasperate her Maie­stie and the present State against Catholikes, or yet to stirre vp Catho­likes with desire to redeeme themselues out of the heauie persecutions laid vpō them. For as he dealt first by his Agents with the Earle of Der­by (and yet the said Earle was no Catholike) so at an other time he writ a discourse, sent it into England, and it caused to be published to many of the best Catholikes here: which was, that he would wish, and did by those presents aduise them, when the commoditie serued, that they should make an election of some principal Noble (and at last with much ado came out this word, Catholike) to be their King. And all this was but a point of dalliance to gaine time withall. And still when no pretender nor people wil be so madde as to follow his designements, then hath he euer his recourse [Page 155] to the King of Spaine: and at this time insisteth vpon the Infanta: whose ti­tle, though in his Appendix falsly fathered vpon Cardinall Allane, he so approueth in conceit, as not onely he is bold to call all men fooles, male­content (Atheists, and fautors of heretikes, that labour or wish, or but think that any other can haue right) being known an heretike, and no hope of re­conciling them, as he saith: but besides, though Catholikes, they all were yet by moth-eaten records found out in an old wall, (God knowes when, where, or by whom) he will exclude al King Henry the seuenths issue: mar­rie yet alwaies prouided, that if the Infanta faile his expectation (as I pray God her Grace may faile it) then will he be left free, and in the mean while also debarred from following of none that will first take armes against our Soueraigne Lady and Queene.

And thus the case is cleare in answer to the interrogatorie, that absolute­ly the Iesuits seeke the conuersion of no one of the bloud Royall, but condi­tionally onely, and for winning of time, they seeke for the conuersion of now one, and then another, as may for the time make most for their pur­pose. But they neuer (as you may easily gather by the premises) seeke to haue all Catholikes, because that would make a generall opposition against them, and be an occasion to thrust them quite out of the land. So as to con­clude this vaine vaunt of their religious zeale, perfection, and I know not what: is nothing else but an elenchiall cloake to couer their pride, ambition, and trecherous aspires.

THE ANSWER.

THey intend it only conditionally, subordinately, and legatiuely vn­der another. For it were no pollicie by their principles to haue any one absolute Monarch or Soueraigne in esse ouer all England, to rule ouer them too: no more then it were to haue had an Archpriest that should haue go­uerned, and haue bene head ouer the Iesuits as well as the seculars. There­fore as they got such a fellow for the nonce to be Archpriest, as both they might gouerne as they list themselues, and make him fare like a Turke, tin­ker or madde man at their pleasure, to torment poore soules, the ignorant deuout laitie with scruples: the wiser sort with infamous libels, schedules, gallings, letters and messages of slaunders: and all both men and women, cleargie and laitie, with threats, thunderings and feares, that wold not obey [Page 156] a paltrey Iesuite, and to be readie to crouch, bow, and kneele at an inch, a nod or a frowne to these new Pharises: so of very like qualitie, condition, and order must be their Viceroy and his gouernement. For all this banding on the Archpriests behalf, was only (you see) those vile patches hypocrisie: vnder pretence of a legatiue and subordinate power and authoritie vnder his Holinesse, whom they most abusiuely, impudently, and (in the intended platforme) scoffingly make the maske, cloud and cloake, vnder which they hide the neuer heard of more impietie. And like a company of swaggerers, ruffians, or bragging braggats of Toledo, they take vpon them to defend the Archpriest in all his actions, vnder colour of obedience: with, ô I will, yea that I will stand to death in defence of this due obedience, to the See of his Holinesse, (for to defend him, say they, is to defend the Pope himselfe:) which might carie some sense, if they acknowledged him also to be their su­perior. But seeing they acknowledge no such matter, nay quite contrarie, that he stands at their deuotion, and is but like an Ape, a Parrot, or a Vice in a play, to prate what is prompted or suggested vnto him: or like an axe, a saw, a sword, or other dead instrument that moues and workes all things, intentione rationalis agentis, (for he hath no wit nor discretion to do any thing, as it seemeth, but as their Prouinciall instructs him) there­fore what is this else to say, vz. whosoeuer is disobedient to the Archpriest is disobedient to the Pope: then to maintaine that, whosoeuer is not o­bedient to a Iesuite in any thing, reus est of disobedience vnto the Pope in all things: for he that offends in one, offends in all. And so by conse­quent in this subordinate authoritie, these corollaries follow one vpon another in this manner: the Archpriest must rule all other Priests: the Ie­suites must rule the Archpriest: the Pope must appoint whom, and as they list: the disobedience to the partie appointed must be holden for a con­tempt of his Holinesse: the action goeth vnder the name of Schisme and irregularitie: the Court of Oyer and terminer, must be in the Low coun­tries vnder Archduke Albert: the Commissioners, Iurie and Iudges must be the Iesuites: the apeale to the Pope from them must be excommunica­tion, suspension and losse of all faculties and authoritie: and so Parsons as summus Pontifex, or Iudge Paramount on earth, vnder the Diuell in hell: must denounce the sentence following, out from his infernall seate.

Forasmuch as the secular Priests durst presume to appeale to Saint Peters chaire against my faithfull seruant George Blackwell, instituted at my ap­pointment, designements and instructions giuen to the Pope of Rome, to make him Archpresbiter, and Protonotharius, &c. in and throughout the great Kingdomes of Albion or great Britaine, (to do lawe and iustice vpon such re­bels, against my louing brother the King Catholike of Spaine, as in that Im­periall Isle it should seeme, meete, iust and necessarie in his wisedome to haue sharpely rebuked, chastised and punished,) and for that also I did prescribe the [Page 157] manner, how the said Pope was to proceede according to the tenure of my ab­stract of statutes, lawes, orders and actes, enacted by me and my Generall in the high Councell of Reformation for England: with a prouiso, that my fore­named seruant Maister Blackwell should haue nothing to do with the fathers of the societie. I thought it meete in my experience and wisedome, not onely to exempt all my brethren and confatherhoods the Iesuites in England, Scotland or elsewhere, from being vnder the Archpriest: but moreouer and besides to will and commaund my said seruant Maister Blackwell, vnder paine of offi­cipard to do nothing without my Prouinciall Garnets counsell, designements and decrees: who being an especiall illuminate, and hauing a more neare fa­miliaritie with God then any of the rest, by reason of his place and calling: he the said Blackwell thus directed by him, shall be so farre and free from error, or doing any thing amisse in acting all things vnder obedience to my Prouinciall, as whosoeuer should contradict any thing by him decreed, I hold it sit that he be noted for an Ethnicke, a reprobate, and one that was neuer established in the grace of God, &c.

All these lawes, statutes and acts (with prouisoes) thus enacted: foras­much as the seculars contemptuously, haue violated, infringed and broken, the very marrow, center and quintessence of their contempt, accrewing to the preiudice of the holy societie, and therein to Father Parsons in chiefe, it stood his Prouinciall Garnet vpon, to lay about him on the behalf of Black­well, to make his cause and quarrell his owne: and this to be outwardly in shew Clement the eighth, his Holinesse the Pope of Romes, in managing and menacing: and inwardly in intention, to be Parsons that bastardly vi­car of hell: his in the platforme, plotcastings and practises. And so for all the world neuer imagine nor dreame of any kind of temporall gouerne­ment by a Puritane Iesuit, to be otherwise intended: then as a Puritane Minister said in Edenborough, God and the Kirke against the King and his Councell: and outher, ney King or ney Minister in Scotland. As much to say, and as Knoxe that seditious traitor did write to her Maiestie: that those Princes who will not subiect themselues to their infernall and damnable discipline, yea and submit themselues to be ruled by the Puritanian Mi­nisterie, might iustly and shold be deposed and depriued both of Crown, gouernement and life at their pleasure. Wherein you may please to note by the way, that the Puritanian Ministers made the Gospell, and the blacke Kirke of Scotland, their pretence for aduauncing such a man to the Crowne, as should wholly subiect himselfe, and sweare and subscribe to the defence of their doctrine. And yet all the world knoweth it, that they would bring all into a Swisserly popularitie, or a Geneuian gouern­ment, void of Prince, peere or other Noble: or at least will neuer yeeld to accept of any King, that shall not be ruled by thē. And euen so the Purita­nian Iesuits must needs intend & do make shew of aduancing none to the English Crowne, but such a one as is conuerted to the Catholike Church of [Page 158] Rome, making the Gospell and spouse of Christ their pretence therein. But yet their platforme allowes no King power or potentate aboue them: and by consequent, seeing notwithstanding yet needes they must haue the countenance of some great Monarch for a time to gouerne by, in the state temporall (as now they make his Holinesse for a while their sconce and buckler in the state ecclesiasticall,) it were no pollicie in them to haue an absolute Soueraigne to raigne in this land: (no not euen the Infanta, who questionlesse Parsons made choise of before her father or brother the King, of purpose to haue her gouernement subordinate either vnder him or the Emperour:) but as they haue gotten an Archpriest to be as it were a Vi­car generall subordinate vnder his Holinesse in causes Ecclesiasticall, and yet his said Holinesse onely to be a shadow or cloake, but to haue no med­lings or dealings, nor to know any thing of the affaires of his Church here, further then they shall please to informe him of: so will they neuer admit of other gouernement, but a Viceroy to be as it were a Prorex, or King ho­mage [...] subordinate to Spaine or Austria in causes temporall. And yet the said Prorex must stand at their deuotion, and not be able to informe anie thing to the King absolute, further, or otherwise then as they shall appoint him: which if he do or attempt the contrarie, he is sure to be deposed, and loose his life for it: & either such a new King homager chosen by the Prince absolute at their assignement, or else no King euer after, but a king Cardi­nall, and Pope Iesuit.

THE ANSWER.

THe daunger you make a question of, may be two wayes taken: one spiritually, and the other corporally. In neither of which daungers, any one can be said properly and directly to be, in the act of either mariage or conuersion. Because (as I said at the first) these seditious, turbulent, factious Iesuites here in England, howsoeuer they may be in foro conscientiae and be­fore God, excommunicated, suspended, irregular, or otherwi [...]e haue incur­red any ecclesiasticall censure by their absurd, grosse, erronious opinions, practises and proceedings: yet for that they liue hitherto as visible members of the Catholike Church, and neither do, neither dare publikely teach, much [Page 159] lesse obstinately defend any thing contrarie to the Catholike Churches do­ctrine and beleefe: and further, forasmuch as there is no sentence as yet de­nounced, from his Holinesse against them, or if denounced, yet not here made knowne: or if knowne, yet no Bull nor Briefe come for assurance thereof: or if any such, yet not publikely promulgated: therefore in foro externo (all these circumstances considered, and that the Church doth iudge, secundum allegata & probata) as they must be had and knowne, before any danger can come to those that go to confession to thē, or any other sacraments administred by them: so al the world may see their diabolicall malice, malicious spite, and most spitefull calumniation, wrong and iniurie offered to the seculars, that without any one of these circum­stances, they haue like diuels, (not men) presumed to torment deuout souls with terrors, scruples and feares, in comming at any sacraments with those that are opposite to their cursed designements. Now for intended mariage, they do no question wish it for their owne aduantage, and so for the time there can be no daunger to the person on their side. Marry now because that both in the one and the other, scil. conuersion and mariage, their inten­tion is treasonable and hereticall (as by all which hath bene or shall be said may easily appeare,) therefore is there no lesse daunger to any of the bloud royall to deale with them, then the losse of honour, life, body, soule and all they haue or may be worth: their pretence of zeale in conuerting soules to Gods Church, and of mariage, practise, and in wish of this or that match, be­ing nothing else but parasiticall flattering, cousining of those that they deale withall: intending principally and all wholly, to stead their owne turnes thereby, making faire shew, as though they wished it most by such, as for the time present are likeliest to preuaile: but not caring in very deede how, nor by whom it come, so as they may be sticklers in it, and be either the Pi­lot or the maisters Mate to guide the sterne which way as they thinke best. And by consequent it appeares, that they make no more store of a man or womans life, Lord or Lady, King or Queene, then they do of the life or death of a dogge or a mouse: as you may find by sundrie examples here set down of casting off or tormenting those that were not for their tooth: not­withstanding all former courtesies, benefits, or credit gotten by them. So as to conclude this last Article of their plots by gouernment, I hold him or her whosoeuer that subiects themselues to liue vnder their thraldome, to be cast away for euer in this life, howsoeuer it fare with them in the world to come.

THE ANSWER.

THis Article is touched before in effect to all that here is necessarie to be said of it: to wit: that the Archpriest his authoritie is farre from any equalitie or copercenarie dealing with the Iesuits equally, as with the se­culars:Note a notable stratagem in Par. who made it seem at first, as though the Archpriest should haue had nothing to do with the l [...]tie. Then afterward: that his authori­tie was onely for ending of surmi­zed strife betwixt the seculars and the laiti [...]: after that againe, his autho [...]itie exten­ded to excom­municating, in­terdicting, &c. all alike either cleargie or laitie: and lastly, a shew was made out­w [...], that the Ie­s [...] also were vnder his autho­ [...]tie. that he neither hath any thing to do with any Iesuite as a superiour, no nor as an equall companion with them: neither may he, neither dare he shew any fauour to whom they dislike of, neither do nor speake, but as they will haue him. Whereupon it is by demonstration manifest, that the ap­pointment and cause of his election and institution, proceeded all wholly from the Iesuits: & was the most vile, presumptuous and iniurious part of Parsons that euer was heard of since the world began: as by all the bookes that are, and will be set out against that Atheall stratagemitor, will at large appeare. Onely for the present this Article is necessarie to be proposed and answered for satisfying of the ignorant multitude: amongst whom these cousining mates the Iesuits make it to be giuen out, as though the Archpriest were the head ouer all Catholikes both Clergie and laitie, spirituall and temporall, secular and religious: which is nothing else but a cogging de­uice in them to build thereupon these false assertions following for blinding and deluding of the simple, scil. First, that now all is well we hauing an Archpriest, that as our head is an indifferent man for all, aswell seculars as Iesuits. Secondly, that the seculars are onely those that make sedition and strife, not liuing orderly as they should vnder obedience to the Archpriest their superior. Thirdy, that the Iesuites liue contented and quiet vnder his [Page 161] gouernement, though he be a secular Priest onely for obedience. Fourthly, that there being no difference betwixt the seculars and Iesuits in the Arch­priests authority, he being equally appointed ouer them both, it is a bad signe in the seculars that should seeme to find fault with his gouernement more then the other. Fiftly, that the seculars shew no religion in them, but liue as prophane schismatikes, in withdrawing their obedience from their superiour more then the Iesuits do. Sixtly, that the Iesuits shew themselues to be maruellous zealous, wise, learned & religious: in standing to the Arch­priest, as they do against the seculars. Seuenthly, that no good or sound Ca­tholike would euer haue made any question of his authoritie: now that it is gotten, though he were partiall to one more then another. Eightly, that an authoritie being once granted, how impious, vniust, and vnlawfull soe­uer, yet it ought to be obeyed in al things and of all those vnder it to the vt­termost, without any question to be made of it euer after: & as vnlawfull to appeale from the one as from the other. Ninthly, that the Archpriest may ex­communicate, suspend, interdict, &c. when he list notwithstanding the ap­peale, & euen for making an appeale from him to the Sea of Rome. Tenth­ly, that the seculars committed a most horrible crime, sinne or offence in ap­pealing: and shewed themselues to be disobedient to the catholike Church and the Pope in disobeying the Archpriest therein: he hauing comman­ded that there should be no writing nor sending ouer beyond the seas, nor meetings here, nor talke had about any such matters. 11. That they are a sedi­tious, vnlearned and vnreuerend company: for making no more reckning of the fathers then they do, & are rightly called a factiō for opposing them selues against so holy, vertuous & religious men, that are their betters, and superiors in all things as the Iesuits are: who haue done so many good deeds as the saculars neuer did nor can do the like. Twelftly, that no mā or womā ought or may come at thē, to receiue any Sacrament, as hauing lost al their faculties & authority by their disobedience & contempt of their superior. Thirteenthly, that they haue iustly deserued to be euill spoken of, & to haue no reliefe vntill they submit thēselues & recal their names from the appeale. 14. That it were no more offence to kill one of them, then to kill a notorious persecutor & heretike. Fifteenthly, that the words Christ spoke whē he said, whosoeuer will not obey the Church, let him be accounted of, as a Publicā or Ethnicke & infidell, did aptly agree to the seculars to be so accoūted of, for disobeying the Catholike Church by their appeale & other seditious & slanderous libels against their superiors. These & many the like false sugge­stiōs (which no Iesuit liuing dare for his life defend) are put into peopls heads of purpose, to colour therwith that bastard Pa. his impiety: wherby seeking to bind al vnto him with the band of obedience, he sets all his Iesuitical bro­kers here in England & elsewhere on worke, like so many band-dogs, with bands of men, banding out his mischieuous practises to bring all the whole realme bound hand and foot into bondage vnder him.

THE ANSWER.

ALL three are incurred to all estates in the highest degree, scil. both treason committed against the Church of God, and commonwealth of this land: both a premunire incurred by auncient and recent lawes against sacred Maiestie, both, (yea, all) preiudiced, scil. Pope, Prince, Church, com­monwealth and present state by maister Blackwels authoritie: as is euident by sundrie bookes written, and to be written of euery one of these points in particular, and may be gathered passant in these Quodlibets here and there of all three. And first, for treason: (which in Latine we call proditio or laesa maiestas, and a triritor, traditor, vel proditor, vel reus lesae maiestatis. It is al­waies an act acted: or but onely intended against supreme Maiestie. Which here we take three manner of wayes, to wit, either against the Maiestie Di­uine, and so all mortall sinnes whatsoeuer, are so many treasons committed against the Maiestie of God: or otherwise against the reuerend Maiestie of his sweet spouse: and so all Schisme, heresie, Apostacie, and Atheisme is trea­son against the Catholike Church and supreme head thereof vnder Christ on earth: or lastly, against the sacred Maiestie of regall power: and so euery act, attempt, or intent, &c. to the indangering of the Princes person or com­monwealth, is directly treason: and by consequent, the iustification of the Archpresbiterie, being only and wholly by Father Parsons procurement, for the speedier, nay the only way and means to perfect his most traiterous plat­forme, tending to the dishonour of God, preiudice of the Church, destru­ction of her Maiestie, and ruine of the commonwealth: (as in the Quodlibet of statizing shall be proued.) It is cleare then that this institutiue authoritie of Blackwels, containes in it a whole masse of treason and conspiracie: and the like is of a premunire (made by Catholike Princes, Kings of this land, and allowed of by the Sea Apostolike) incurred thereby. Whereof besides that which hath bene and shall be said here thereof, you may please to reade M. Charles Pagets booke against counterfeited Doleman, aliâs Parsons, and other bookes written against him and his associates.

THE ANSWER.

IT is equally at least, and may in many respects be iudged more preiudicial to the Scottish King and Commonwealth, then to our Soueraigne: be­cause the institutor Par. had before writtē his book of Titles or successiō in most apparant preiudice, and ignominious slaunder of the said King, [Page 163] very sawcily and rudely abasing both his royall Maiestie and his whole Realme: and therefore too too vile a part and an act of most indignitie, for him so officiously to institute an English man to be in so great authori­tie within his highnesse dominions. Secondly, the Scots Catholiks had, & haue yet their Bishop of Glasco liuing, a very reuerend Prelat: ergo a more sawcie part to appoint ouer them a superior aboue him. Thirdly, there was not one secular Priest at the institutiō of this authority in al Scotland, saue only the Abbot of New Abbey, all the rest being Iesuits that were or are there: ergo a greater presumptuous boldnesse in him to appoint such an authority there. Fourthly, he lying still at London, and neither hauing any acquaintance in Scotland, neither sending any other thither to labour in Christ his vineyard: it seemeth to be a male part kind of bearding out their King, Nobles, Gentles, & Leards of that land rather then any thing else: cōsidering that he neither coms neither sends ouer thither. Fiftly, Fa. Par. platforme holding equally for Scotl. aswell as Engl. the authority limited to M. Blackwell ouer both nations, bewraies the Iesuiticall ambitious hu­mour and traiterous intent, more then any other action euer did before.

THE ANSWER.

IT was no offence at all then to haue resisted (as by sundrie bookes writ­ten hereof it is manifest) no more then it is now to appeale from him: but quite contrarie, it was an act of iustice.

1 His election was without our consent, knowledge, or acceptance.

2 It was not made palam, sed fraudulenter, secreto & animo decipiendi,, as may be proued: Capite contra Canones: & videat, & casus excommunica­tionis in huius, &c.

3 No example of the Apostles actions, neither yet of any Infidels cō ­uersion can free them from the decretum of the order obserued in all ele­ctions: because our countrie had from the beginning of these new here­sies, sundrie Prelates with the laitie, qui nunquam genu flexerunt coram Baal, &c being continually ex parte Catholica: therefore whatsoeuer doth bind for elections in other Catholike countries, binds here &c. Ergo Blackwellus contra Canones, &c.

4 No law, humane, diuine, of nature or nations alloweth a forced go­uernour intruded especially to tyrannize (as his authoritie by the words in his Breefe, corrigere, castigare, &c. is none other) and not a word spoken of charitie, equitie, or iustice.

5 It is opposite to all order in heauen and earth: a Michael chosen as head of the principates, quia vnus ex illis: and not a Raphael of another [Page 164] order, &c. And as the Chapter of Cannons chuse their Deane and not the Priests dispearsed in parishes: the Deane, Chapter and Priests of each Bi­shoprike their Bishop: and not the inclused Monkes of that Dioces, the Dominicans their Prior: and not the Franciscans: the Iesuits their prouincial, and not the Benedictines: the Aldermen and City of London their Maior, & not the Iustices, &c. and onely in hell & amongst heretikes, ordo negligitur: ergo the Iesuits appointing vs a superior do imitate one of these.

6 His letters to Rome against his brethrē, & egor defence of the Iesuits, cō ­uince him to be, vnus ex, vel subditus illis: ergo cōtra ius imponitur nobis, &c.

7 He publickly professeth partiality: as in his bitter letters to maister Benson, to maister More, and to sundry others: and that he maintaines them in all things: ergo vt iniquus & iniustus iudex deponendus.

8 His authority was vnhonestly procured: because we were neuer made acquainted therewith, hauing è contrario formerly imparted our minds vn­to them, &c. vnlawfully confirmed: because by the Cardinal at Parsons suite (both our enemies) and vniustly executed: because by Iudges of their owne cause: and therefore all three, Cardinall, Parsons and Blackwell, intrusers in­to our haruest, vsurpers of his Holinesse authority, and tyrants ouer vs and our countrey.

9 That it was directly a plot cast of Parsons by and for the Iesuits to expell or bring all Priests vnder them: patet ex bulla, qua instituitur praeci­pue, vt pacem habeant cum Iesuitis: ergo ad interitum omnium aliorum, &c.

10 That it was foisted in by Parsons procurement only, vpon a point of ex­tremity to colour his impiety: and to stop the discouery of his treacherous mind towards his countrey appeareth: For it came iumpe at that time when both in Spaine, Italy & the Low-countries, his dealings began to be odious for his tyrannie against all Priests and lay persons, that consented not to his Iaponian kingdome: and in England his bookes, and all his and their dea­lings, being by Catholikes generally disliked, and by secular Priests con­demned and reiected, as full of ambition, bloudshed, infamy and ruine, in­tended to our whole countrey: it was time to set vp such an Archiprate, or else had the Iesuits faction bene quite pulled downe for euer: which though he haue but a blind name of authority: yet it serueth to hold tacke, till by inuasion or otherwise the Iesuits may worke their feate, for inhauncing of kingdomes, &c, ergo vtterly by all English to be deiected.

11 That setting M. Black, priuate life aside (which now I omit) he is vnfit (if such authority were lawfully grāted) to be chosen for a head ouer so great a multitude of fine wits, & many more graue, ancient and learned then him­selfe: especially in times of so many dangers, and full of diuersities and dif­ferences in al things (besides religion & learning:) and this is most plaine, for that he is wel knowne to be a man of no reach: only he hath read & studied sundry positiue authors, whereby he can speake or write sentences, euill couched together (God wot) out of others. But of himselfe, he neuer knew [Page 165] what discourse, writing to great persons, or of matters of weight, or what ciuill conuersation or gouernment meant. For hauing a charge onely of a widow Gentlewoman with whom he liued, he neuer conuersed with any to learne either wit, knowledge, or experience in any thing: or how to be­haue himselfe in company, discourse, or otherwise, to sift out any matter, or yet to know how to do iustice in his office, further then his booke told him, which often causeth error through want of practise and experience to know the custome of times and places, &c. which may alter quite his book cases, as applyed by a correspondencie to another purpose. Which grosse igno­rance a man shall find almost in euery letter he writes: wresting this and that sentence, Canon, author and authoritie, quite contrarie, to another act, matter, sence and meaning then euer thereby was intended: which I should rather thinke came of his simplicitie, then of wilfull error: were it not that he is become so proud, peremptorie, and scoffing, contemptuous in his exor­bitant letters, words, and all his other actions, since this immerited authority came vpon him: ergo by Parsons rule of deposing or chusing gouernors, M. Blackwell is vnfittest of an hundred: and consequently to be deposed for his insufficiencie, though otherwise he had absolute authoritie.

12 That M. Blackwels simplicitie and vnaptnesse to gouerne, sheweth plaine the great mischiefe and ruine of our countrie intended by chusing of him, is manifest. For who in pollicie would attempt that which the Iesuites go about, by any but such, as wanting wit to enter into their drift, should thinke euery word to be an oracle, or else to be the Gospell that they speak: and then vpon this ground, Catholikes hauing tender consciences, must thinke it a sinne irremissible to resist, &c.

13 That the Iesuits pollicie was maruellous dexterous, in choosing one by profession a secular Priest, and not a knowne Iesuite: and consequently none fitter then M. Blackwell: vz. First, otherwise they had opened their own ambition to all the world. Secondly, they could not in honestie, and with a­ny face haue spoken for thems [...]lues, as others may do for them. Thirdly, they may hereby colour all their trecherie: for if it fadge not well, the head is a Seminarie or secular Priest; if it hap to their wish, he is by them set vp: ergo at their appointment. Fourthly, they may (as they do) more stoutly defend him, then themselues.

14 That a greater persecution is and must ensue by M. Blackwels Arch­presbitery, then euer came to Catholikes by the ciuill magistrates: vz. First, for that it opens the way to all rebellion, freeing euery one to speake or do what they list, or can, against any except Iesuits: & all vnder pretence of zeale, in taking (forsooth) the Popes part, by defending M. Blackwels au­thority: and esteeming of all that resist it, to be Schismaticks or worse. Se­condly, wheras before som few were infamed by priuat oppositions against the Iesuits: now all that obey not M. Blackwell, are so persecuted by these Parsonians railing and slaundering toungs, as none can liue free. Thirdly, it [Page 166] breeds that contempt, as euery boy and girle are in manner of esteeme of priesthood, become Haywoodists, Wisemanists, and (I could tell you what worse perdee) to put no difference, but all secular as well laitie as clergie, &c. Fourthly, it makes vent for inuasion both of England and Scotland, the Archpriests twelue assistants being dispersed in euery corner with the laity, to worke by North and by South, perswading it to be for the Scots good to ioyne with Spaine: ergo, mightily he is to be resisted.

15 That the plot was laid long ago for the Archpriest, videl. by their olim dicebamur and other forgeries of theirs. First, to breed commiseration of Iesuits. Secondly, to make Seminaries and all secular priests odious to the laitie, as iniurious detractors. Thirdly, to giue scope by this, to defame whom they would: (which were all that might seem to stand in their way) and this done, then such defamed persons being vnfit to gouerne, none but M. Blackwell (supposing one must be chosen) could be found fit euery way. A notable stratageme: but altogether Atheall, diabolicall, intollerable.

16 That all who defend the Archpriest, are either Iesuits, or do liue vn­der and by them: or are now put in authoritie for them: or haue the colle­ctions for money throughout England: for Catholikes to depend vpon thē or their substitutes for the sacraments: or liue in expectance of mountaines at the Spanish inuasion by their procurement. All which, none that hath seen and knowne the state of things abroad, but may easily discerne: and there­fore of all well wishing to their Prince and countrie, were these Parsonians with their Archpriest to be resisted, and in no case euer to haue yeelded to his false foysted-in authoritie.

17 The expostulations, manages and menaces of the Iesuits, in defence of M. Blackwels authoritie, shew plaine how impiously, pharisaically and in­iuriously they haue dealt therein. First, for that they had at that time nothing to shew, but the Cardinals authorizing of him, who was knowne to be our aduersarie. Secondly, they neuer could bring any testimony, but of their owne companie to certifie so much, as that the Pope euer heard of this mans choosing, or any such matter: vntill they had cast M. Bishop and M. Char­nocke in prison, and so tyrannized like Turkes ouer them. Thirdly, their ex­cuse of a Popes Bull was vaine, that which they had being all one and the same, (if any thing worth) as confirmed by the Pope, and a premunire in­curred aswell by the one as the other, as they haue handled it. Fourthly, their pretence of the Cardinals feare, in that he durst not graunt it, without the Popes priuit e, is ridiculous and for babies (as Parsons counts all the secu­lars) his answer being ready (if called in question) that he appointed Black­well onely as a Prefect or some such one amongst a multitude to keep good order, but no further: and not that, but as he was informed, vz. that he was fittest to appease contentions, &c. Fiftly, their comparison of the Cardinall, with a Lord Chancellor, or Lord Keeper, &c. is simple and impertinent: for it onely (if so much) holds in a Priest and a Iustice of peace, verbi gratia: the [Page 167] Lord Chancelor or other may appoint and make a Iustice of peace by his generall authoritie giuen him by the Prince: but to make a Lord President, or to create an Earle, or Lord Baron by that authoritie, he cannot by any generall graunt: and therefore such being neuer, or very rare heard of (as on­ly one Earle of Chester had authoritie to create Lord Barons, and neuer be­fore nor since had any the like,) ergo the Cardinals authoritie to giue facul­ties to Priests, extends not to giue a supreme authoritie to any one Priest, more then himselfe had, or euer was known to be in any of his predecessors, no not in Cardinall Allane, whom common sence tels vs should haue had such authoritie in and ouer his owne countrimen, sooner then any other here amongst vs. Sixtly, their colour of charitie, to haue had vs yeeld for the time, vntill we had heard to the contrarie: was and is but flat hypocrisie, coggerie and malice in them, pitying of vs, to bolster out their owne abu­sing of vs all. For hauing by Parsons meanes (no doubt) laboured by impu­dent lyes and threats to the vttermost, to stoppe all complaints, and put in a demurre, vntill that bastard might heare hence, and get a like catalogue of names to that which the Iesuites got before: their conscience then would stretch those names or other meanes vsed for that Atheall purpose, to as ab­solute a consent and acceptance of this vsurper now, as the former did by their cogging and the cousinage vsed herein. Seuenthly, their excuse of no ticket, nor testimonie from the Pope, or other whom we might trust is no­thing, and but a ridiculous confirmation of it, which they take by the exam­ple of Priests: for euery one knowes the faculties of Priests are generall: ergo, need no other testimonie, but notice giuen by any, that there they had such faculties: but this Archpresbiter is a particular thing neuer heard of before: ergo, vniust, vnlawfull and most to be suspected, doubted of, resisted, impu­gned, abrogated, abolished.

18 The peeuishnesse, simplicitie and vnfitnesse of M. Blackwell, the am­bition, enuie and Machiauellisme of his electors, and the ignorance, lightnesse and euen too too blindly ouerweened affection of the mobile vulgus being duly considered, this Archpresbitery will be the bane of all England, if euer accepted of, and established by generall consent and applause. First, for that his authoritie extends to all England, Scotland and (vt ait) Ireland, with ma­ny agents in them all, ergo: once confirme it, and vpstarts the Iapon Monar­chie. Secondly, it derogates from all priestly authoritie: vz. by the libertie of euery Iacke and Gill, to defame Priests without satisfaction: by calling lay men to controll seculars, and both to disgrace, and heare them disgraced: as M. Blackwell ordinarily speaketh not to any secular Priest, but must haue some of the laitie to heare the case: by their generall maxime, that they may and do vse laitie to defame, controll, and deiect Priests, they being not able to be in all places, and at all times themselues: which they confirme by the generall examples of their free speech, had of all Priests, Monks, Friers, Bi­shops, and the Pope himselfe. Thirdly, it arrogates all supreme authority to [Page 168] the Iesuits: vz. by making it a sinne most haynous, not to yeeld to them in all things or a signe of heresie to thinke they may erre: or malice and loosnesse of life, to charge them with any fault. Fourthly, it is a plaine testimony of no religion in the Iesuites, but flat Atheisme making religious pietie, but only a matter of meere pollicie, by sending foorth trumpetters to sound out their and Blackwels vertues: concluding thereby, neither them to be spoken of, nor him to be refused, as fittest of all, &c. as though inherent iustice depen­ded vpon externall signes of vertue. Thus once yeeld to them and their Archpriest, and farewell all religion in England shortly after.

19 To confirme this withall, their malice and euill meaning towards Priests is in nothing more plaine, then managing out that vsurpate Arch­priest: vz. by their ostentation of a most horrible sinne to resist his authori­tie: ergo we are (by their detraction) al fooles, ignorant, indiscreet, prophane, vnlearned, consciencelesse, proud, malicious, infamous detractors, &c. and yet by the same acts, they on the contrarie are all wise, learned, of high pru­dence, of speciall good cariage, vertuous and zealous, &c: ô notable hypo­crites: the old Grammer rule is fitly applyed vnto you: scil. hypocrita cupit se videri iustus, hypocrita cupit se videri iustum: a Iesuite iustus, must make a Blackwell iustum.

20 The causes mouing them thus vehemently to haue vrged our con­sent at the first, and their now surcease from calling this vsurpate authority in question, must needs be these. First, their shamefull abuses, which would be called vpō, & sure to come coram nobis in the highest place: if once we had an equall iudge, as we doubt not but at length to haue. Secondly, their cru­eltie vsed towards all Priests. Thirdly, their vnhonest proceedings in this e­lection and institution of maister Blackwell. Fourthly, their vnlawfull au­thorizing of him at the first without commission, banding it out like a com­pany of cutters of Queene hith, or roisters of Bellingsgate without all mo­destie, shamefastnesse or honestie. Fiftly, their forging, facing and coyning of letters messages, &c. to get consents, &c. Sixtly, the generall esteeme sim­ple people haue of their phansaicall vertue, honestie, and sincerity: so as yeeld our consents, we occasionate their sinne to increase: hold backe our yeeld, and their impietie is straight knowne, and they quite ouerthrowne, dismas­qu [...]d, deciphered, and set foorth in their proper colours.

21 We cannot in conscience yeeld to it, because that it is, first, to yeeld to the slaunder raised by them of vs all. Secondly, an iniurie to those that are gone. Thirdly, a contradiction to our owne doings. Fourthly, an oppositi­on against one and other. Fiftly, a breach of all order. Sixtly, a participation, consent, association, combination, or sodalitie with the Iesuits to ouerthrow our countrie, and make all our posteritie curse vs.

22 That M. Blackwell is but a cypher for the Iesuits, to put what figure they list vnto, vz. by the additions & substractions, affirmations, & negations, &c. of the particulars of his authority: ergo part the figure, and the cipher: and the best is, but tittle est, &c.

[Page 169]23 That they haue indiscretely marred their owne market, in their vio­lent course taken for confirmation of his authority. viz. First, by giuing out such and such to be excommunicated, suspended, &c. which he dare not auerre: nor can obtaine authoritie to do so. Secondly, by constituting assi­stants before euer he had authority for himselfe: to whom he could not giue any faculties, they hauing come to London some of them three sundry tearmes for such: and he answering still, that his authoritie for that matter was not yet come. Thirdly, the authority that now his assistants haue, is on­ly nomine non re: for they haue to do with nothing, but as informers to giue intelligence what they heare and see. Fourthly, the Iesuits laity refusing to come at our Seruice, to receiue vs into their houses: or to giue vs any main­tenance: and giuing out that we are schismatikes, &c. for not accepting this cogging authority at the first blast: shew maister Blackwell to be most greedy in affecting of honour, that could not haue patience vntill we had heard an answer from them we sent: and the Iesuits to be most impudent in their dealings, that would Turkize ouer vs in that shamelesse manner, to vrge our consent by violent force, not onely to saue their credits which had bene more tollerable: but withall to bolster out their impiety, and most vile practises against vs: and both to be void of conscience, shame, religion or honesty, to haue set a worke abroach which to maintaine they must needes be desperate, or else are quite ouerthrowne and disgraced for euer.

24 This simple mans election now confirmed: the Iesuits being his counsellors, and all things working and drawing to a head for inuasion, so as the plots are like to be discouered shortly throughout Christendome, it stands these statists vpon to vrge dentibus & ensibus for maister Blackwell, whom if we yeeld vnto, we set vp the Iaponian kingdom: if we resist we saue our country: & ouerthrow thē for euer: ergo [...]o true English harted catholike ought to fauor Blackwels authoritie. And for any other vnlesse it be the Pu­ritanes, I thinke none will hereafter, howsoeuer some schismatikes, and per­haps Protestants haue heretofore bin tēpted with their faire promises. Many I verily thinke, that al Puritanes will ioyne wholly with the Iesuits at lēgth (how farre off so euer they seeme to be, and are yet in external profession of religion) there being at the least halfe an hundreth principles, & odde trickes concerning gouernement, authority, tyranny, popularity, treason, cōspiracy, &c. which they iump as iust together in, as if both were made of one mould.

25 The very word Archpresbiter is Anomolum abolendum, quite out of vse in Gods Church at this day: ergo an innouation, neuer like to be al­lowed of by the Pope, after his Holinesse shall once please to be rightly in­formed of the case.

26 It was but a policy of Par. to giue such a silly mā a poore tittle, without an [...]ffectual title, to bleare our eyes with his care of our countrey: because (forsooth) the name of a Bishop would haue raised persecution: as though this be not as great and greater cause of persecution. But the reason was [Page 170] (indeed.) First, for that neither the Cardinall nor he could compasse such a matter, without authorizing such ouer the Iesuits equally with the secu­lars. Secondly, for that the Pope must then haue bene both priuie vnto it, and ratified and confirmed it. Thirdly, and most of all, for that then he must haue come by ordinary election of the seculars: whereas now being an extrauagant innouate authority, this extraordinary choise of him doth car­ry some better show in it. Fourthly, this great Iland could not then haue bene gouerned absoultely by them, as is intended it shall be: by excluding all Bishops and other authority.

27 It is iust agreeing with the Puritanes to haue this kind of Archpres­bitery: and Parsons priuate rules of gouernement in his high Councell of Reformation, tend to no lesse in morall matters: though in religion he yet braues it out, as though the most zealous Catholikes sided on his side.

28 It was of purpose to keepe all gouernement from amongst vs, thereby to settle his Iaponian monarchy: ergo to be resisted.

29 It is contrary to the custome of all countries, ages, times and persons to haue such an Archpresbiteriall gouernement: ergo, &c.

30 It was intended thereby to bring all by solemne oath, to prosecute the Iesuites wicked designements: and therefore were certaine Priests in Spaine of late vrged to take an oath of obedience to the Archpriest in all things, at their comming into England, notwithstanding the poore Arch­priest stands still at the Iesuits deuotion, to be cast out at their pleasure, if he act not what they command him.

31 It was inuented of pollicy: sent ouer with vnnaturall hate towards our countrey: and will be maintained with great bloudshed if not preuen­ted: ergo.

These things being all matters of most weight (the circumstances on all sides considered) that in a world can be found, I conclude with a briefe answer, to the Article proposed (after so many reasons in confirmation of what I speake) with that most famous Vniuersitie of Paris (which spite of their malice hath a better authoritie to define of such matters then any Ie­suit hath) deciding the case to be cleare: that the seculars committed nei­ther schisme nor sinne in resisting, or (but onely indeed) not consenting at the first to the Archpriests authority. For to say troth, they resisted him in nothing: but onely of desire to be satisfied, sent to Rome, liuing in the meane while, without willing offence giuen to him or any of his. And yet the peeuish felow could not be quiet to suffer thē to winke at him, vnlesse they either put out both their eyes, or stared him full in the face. So hard a mat­ter it is to stay the impotent violence of an ambitious heart, where it comes to be in any conceit, of neuer before cōceited Soueraigntie. And so by con­sequent, seeing they neuer might, nor ought to haue accepted of him to gouerne them, (who knew not how to gouerne himselfe) it was an act of iustice in the secular Priests, and al others to resist his cousining, foisted in, [Page 171] banded, intruded, vsurpate, tyrannicall, vnnaturall, Atheall, barbarous, mocke authoritie.

THE ANSWER.

THe case is quite altered in the Iesuites procurement of a Bull, for e­stablishing the Archpriests authoritie, and the seculars appeale to the same Sea against it. vz. First, cui enim iniuria fit, ei accreuit ius vindictae, But the Pope his Holinesse was iniured by their suggestions in obtaining the Bull, ergo. Secondly, the Iesuits in procuring that Bull and authority, made it a matter of state in preiudice of regall maiesty. But the seculars in appealing made it a matter of conscience, thereby to refell, infringe, and ab­rogate all such premunireall treachery. Thirdly, the pretence was made outwardly by the Iesuits to be wholly for matters pertaining to the Catho­like Church, religion and order in workes of charity, piety, deuotion, &c. ergo the seculars approuing the contrarie (that they neuer had such a mea­ning: neither did the Archpriest practise any such matter) meddle no way in any thing by their appeale, whereby a premunire can be incurred, no not so much as interpretatiuely. Fourthly, the Iesuits bolster out and build, aswell the intruded vsurpate authority of the Archpriest: as also their owne treaso­nable attempts, plots, and practises, vpon the sayd Bull and his Holinesse au­thority: ergo none other to appeale vnto for iustice against them. Fiftly, the seculars by their appeale clearly exempt, redeeme and keepe out them­selues, from acknowledging any obedience to that already premunirized Archpriest: and by consequent from all danger of incurring a premunire. Sixtly, they labour by their appeale for security to her Maiesties person, for quiet to the State, for auoidance of all inuasions: for cutting off all con­spiracies: State tamperings, exasperating libels, &c. and for an assurance of relaxation and freedome from their heauie persecution, procured by the Iesuits against them: aswell by false suggestions to his Holinesse: as also by stirring vp other Princes against our Soueraigne and nation, and there­by bringing warres and feares vpon all, and hart-breaking frownes to be cast vpon the innocent: ergo so cleare and farre from all danger of any of­fence committed by appealing from the Archpriest to the Sea of Rome, as most dangerous, vniust, vnnatural, indiscrete, irreligious & preiudicial to all, [Page 172] both Pope, Prince, Church, common-wealth and all estates: if they had not appealed: but let the matter lye dead in discontent, obloquy and danger of forest trials.

THE ANSWER.

IN two cases it were no danger: but a happy yeeld to the great content, comfort and quiet of many a deuout soule: whose tender harts lye a blee­ding to heare and see into what pickle we all are brought by the wicked Ie­suits seditious brables & broiles made and raised amongst vs. The one case were thus: if that his Holinesse, her Maiesty, and the whole realme (wherein I take partē meliorem pro toto, excluding all Iesuited or Puritanized, neither of which will euer like of, or consent to any good, that to our whole nati­on in this case would be) should make a generall attonement, league and peace together, vpō such conditions as in their sacred wisdomes & princely prudence should seeme meete, with mutuall consent to expell, and call all the Iesuits and other seditious persons out of the land, or otherwise to haue iustice done vpon thē where they shall be taken. The other case might be this: to wit. If the Archpriest could & wold cleare himselfe, shake off these turbulent Iesuits, and vtterly renouncing them, their counsell, aduice, and company, sticke fast hereafter to the seculars: which, as it were his best and surest way to deale for his owne quiet, safety and security, both of body and soule, letting passe these brablings & medlings in matters aboue his reach, thrust vpon him by the Iesuits of purpose, to make a gull, a stale, a laugh­ing-stocke, and but an officious instrument of him, to serue their turne withall: so if the vaine conceit of honor, to be of due right belonging vnto him by his place, office and title of Archpresbitery, do still second his former course in proceeding against the seculars on the Iesuits behalfe, then may there no condition be admitted of by the appealants for peace with him and them, but with the indangering of themselues to incurre a Premunire, and be in the same state wherein the sayd Archpriest and all that seditious faction now stand: which is to be all hanged for traytors, if the lawes be suffered to passe against them as now they are, and as the case stands. Yea the seculars by putting vp the matter with a colourable peace betwixt them and the Archpriest, before any order set downe by his Holinesse for courbing the insolencie of the Iesuits, would be preiudiciall not onely to themselues, but also to his Holinesse, on whom they will vndoubtedly fa­ther all their wicked practises hereafter: and so by consequent this yeeld [Page 173] would also turne to the preiudice of the Catholike Church, the common­wealth of this land, and her Maiesties royall person. All whose generall cause and quarrell the seculars hauing now in hand, may not in any wise yeeld before it be ended by his Holinesse: and that in a more serious man­ner, then euer was in any the like case handled heretofore in the Court of Rome. For the whole State of Christendome, aswell in causes Ecclesiasti­call as temporall, will be proued to depend vpon it: as hereafter you shall heare.

THE ANSWER.

MAchiauell may do much in all courts of Christendome, in morall acts and humane actions: and therefore although it stand all Princes v­pon to ioyne with the seculars, and none more, or so much as her Maiesty Queene Elizabeth and her honorable Counsell: yet considering what fa­ctious dispositions there are euery where abroad in the world: what great matters men and money haue attempted, atchiued and effected (contrary to all expectation) to their wish and desire, and how plausible, tickling and tempting the Iesuits doctrine is of popularity, to make subiects rebell, act and performe whatsoeuer they put into their heads for the conspirators ad­uancement: no Prince in the world but hath some great Lord or other a­bout him, that will be ready to speake a good word for the Iesuits, in hope of a better turne at their hands at one time or other when kingdomes are at stake. It followeth then that for the present it will be doubtfull, and verie hard to say which part, whether seculars or Iesuits shall preuaile. All men that know the Iesuits hard dealings and practises, and what foule mat­ters they haue bolstred, banded, bearded, and borne out against the grea­test and chiefe Princes on earth, may and do easily conceiue thus much: that looke what the diuell or man can do, shall not be left vndone on the Iesuits behalfe. But seeing truth may be obscured for a time: yet can neuer [Page 174] be torne downe: so as neuer after to rise: then make I no question of it, but that (admit the Iesuits and Puritanes bring in Antichrist betwixt them, who shall do more against all states and common-wealths and the whole Church of God, then euer hath bene, or shall be done by any other be­sides) notwithstanding in the end the Iesuits will be quite ouerthrowne. Which hapning: then the Archpriest (standing stifly out on their side) is like inough to be called out of England to some preferment for a time: as to be President or Rector of some Colledge or Seminary, vt cedat cum honore.

THE ANSWER.

DIrectly it can be the ouerthrow of neither the one party nor the o­ther, because the seculars are but in statu quo prius, and cannot be in a worse then they are in at this present. And as for the Iesuits they may passe into India, and other countries where the rest of their company liue. But indirectly it may be an ouerthrow of either of both, whose lot it shall fall out vnto to be suppressed and haue the foile: and so in that case the Iesuits preuailing, the poore seculars were as good to be all hanged vp together-ward, as liue to endure the insults, triumphes and vpbraidings, that shall be layd vpon them in animating of their sawcie laicall faction to glorie in their malice, impotent iniquitie, and ouercrowing them for a time: which yet could not be long, as a thing impossible for any religious order vtterly to ouerthrow (as thereby the Iesuits would) an ecclesiasticall or secular state, on behalfe whereof that sacred sentence was oracled from those lips that could not lye that portae infernae non praeualebunt aduersus eam. Againe, in the same case the seculars preuailing, the Iesuits of like sort were sure to be ouerthrowne: marry not with such scofs, taunts, insultations, tyrannies, and triumphs ouer them as the others do, and would surely put them more barbarously in practise. But the Iesuits chiefe griefe, discomfiture, and ouer­throw would be this (and a greater to an ambicious aspiring hart there can be none) to be excluded for euer out of this land, and so frustrate their hope of a Iesuiticall Monarchy in the Iland of great Brittaine.

THE ANSWER.

IF the matter come once before his Holinesse, I do verily thinke he can­not: because, although the ground in shew be but of matters of man­ners yet in re: I am perswaded they will be drawne to matters of such mo­ment as a visum est spiritui sancto & nobis, must iudicially passe ex Ca­thedra, in definitiue sentence against them. Which two the holy Ghost, and spouse of Christ ioyning together in iudgement, I stedfastly beleeue they cannot erre: and by consequent make no question of it: but if euer the seculars get safe passage, admittance and audience, at the sacred chaire of Saint Peter, that then downe go both Archpriest and Iesuits, at least by recantation, submission & surcease. But now for asmuch as hoc opus, hic labor est: the difficulty is all, how to haue this matter come to light before his Holi­nesse without sinister information or partial relation made, the memory of many both ancient and recent examples, putting all men in mind of what may and is (no question) most likely to happen for a time, scil. that as Parsons and others before vsed sundry Machiuilean forgeries, stratagems, plots, practises and deuises, for establishing of this vsurpate Archpresbitery, most impiously therein deluding, abasing and preiudicing of his Holinesse, and the Catholike Churches lawes: So may he and his confederates do the like againe, and by consequent the Pope as hitherto hauing neuer heard, nor bene fully, exactly and sincerely informed of the truth of our cause: so here­after also being stopt (as if it be possible no doubt he shall) from euer com­ming to know the sum of the seculars appeale: he may no doubt both erre and be partiall therein.

THE ANSWER.

IN this Article are many crosse Interrogatories, as scil. First, whether if an excommunication should be procured on the behalfe of an inuador (as questionlesse it will, if the Iesuits and Archpriest preuaile, and as assuredly it will be stopt, if the seculars may haue audience) against all that should aide our Soueraigne and natiue countrey:The point of for­raigne conquest, and inuasion vn­der colour of re­storing religion, toucheth all En­glish Catholikes as neare in effect for their liues as it doth the Prote­stants. And by consequent both Catholiks & Pro­testants haue iust cause to beare with, and defend the one the other: in these tempo­rall and morall matters against the Iesuites and Puritanes, who onely seeke to stir rebellions of sub­iects against their Soueraignes, and vrge conquests & inuasions of for­reiners, against their countrey: & both of them vn­der colour of re­ligion, to cast a combustion mixt of s [...]te, famine and sword, vpon our countrey, with­out sparing of any man, woman or child, as the do­ctrines and proceedings of both make it manifest: that no Protestants life shall be saued, if the Puritanes preuaile [...] nor any Catholike if the Iesuits preuaile: yea questionlesse the Protestants shall sooner go to the pot then the Catho­likes, if the Puritanes preuaile: and the Catholikes sooner then the Protestants if the Iesuites (though in conclusion neither shal be fauoured not spared. And this was plaine by the Duke of Medinaes words, who being told that there were diuerse Catholikes in England, answered I care not, I will make the best Protestants in England as good Catholikes as they, if once I have them vnder my sword, &c. This hath he spoken often in the hearing of maister Wencel [...]de a De­uonshire man and others. So as this and other intelligences had of the Iesuitical deuotion and Spanish fauors towards our nation, and vs Catholikes doth manifest their pretence of religion to be a bloudy presage of a massacring inten­ded conquest. were it to be obeyed, or not: the inuadour comming with hostile power vnder colour and pretence of restoring the Catholicke faith and religion in this land? And to this I an­swere: that it were not to be obeyed. For that although euerie Catholike be bound to receiue, succour, releeue and aide to his power, any one that should absolutely (without any further intent) come to restore, plant and confirme the Catholike faith and religion in this land: yet because intentio perficit actum: and as (I sayd in another Quodlibet before) that act which in it selfe is good, may both by circumstance and intention be made naught: And further, for that mans iudgement in humane actions whiles he liues vnder a mortall sword, comes by senses obiects, which are exter­nall vt sonus obiectum auditus, color visus, &c. and for that the outward obiect moues the inward sense, then that outward presents it to the in­ward phantasie and imagination of man, called sensus internus: and that a­gaine by office brings it into the Court of reason: which reason reflecting vpon the primarie obiect iudgeth ex cognitione sensibili de intelligibili obiecto, and so we say that Sacramentum est visibile signum inuisibilis gra­tiae. Hereupon it cometh [...]hat be the protestations neuer so great to the con­trary (morally without approuing the intention to be good by miracle) yet if the externall signes be such as they implicate a contradiction, verbi gratia, as he that shold cast a fire-ball into a house, & yet protest he intended not to burne it: or shoot off a peece at his supposed friend, charged with powder, bullet, pellet or shot, & yet intended not to kill him: or violentlie vrge and force a yeeld to rape, & yet protest his intention was onlie to trie that wo­man, but not to rauish her: no man will beleeue him. And so in the case pro­posed: the old Lord Mountacute of worthie memorie, Sir Anthony Browne [Page 177] Vicount Montacute gaue a no lesse catholike then loyall answere to the like question: saying to this effect: That if the Pope himselfe should come in with crosse, key and gospell in his hand, he would be readie with the first to run vnto his holines to cast himselfe downe at his feete to offer his seruice vnto him in all humblenes of hart, and what not to shew himselfe a dutifull childe. But if in steede of comming in solemne procession with crosse, booke, praiers and preaching: he should come in a sounding royall march with heralds of armes, into banners of blood displaied, trumpets, alarum, pikes, harquebuse and men of armes all marshald in rankes set in battell aray: then would he be the first man in the field armed at all points, to resist him in the face with al his might and power he were able to make; and what not would he doe to shew himselfe a dutifull subiect naturalized in an English soile on that be­halfe. To the like end did his brother in law the euer honorable Dacre his words tend euen in the middest of his prince and countries enimies. And the same should be euery true catholike English mans resolution. For let the colour, pretence and protestation be whatsoeuer it be may; yet for that one and the same person may come as an Apostle of Christ or knight of Mars: and that the markes for others to know him by, which of these two he is, are not his intentions, protestations, or mea­ning, but the signes and tokens he brings with him, together with the manner of his outward actions and proceedings: we iudging as men not as Gods in these cases: knowing that the words (inuasion and ho­stile power) denotate a generall subuersion, population and ouerthrow of the whole common wealth and state, with slaughter of body, soule and all together, and not the conuersion of any one: no nor preserua­tion or safetie of the already conuerted (for so said the Duke of Medina in plaine termes) scil. I will respect neither one nor other if I haue them once vnder my sworde, for I meane to make roome, place and space there for my master &c. Neither in very deede in such a case could he almost choose to doe otherwise, though he had a more compassionate, religious and humane hart then any Spaniard seemeth to haue. For how should he knowe a catholike from a protestant in the open field, where is no time to bow nor kneele, vnlesse it be against their wils. But when besides this it is manifest by the Dukes speeches (yea and the Iesuits too, at sundry times affirming the same (as father Southwell at Wisbiche did confesse no lesse in the hearing of diuers priestes there prisoners) that though the inuaders might: yet would they not spare one catholike in England, more then a protestant, nor so much as they would spare the puritanes. The reason whereof may be this in their barbarous policie: scil. least vnder that pretence (if shew of religion might saue their liues) all for the time becomming wholy catholikes, would be too many and too strong a partie to remaine on liue, and [Page 178] readie vpon euery the least occasion offered, to rise in armes and take the crowne off, from the inuaders head (if inuested therewith:) thrust all forraigners out of the realme, and set vp a catholike king of their owne countrie and nation againe. Therefore seeing that to preuent this inconuenience: the inuader (whosoeuer) will make sure worke (if once he got footing) without sparing of man, woman or childe: besides (those traitors of Iesuits or puritanes that shall escape perhaps for a time, as comming in vnder his banner to betray their natiue countrie into his hands:) I hold that man for woorse then mad, that will runne vpon his owne death euery way: as those English doe (be they of what religion or profession soeuer) that should vpon any false perswasion or feare of excommunication or otherwise oppose themselues against their natiue prince and countrie. And if when no such danger was of vtter subuersion and destruction of all: yet in these temporall and mar­tiall causes, we finde: that no excommunication, suspension or interdi­ction did take place so: but that those punished by ecclesiasticall cen­sure, did still prosecute to death, their prince and countries cause (were the said excommunications or other ecclesiasticall censure iustly or wrongfully inflicted, which when hot bloods are vp, is not regarded of any) as in the strife betwixt prince Lewis of Fraunce and king Iohn of England, and his sonne after him, king Henry 3. and the Baliol and Bruse of Scotland, and sundry other examples it may appeere euen in catholike times, when there was no religion but one: then à fortiori, in the case proposed like to a Danois conquest, when the pretence is coloured with a religious maske, and the pretendor intendes notwith­standing a generall massacre of all indifferently to plant a new people there with vtter extirpation of the ancient inhabitants: there is no sense, religion, nor signe of humanitie in that English hart that would so vnnaturally be deluded with scruples, doubts and sophisticall buzzes put into his head in the premises: as not to resist.

Secondly, an other interrogatorie point or question in the article proposed is: that supposing the Iesuits and Archpriest had right on their side in the matters of contention betwixt them (as they seeme to make the case as cleere for them as the seculars doe on the contrarie) & that thereupon they should iustly procure an excommunication with other ecclesiasticall censures to be inflicted according to the qualitie of the person & the occasion giuen vpon the part of the appellans and all their adherents, for their contempt, disobedience &c. formally reesta­blishing, ratifying and confirming ad amplius the saide Archpriestes authoritie: whether then ought not the seculars and all other catho­likes obey and surcease from further pursuite against either the Ie­suites or Archpriest or no? And to this I answere: that a supposed proposition must haue a supposed solution, scilicet that supposing all [Page 179] were right, iust, lawfull and necessarie on the Iesuits part, and the quite contrarie on the seculars: then were the seculars not onely bound to obey and surcease, but also to cry peccauimus and submit themselues to doe such penance as should be inioyned them &c. 2. in the case proposed, although they were to surcease from pursuite of the appeale in that matter: yet were they not bound to let fall their plea on the behalfe of the Catholicke Church and common wealth in gene­rall, or of their owne natiue countrey in speciall: for that the matters of contention betwixt the seculars and Iesuits, being of two kinds: the one proper as cōcerning the iniuries & wrongs done, one to the other, and the other common, as concerning the iniuries and wrongs done to the whole Church, the common wealth, the supreme power and soue­raigne Maiesties in both states: they (being instrumentall agents (and yet withall liue members) of the two bodies misticall and politicall) were bound to respect Bonum publicum before priuatum; and by conse­quent not to desist from prosecuting the appeale in those cases where­in the interest is in the whole Church and commonwealth, and not in themselues alone. 3. I say the supposition is but a meere metaphisicall or rather chymericall supposall or conceite: neither doe I thinke that there is any Iesuite in England this day, but in his owne conscience he knowes he is in the wrong, and that the seculars haue the right on their side, as well in the particular as generall action, and by conse­quent it is impossible: (as I said in the former article) but that if euer the matter come to pleading, it will goe on the seculars side against them. 4. I say more that admit an excommunication should be gotten & pro­cured (suggesto mendacio) against them for the one cause or the other: yet were the excommunicated suspended, &c. onely propter obedien­tiam to forbeare comming at, or hauing the vse of the Sacraments. But no further: so as in prosecuting their appeale, or doing of any other act for the furtherance of their cause, they were as free as before, from all sinne or other offence in not obeying any charge laide, or com­mandement giuen them to the contrary. 3. A third interrogatorie point, doth seeme to import thus much in this article scz. whether an excommunication, suspension, &c. being gotten quo iure quaue iniuria, against the seculars and their adherents hanging the appeale, were it to be obeied or not, in forbearing to come at the altar or Sacra­ments? Whereunto I answere. 1. That Post appellationem factam manis est excommunicatio, or as saith the glosse, Nemo potest excommunicari. 2. That admit there had beene no appeale, yet could no excommuni­cation, suspension &c. binde them in the case proposed in foro consci­enti [...]e quia litterae impetratae suggesto mendacio, non nocent eis contra quos impetrantur &c. & sententiae contra leges canonesue perlatae, debent vti (que) pro infectis haberi &c. 4. Lastly a question doth rise heere out of this article [Page 180] whether in foro exter. an excommunication, suspension &c. do alwaies binde or not,The Archpriest is knowne directly to haue no such authority as he & master Parsons giu [...] [...]ut he hath to excommuni­cate, suspend &c. neither was his holinesse priu [...] to his vsurpate int [...]nt on in taking more vpon him than he hath grā ­ted, ergo ad plac [...] tum, whether any will obey him in the points in question or not, &c. vers. gra. whether if by meanes made to his holinesse on the Iesuits and Archpriests behalfe, there should a precept, briefe, or bull be obteined to command all Catholicks to be at master Blackwels command, and to obey him in all things, sub paena excommunicationis, suspensionis, amissionis omnium facultatum, &c. were it to be obeied or not.

To which I answere, first, that it were as is saide before, scil. to suffer patiently that iust torment inflicted vpon them (if knowne di­rectly that it were his holinesse will and intent to haue it so) by refrai­ning from the Sacraments: and thus much propter obedientiam piae iu­rium ecclesiam eiusque cap. Rom. po. tum ad euitandum scandalum, which in this case might happen to the infirme and weake Catholicks, iudge­ing it to proceed of contempt and disobedience to the sea Apostolick: if they should presume to come at the holy altar, or frequent any Sa­craments being excommunicated &c. though neuer so wrongfully and iniustly. Secondly, that notwithstanding such an excommunication, yet the said seculars and their adhaerents might proceede as before, either in prosecuting the appeale begun, or beginning a new, and following of the same:Note that the Archpriest can­not haue authoritie from the Pope to stop all appeales frō him to the Pope: and by consequence th [...]ugh in Black­well had autho­rity to excommu­n [...]cate, suspend, &c. in all thinges (which he hath not, neither da [...]e take it vpon him to defend, he hath so) yet were his excommuni­cation void both in foro conscientiae & ecclesie, in this case of forbid­ding appeales wherein so free al men were from any bond to obey as they were bound to disobey it, and re­iect him as an Antipape. notwithstanding any command or authority to the con­trary: vntill such time as the truth of their cause were made knowne to his holinesse, and that they had receiued his resolute answere. Which had, no such censure could be incurd, because the wrong ac­crewing in ius suum by making the Archpriest aboue himselfe: it were not in the Popes power to giue him such an authoritie, and remaine Pope after it: for that the passage of an appeale must alwaies be from an inferior to a superior: ergo if master Blackwell haue authoritie to command that none shall write, nor send, nor seeke for iustice from him to the Pope, nor (and by consequent then it followeth) to any other, but whom he shall assigne (as his charge giuen to the apel­lants, to goe into the Low countries, &c. includes so much arrogancie and vsurpation of a supremacy at least) vnder paine of excommunica­tion &c. then it followeth that he the said Blackwell is the supreme head of the church Catholike, (at least, heere in England, from whom there is no appeale to be made: but all iniuries to be borne off with head and shoulders: neither will his or the Iesuits excuse for him serue their turns: to say, the seculars appeale is but about friuolous & light matters in themselues, proceeding of a seditious, stubborne, disobedient, obsti­nate & contentious spirit, not well established in the grace of God, &c. In all which cases it were expresly against the Canons to disobey him, or to appeale from him, as from (say they) their lawfull superior, and by consequent that he may command them not to trouble his holi­nesse with such brabling matters &c. I say this neither will, neither shall [Page 181] serue his turne. For if they be but trifles or wranglings,A Bishop cannot authorize his chaplein: a king his secretary: not the Pope his protonotary in things wherein the so authorized depriues the au­thorizer of his superioritie ouer him, and withall of the chiefe act of iustice and title of his dignity and honor belonging to his person or place, but must withal make him by that act his su­perior, bicause no duals in pope­domes, kingdoms or Bishopr ckes but all singles as one in one, &c. then haue the seculars the woorst of it, being sure to be sharpely punished when the plea shall come before his holinesse: but if otherwise it will prooue: then videant ipsi Iesuitae, cum suo Archipr. But howsoeuer, be it so, or be it not, yet the seculars affirming that it is of matters of most moment that euer hapned in this age: as both by these 10. Quodlibets and sun­dry other bookes written of this subiect may and will appeere: it is neither Blackwell, nor Garnet, nor Parsons, nor Lucifer, nor who is the prowdest of them: to face it with greatest impudency that shall dare presume to be iudge therein, or stoppe it from comming to his holi­nesse, but shall be noted for an Antipope at least.

Thirdly I say further, that suppose there were neither Rex nor sum­mus Pontifex in all the world (as for the space of 2000. yeeres or there­about it was so, the first borne sonne of euery family being that while (vnder the law of nature) both king and priest in authoritie, without the name: and that all gouernment on earth were (as it should be in that case) Aristocraticall, yet did not that hinder but that still a subor­dinate power shoud be aswell in the church as common-wealth, and lawe and iustice there take place in order, so as alwaies an appeale might be lawfull and not deniable from an inferior person, court, cor­poration, common-wealth, or what name, title, or authoritie soeuer to a superior (but not on the contrary in any of these without preiudice of the predominant) and so from one to another till it come to the chiefe and highest court. Yea this kinde of subordination is euen in the lawes themselues, the Ciuill lawes (or lawes Common heere in England, which equall the lawes Ciuill) being inferior to the lawes Canon, or municipall in this lande, as is cleere by a plea which ordinarily may be remooued from the common Law into the court of Chauncery: and the law Canon inferior to the law of Nature and Nations (which commonly is taken to be one with Natures lawe) and againe the lawe of Nature to the Law of God, as it is giuen written, or otherwise left in the Church dictante spiritu sancto, & therefore called the Law diuine, bicause it is of diuine institutiō. Though in very, deed the law primary of reason depending vpon synderisis, & the Law diuine, or of God rela­tione ad creaturas, and also the Law of nature, be often taken for all one: vpon which coniunctions, diuisions, and distinctions, I haue treated at large in the answere to the first part of Parsons Doleman: and there­fore thereupon we will not now stand. Onely this is inough to know for the present, that all humane lawes are subordinate to natures Lawe: and natures Lawes to the Lawe Primary of God himselfe, which we call, Diuina voluntas, or the aeternall Lawe; and by consequent the legifers of the same lawes, are so subordinate one vnder an other: as when a case comes once to the highest Legifer on earth, there is [Page 182] thence no further appeale to be made but all wholy left to Gods iust iudgements, Primam enim sedem nemo iudicare potest.

Out of these grounds then I gather these corolaries: First, that the Popes excommunication &c. for any matters vnder his Pontificall iu­risdiction and power (although vniustly inflicted) were to be obeied in not ministring nor receiuing of any Sacrament vntill the party were absolued &c. Secondly, that no excommunication can stoppe any man from seeking of iustice. Thirdly, that no excommunication of his for disobedience to his holinesse selfe, in things commanded by him, contra ius diuinum vel naturae: doth or can take place either in foro conscientiae vel ecclesiae: bicause these lawes and legifers are aboue him and his law. Fourthly, that master Blackwell and his Iesuits with all those of their faction, are ipso facto thought to be excommunicated for vsurping the Popes authoritie &c. Fiftly, that he can debarre no man frō appealing to the Sea apostolike for any cause whatsoeuer: the worst being the ap­pellants, if the cause be naught: as thereby incurring sometimes an ex­communication, suspencion, &c. Sixtly, that it is meere calumniation, falshood, and slander for that seditious faction: to giue out: that any one of the Catholikes are excommunicated. Seuenthly, that neither he nor any Iesuite in England dare for their liues stande to it, to affirme: that all or any of the appellants are excommunicated for that action. Eightly, that he is a flat antipope in presuming to command any not to seeke for iustice against him to the Sea apostolike, and the like is for his, and his Iesuiticall faction in their extreame arrogancy, in blazing it abroad: that it is an act of disobedience, contempt &c. Ninthly, that no such authority can be giuen him as to command any to obey him in all things. Tenthly, that not the Pope himselfe can command any, in and by such generall termes of obedience in all things. Eleuenthly, that if the seculars had beene iustly excommunicated for any matter de­pending vpon the appeale: it had and ought to haue holden still, hang­ing the same appeale: bicause no dispensation can be granted where the partie is bent to continue in that state: for the prosecuting whereof the excommunication, suspencion, &c. past against him. Twelfthly, that if the seculars had beene excommunicated for any other matter inde­pendent vpon the appeale, there is not a priest in England almost, but hath authority to absolue him: and so doth it shew the malice of the Ie­suits to be so much greater, seeing no such thing, but that, if it were, yet an absolution did free them againe: they notwithstanding doe driue conceits into the peoples harts as though they remained still in a dam­nable state: which is as much to say as they cannot be absolued, (the grossest absurdity and greatest impiety that euer was heard of) euery one seeing and knowing: that the greatest heretike that is may be ab­solued, and restored to his former state againe. And therefore they [Page 183] denying this benefite to a Catholike priest shew themselues flat vsur­pers, as before, and a woorse thing besides. 13. That there is no questi­on to be made of it, but if it be possible the Iesuits will procure an ex­communication against the seculars to confirme their former false re­ports and slanders, that they were excommunicated &c. before. 14. That no excommunication on the inuadors behalfe doth bind any man to take his part against his prince and countrey. 15. That to this day was there neuer any excommunication, suspencion, interdiction, &c. gotten from the Sea of Rome, and denounced against any Prince, person, common-weath, or other state on the behalfe of any one ceteris paribus, like to this procured already by the Iesuiticall faction against their Prince and countrey on the behalfe of Spainiards. 16. That as the prudent Greeke appealed from Alexander furious to Alexander sober, and bishop Crostate from Pope Adrian priuate to Pope Adrian publike: and as Summus pontifex in cathedra Petri: so may the seculars notwithstanding any decree set downe by his holinesse to the contrary by wrong information giuen: appeale euen from the Pope, as Clement, vnto his holinesse, as Peter, on their owne and their Prince and coun­tries behalfe.

THE ANSWERE.

IT is without all question the seculars seeke it more soundly, sincere­ly, religiously, and Apostlelikely, pꝪ. for that the seculars take the very direct course that our Sauior Christ left, for, and to all his apostles to imitate, scil. First, to seeke the conuersion of soules by preaching and teaching, and good example giuing by word and action. Second­ly, by doing all things gratis, taking onely things necessary for their maintenance and relieuing of their present wants. Thirdly, not fishing after vnlawfull gaines to inrich themselues by couine and hypocrisie or other meanes. Fourthly, in relieuing those that want gratis either with their owne superfluitie (if their patrimonies be great) or with and out of that which is giuen them gratis. Fiftly, to make no exceptions of persons in bestowing of Gods graces vpon them, but as ready to goe barefoote to saue a poore beggars soule, as in a coche of gold to recon­cile a king. Sixtly, to giue honor to euery one, where, in what sort, and as far as is due: Cui vectigal, vectigal &c. Seuenthly, to keepe an order in charitable respects had of one person more then another: when it comes to a matter of moment to be done: wherein partialitie may be vsed: alwaies respecting the place, woorthines, deserts, and other cir­cumstances of the person annexed vnto the cause &c. Eightly, to pre­fer (in all things of importance) the common good either of the Church or common wealth before the priuate good of any particular person or corporation in either state. Ninthly, to liue orderly, warily and friendly in conuersing with euery one Nemini dantes vllam offensionem, and most of all not exasperating the aduersaries. Tenthly, to be ready prepared to doe good to all maximè autem domesticis fidei. Eleuenthly, to respect the publike good of all: not the priuate corporation of any in vsing bitter, sharpe and gauling speeches, by fraternall correction or disco­uering of the infest vices of any one more then another. Twelfthly, to giue and teach obedience to all superiors in order, as in latricall adora­tion and honor to God alone: in reuerence to priesthood: in loyaltie [Page 185] to regall maiestie: in filiall loue: to parents spirituall or temporall: and in all these wherein obedience doth consist, how far it doth extend: in what cases that sentence obediendum est Deo magis quàm hominibus, stands infringible without reply, exception or mitigation: and how obedience in one person may be simul & semel in diuers respects had to two aduersaries or opposite one to the other, without offence iustly giuen to either, alwaies concluding with this admonition giuen to eue­ry one: reddite quae sunt Caesaris Caesari, & quae sunt Dei, Deo.

In these and many the like, haue the seculars immitated so farre as humane frailtie could, the example of their Lord & master Iesus Christ in labouring for the conuersion of soules in their countrey more apo­stlelike then the Iesuits haue; who in euery particular are found halting downe right: as in al these Quodlibets doth manifestly appeere. Besides there are yet other particular differences which make the case more apparant. First, for that the Iesuits are a societie and corpotation of themselues apart, sequestred not onely from other particular orders of religion, as Dominicans are from Franciscans, and Franciscans from Au­gustines, and Augustines from Benedictines, and so one from another by the rules of euery particular order: but also and much more then any other religious company from the whole ecclesiasticall and secular state: whereas the seculars are of the whole, publike and common bo­dy both of the Church and common-wealth (that is both of the body mysticall of Christ, and the body politicall of their countrey) and as indifferent to a Benedictine, Augustine, Iesuit, &c. as to a Bishop, Deane, Parson, Vicar, &c. I meane that though ingenerall termes for matters of faith and religion, they all both secular and religious, eccle­siasticall and monasticall, are equally members of the catholike church, the body mysticall of Christ: and as all corporations, companies, and societies in euery common-welth are equally members ingenerall of that same body politicall, common-welth, kingdome, and state where they liue: and yet may some of them be more dangerous or secure, commodious, or inconuenient, partiall, or indifferent to that state ec­clesiasticall or temporall, church or common-welth where they liue, thē others are or perhaps can be; by reason of more particular respects of propriation or otherwise, then others haue: yet you wil grant, & none will deny any Benedictine to labour lawfully for his owne order sooner & more seriously then for the Carthusians, in obteining of immunities, priuileges, prerogatiues, liuelihoods, mortmaines, and whatsoeuer they may lawfully receiue and keepe, for maintaining themselues and their order to serue there Lord God in that state of life they haue takē themselues vnto. Neither is it to be thought otherwise but that the Archbishop of Yorke would if a commoditie were to be had, and in his gift to bestow it where he list, more respect any particular church, [Page 186] chapter, or chappell vnder him and within his owne dioces, then an other of like condition vnto it within the dioces of Canterbury. Nor can it be thought otherwise but that the Lord Maior, Aldermen and others of the free companies of London, should haue a more speciall care of augmenting their owne priuileges and the enriching of that ci­tie then the citie of Couentrie, or any other corporation or towne, though the same were euen also infranchized in their liberties. Of like sort then the Iesuits being a corporation of themselues, possessing nei­ther lands nor house, nor interest to any one (but in their owne vaine conceits) in England, and being a company or societie gathered togi­ther of all christian people and nations: and finally this land as well by the fall and suppression of the Abbeyes: as also by sundry other dan­gers wherein it stands, being now brought by their mischieuous drifts and deuises, and especially by popular doctrine to lie open to the spoile of who that first can catch it: there is no question in it: but that the Ie­suits seeke their owne priuate gaine, profite, and aduancement, in the conuersion of England more then the seculars doe: who are of no cor­poration, but as publike or common members of the whole body, la­bour for all ecclesiasticall, monasticall, secular, religious, spirituall and temporall, and for this and that church, Bishopricke, citie, towne, pa­rish, corporation, societie, &c. alike: as being free to incorporate themselues to any particular, either ecclesiasticall or monasticall state when they list, and when occasion shall be offred: and hauing no pe­culiar corporation nor company to leaue that vnto which they get, but in generall to their successors in the church of God, and their haruest to whosoeuer it shall happen: it is plaine in common sense, that they seeke more sincerely the conuersion of their countrey then the Iesuites do. Secondly, they take a right apostolicall course, labouring to stop all occasions of shedding any mans bloud: and if some must be shedde, yet rather exposing themselues with patience to all hazards in suffering their owne bloud, to be shedde for preaching, teaching, and exercising of all other priestly functions, then in seeking to shedde or to haue any others to be shedde, either by inuasions, rebellions, or other treasons or conspiracies, whatsoeuer as the Iesuits do: ergo their intention, action, and proceeding is more Apostolike, religious, and sincere. Thirdly, the very speeches that goe abroad of both togither, with the noted practise and experience had of both their dealings, do manifest it. For who doth not see, what a generall calamitie, and extreme want and mi­sery all catholikes, as well secular as lay persons liue in, that are not Ie­suited: what huge summes of money they collect euery yeere (as be­fore hath beene touched in part) what bankes they haue in other countries, and yet no pittie, no reliefe, no respect had of any that are not of their corporation, or as brokers dependent vpon them to serue [Page 187] their turnes withall, vsed as bondslaues to inrich themselues with that they haue or can gaine by them. Fourthly, I heere omit their officious enterprises for the conuersion of their countrey: their seeking of supe­rioritie ouer the seculars: their barres put into all the bloud royall of this land to disinherite them: their diuision made of all, both ecclesi­asticall, monasticall, and temporall states, corporations and houses of any reckoning within the land: their deuises to preuent as much as they can possibly, that no other religious order, especially no Benedictine nor Dominican shall come within the realme: In fewe looke into their whole course & manner of proceedings for their countries conuersion: and you shall finde nothing but a large exchequer of a charter of poli­cies, how to bring by exchete the whole church & common-wealth to be vnder their priuate corporation & societie: and so quite altering the course of conuersion of countries, into a profession of a kinde of Lum­bards: Senselesse be that man or woman holden for euer heereafter: that shall iudge any sinceritie, fidelitie, naturall and humane affection, or other good meaning, to be in them, for reestablishing of religion or planting the catholike faith in their countrey, if they may haue the swing and beare the sway.

THE ANSWERE.

THe answere to this article pertaines directly to a matter of state, and therefore shall it be handled more peculiarly in the next ge­nerall Quodlibet of statizing, against Parsons the Archstatist of the Ie­suits. For the present, the question here intended is as of a matter of religion, scil. whether of them being both catholikes haue more close dealings with the common aduersaries in religion to them both. The cause of which question doth rise vpon these Zoilists enuious aemula­tion: that some few seculars (whom they thought either to haue depri­ued of their liues, or puld them downe so lowe as neuer after to haue risen) haue by Gods prouidence found grace, fauour and iustice at her Maiesties hands: by opening their innocencie and loyall harts towards her royall person and their natiue countrey, to those in authority vn­der her Highnesse: as master doctor Bagshaw (whose death they most treacherously sought) and others (whom now they seeing to haue [Page 188] cleered themselues of al state medles, and thereupon to haue found ex­traordinary fauour) these most malicious, restles slanderers, inuent a new deuise: that seeing they cannot preuaile with the aduersaries against the innocent, to bring them to the gallowes: they will spit out their gaule against them to catholikes, to make them to be holden and accounted of as spies, atheistes, irreligious, and such as haue (forsooth) extraordinary intercourse with some Lords or others in authoritie for the state, and thereupon more fauour then others haue, or then any sound catholike can haue, or should seeke for, or accept of. In regard of which viperous speech (fitter for a feinde then faithfull soule) the question heere is mooued: if it be an offence to haue any secret dea­lings with the ciuill magistrate, then whether the seculars or Iesuits haue offended more therein. To which I answere heere in briefe: that if any offence be in that action, the Iesuits will ouerweigh as farre the seculars in that as a horse load will a pound weight: as the practises and dealings of their Parsons, their Heywoods, their Holts, their Holtbeis, their Creswele, their Garnets, &c. will testifie it, by sundry letters and witnesses against them to be brought foorth and shewed at time con­uenient. Yea doe they thinke it is vnknowne vnder whose wings the Archpriest liues shrowded, or to and from whom the letter was sent on father Gerards behalfe, to wish her (after some fewe complements and thanks for the token she sent him) to keepe her iewell (the saide Gerard) well, &c. or who they be, that plie and plead for the Iesuits vnderhand, and to whom in speciall intelligence is giuen from time to time of all that euer they know that may not touch the Iesuits: or som­times by accusing some of their owne company, to contriue some vn­honest or sluttish part they are about, more handsomely then other­wise they could, or by whom they are backt to be so bold as they are, both in prison and abroad, to make their vaunt that they haue moe and greater friends both in the English and Scottish Court; then the seculars haue: more then halfe (naming some particular nobles and others in high esteeme and authoritie vnder her Maiestie) that are se­cretly entred into league with them (forsooth) on the Spanish behalfe. Nor noe, it is but a base feare of that seruile Parsons minde, least by this fauour shewed of her Maiestie, her honorable Counsell, and other ma­gistrats to those tried to be innocent and guiltlesse of the generall iea­lousie for conspiracies, had of all for their sakes: his treasons and trea­cheries should boult out more speedily, and not haue so safe close, and secret meanes to tamper with any, to deale on his behalfe with her Highnes: to accept of him for a spie, as earst he offered himselfe to be so: with deepe protestation and many vowes and circumstances, that he would (yea and no doubt but in matters for his owne aduantage he doth) by his agents giue intelligence to the state of all things that [Page 189] euer he should heare of, to be intended any way against her person, crowne or kingdome; working in the meane while notwithstanding vnderhand with the late Earle of Essex, to be the king of Spaines close Pensioner for furthering of the inuasion: & yet againe at the same time dealt so, as it should haue beene bewraied to the late Lord Treasurer Cicill: and thus the cogging mate neuer deales with any of this lande: but it is to worke their greater, heauier, and more speedy ruine. So as I conclude that the Iesuits haue more secret, close, and inward dealings vnder hand with the ciuill magistrate, then the seculars haue: who go, speake, and deale openly, not afraid nor ashamed of any thing they do or treat of, with whomsoeuer it shall please God to mooue the harts to listen vnto or fauour them: and by consequent the Iesuits close tam­perings sheweth them to be most pernicious, dangerous, irreligious, infest, and enimies to the church and common-wealth of this and all other lands, their owne guiltie consciences accusing them by their words and actions. For true it is, Quimale agunt odit lucem: & veritas non quaerit angulos.

THE ANSWERE.

THere is no difference nor exception of persons, places, offices or professions to be put in those of authoritie vnder her Maiestie: but whosoeuer her highnes hath appointed for to haue the dealings in these affaires, all is one for them, that are to seeke fauor by that meanes. Neither is there any doubt to be made, but that it is lawfull for either of them apart, or both seculars and Iesuits together, to seeke for fauor at the ciuill magistrate or any others hands.Some of these maleuolous Iesu­itical faction haue giuen it out as a most odious thing for her Maiestie to be in league with the Turke, notwithstanding al that know any thing, know it to be a common mat­ter for both Pope and prince of any nation to enter into league or truce with him for their owne more safetie, as the Spaniard hath. So as a man may see all their drift is but to make all mens actions odious that is or may be a hinderance to their platforme, though the same thing be practised by them or their faction. Only these enuious Iesuits and their faction to make it seeme more odious to the catholike laitie: make a difference as though it were more lawfull to haue dealings with the Lord Treasurer, or any other ciuill magistrate of and in the tempo­rall state, then with the Archbishop of Canterbury or Bishop of Lon­don or the like. Whereof I can conceiue no other reason then that ful­some [Page 190] smell of puritanisme: which remaines in them, as to whome the very name of a Bishop is most odious as it seemeth. And knowing that these two haue written, spoken, and otherwise dealt most against their fellow puritanes (in faction if not in faith) belike this is that, which ma­keth them murmure and speake against diuers, but especially Master Bluett a reuerend old secular priest, and truly a woorthy confessor be­fore some of these pure Iesuits his malitious aemulators) knew what re­ligion meant, and so he doth still; and no doubt by Gods speciall grace but he will still so remaine when the froth of their zeale shall be frozen in their harts. But well: let it passe. It is but a Pharisaicall blast of a Ie­suiticall poisoned breath. God of his mercie grant that poore afflicted catholikes may from hencefoorth finde such friendes in Court or of Counsell, that may be in such grace and fauor, either as fautors of our religion, or as compassionates of our afflictions, that in either or both respects, as patrones of our innocency, they may supply to their lasting credit, renowne, and woorthily merited fame, the place on our behalfes to our noble Elizabeth: of an honorable Sebastian a wise Gamaliel, a graue Aramathian Ioseph, a zealous Daniell, a princely Zorobabell, a lear­ned Esdras, a pitifull Ester. And so make I no doubt, but by such no lesse lawful and commendable, then necessarie (and of all true catholike loy­all English harts to be both earnestly praied and hartily wished for) meanes: that royall and princely hart, alwaies of her owne sweete na­ture inclined to mercy, lenitie, compassion and pittie: will at length grant a refocillation, relaxation, and free libertie to her faithfull sub­iects worne out bodies in her prisons, to passe abroad and serue their Lord God without feare, and her Highnes without fainting. The very conceite of so gracious a smile cast on their long frowned on heauie harts (O God) would force out filiall flouds of streaming teares: so na­turall it is to loyall subiects (yea to whom not, of a humane hart) to be ouercome in extasies of affections, especially in conceited ioyes: when the losse, they most lamented, is repaied in place least expected: and that which euer they most wisht for, comes in time most vnlooked for. What shall I say more, Corpora magnanimo satis est prostrasse leoni.

THE ANSWERE.

THis might seeme a friuolous question, were it not that the Iesuits make such vaunts of so many great princes and potentates that [Page 191] are their friends, though they haue iust none indeed of any account saue onely the Spaniard, and he (as I saide before) vsing them but as the Emperor Charles vsed Cardinall Wolsey, to serue his turne for the time. For seeing by all that we haue said and intend to speake or write of this matter, it is euident: that the Spaniard or Austrian can not be, (neither are they) ignorant how the Iesuits serue their owne turns, with bolstring out their dooings, and fathering of their actions vpon them. They no doubt will repay them backe with like measure againe in a higher degree of reproch, shame, and confusion. For it is an honorable policie in princes to entertaine spies, counterfeits, and traytors: but it is a base ignominie in subiects to presume so to dally with soueraignes. Therefore let bragge prooue a good dogge at home: when it comes to grapling it will be tried the surest way to take the seculars part.

THE ANSWERE.

THere neither is, neither can be any danger in the world therein to any one. But this doubt comes of a Iesuiticall enuie and malice towards the seculars: like to the same their speeches in effect vsed in France and against the French king, when they enuiously murmuring at the peace, was there concluded vpon, vsed most slanderous detrac­ting speeches, and put an hundred rebellious doubts and irreligious conceits in the peoples harts against it, and so haue they done, and will doe, the like heere in England if any peace or quiet may be happily obteined to catholiks to liue secure and without trouble, of danger of law for their conscience and religions sake. Which (I feare) woulde euen breake the Iesuits enuious harts to thinke on, and make them burst out into an open rebellion; either to hinder it, or to haue it con­cluded on their side. For whereunto otherwise did tend father Parsons speech, whereof I told you before, when he was so vehement against the peace in speech, to haue beene betwixt her Maiestie and the king of Spaine, in that league with Fraunce, &c. And did not the same tend to the same effect in France, when one saide, I pray God it be for good that this peace is made betwixt Spaine and Fraunce; an other, the king of Fraunce is but a dissembler, and neuer meant, nor wil meane well to the catholike church, or setting vp of religion: and an other, that he [Page 192] was a reprobate of God forsaken, and therefore made but shew of reli­gion for a time, to intrap the catholike more cunningly thereby. And euen so say they heere in England, that this extraordinary fauour gran­ted to some in speciall, is but to intrappe all in generall: to get out the number of concealed catholiks by this meanes, and to take aduan­tages of I cannot tell you what, nor they much lesse haue any reason to imagine what they malitiously babble of. As though the number of catholiks, yea, and of those that are catholike affected were not known in euery shire, citie, towne and parish throughout England: ere euer any of those fauors were shewed: or as though there neede any fitter, speedier, or more assured meanes to intrap whom they please then are already, and of long time haue beene vsed by spies, searches, and other meanes: or finally as though fauour in mitigation were as dangerous, as rigour in execution of iustice, or inflicting of punishments ordained by lawes already made, of no lesse force then to take away the liues of what catholike soeuer they please if extremitie were shewed against them, according to the statutes, & as now our ticklish state by meanes of these Iesuiticall conspiracies stands. Therefore still say I, (and euery day will pray for it on my knees in my best poore deuotions) God of his mercy send vs peace, that we may liue without feare of seruing our Lord God in any the closest manner, secretly in our chambers. And further it is to be both wished and praied for, that God may mooue, First, his Holines hart to call these seditions out from amongst vs, who hinder (of meere spite, pride, and enuie) all good acts done by any that are not theirs; Secondly then, her Maiestie and honorable Counsell, to looke vpon our miseries, & not to impute to the innocent, these malig­nant speeches of the Iesuits in preiudicial iealousies & suspicions had of this greatly and onely hoped for fauour to ease languishing harts with all: Thirdly, and last of all, the deuout catholike laitie, that they may no longer be blinded with the workers of their woes: such as they may see daily more and more, Quaere quae sunt deorsum non quae sunt sursum, and care not what miserie, danger, persecution, or other affliction, any or all the catholikes in England suffer so their turnes may be serued thereby.

THE ANSWERE.

MIght it be without offence to exemplate out of Parsons Philopa­ter, by what meanes the change of religion came, I could descrie the coast by colour of the sand, and set you downe the case cleere and easie to be vnderstood of euery one. But letting former examples passe, I say no more thereof then this; that be you fully perswaded and assu­red what bribes can worke, what gifts can winne, what women can mooue (and none more potent in moouing then they (said Parsons in Greenecote:) what lying can deceiue in, what impudency can face, what flattery can allure to, what promises can intice to, what hope can vrge, what protestations can perswade to, what wit can inuent: to hinder all furtherance aide, consent, or good liking to be had of this fauour to be shewed, that same shall not be wanting to the vttermost. But yet this withall will I giue them to weerds, that those who are now furthest of from liking or consenting to the seculars in their action: shall wish when they cannot helpe it, that it had beene neerest them in smothe­ring of them and it both, with all their might: and so to the diuersly membred article I answere thus diuersly. First, that these lay catholiks as are eager on the Iesuits or Archpriests behalfe, are heereafter in the same predicament of a praemunire, treason, &c. that their good ghostly fathers before spoken of are in. Secondly, that ere these matters came to light, & before the appeale was made, there was no more danger in following of a Iesuit or the Archpriest, then in following a Seminary or other secular priest: bicause they were not then discouered, the one from the other: nor euer should haue beene in those cases if the Iesuits might haue had their wils as the only Scugge, buckler and sconce, they had to beare off all the blowes that of due right should haue fallen vp­on them: and not of the innocent seculars, which was and is, one spe­ciall cause why they labour so mightily to make all bookes (written of these matters, in discouery of their egregious impietie both against the [Page 194] Church and common-wealth) to seeme so odious, and to suppresse so much as lieth in them, the Printing, and if not the Printing, yet the reading; and if not the reading, yet the beleeuing of any thing in them, to be true: though the authors haue and doe still offer body for body to burne at a stake, or hang on the gallowes for triall, in auerring or re­canting of whatsoeuer (in substance) hath beene written or spoken against them. Thirdly, as for neuters or indifferents, they do but them­selues wrong: in causing a iealous conceite perhaps causelesse to be had of them. Fourthly, for those that refuse to deale being moued to be vmpiers, or otherwise to further so good, commendable, and memo­rable an enterprise, which no doubt but will be commended to all po­steritie: let them looke to the danger that may ensue: and so I leaue them to their best thoughts had of those matters; fearing least some of them will too truely verifie the saying: that a Counsellour at lawe, is as wise as a dawe vnlesse he be amongst fooles, &c. For I was not ignorant at the writing heereof, how some Iesuiticall lawyers that seeme some body, and are taken so to be, both schismatike some, and catholike others: haue not onely refused themselues, but made others refuse to deale heerein. Sed videant ipsi.

THE ANSWERE.

IF a man will not be caried away with wordes and winde, but will deepely enter into the consideration of things so as by proofes and probates he doth find most like to be true: he cannot choose but thinke [Page 195] this question friuolous as wholy depending vpon these weak grounds, and too too grosse conceits of any halfe witted body to be possessed or interteined scz. First, that it is not possible for such things to be true as is heere and in other bookes discouered of the Iesuits: and by this rash resolue, they giue more sanctitie to these Iesuits then to the Pope him­selfe: who hauing greater,Note here diffe­rentiam actus li­beri arbitrij. All angels, diuels and mortal men haue free will by crea­tion: but the an­gels onely ad bo­num can not sin if they would: the diuels ad malum cannot do good: & men ad vtrum. libet may either do good or euill, as they list: be­cause as yet in via, whereas the other two are in patria assigned vnto them: to liue the one, to die the other therein for euer. moe and more effectuall helpes & meanes then any or all the Iesuits in the world, to be good, sound, constant, and firmely confirmed in vertue: yet none denies but in matters of life and manners, he may be an euill man (the catholike faith and beleefe of his holinesse freedome from errour, being onely in matters of faith, and Vt est Petrus,) yea if this were so, scz. incredible: that such horrible crimes should be committed by the Iesuits: then followeth it withall, that they want freewill, and haue not potestatem ad vtrumlibet, but are like angels confirmed in grace, & so by consequent must they be saints in heauen: whose ghosts or spirits walke heere amongst vs. For other­wise it implicates a contradiction: Saint Augustines sentence standing infringible, allowed of by common consent of doctrine: that there is no sinne committed in the world, or euer hath beene, but I or he, or she, or any humane mortall wight may commit the like, be it as horri­ble, loathsome and vnnaturall seeming, against the course of kinde as can be imagined. This therefore is peoples error, put into their heads by these new illuminates. Secondly, it is but an accustomed coggerie of the Iesuits, to make these bookes and writings against them seeme odious, and such a deed as neuer was done before: their drift therein be­ing onely to continue their credite with the laitie; to increase the con­tempt had in all men of the seculars: and to perfect their mischieuous platforme cast for the destruction of their prince and countrey there­by: which drift of theirs, may easely be perceiued of any halfe witted body that doth but consider, that if such things may be, and that the Iesuits be men, and therefore fraile, and as subiect to fall into sinne as others are: then sure it cannot be otherwise chosen but that they are guiltie of all these crimes laid to their charge, and knowing not in all the world how to excuse or defend themselues if it come to triall (the seculars vrging so vehemently as they do:) they haue no other shift but to stop the peoples eares, eies, and vnderstanding from comming to the knowledge of these matters. Which stoppage can be by no other meanes then to make these bookes and writings set out to discouer them to be holden for infamous libels, and Satyricall inuectiues: nei­ther to be read nor answered. And this is a second false surmise or cog­gerie of the Iesuits, to keepe the ignorant in error. Thirdly, whosoeuer shall reade and examine these 10. Quodlibets, and other bookes writ­ten against the Iesuits from point to point, shall finde, that there is no such detraction, slander, or bitter speech vsed as they talke of, nor so [Page 196] much as perhaps were necessary to discouer as the case stands: (for that the particulars of any one mans priuate life and actions as they are pri­uate, with correspondencie had to the generall or common cause, are not as yet touched) but the cause so handled agreeing to the diuersitie of men, matter, time and place, discussed of in these Interrogatories, so, as the answere may passe currant and apparant, couertly, exactly, dis­ioyntly without either interruption of iustice, on the one side violated by concealing things necessary to be made knowne for cleering of the innocent (fiat enim iustita & ruant caeli) or without breach of charitie on the other side hindred by reuealing of secret faults of any one imperti­nent to the manifestation of what ingenerall is intended. And heere I account the secret faults which are needlesse or not at all to be opened, to be whoredome, drunkennesse, robbery on the high way, or in secret burghlary and the like offences: which come of passion or frailtie of man. And againe, I account these publike, common, or generall faults, though committed by priuate persons, which rise of pride, ambition, &c. may either indanger the church or common-wealth, or hinder the common cause, by taking away the life of any publike person: or ad­uancing any one to hinder the same: or finally be the cause directly, or indirectly, of leading ignorant people into errour, or misconceit: con­trarie to the doctrine of the catholike church, and resolute beleefe of euery obedient childe and member of the same. And of this latter kind are the detractions and defamations (if any be) against the Iesuits, which euery catholike priest is bound vnto to make things knowne: and euery loyall subiect and dutifull childe, is to take notice thereof: for auoiding their owne danger both of body and soule. Therefore must it needs follow, that forasmuch as a libell or inuectiue imports a calum­niation or slander against any or many, publike or priuate persons, vp­on a special & peculiar intent, either of reuenge or preferring a priuate faction or action, in opposition against a publike cause: the matter here handled, and the wrong done, being no priuate hurt, but a publike harme, no sole foule danger, but a common-wealth damage; no indi­uiduall action of the person, but a specificall or rather genericall facti­on of the case that is heere in request amongst vs, on the behalfe of the catholike church in generall: and our natiue countrey, togither with all other common-wealths: * It may not be left, nor accounted of, as a libelling against the seditious Iesuits and their priuate faction: but turning backe the diuels malice vpon himselfe, and their slanders of the innocent vpon their owne heads: I conclude that as the relinquishing of the Iesuits for Pharisees and conspirators against God and their countrey (as they are) were the safest way for all catholikes, schisma­tiks, or other of their and the Puritanes fautors: so were it also the Iesuits best course to auoide the lande, and those pure spirited children [Page 197] of theirs that will come now at no seculars, nor much lesse heereafter, (if they euer depart) it were best for them to be packing with them, and make triall what will be the end of them both, if they delight so much as it seemeth they doe in nouelties and change: and when they are all gone, and the great new Abbot with them: or whether they be all exiled and banished the land or no, (which were great pittie but they should) let them know this: that the Church of God hath no neede of any of them, and the common-wealth much lesse: as both be­ing now so pestered with them as a greater securitie could not come to either state Ecclesiasticall or temporall, then to concurre by one con­sent vtterly to expell them the land. And although it greeues my very hart to thinke, that so many vertuous and truely sincere catholikes and religious men and women are deluded by their Pharisaicall life so much, as greatly it is to be feared (because greatly (if it happen) to be lamented) that if they should fall into manifest Apostasie or open re­bellion (as they are in a great forwardnesse to both) or any other exe­crable error: these fondlings would follow them euen into hell mouth, spite of priest or pope himselfe, so vainly are many perswaded of them. Yet false prophets shall they prooue, and so let them trust vnto it: as a generall receiued veritie of all true catholikes throughout the world; and flat heresie to defend the contrary that shall dare presume to affirme the fall and stand of the catholike church, faith, and religion, to depend vpon them: No, no, if euery one of their brokers were a professed Iesuit: and euery professed Iesuite a prouinciall ouer a 1000. Rectors: and euery Rector had vnder him 10000. ministers: and euery minister so many nouices: & euery nouice a Parsonian spirite: and after all this if the prowd gates of infernall dungeons were broken vp, and that they had all the helpes out of Stix, Corceris, and Fligiton, that olde satanas Segnior Belzebuh Don Lucifer, or Damp. Bemoth could affoord them: yet neither should they neither could they euer preuaile against the impregnable rocke, which standing post alone, would split them all one after another.

THE ANSWERE.

IT was spoken of late, as from a Lady of high renowne, to one of her women in her bed chamber (but I will not say the Countesse spoke it, because her woman not her Lady was Iesuited, and therefore likely to be a plot of her ghostly fathers; fathered vpon her honorable Mistres) that neither her Maiestie, nor the Lords of her Highnesse honorable Counsell ment any more good or scant so much to the seculars as to the Iesuits: but only for the time present to get out of the seculars being but simple men, what they coulde by this meanes: and first set them for­ward to worke out the Iesuits, and then to picke a quarrell at the saide seculars to make them all away &c. Which wordes smell so ranke of a Iesuiticall breth, as they can not be imagined to come of any other spi­rite. First, for the great indignitie included in them to regall Maiesty, especially against our dread Soueraigne and honorable Counsell, as to impute vnto them, so cruell and neuer heard of the like tyranny to massacre the innocent: who labouring wholy for her Maiesties realmes safety, desire nothing to themselues, but an abiect quiet in a frownd on state. Secondly, for the accustomed arrogancie of a Iesuiticall spirite: in that, in contempt of priesthood and all seculars: they would impute this danger to come as their manner is by reason of the seculars want of experience, &c. Thirdly, be it so: (as it were too to preiudiciall pre­sumptuous and saucie a part for any subiect especially liuing in like to this of our frownd on state, to cause any such iealousie to be had of their Soueraigne and honorable Counsel) that no good were ment, but hard measure intended to be offred to the innocent by shedding of guilt­lesse bloud, adding affliction to affliction, and so increasing all our mi­series by this small comfort of liberty graunted to some few particulars: yet three commodities would ensue heereof which now we al do want: one is that we should then suffer but one kinde of persecution, whereas now we suffer two at once, the Iesuits tongue torments being more cru­el and heauie vnto vs then our aduersaries racks, ropes, or Tiburne tip­pets: an other is, that if we may by meanes of his holinesse commaund get riddance of the Iesuits hence out of the land, and an absolute con­finde libertie granted to all catholike prisoners, we should not then feare to die of famine, which now many are very like shortly to die of vnlesse her Maiestie take pittie of them euen of her innate princely dis­position, and of her meere mercy: all that be in Framlingham castel readie to starue already as receiuing no maintenance nor reliefe of the common beneuolence. And a third (but not the least) is an assured hope, that by such a means al should die glorious martyrs, as freed from those factious seditions, and trayterous dispositions, wherewith Parsons [Page 199] that traitor attainted, hath brought all to be had in ielousie. And sure if it were for none other cause, yet were this alone sufficient to mooue all catholikes to vrge the Iesuits exile out of the land: that our aduersa­ries might hereafter haue no excuse in putting any to death for religi­on vnder pretence as now caeteris paribus, considering the occasions by some giuen (whereof we will treate in the next Quodlibet of State) they haue had iust cause to prosecute all alike, not knowing who was inno­cent of state matters and conspiracies, and who was free. Therefore doe I conclude, that this speech is but a meere coggerie and Machiuillian deuise of the Iesuits faction to breake of this intercourse, and cleerely to take away all meanes of libertie to any seculars or other catholikes that is not for their tooth to the vttermost.

THE ANSWERE.

THis article conteining sundry interrogatories, represents a memo­rable discourse I once did read in Sir Anthony Guiueraes writings. Which for that it may fitly be applied to our purpose concerning this contention betwixt the seculars and Iesuits, I will first set it downe at large to the same effect he hath left it to posteritie to looke vpon, and then apply it to our particular case and cause. The summe of his speech consists of this point, to wit: how that the contention, which amongst [Page 200] the wicked is naught as proceeding of rancor, malice and reuenge: the same amongst the good and otherwise sincerely vertuous, is commen­dable: as proceeding of zeale, true pietie and perfect charitie euen in the middest of their hart breaking broiles. The sequele ensuing vpon his speech is this: that if there haue been in heauen high ambition; in pa­radise too much curiositie; in the Apostles schoole, a contentious desire of soueraigntie; in the indubitate seate of infallible truth, three and twenty schismes already past, sometimes two, otherwhile three Popes (though but one Summus pontifex and he holy and Peter) in opposition by different elections one against an other, and so continuing the schisme 3. 7. 20. 30. 40. 50. yeeres together (some lucidum interuallum passing now and then betweene) ere it was ended: Emperors and kings and the mighties of the world interchangeably standing in a faction now with one, then with an other, sometimes with most infest warres, yea cruell deathes of the vanquished Antipapes, and perturbers of the Churches peace, which with all those tempestuous stormie blasts could not be blowne vp nor faile in faith, standing the oracle irreprooueable, ego rogaui pro te Petre vt non deficiat fides tua &c. Then neither is it to be wondered at in these contentions: if some wicked Iesuits of Luciferian ambition, Euauistian curiositie, Iudastiall desire of gaine & contempt of ordinarie authoritie, stir vp strife, cause rebellion, and make inuouations of ancient customes and new gods amongst the people: set vp an Anti­pape, golden calfe, or Archpriest, and commit all impietie vnder colour of religion: and yet with Core, Dathan and Abiram saucily presume to tell both Moses and Aaron, Pope and Prince, state ecclesiasticall and temporall, that they take too much vpon them: nay that they are sedi­tious, disobedient and factious that speake against them for so doing, and that they are but trifles, which they make so much adoe about. Nei­ther is it to be iudged, that all haue dipt their hands a like deepe in these contentions, or intentions on the Iesuits side: though all alike dange­rous (that concurre with them, or are agents for them, as I said before) both to the Church and common wealth (by reason of the aide and furtherance of the conspirators and principall agents, which in this case they yeeld) in the intent of the plot-casters; to the ouerthrowe of all gouernment, religion and authoritie; but in their owne intent (at least in many of them) to the setting vp of religion againe in our coun­trie simply and plainly: some of them no doubt, thinking it impossible to be brought to passe, but by inuasion and conquest of the land: and this onely by false perswasions of the Iesuits: whose intents many de­uout both men and women thinking to be sincere, good, iust and con­formable to the lawes both of God and the catholike Church; doe hereupon prosecute their purpose, as being led away with indiscreete zeale. Of this sort of catholikes then is the question here to be made: [Page 201] Whether their course (supposing one or two Iesuits be of that minde, and go no further gaping after gaine, honor or renowne, which Parsons and other of their chiefe ambitious practitionall state Iesuits aime at) or the seculars course be of more assurance for the conuersion of our countrie: which of them is most conformable to catholike doctrine and beleefe: and what examples can be brought on either side. This is the point I now stand vpon: and the effect of the Spanish Bishops and cro­nicle before mentioned, tends to this end in forme following.

Amongst the many visions which good Daniell had: one was of the two gardian angels of the Hebrues empire and the Persian monarchie, two nations vowed enimies one to the other: the former being trans­ported by the latter, and led captiue out of Babylon into Susan, in change of the conquerors imperiall place and regall throne. In this Ba­bylonian transmigration Daniels Hebdomades beginning to take their place in working in the hart of Cyrus for deliuerie of Gods people out of captiuitie: a question rose and thereupon a great contention fol­lowed with hote disputes amongst the heauenly spirits: concerning the Iewes deliuerie out of bondage, scil. whether it were more fitting to Gods glorie to mooue the Persian hart to grace and fauor at the suite of Daniell to send home his countrimen in peace and quiet, or otherwise to harden his and Darius his hart, to yeeld to no release: but that for euer they should there condemned, despised and dispersed remaine. In this heroicall disputation (the moderators, wherein no doubt were full replete with no lesse Cherubinicall knowledge then Seraphical zeale) the three great princes Michael, Raphael and Ʋriel with the rest of the Regents and gouernors deputed to the Hebrues monarchie, or twelue tribes of Israell taking part with the Iew and Daniell: and the prince of the Persian kingdome (who had resisted Daniell 21. daies) together with all the Lords, protectors, guardians and gouernors of Mede, of Perse, of Chaldaea, of Babylon, and of all the Asiacke monarchie vsque & vltra Garamantes and Indos, taking the parts of the Gentiles, and defending those people, princes, and nations ouer whom by Gods mercifull de­signment they had the protection, gouernment and charge of patro­nage: Thus began the plea.

The guardians of the frontires of Palestine alledged how all that rich countrie à fructu frumenti, vini & olet multiplicata, and abounding with milke and hony in former ages: was now become desert, wilde, laide waste, to sacke and spoile with robbers and theeues: hauing no rep [...]e of God nor good Saint: no soule in that soile but nowe di [...] p [...]r [...]sh. Whereas before out of euery tribe there past yeerely sundry deuo [...]re soules thence, into Abrahams bosome to be in a readines at th M [...]ss [...] his returne into heauen: Therefore was it necessarie that Z [...]ch [...] Esdras, that Nehemias and others of the Iewes, priest [...], Leuites, prophet [...] [Page 202] and scribes, with the whole multitude: should be deliuered, to reple­nish these prouinces with Gods people againe. To this was answered by the Gentiles generals and captaines: that forasmuch as Nabuchodo­nosor, as Baltasar, as Darius, as Xerxes, and other monarches by secret instinct and often good motions put into their harts by commission giuen vnto them from their heauens king, had of their princely benig­nitie granted vnto the Iewes (after triall made of their constancie, and that their God fought for them in the cause of religion and sacrifice) a free libertie of conscience to serue their Lord God, agreeing to their Iewish rites, and that euen Daniell who was so desirous to haue his peo­ple sent home, was in as high authoritie, grace and fauour with those Ethnicke princes, as any noble of their owne sect in the court and countrie where they and he together liued: therefore was that argu­ment for the Palestian empire of no validitie: seeing it is not the soile but the soule, which God respecteth, and whereof they all haue charge; and thar no humane wight be he Iew, Gentile or Proselite, Christian, Infidell or Catechumene (but hath his good Angell appointed to pro­tect him at his first entrance into the worlds vale of miseries, and is bound to continue with him, accompanying him where euer he goes so long as he or she remaines in this territorie of teares. Then the guar­dian of Hierusalem and principall of Iudea (S. Michaell as it seemed) replied and said: that though it were the men which liued in the world, and not the world it selfe which they all had charge of in chiefe: yet because man came of earth, and in Salem citie was Adam our protoplast created: therefore was the prerogatiue royall giuen to Iebus land to be called Terra sancta for euer after. The language also which Adam first did speake, and which after some two thousand yeeres continuance of that onely and no moe throughout the world remaining vncorrupted, as destinated to the posteritie of Heber: in the time of Phaleg amongst 72. distinct tongues (cast amongst the Nimrodian rebels in the tower of Babell) comming by lineall discent to be called Hebrew after the di­uision made: was the same which Moses, which Samuell, which Salomon, which Dauid with all the Iewes legifers, vsed in their scriptures, codes, law bookes, prophecies, and other writings, and this tongue of all others is onely called Lingua sancta. Moreouer, the people of this nati­on, Iewes borne, and none but they are called Gens sancta, populus ele­ctus, regale sacerdotium: by right of inheritance euen from Adam, from Noe, from Abraham, from Israell, from Dauid by lineall succession in a downe-right line. And although their ancestors liued in bondage 400. yeeres space vnder the Aegyptian Pharaos: during which time seuen mighty nations of sundry warlike people (whereof the chiefe being Cananites, gaue the name to the whole land) inhabited ouer all, yet did not that discontinuance any whit disable their rightful title and claime, [Page 203] but that at time conuenient by Gods appointment to the number of 1300000. and aboue, past ouer the red sea, leauing not one Israelite behinde them in Aegypt, and vnder the conduct of Moses and Duke Iosue, victorious ouer thirty kings and kingdomes, besides other states, this sacred nation possessed this holy land, the holy language still pre­serued amongst them. So as euen to these countries, kingdomes, and prouinces hath God assigned his Angels protectors of his people ther­in, and by consequent in rigor of his iustice the Iewes ought to returne into the kingdome of Iurie and Hierusalem againe.

With this answere was not the Angell of Perse contented: but held on his plea on the Gentiles side: affirming, that, as it was for their sins, that God in his iustice had reiected Israells issue, so, although it pleased him to manifest his omnipotent power and Maiesty that man might say: non in carneo brachio corroborabitur vir, and that there was no God, but the Lord God of Israell alone: yet was not his mercy so tied to their sleeue, as after so many signes, tokens, prodigious woonders, and mira­cles shewed for their sakes in open sight of all their enemies, as amongst the Aegyptians (before named) the Philistines, the Tyrians, the Moabites, the Ammonites, the Edomites and all other nations round about them, he should still forgiue and forget to punish them, agreeing to their de­merits as hitherto he had: but that the destinies of their daies drawing to an end, the fatall web of their woes being at hand, and the period of their time now approching? there was no expectation to be had of their returne, nor in rigor of iustice, any motion to be made on that be­halfe. And euen Daniell, Ezechiell, Ieremie, and the rest of the prophets doe know that the quadrupart monarchie began in Babylon vnder Na­buchodonosor, which shall continue to the end, by translation from the Chaldeis to the Medes and Persians as now it is, and from them to the stout, inuicted Macedonian Greeke: from whom by reuolution af time it shall descend to the Romanes sacred Senate: and whosoeuer be the monarchie: vnder that prince, power and potentate, shall the Iewes captiues liue. Therefore the holines of the land, the sanctitie of the tongue, the purity of the people: the sacred vnction of the priest: is not to be named when it comes to pleading of Gods iustice and mans de­serts. Heauen was euer a holier place then earth, the land of Eden far be­fore Palestine, Paradise terrestriall alwaies to be preferred before Hie­rusalem: and yet out of these haue our fellow Angels and Israels an­cestors, mans protophlast: both bene thrust out with infliction of per­petuall exile out of heauen vpon the former, and an inhibition to the latter neuer to returne into the countrey of Eden, nor garden of Para­dise againe: and then à simili; no reason of their returne home to the land of behest hereafter, nor to account them Gods people, th [...] [...] Nation, and the like: more then any other inhabitants vpon the [...] [Page 204] the middle earth: seeing all are one by creation, as come of one man Adam: all one by preseruation; (as, we are appointed to guarde the Persians, with as tender care ouer them, as you haue ouer the Iewes and so hath euery guardian Angell ouer that countrey and people allotted to his custody;) all one by Synderisis and instinct of proper kinde (as in­clined to seeke for good to eschewe euill, and wishing after summum bo­num, if in paris naturalibus they could haue obtained it) and all one by relation betwixt the D. attributes and mans deserts on Gods part: as one qui neminem vult perire, sed omnes animas saluas facere aswell Gen­tile as Iewe or proselite.

Yet for all this an other Angell replied, and it was our blessed Ladies paranimphe Saint Gabriell as may be well coniectured because Daniell saith that this holy spirite appeered vnto him from the beginning, and told him of things to come towards the end of the world, what should happen in these latter daies and how the Septuaginta Hebdomades were abbreuiated ouer his people and ouer the holy citie meaning Hierusalem. This Archangell then reuiued the plea on the Iewes be­halfe: that needes they must returne to Hierusalem againe to repaire the holy Citie, to restore the Temple, to reinstall their high priest to consecrate the altar to annoint the holy of holies, to purge the place of sacrifice polluted by the Gentiles, and to exercise their many ceremo­nies, sacraments, and sacrifices which were not to be vsed, made or offe­red extra ciuitatem sanctam Hierusalem, and bicause that after 62. weeks (vnderstand 8. Hebdomads to be first ended in time of this altercation, and despicion amongst the Angels) occidetur Christus: therefore to confirme what God hath promised by his Angels speaking in the mouth of his prophets: the Iewes of necessitie must returne againe, that God may be glorified, his church florish, and his priests offer sacrifice vnto him in the place appointed them. But to this roundly and readily Ma­lachies Angell made answere agreeing to the minde of the Persians guardian: that as he had said, so true it was: that non est personarum ac­ceptio apud Deum, but that who, when, and in what place soeuer the name of God shall be called vpon, there, then, and by that same person shall his name be glorified. And for the particulars: Hierusalem in deed was the holy city, and so it should be counted to the worlds end, not for that Adam was therein created, liued, died, and his scul buried in mount Caluarie: not for that it was the seate of the holy line deuoluted from Adam to Christ: not for that the law, the prophets, the sacrifice, and the high priests gaue the prerogatiues of all sanctitie and holines to this place before any other: But that which made that land holy, that people holy, that line holy, that city holy, was: bicause the holy of all holies Christ Iesus the sonne of God, and Mary the immaculate tres­sacred blessed virgine, came out of that line, liued in that land, was [Page 205] linked in blood to that people, by the two tribes of Iuda and Leui, kings and priests: watred many a house with his teares, and sanctified that citie with his owne most pretious blood, imbruing the streetes, earth and stones from Pilats palace to Caiphas his place, and from thence to the Caluarian mount without the gates of the citie. Whose personall birth, life and death, as they left an inestimable sanctitie behinde them to that land: so the Iewes wilfully depriuing themselues of so inualua­ble a price as he paied for mans redemption, haue woorthily deserued an vtter extirpation of their race, a subuersion of their state, and a cap­tiuity, bondage, and slauerie of themselues and their posteritie for euer. And although there had been and were during the time of captiuitie many holy, religious and deuout men and women amongst them: yet not onely bicause the greatest part of the multitude and sundry of their kings, princes and gouernors had offended their Lord God in the high­est degree, which is in schisme, heresie, and apostasie, with idolatrie, so highly displeasing the diuine maiestie, as the punishment of those vices hath alwaies beene this: videl. a conquest of the land, a downefall of nobilitie, a desolation of the state, a deflowring of their virgins, a disho­noring of their wiues, a massacre of their ancients, a population of the common wealth, and a seruile life to all their youth, led captiues out of their natiue land. But withall (as the Persian had said) bicause the pro­uidence in appointing of Guardians for euery prouince, prince, people and particular person, had been in vaine and to no purpose; if God should for euer withdraw his mercie frō all, saue only those of his owne flesh and blood, as he was a Iew borne: and if our Iewes prophets spoke in generall, when they said, that: Deus non vult mortem peccatoris, sed ma­gis vt conuertatur & viuat: then can it be no otherwise, but that the Hebrues, Israelites and Iewes hauing continued these three thousand and od hundreds of yeeres, vnder one kinde of true worship of our Lord God, the onely visible Church, true faith, sacrifice and religion remaining inuiolate amongst them alone; reason doth conuince on the part of man, and mercy and iustice on Gods behalfe, doth ratifie and confirme the argument to be good, lawfull and expedient: that the Iewes should be dispersed before the Messias come, into so many na­tions, prouinces and kingdomes of the Gentiles, as his holy will is to haue partakers of his merits. And all this to the end that the Gentiles being by creation in God himselfe, and preseruation, in the power of his angels: his owne people as well as they, liuing now in darknes ouer­whelmed with ignorance, and giuen ouer vnto prophane idolatrie, might by this their conuersing and familiar liuing amongst them, come to haue some knowledge of their end, that there is another world after this: and that they are to acknowledge, honor, and latrially adore but one God alone. That this was the meaning of the holy Ghost Malachies [...] [Page 208] corrupt heretikes: The former constantly expecting Gods iust design­ments in these causes alledge that they come as Apostles of their coun­trie, whose peculiar propertie is to conuert soules, by suffering their owne blood to be shed, not in procuring the shedding of any others (Sanguis enim martyrum est semen ecclesiae, as all doe grant it, and expe­rience of all ages hath approoued it true:) the latter not for that sur­ceasing, excepts against heretikes in such proceedings: who by autho­ritie of holy writ may iustly be constrained with force of the temporall sword, to receiue the faith of Christ and his catholike Romane Church, wherein they were baptized, and out of which they are now most per­nitiously fallen to their damnation, To this the former againe makes reply: that that is in a case of lawe and strategeme of warres, when the plaintif as a soueraigne hauing right on his side, may haue strength and power at hand sufficient to defend his iust quarrell, and Gods cause: but where and when the poore afflicted catholikes are the weaker part and in subiection vnder their natiue prince, they must not tempt God with miracles, sed in patientia possidebunt animas suas, expecting the time that God hath appointed either to ease the afflicted of their hea­uie persecution, by calling them to his mercie, or else to mooue the ad­uersarie, as here he did king Cyrus &c. Here againe the latter doth vrge very vehemently against the former, that it is their fault if they be not of strength ynough. For if all would side one way, run one course, ioyne together of one part, they were able to match their aduersaries at all assaies: but bicause they fauor heretikes, and their titles more then ca­tholikes: as some the Scots king: others the house of Derbie: others that of Huntington, others of Hartford, and others the Lady Arbella &c. therefore is Gods cause weakened, and the catholiks quarrell quai­led. But to this yet againe the former makes reioinder, professing, that if they had millions on their side for thousands on her maiesties: yet they hold, it were not lawfull for them by force of armes to gaine the garland that they run for (as afterward it shall appeere) and vtterly denying that they fauor any heretike as an heretike, or their titles vn­der that pretence: but as remembring how diuers princes and great monarches haue been conuerted to the catholike Christian faith, and withall considering, that neither the king of Scots, nor yet any of the rest were euer any speciall persecutors of vs or our religion: but rather fauorable to many catholikes as is well knowne: not forgetting this be­sides, that it were an act of iniustice (in vs especially being priuate per­sons) either to manage a false title (as the Spaniard hath none other) or impugne a knowne right, as all the world knoweth it rests confined within the Albion ile.

But admit it were reuealed to any priuate man that the Spanyard or any other forraigne prince should preuaile and cary away our English [Page 209] crowne out of the land: so as we should neuer haue king regnant ouer vs hereafter: as some old prophecies (many say) haue foreshewed, that our deere countrimen, brothers sisters and friends; the flower of Eng­lands youth, the beautie of our Ladies, Widowes, Wiues, Virgins, of all degrees should be prostituted, prophaned, rauished, and led cap­tiue into strange lands (the sore persecution of Gods seruants, the blas­phemies, heresies, execrable schismes of this age, and our owne sinnes in generall vrging Gods wrath against our whole Nation to take so sharpe, yet ordinary reuenge for such offences) as some say also hath bene spoken of long agone to come to passe in this our vnfortunate age: or that we should haue such a change of state gouernment, com­mon wealth and all, as the chiefe soueraigntie should be in an alien prince, Spanyard or Burgundian, Netherlandian or the like: and the Lords spirituall and temporall gouerning ouer vs for the time to be of that foraigne prince his Nation, and the Iesuits or fathers (as they terme themselues) of the societie to be their Interpretors for our English, Welsh, Irish and Stots nation, as both letters, and witnesses, besides in­uincible probats otherwise are extant to shew: that Master Parsons and his confederates goe about such a matter: and a sermon, himselfe once made at Rome insinuates no lesse, but that by tyrannicall subiecting the Seminary there to be vnder his societie; he expounded the prophecie (he there spoke of) in his intent and meaning, to be directly vnder­stood of himselfe and his company: that they should be those long gownes which should raigne and gouerne the whole Isle of great Bri­taine. Of which societie there being some of all, or the most part of all Christian Nations, hauing once this land giuen them by and vnder the Spaniard as they hope for to make it a Iapponian Island of Iesuits (but stay, they haue not yet Iapponia in their handes) then should we haue as many languages in this Isle, and the auncient Inhabitants dis­persed into as many countries, as there should be prouincialls of that societie: for it were no policie to let vs all liue here together nor yet leade all captiue into one prouince or kingdome. Yet let God worke his will in these things: be it true or false that any such heauines be re­uealed, what then? Shall I therefore be the bloodie instrument to worke it of mine owne head: without Gods speciall designement so to doe? Shall I shew my selfe so vnnaturall, inhumane and cruell harted as to write bookes, to perswade, to vse all possible meanes to bring my natiue country into bondage and slauerie? Shall I of a grudge or de­sire of reuenge vpon some particular person or persons, or for some pri­uate gaine to my selfe or my owne peculiar company, banish from my hard, nay stonie, nay flintie, nay adamantine hart, all pittie, compassion, charitie, remorse and naturall affection to that which next to my maker and his spouse, I am by all lawes in chieefe to esteeme of: the bond of [Page 210] loue, loyaltie and dutie being greater to my prince and countrie, then to my parents or deerest friends? And whereas euen tyrants in such like cases haue been mooued to lenitie: shall I haue no conceit of the wringing of hands, of the sighes and teares, of the weepings and wai­lings, of the skrikes and cries, of so many sweete, yoong and tender babes of both sexes? Shall I haue no feeling of so many mothers blee­ding harts: of so many noble ladies, and other yoong maides of gene­rous birth, gentle blood and free education, for all rare parts, indow­ments and abilities of nature and fortune fit to be princes peeres, now to be left desolate, or bestowed on euery base fellow, not woorthy to be their seruant? Shall I take vpon me to be an actor, an orator, or a bro­ker in laboring to bring that old blinde prophesie to effect, which saith, When the blacke fleete of Norway is come and gone, then lords shall wed ladies and bring them home? Shall I be the efficient instrumen­tall cause or causa sine qua non, of so many great, worshipfull, honora­ble and princely heires, to be disinherited, of so many vpstart squibs of forraigne nations to start vp in their places, of so many false textes, for­ged glosses, fained lawes of God, of nature, and of man; to disprooue all titlet, customes and ancient rights of birth and blood, to lands, liuely­hoods, and other inheritances, and make them of no validitie: but that euery one of most might may lawfully possesse what they may lay hands on, dispossesse the olde tenant, yea ancient inhabitants at their pleasure, and dispose of goods, lands, and inheritances as they thinke good? For admit that a crowne and kingdome may be thus handled (as Master Parsons in his booke of succession affirmes they may) then à fortiori, all other fee simples, fee tailes, franke almaines, or what other estate soeuer is most sure, being depending of a kingdome, and subiect to a crowne, are of no force, effect, woorth or value, more then an ordi­narie tenant at will hath of his farme, bartin or cottage. It was oracled from those diuine lips (to which it were blasphemie to impute any pos­sibilitie of a lie) that necesse est vt haereses: and in another place vt scan­dalum veniat: But to this necessitie was giuen such a gird, as might euen haue made a reprobate appalde to thinke, that the euill which of neces­sitie must come to passe, should be acted by his infortunate plottings. For vae homini illi was straightwaies added to the definitiue sentence per quem scandalum venit, as far better and more tolerable to haue had a milstone tied about his necke, and himselfe bound hand and foote, cast headlong into the sea, rather then euer to haue been author, agent, plotcaster, current or contriuer to so great a sinne.

Parsons is that wretch to whom with his Iesuiticall plotcasters of fa­ction, this speech of scandall is applied. If he therefore haue thus farre medled (and further, as in more particular manner shall in the next Quodlibet be shewed) by his seditious libels, practises and conspiracies [Page 211] against the English state: if all men iudge these vnchristian, vnnaturall, vncharitable dealings of his, to haue occasioned such a general iealousie to be had of all priests and catholike recusants: as the sequele thereof presageth a ruine, subuersion, conquest, captiuitie and bondage of our deere countrie, natiue land, people, nation and friends: were it not that God of his mercie (in whose hands are the harts of princes) had inclined her Maiesties princely hart to conceiue of her poore catholikes so, as not to condemne all for some priuate mens attempts and practises: which, if any thing preuent these generall ensuing calamities to the whole realme, it must be that, or nothing else at all: the whole state be­ing otherwise brought into such iealousie of one the other by Parsons agents, as all and euery of them, of necessitie constraind, must seeke for their securitie to make friends where and as best they may: if he the said Parsons haue taken vpon him to promulgate these prodigies, to foreshew our ensuing calamities to be the genius of his owne and all our hard fortunes, and to make knowne to all nations, the enormous dea­lings of priuate persons vnder our soueraigne (still concealing his owne and his associats) and to stir vp, yea put forraigne powers in hope of a conquest, nay full assurance of a rightfull title to our English crowne: if he in his bookes, in his platformes, in his secret perswasions in his agents tongue works, will labour to make all our royall and imperiall heroicall princes, our nobles, our gentils, our commons, and the whole realme odious; by reason of some priuate and particular persons offen­ces: if he will seeke to confederate himselfe in a Spanish or Iesuiticall league, with those, against whom he hath written most bitterly, and shewed by demonstration, that all the realme (in his iudgement and censure) hath iust cause to curse, hate, and spit at them: if he haue offe­red himselfe like an impudent base fellow, to be a spie (to colour there­by his treason) for her Maiestie, to fill all the whole realme with state practisioners, to tamper one while with this noble Heroes; another while with that roiall lady: and get by his agents some or other of his Iesuiticall tribe and consistorian order, to insinuate his drift euery where: If by his meanes there be not one noble familie in this land, but the Iesuits haue been tampering withall to come within it one way or other: the nobles themselues both Lords and Ladies often dreaming of nothing lesse, then that any of a Iesuiticall faction came within their doores, or sat at table with them: much lesse that so smooth a creeper into their bosome intended to sting them at the hart, at time appointed for their purpose: neither the Marquisate of Winchester, nor the house of Oxford (for as for the house of Arundell, Westmerland and Nor­thumberland, how he and his associats haue tampered with them all the world knoweth, especially the first, against which notwithstanding he hath written most bitterly in Philopater and other bookes, affirming [Page 212] the infortunate Howard of Norfolke, to haue been one and the chiefe cause of the ouerthrow both of the Church and common wealth, yet with whom he, and his hath had (I will not say haue videant ipsi) more inward & close dealing for aduancement to the crowne by marriage of Lady Arbella &c. and other means then with any other house & familie within the land) nor the house of Lincolne, nor the houses of Cumberland, of Shrewsbury, of Penbrooke, of Darby, of Hartford, of Huntington, of War­wike, of Leicester, of Worcester, of Bathe, of Kent, of Sussex, of Nottingham, of Mountague &c. together with all and euery of the nobles & Barons of this land: none I say hath beene free from danger of intrapping of whatsoeuer religion they were, by some one fine fingerd fig boy, or other cosin of his kinde: alwaies obseruing this for a generall rule, that looke where any of the blood royall ly most; there and in those places are the Iesuits most frequent, and their faction is hottest: so in London, in Derbyshire, and (whiles Earle Ferdinando liued) in Lancashire, though God be thanked, there are not so many of that faction there now as earst haue been &c. Finally, if he in all his said Philopater and elsewhere, haue shewed what miserable endes those Archmurtherers of the Church and common wealth, haue made together with their po­steritie, before the fourth generation hath been past: if he haue presu­med to accommodate these examples to our countries nobles, and taken vpon him the person of a wise man, southsaier, or prophet to fore­tell a sorrowfull visitation of our nobilitie with like misfortunes: if they that take part with the wicked in their wickednes, must of equitie and reason looke to be partakers of their punishments, paines and miseries: what should I say more? religion mooues me yet much more to speake; conscience bindes me to cleere true catholike harts; zeale of Gods house and honor constraines me to detect this wicked impe of cursed kinde; affection to my deere countrie makes me tedious in discourse; loue and loyaltie, faith and dutie, feare and affection striue for a supre­macie in a troubled spirite, and all resolued into a sea of sadnes com­mand me now to a sorrowfull silence: and so concluding this long arti­cle, that whatsoeuer the end of our countries calamities happen to be for subiection, captiuitie, bondage, desolation, or the like: yet if Parsons say and affirme, that they who were the originall cause and occasion, of our heauie and iust downefall, be sure to beare the greatest burden, and to abide the sorest triall: if he haue been that infortunate Saians iade, vpon whom, whosoeuer hath sitten, haue come to a sorrowful and wret­ched end, as all his tampering platformes with this and that noble, haue declared: if he haue hitherto euer ioyned most with those whom him­selfe hath euer iudged most infortunate, and iustly to haue merited these plagues which he threateneth on Gods behalfe to fall vpon them and their posteritie: Then what mad man or woman is he or she, that [Page 213] to second his owne sorrowes, will consort him or her selfe with the Iesui­ticall faction, to side with those of whom their Polypragmon hath pro­phecied the destruction? Therefore happy say I is he or she, that set­ting all priuate respects aside for their owne gaine, seeke the conuer­sion of their countrie as the seculars doe. For that although there nei­ther is, neither can there be any assurance of either side, to wit: whe­ther euer our countrie shall be againe conuerted all wholy to the ca­tholike faith or no, either by secular or Iesuit, or any other: yet more hope questionles there is of conuersion of it by the seculars, then by the Iesuits course, bicause the seculars is more apostolicall and directly ten­ding to the preseruation of all &c.

THE ANSWERE.

THis question is sufficiently debated before, to wit: That although all or any one appointed by her Maiestie to deale in these affaires meant fraudulently and with intent to intrap the seculars one way or other, to worke their greater discredite disgrace and vtter ouerthrowe thereby (which yet were very ingrateful, vnciuill and inhumane for any so to iudge and censure without cause: for as it is said, it is sinne to lie of the diuell: and sure this calumniation and slaunder raised of these men for their intercourse with those in authoritie vnder her Maiestie, declares a most malitious Iesuiticall spirite: there being no question to be made of it to the contrary (bicause former examples of other Iesu­ites haue proued it true, and led the seculars first the daunce, in seeking of fauours at ciuill magistrates or others hands) but that if either Ma­ster Blackwel, or Father Garnet, or any Iesuite of them all that deale now in hucker mucker (and therefore more daungerously and pernitiously as I said before) might haue free accesse, and either were as cleere in their owne conscience as these seculars are, or else might haue imputa­tiue iustice by conuiuence from her Maiestie on their side to obtaine so much fauour by, as these haue obtained: there is not the purest of them but would come with his hat in his hand to the Bishop of London, or to any other in authority for to be shrowded vnder them: and so by con­sequent [Page 214] to ingrate thus iniuriously both vpon her Maiesties officers & the secular priests as the Iesuites doe (bicause they haue not the like fa­uour) deserues the challenge to a combat if they were other men then they are: yet howsoeuer (although as I said) there were euill intended, seeing notwithstanding that there is no way possible to worke any euill to the seculars or their friends thereby: vnlesse they count it euill for a man condemned to the gallowes to be deliuered and set free and his life graunted him: or for him that is condemned in a premunire, or otherwise to perpetuall prison to be deliuered thence: or for him that is in daunger to be searched and ransackt euery hower, to haue a brea­thing fit of safetie and securitie to sleepe one weeke or fortnight a soun­der sleepe then he had slept in twenty yeeres before: or for him that hath by statute lawes forfeited his life, lands, goods, and all he is worth, to haue some mitigation, and find an ease, not onely in pardon of his life, but also in releasement of the confiscation of his goods and sauing of his lands &c. And if any litle ease to languishing harts be comforta­ble: if lawfull it be for any redimere iniustam vexationem: if all men be bound to cleere themselues and to liue without exasperating of any nor giuing offence no not to Infidels: if for these and the like causes sundry secular priests haue vpon sufficient approbation and triall, had of their innocency: found extraordinary fauour, and others also by their meanes: And if a Sebastian could court it out with his Lord and Empe­ror, and yet keepe a religious hart to God ward, & helpe, and saue ma­ny a mans life that otherwise had died; if a Daniell could obtaine so spe­ciall fauour at a kings hands, as not onely to be deliuered out of prison, yea and from out of the lyons den: but also to be made liefetenant ge­nerall princeps exercitus and Emperor of the field euen amiddest those amongst whome he and all his countrimen liued captiue: If both a Pe­ter and a Iohn could be like deerely accounted of to their Lord & ma­ster Christ, and yet euen he who was rather of the two, yea or most of all the rest in greatest danger, bicause by his royall blood and alliance to the king his maker and his master, a iust cause of ielousie was to be had of him: but notwithstanding, this we finde, that Saint Iohn found friendship when and where Saint Peter could not at the high priestes hands, and amongst other inferior officers, and yet none euer spake against it, or thought the woorse of him for it. Yea if S. Peter (although he had better haue vsed his friend in another matter, but that it was oracled so to be) vsed Saint Iohns helpe to come in amongst the thickest of his masters enimies: Then say I, it is the most enuious, malitious and pharisaicall part, that these prowd disdainfull sycophants could possibly play, and doth as much discouer their vile and base mindes as any one thing could possibly doe: to maligne, slaunder, and backbite men of better deserts then themselues. But the diuell is euer enuious. [Page 215] An enuious man is alwaies murmuring, grudging, and repining at an others good fortunes: and to heare of a Iesuitical fellow to giue a good word of any that is not Iesuited in faction or affection: he sure by my consent shall be a king cipher, to command the nine figures in algo­risme: with (o) rare, amongst the rarest illuminates.

So then to the purpose to make an end of this Quodlibet, I say, First, that there is more assurance, and haue beene more perfect and true tokens of constancie wisedome, pietie, religion, learning, vertue and gouernment in all these: whom the Iesuits doe most kicke at, and spurne against (for familiarity or intercourse by writing, accesse, perso­nall parlee, and other meanes with those in authoritie vnder her Maie­stie) then in the prowdest spirited Iesuit in this land whosoeuer, that may freeliest say: Non sum sicut caeteri homines, nor like these Publi­can seculars. Yea neither master Clarke, master Barneby, nor master Champney (who are the yoongest of these thus extraordinary fauoured) but a priestly behauiour hath merited vnto them by their constant suf­ferance (before it came to this gratious conniuence to fauour them) so reuerend a respectiue opinion to be had of them by all men, as that their yoong yeeres ouer-shadowed with venerable grauitie of hoariest haires, might in their milde conceits with modest blush, mooue them to take S. Paules words to Bishop Timothie as spoken vnto euery one of them apart: nemo te contemnat propter, inuentutem: yea euen master Barneby (the yoongest as I take it a most sweete natured faire condi­tioned and humble harted gentleman of good abilitie) might well haue merited that grace and fauour at the Apostles hands. And for the rest scz. doctor Bagshawe, master Bluet, master Mushe, and master Co­lington with others, but those especially had of the Iesuits faction nowe in chase, I am fully perswaded that howsoeuer some surly syres, or min­cing outraiers doe scorne and scoffe at them behinde their backes: yet woulde their very presence, countenance, and conuersation, put them to silence, or at the least dash them from euer entring into so contemp­tuous speeches as now they vse against them. Not one of these fower but (being any Iesuits auncient, as a Iesuite in England this day) they woulde be iudged of all indifferent persons: to be more fit to gouerne both master Blackwell and all his puny Fathers, then to be gouerned of all or any of them.

Secondly, the Iesuiticall arrogancie is most egregious in this point, when they say, I pray God master Bluet be not ouertaken, hee trusts and tels the Bishop of London too much, and doctor Bagshaw he doth the like with master Waade and so others of them: and I pray God they stand saith one: and they are but weake men saith another and vnfit to deale in such matters: and (O) that such or such a father had had the managing of the matter: he could and would (I mary would he) haue [Page 216] handled it more substantially, and to the purpose: whereas like vaine glorious Pharisees as they are, many of those of whom they vaunt most, knew neuer what imprisonment nor any triall meant: but riding to and fro in their coaches like Sur-le-boyes, mount-segniors, or other men of state (as vnwoorthie the name of a Iesuite vnlesse withall a sta­tist) they lie pampering themselues heere and there, surfeiting in sedi­tion, ambition, and deepe disdaine: and when they haue put on the cap of maintenance amongst their admirabliers, then they begin to descant vpon al mens actions, and fyle their tongues agreeing to their auditors fancies.

Thirdly, there neither is, neither can be any offence committed or danger incurd, or scandall giuen in these fauours receiued: vnlesse it be Iewish, Pharisaicall (otherwise now rightly called a malitious Iesuiticall scandall) which to refraine from, were the most simple, indiscrete, vn­charitable, vniust, vnciuill, and immodest part that euer was plaied. Therefore let these newe Pharisees, choose whether they will be scan­dalized or no, it is nothing to the purpose. For if they finde a Haggard readie to baite at euery bush, or an eyeese ready to crie at sight of eue­ry cricket, or a scrupulous, tender, and timerous hart readie to feare offending, in euery worde he speakes: then haue these master Faulco­ners that which they looke for, these great Burgo-masters the thing they seeke for, and the Iesuiticall tribe, their treacherous harts desire.

Fourthly, there is no assurance of any one catholikes perseuerance to the end, that liues on earth. For who that had seene Lucifer the day star glistring in excelsis but would haue honoured him before Saint Micha­ell the Archangell: and yet in ictu occuli he became a fowle fiend and loathsomest creature to looke vpon that euer God created? Who that knew king Salomon to haue had the rarest and chiefest gift that euer was giuen to man, besides that, the gift of prophecie: also a more neere familiarity with God then I thinke any Iesuite dare presume to affirme he euer had: (and yet I cannot tell they are so arrogant) as for to walke and talke with him (be it mediate or immediate all is one) face to face: who then that had seene him in his highest pompe, royallest Maiestie, and greatest glory would not haue come with the Saban Queene to ad­mire him and adore him? who that had seene Iudas chosen by God himselfe (who could not be ignorant of what was in the man) to be a priest, an apostle, yea and one of the twelue that our Sauiour chose out of the whole worlde) but would haue kissed the ground where he went, &c? who of like sort that had heard the holy Ghost speake it, and consecrate, designe and single out seauen Deacons: whereof Nicholas was one, would euer haue thought he would haue prooued a puritane, or one infected with the family of loue, or rather the first beginner and brocher of the same? who that had read Apollonaris workes in 33. [Page 217] huge volumes against the heretikes of his daies: would euer haue cen­sured or thought he would in the end haue become a ranke heretike, yea and a father and author of most blasphemous heresies? who that had seene the Chanon or Doctor of Paris liuing a life irreprehensible of any man, would not haue beene ready to come and kissed his feete, gone on pilgrimage to his shrine, or done any worship vnto him on earth, and yet with horror to thinke of mans heauy state, not one of these but are knowne to be condemned, vnlesse it be king Salomon of whom some doctors doubt, who yet I thinke would not be in his place for a myriades of millions of massie golde: ergo qui stat videat ne cadat.

Fiftly, as our stand in Gods church is vncertaine, and knowne onely to God alone: So there is not the hottest of our aduersaries in re­ligion, that a man can say or iustifie and bide by it: that it is impossible or no possibilitie nor likelihood in the world, that euer such or such a one should become a catholike: for we haue to the contrary innume­rable examples in this age. Many of our owne knowledge hauing been noted and knowne to all the world for most lewd, prophane, and bad liuers: yet haue come afterwards to giue manifest signes, tokens, and testimonies of their true repentance, rare graces, and extraordinarie amendment. Yea euen Parsons (a lewder body then whom, was not I verily thinke, of any that is now a Priest in England to be found: nor in whom were lesse signes of true conuersion when he first presumed to take that sacred function vpon him) yet if a man should go so straight­ly to worke with him, as he and his doe with others: who that had seen and knowne him in Oxford and his dealings there, how seditious, wan­ton, & factious this leud bastards conuersation was: how for his libelling and other misdemeanour he was thrust out of Balyoll Colledge (and not for religion as he vainely vaunts, doctor Bagshaw being then fellow of the same Colledge, and his stiffe aduersarie in the matters obiected against him, which I verily thinke is cause of a greater hatred in all the Iesuits against the said doctor now, as an accident proper to that socie­tie to be reuengefull to death: How he became so infamous there being thē master of Arts, that they hissed him out with whoubs & hoo-bubs, & rung him thence with bels: how after his expulsiō thence or relinquish­ing by compulsion that place and Colledge, he deepely protested vpon occasion of speech to one Iames Clark his old schoolfellow then abiding in the inner Temple, that he neither then was, neither euer meant to be a papist (for so it pleased that good fellow to call vs catholikes at that time) & offered for his better satisfaction therein to take an oth before him for assurance of the same: who I say that had & heard & seene the man at that time, yea and euer since had conuersed with him, and noted well his whole life and conuersation: would euer haue preferd him for any good part or acte of pietie, or signe of grace, before any the seeming [Page 218] furthest of in all England, or else where? whom in truth (if his owne bookes and writings, and the rest of his fellowes speeches had not put me in minde of their impudencie) I would neuer haue touched thus narowly (and yet sparingly as in an other place you shall heare) nor brought him in for an example to prooue that Finis coronat opus, and that it is neither the good beginning, nor progresse, nor regresse, nor any one zealous acte, nor long continuance, either in vertue or in vice: that notifieth a man to be predestinate, or a reprobate: before the end of his life approoue it: and that the Parcae haue cut the twist in two. For which intent and none other but to pull downe our peacocks plumy harts, to keepe our soules in awe, and our consciences in feare, and nei­ther the one nor the other to murmure or make comparisons with Gods graces & our deserts: it was parabolizd of the laborers, that had al a like pay at night, though some of them came not passing three houres before supper: and others at noone tide: & yet were equald with those that came in the morning, and had borne onus diei vpon their shoul­ders. And therefore a shame of the diuell and all hypocrits and phari­sees, that hauing beene (whatsoeuer they now are) the woorst men that liue, and of as bad a nature and base a moulde as euer water wette, or winde dried: must haue panegyries of their praises, and peeces shot of to make report of their learning, their vertue, their prudence, their gouernment, their pietie, their charitie, their constancie, their perseue­rance, their assurance neuer to faile, their predestinate state (phy, phy of the diuell and puritanes, their pharisaicall excellencie, woorth and rarenes in all things with the contraries in all their opposites: yea so farre contraries, as this base fellow Parsons (whom some can euer hardly thinke to be a priest, but to liue still irregular vpon a Luciferian pride) dare presume to call (in his impudently fathered appendix vp­on Cardinall Allen) the king of Scots an obstinate heretike, in effect: as no possibilitie of his conuersion. And in an other booke of his or Fa­ther Creswels, they censure the king of France for a reprobate of God forsaken; as impossible to be euer a sound catholike; though to the di­uell and their shame and confusion, and I hope vtter destruction, at least expulsion, extrusion, exile out of these parts of Christendome, his maiesty hath giuen better testimony already of his catholike faith, then that bastard Parsons euer yet gaue. And in this fellowes letters you haue heard before what his report hath bin of the students at Rome & other priests & lay persons else where: & the like is now of their presumptiō to censure these reuerend priests actions aboue mentioned, for finding grace and fauour at her maiesties hands: as also their rash censure that such and such are obstinate heretikes, and impossible to be reclaimed, & by consequent not to be vsed in other matters. Which great impu­dencie in them, & manifest signe of an obstinate resolue, to maintaine [Page 219] ere long a most absurd and hereticall opinion of impossibilitie, of con­uersion of a sinner; both bewraies their archplot-caster, and others of them, neuer to haue beene sound catholiks to this hower; and there­fore they speake as in their owne guilty conscience they finde true: and also on the other side it is flat repugnant to the generall consent of the whole church, yea, and to holy scripture it selfe, Misericordia eius super omnia opera eius, God can forgiue more then man can offend, and many comfortable examples to all repentant sinners we haue to confirme it: that Diligentibus deum omnia cooperantur in bonum, yea euen etiam ipsa peccata, said Saint Augustine, then whom a greater sinner nor hotter heretike was not in his daies.

And if heere I might enlarge my selfe a little: who that had seene good king Dauid not content with all his wiues and concubines, but first to haue taken his true and faithfull seruants wife: and then af­ter she had conceiued by him, sent presently for her husband to haue had him lien with her, and so to haue fathered the bastard spurius on him, and that not seruing the turne to haue made the good knight Vry drunke of purpose to stir vp lust in him, and thereby to get him home to bed with his wife: and lastly when nothing would preuaile to hide his sinne withall, rather then he would want his will, he would ieopard the hazard of his whole life, to haue this good & true knight cast away & slaine, & that done foorth with to take her to his wife, Quam polluit per adulterium. (Lo how many sins one vpon another were committed in this one acte) who then to haue seene this, and withal had remembred, how king Saul for a farre seeming lesse offence, was of God vtterly re­iected and forsaken, would euer thought that it would haue bin said by God of Dauid, Inuem hominem secundū cor meum? Who that had heard S. Peter curse, sweare, forsweare, & deny his master thrice in two houres space and lesse, would euer haue iudged him to haue beene the man of whom Christ our Sauiour said, Et tu aliquando conuersus confirma fratres tuos? Who that had seene S. Paul (then Saul) so busie to stone Saint Stephen, to keepe their clokes that ran after him to beate him downe, to get letters with great eagernes and zeale in his kinde, to take, exa­mine and bring all vp to Hierusalem that should call vpon the name of Iesus, and to leaue nothing vndone pertaining to a Pursiuant a per­secuter a cruell tyrants part? Who that had heard and seene these things would euer haue thought to haue heard it oracled frō heauen of this same man: that vas electionis est mihi, vt portet nomen meū coram gen­tibus &c? And finally, who that had seene S. Marceline Pope, offering incense to idols: S. Boniface polluted in his lust with Aglae a noble Romane matrone: The blessed Magdalene pointed at in the streets as a cōmon woman: would euer haue looked for to haue heard, that the two first should haue bin martyrs, or much lesse the last to haue bin a womā [Page 220] of rarest vertues (our blessed lady excepted) that euer either before or since was borne? Sed non sicut homo iudicat Deus. Sixtly, I say last of al, that as there is no assurance of any catholikes perseuerance, & not any impossibilitie of any ones conuersion that liues on earth: So be the profession whatsoeuer it shal happen, yet may an affied trust be put for matters pertaining to ciuill conuersation and other affaires, in men of good morall life and conuersation, be they of what religion soeuer they be shall. And if experience haue tried it in Queene Maries daies, that a Throckmerton Sir Nicholas by name (knowne to haue been a hot protestant) was one and the first (by Parsons owne confession in Greene­coate) that informed the said Queene of such attempts as then were to haue preuented her raigne ouer vs: then should we wrong our owne harts, cause, and actions; if any the least-scruple should be in vs not to reueale whatsoeuer trecherie or treason were intended by any against our now Soueraignes royall person, crowne or state, and by consequent doe both our selues and those vnder her Maiestie wrong, if we should be distrustfull to vtter our mindes freely, or to enter into familiaritie with any for to doe either our afflicted friends as we are catholikes, or our countrie as we are English, any good that can be possible.

THE ANSWERE.

THat it is now, and euer hath been lawfull, for the clergie in gene­rall to deale in state matters and affaires, practise, experience, and consent of all persons, nations, times and ages doe approoue, ratifie and confirme it: not a legifer, not a lawe, not a parliament, not an act ena­cted, nor decree made without the Lords spirituall: yea the word State it selfe, when we talke of state affaires, hath a relation to an ecclesiasti­call state, which being the first and principall of the two members in a bodie politicall: once depriue the clergie of all dealings or medlings any manner of way in state matters, and then repeale, reuoke, reuert all statute lawes, and put out those words (Lords spirituall) for euer af­ter; the first most ancient and woorthily prime inuested Barons of this land (as all Bishops of England are) being these Lords spirituall or ec­clesiasticall state. Therefore can I not but often smile in my sleeue to heare and see the Iesuits coggery in euery thing; and how that now of late it is blowne abroad amongst catholiks, that the secular priests (for­sooth) are become prophane lay persons in conuersation, studying onely state matters, and practizing with the ciuill magistrate in state affaires. Vpon occasion of which speech, a gentlewoman in a passage of these matters at her table, saide to a secular priest (my selfe being [Page 222] there present vnknowne, and therfore freer to laugh as I did hartily to heare her) nay my masters (quoth she) if you once become statesmen, and haue dealings with the Lords of the Counsell or other ciuill magi­strates, then I haue done with you: For I neuer could heare of anie Ie­suit, that did so. As though there coulde be no dealings in matters of state, but that the party must be accessary to an acte of treason, and be holden for a statizer in a sense detestable. Well, let it passe for a Iesu­iticall iangling, and leauing the etymologie: we will come to the com­mon phrase and acceptance of this worde State and Statiste as they are now taken, and thereby shall be seene, ere this Quodlibet be ended, whether the seculars or Iesuits are greater statists: that is, intermedlers in state affaires. And for the time present I say as followeth.

In answere to the Interrogatory (which is of many members) I say; First, that it pertaines to all secular and ecclesiasticall persons, equally and indifferently be they catholikes, protestants, or puritanes: to deale in state affaires in two cases, the one is for the rectifying of mens and womens consciences, and instructing all such as are of their flocke and liue vnder their charges how they are to behaue themselues to God, their prince, and their countrey: when, and in what cases, bound to ac­knowledge obedience to the one or the other, either coniunct or a part: and what is to be done in times of persecution, ciuill warres, or forraigne inuasions, and the like: the other is for making, giuing, and promulgating of lawes, publishing of bookes, and prescribing or set­ting downe of orders to be obserued, and therewithall deliuering a genuine, true and literall exposition of the same. For although all these thinges be absolutely in the prince, who onely may make lawes &c. and is the direct legifer to all his subiects and others liuing within his dominions, or vnder his allegiance any where, as appointed by God himselfe for that purpose: when he said, Per me reges regnant, & legum conditores iusta discernunt: yet forasmuch as there is a dependencie of lawes and legifers, one vpon another (as I tolde you before) in the 7. Quodlibet, and for that it was said in holy writ of olde, that Labia sacerdotum custodient sapientiam, & legem requires ex ore illius: quia angeli Domini exercituum sunt: which wordes expressely appointing priestes to be expositors of lawes, are to be taken as they may con­cerne Gods honour: and what in conscience they doe binde vnto how the so obliged subiects may be dispensed withall therein, and how not in any wise. Therefore this being the office of the clergie, to ex­plane to prince and people, what the law of God and man is, and how farre a temporall prince may goe in making of lawes without re­pugnancie to the lawe diuine: It followeth, that as their knowledge and experience must needes be greater then the Lords temporall in al such cases, because it is their direct studie: so also if any booke be to be [Page 223] written or lawe made, giuen &c. their interest vnder their prince is the greatest and most of all other therein: and so by consequent in these two cases the secular clergie or eccclesiasticall persons in this sense for instruction of others, and by reason of their more learning and know­ledge, then more temporall persons orderly haue or commonly can haue: may be said to deale in state matters of what profession soeuer they be.

Secondly, as for the secular priests heere in England, in these hea­uie times of their frownd on state, although they may lawfully deale in the premisses: yet must it be with a prouiso (which wanting) they in­danger themselues and those they liue and conuerse withall. Yea and bring all other catholikes to be suspected and had in iealousie there­by. And that is, First, not to take vpon them by word or writing to im­pugne the parliamentall lawes and statutes made. Secondly, not to controll either peremptorily or otherwise, the present gouernment of the state. Thirdly, not to impeach the dealings or proceedings of any one of her Maiesties honorable Counsel or high commissioners in state affaires. Fourthly, not to meddle directly or indirectly with disposing of the crowne this way, or that way, or appointing out of successors thereunto. Fiftly, not and much lesse, to stirre vp further strife (as here­after will be prooued) that the Iesuits haue diued too deepe ouer head and eares in all these things. Sixtly, but a secular priests office (being neither of Court nor Counsell) is in these cases onely to admonish all good catholikes to beare Christ his crosse with patience. Seuenthly, not to meddle in writing, printing, or procuring the publishing of any such booke, libell, or pamphlet, as may mooue, exasperate, or touch the present state in any of these points before specified. Eightly, and fur­ther, their office is by the way of mediatorship and humble sute, to procure by all possible satisfaction (standing firme and inuiolate their function and faith) to her Highnesse, and those in authoritie vnder her: that those sharpe penall lawes made against innocent and harmeles harts, to the cause and shedding of much guiltlesse bloud, that hath beene spilt for the Iesuiticall offences: may either be abated and in­fringed by some new prouiso made, or else all wholy repealed by par­liamentall acte or otherwise dealt in, as in her Maiesties wisedome and high prudence of her honorable Counsell shall be thought meetest for mitigation of our generall afflictions. Ninthly, and besides this the seculars office is to instruct euery catholike what they ought to thinke and what to doe and say in these cases if they shoulde chance to come before the ciuill magistrate. Tenthly, and last of all, if any booke be set foorth of state: (as those are which concerne succession of the crowne, detraction of the present gouernment, detection of any publike per­son in authoritie, defamation of the bloud royall of the land, blasphe­mies [Page 224] against regall maiestie and the like, or any speech or practise for inuasion of the land, excommunication of our Soueraigne: and getting consents for aduancement of an alien prince:) to write, acte, speake, or otherwise to deale against such persons and their treacherous designe­ments to confute their false, erronious, and seditious bookes of those subiects, to conferre or haue intercourse with the aduersaries howe to preuent those mischieues that hang ouer the whole realme. In these and all such like cases may seculars statize, that is, deale in state affaires how to preuent mischieuous statizers, of their purpose and practises: but no further, and so farre onely by conniuence for the good of our common cause and safetie of our countrey.

Thirdly, now for the Bishops and others of the clergie heere in England, they no question representing the ecclesiasticall state, may deale in moouing, instructing, expounding, diuulging or doing any the like acte perteining to prime-membred, numbred, and accounted on state; as much, and so farre as the same state doth authorize them vnder that title and name to deale in.

Fourthly, the like might be said in some sense for the Puritanean Consistorie, representing the ecclesiasticall state in Scotland, were not that their grounds, rules and principles of their gouernment Ogloger­chian (iust like to the Iesuiticall platforme) did vtterly ouerthrowe both states ecclesiasticall and temporall, and brought both head and members of the body politicall, to be a plebeian hotch potch of po­pularitie: voide of all name, nurture or nature of any state. And by consequent the puritanes in England are in the same predicament for state matters, that the Iesuits are in: both nought, vnlawfull, detesta­ble and directly to be called statists or rather statizers against the pre­sent state. That this is so of the Iesuits shall be treated of in all the ensu­ing articles; and for the present, that it is none otherwise to be concei­ued of the Puritanean ministers: the Consistorian discourses, letters, libels and practises of Knox, of Buchanan, of Beza, of Cartwright, of Bar­row, of Browne, of Field, of Gibson, of Dauison, and many others make it manifest: nothing being more ordinary then to presse England, and to inueigle her Maiesties loyall subiects with the examples of Geneua & Scotland. Some fewe of whose principles concerning state affaires I will heere set downe, as well to giue you to vnderstand what state mat­ters those are, which as vnlawfull, treasonable, and pernicious, both to prince and state, are forbidden and doe indanger, intangle, and hazard their liues that deale in them: as also that therby you may iudge how iustly the Puritanes and Iesuits iumpe togither in statizing.

First, one and a chiefe principle of the Puritane ministers is, neuer to let any forme, face, shew or name of an ecclesiasticall state remaine amongst them: but to obliterate, eradicate, and vtterly extinguish the [Page 225] name of Bishops, and of all auncient ecclesiasticall persons of, from the face of the earth. To which effect a Scots minister in a letter to his friend saith, that certaine of the chiefe noble men of England dealt with him (by instigation no doubt of some English ministers in the yeere 1583.) to perswade the king of Scotland his master to ouer­throw all the Bishopricks in his countrey, that his proceedings therein might be an example for England adioyning. And so within two yeeres vpon repayre of 10000. men in armes to the king of Scots at Sterling, the Bishopricks being wholy suppressed in deede one Knew­stub a Consistorian minister of Suffolke wrote thus to Feild: I would be glad (quoth he) to heare somewhat of the estate of Scotland: It doth more trouble me then our owne: For I am conceiuing some hope vp­on the change of their former proceedings. Which hope no doubt was (as Cartwright saide) that as those turbulent Consistorians had been an example to the church of Fraunce and Scotland to follow them: so the Lord (saith he the said Cartwright) would haue vs also to profite and be prouoked by their example, what to do? mary to play the rebels as they had done.

Secondly, another principle (set downe in Whittinghams preface to Goodmans booke) is taken out of Knox his doctrine, scil. that if kings and princes refused to reforme religion, the inferior magistrate or people, by direction (forsooth) of the ministerie might lawfully, and ought (if neede required) euen by force and armes to reforme it themselues. The first practise of which principle was at Geneua, for abandoning of their lawfull prince the Bishop of that place. For when they perceiued that the Bishop sought by force to encounter their proceedings, and that as Sleidan notes) he had excited the Duke of Sauoy to that end to assist him: they then ioyned themselues into a more neere amitie with the Bernians, & other neighbouring consistorian states: so as the Duke and Bishop comming together to besiege the citie were both repulsed Bernatibus illis auxilium ferentibus.

Thirdly, another like principle to this is grounded vpon an oth of confederacie, taken first amongst the followers of Knox in Scotland vpon a letter of his written from Diepe in the yeere 1557. by the iudgement (as he saith) of the most godly and learned that then liued in Europe (meaning Iohn Caluin and the rest of the Geneuians.) The effect of which oth, together with a testification of their intents made by a kinde of subscription was this: (sent to the Queene Regent in time of parliament holden by her in Scotland:) that vnles they had their desires, they would proceede in their course for suppressing of all reli­gious houses in Scotland, agreeing to their order of reformation pre­scribed to be obserued through all that whole realme, ann. Dom. 1558. whereof a memorable letter was sent in the name of the people to all [Page 226] the religious houses: that they should either remooue thence by such a day, or else they would then eiect them by force, and to make it sure on their part: these new statists enacted before hand, there: that nei­ther themselues nor any that ioyned with them, should incurre there­fore any danger in life or lands, or other politicall paines: and that if any violence hapned in pursuit of these matters, they meaning the Queene and her subiects) should thanke themselues. Whereupon shortly after being all put to the harme, and all men vnder paine of rebellion inhibited to assist them for contemning the Queens summon for their apparance at Striueling: they rose vp presently in armes at Saint Iohns-towne (excited by Knox his preachment, made for that purpose, for the ouerthrow of religious houses) and within two daies had quite destroied and rased the houses of Blackfriers, of the Gray­friers, and Charterhouse monks downe to the ground; and so procee­ding in Fyfe, Angus, Mernis &c. breaking downe all altars and images: they wrote to the Queene (threatning to destroy Saint Iohns-towne for that fact) that vnles she staid from that cruelty, they should be com­pelled to take the sword of iust defence; protesting that without the reformation which they desired, they would neuer be subiect to any mortall man. Vpon which occasion taken, they writ to all their bre­thren to repaire vnto them: as also to the nobles: vpon paine of ex­communication to ioyne with them, as it being their dutie (said Knox) so to doe, to bridle the furie and rage of wicked men, were it of princes and emperors: Of like sort also they writ to the Bishops and clergie (which then were in Scotland) that vnlesse they desisted from dealing against them, they would withall force, and power execute iust ven­geance and punishment vpon them: and that they would begin that same war which God commanded Israell to execute against the Cana­nites. Which exorbitant letters of theirs, tooke such effect with the temporaltie: that when Lion Herault in his coate armour commanded all vnder paine of treason to repaire to their houses by publike sound of trumpet in Glasco: neuer a man obeied that charge, but went for­ward to their associats at S. Iohn Stow.

Fourthly, this principle and manner of statizing they termed by an other name the resisting of the enemie: which to make strong they set downe an other principle, by entring into a league by solemne oth at their departure from S. Iohns towne, that if any one member of their congregation should be troubled, they should all concurre, assist and conuent againe together for defence of the same. As presently after they did (vpon a new quarrel pickt against the Queen) at S. Andrewes, where by Knox his preachment, they made hauocke, cast downe, spoi­led and destroied all the frieries and abbies in the towne. And so dealt they shortly after with the abbie of Scone, the frieries of Striueling, of [Page 227] Lithquo, and of Edenborough, whence the Queene being fled for feare, they kept the field two monethes, tooke away the coyning irons (be­ing as the Queene alledged a portion of the patrimonie of the crowne) and iustified the same.

Fiftly, vpon this principle followed another for contempt of all authoritie, power and soueraigntie in regall maiestie. Whereupon en­tring into a new league of confederacie, that from thencefoorth they would neuer come at the Queene (though she sent for them) without consent of their companie: they animated their faction to be alwaies readie, and to stand vpon their guarde. They gaue their Queene the lie diuers times, and vsed her with most despitefull speeches. They sawcily termed her part, a faction: (euen iust in all things like to the Iesuiticall proceeding) and renouncing their obedience vnto her, protested that whosoeuer should take her part, should be punished as a traitor, when­soeuer God should put the sword of iustice into their hands. They con­sulted with Wilcocke, Knox, and other ministers, for deposing of the Queene regent from her gouernment: who assuring the rest, that it was lawfull for them so to doe: processe was made, sentence was giuen, and her highnes was depriued of all regiment by a formall act set downe in the same storie penned by Knox, and printed in part after­ward here in England.

Sixtly, another most grosse antistatisticall principle of theirs is: that they of their exorbitant word and authoritie, might call a parliament, and enact what they pleased without consent of king, Queene or other state. Whereupon holding a mocke parliament ann. Dom. 1560. by consent of the French king and their Queene his wife, they (forsooth) therein reformed religion, and set out a confession of the Christian faith: And vpon intelligence giuen to the said king and Queene, de­nied to confirme or ratifie the actes thereof being mooued thereunto, the confederates answered: We little (said they) regard it, for all that we did, was rather to shew our dutifull obedience, then to beg of them any strength to our religion. And when it was obiected, that it could not be a lawfull parliament, where there was neither scepter, crowne, nor sword borne: They made light of it, saying, that these were rather pompous and glorious vaine ceremonies, then any substantiall points of necessitie required to a lawfull parliament.

Thus much for their principles of practise. Now for their doctrine of statizing: the principles are also of like condition, whereof these are chiefe, scil. First, that reformation of religion belongeth to the commo­naltie. Secondly, that the commonaltie by their power may bridle the cruell beasts (to vse that beast Knox his words) the priests. Thirdly, that the commonaltie if the king be negligent, may iustly prouide them­selues of true preachers, and maintaine and defend them against all [Page 228] that doe persecute them, and withall deteine the profit of the Church liuings from the other sort. Fourthly, the commonaltie and nobilitie ought to reforme religion, and in that case, may remooue from honor and punish such as God hath condemned (he meaneth idolaters in the Deuteronomicall law) of what estate, condition or honor soeuer. Fift­ly, it is not birth-right onely nor propinquitie of blood, that maketh a king lawfully to raigne aboue a people professing Christ Iesus. Sixtly, if princes be tyrants against God and his truth, their subiects are freed from their othes of obedience. Seuenthly, the people are better then their king and of greater authoritie. Eightly, the people haue right to bestow the crowne at their pleasure. Ninthly, the making of lawes be­longs to the people, and kings are but as Masters of the Roles Tabula­riorum custodes. Tenthly, the people haue the same power ouer the king, that the king hath ouer any one person. Eleuenthly, it were good that rewardes were appointed by the people for such as should kill tyrants: as commonly there is for those qui lupos aut vrsos occiderunt, aut catulos eorum deprehenderunt (saith Buchan. de iure regni.) Twelftly, the people may arraigne their princes. Thirteenthly, the ministers may excommunicate the king. Fourteenthly, he that by excommunication is cast into hell, is not woorthy to inioy any life vpon earth &c. There are an hundred twise told of the like statisticall principles and practises, to be collected out of Caluine, of Beza, of Buchanan, of Hotaman, of Vrsin (as he commeth out from Newstad) vindici contra tyrannos, and of other puritan ministers of the consistoriall tribe: fitly agreeing to the Iesuiti­cal platforme in their high councels of reformation and other writings: All which are such matters of state indeed, as no true subiect can deale in, allowing of them: but is a ranke traitor for his paines.

THE ANSWERE.

NO way possible for them or any other loyall and naturall English subiect to preiudice, hurt or offend any, either publike or priuate person, or body naturall, ciuill or politicall: dealing as they doe, in see­king onely a relaxation of persecution on their owne and the catholiks behalfe, and a securitie of state and quiet on the behalfe of their prince and countrie, for both which, nature, conscience, loue, loyaltie and dutie doe binde them all to pleade: as is euident by discourse vpon all the [Page 229] particulars. As first for her Maiestie: it is a preuention of all dangers to her royall person, bicause hereby a singular meanes may in her high wisedome be vsed, as well to finde out the puritane as the Iesuiticall faction, as also to roote both out of the land by information giuen, and discouerie of the one faction on the part of the protestants: of the other on the part of the catholikes. Secondly, for the state present in generall it giueth an assurance: that by no word, writing or other practise there can be any thing attempted without their priuitie, bicause euery one for their owne indemnitie will be ready to reueale it, and thereby stop the impotencie of traitors from so attempting, for feare of discouerie ere euer it come to acting. Thirdly, to the Lords temporall or ciuill state there cannot come any thing for them to dislike of, as there being nothing desired at their hands by the seculars and other catholikes, but onely a good word on their poore distressed countrymens behalfe, to her Maiestie: that they may be hereafter without feare of losse of life, lands or goods, or to be sackt, ransackt, pild and polde as by inferior of­ficers they haue sometimes hitherto been: And that the penall lawes for paiment of money for their recusancie may so be tempered, as both her loyall catholike subiects may be able to liue; her Maiesties cofers more inriched; their seruice done with more alacritie to her Highnes in time of neede, and all better appointed and able to performe what they take in hand on her royall person and countries behalfe, by this meanes. Fourthly, to the Lords spirituall, there can in like sort no incon­uenience grow thereby: for that there is no suite either made or inten­ded in preiudice of their present incumbencie, or hinderance of one farthing they inioy of the ancient catholike church reuenues, or abate­ment of one inch of their honor: knowing that the gift of the Bishop­rickes in England as well by ancient catholike, as also by recent lawes, are in the prince to bestow where her Maiestie pleaseth: And therfore committing the controuersie of religion, succession and calling to si­lence in points of pacification and humble suite for release of affliction, they yeelding to them the honor of Earles or Barons, as their place by gift of the prince doth inuest them withall: there is no cause moouing them, to disswade from toleration: but rather in truth, both states and persons ecclesiasticall and temporall in respect of the premisses for the safer continuance in their present interest, may conceiue iust cause and many weightie reasons moouing them on the seculars and other catho­like recusants behalfe, against the Iesuiticall and puritanian faction, to commence their humble suite to her highnes, for libertie of conscience: with a repeale, or at least a gratious, milde and comfortable mitigation of former sharpe penall lawes, made aswel against the seminarie priests themselues, as also against all those that receiue or relieue them any manner of way. Fiftly, to the catholike recusants themselues there is [Page 230] none sanae mentis (vnles bewitched with the Iesuiticall vaine hope of future aduancements) but may and no doubt but doe and will daily more and more easily perceiue it, that this, betwixt the seculars and Iesuits was the happiest contention that euer rose: and that all discreet, vertuous and sound catholikes in deede, haue iust cause (especially if of a naturall, humane breede, and not mungrels, nor bastards) to giue God thanks euery day vpon their knees, for this so sweete, vnexpected, extraordinarie, comfortable, and to be admired at, meanes to all poste­ritie. scil. how euer such hart-breaking broiles should haue turned to so great a good on all sides, as doubtlesse if the diuell play not the knaue too too egregiously, and preuaile more then ordinarie, these cannot choose but turne vnto: First, in receiuing hereby a holesome mithridate or antidotum to the spirituall health and recouerie of many a deuoute soule, against the most dangerous infections, and by all other meanes irremedilesse poyson of the Iesuiticall doctrine, then by banishing out of their mindes this vnsauorie comparison and distinction of persons in bestowing of spiritual graces, with ego sum Pauli, ego Apollo &c. after that by breeding in euery vertuous, sincere, religious catholike hart a more reuerend regard to priesthood in generall, and to their ghostly fathers in speciall, then now they haue by the Iesuiticall policies and most Ma­chiuillian perswasions. And last of all there would be then, the woonted ioy at meeting of priests and catholikes together: whereas now, and so long as the Iesuits remaine in this land, there is none other, to be ex­pected, but mutinies, brabbles, detractions, defamations, watchings, intrappings, betrayings of one another, and nothing but a mournefull blacke sanctus in steede of a ioyfull Alleluia at the conuersion of any soule, or furtherance of any good, catholike, and charitable action.

THE ANSWERE.

TO this interrogatory I answere: First, that Ex officio & de iure, no religious person one or other ought or may lawfully deale either in state or any other secular affaires: bicause the worde secular & à fortiori stat, are wordes resumed into wordly actions in their practise: and therefore as farre from a religious profession to meddle withall, in regard of their vowe of pouertie (whose essentials are humilitie, silence, [Page 213] solitary life, renuntiation of the world and a ciuill voluntary monasticall death) as for them to breake out of their cloisters, and take a benefice without leaue in regard of their vowe of obedience: or to take a wife in regard of their vow of chastity, &c. Secondly, as notwithstanding their vow of voluntary pouertie they may haue and possesse lands and all other things in common: so may they also carry a kind of state a­mongst themselues: and thereupon being subiects also to their prince, and members incorporate to the common wealth wherein they liue; their Abbots, Priors, Guardians, and other superiors chosen amongst them to rule ouer them, may be admitted by the two states ecclesiasti­call and temporall to deale in secular affaires and matters of state: as other Bishops and Parsons ecclesiasticall may, and so was the custome of old in this land, that commonly the Abbot of Westminster was Lord Treasurer of England: the Archbishop of Yorke Lord president of the North, and sometimes one Bishop and other while an other was Lord Chauncellour of the realme. Thirdly, yet was neither this a freedome to the monkes of their cloister to liue secularly, neither was it allowed of, as generall to all religious orders, to be aduanced so: bicause some are bound by vow to the contrary: and as repugnant to their profession they beare no state amongst themselues but liue all in humiliation without possessiōs, lands, or any thing that smels of the world saue one­ly a house to shrowde them from cold: a church to serue God in, and meate and drinke to keepe life and soule together: as of almes shalbe giuen them, &c. Fourthly of all other religious orders the Iesuites by profession should be furthest of from all secularity statising, or other worldly dealings: and yet on the contrary, they of all the rest are be­come not onely most secular and ecclesiasticall but also most laicall tem­porall and prophane, yea most treacherous, ambitious, seditious and daungerous, both to themselues and all others where they liue: as these articles here shall discouer of our owne countrey Iesuites more at large.

THE ANSWERE.

THere is no question in it: but abstracting in this point of statizing from a matter of faith, to a matter of policy: all men of what reli­gion [Page 232] soeuer (supposing they haue and thinke in conscience that they haue the truth on their side) are bound to propagate, plant, and esta­blish the religion they are of to the vttermost of their power: yet so as all may be ad aedificationem, non ad destructionem. And whosoeuer thinkes his religion best must thinke this withall, that the meanes of restoring it (be it the puritanes amongst protestants or protestants amongst ca­tholikes or catholikes amongst either of these, or any other) must not be by treasons, conspiracies, and inuasions. The conuersion of any country by such attempts did neuer come to good effect. The old beaten pathes haue euer proued to be the best, readiest and surest waies to walke in: for the due performance of those designements. And the ancient man­ner of planting the catholike faith hath bene by preaching, praier and sacrifice, priuate instructions, hearing confessions, giuing absolutions and exercising of other priestly functions; and that done, then to com­mit the rest to God. To yeelde all temporall duties and seruices to the Prince vnder whom they liue: yea though aliens by birth and strangers to his Nation, people, and naturall subiects much more then if borne vnder his natiue allegiance. And so shall he neither cast of the care and dutifull seruice to his prince and country: neither shall nor ought the care, feare or respect had thereof, discharge him of his duty to God and our holy mother the catholike church: and to wish to his neighbour as to himselfe therein: Alwaies obseruing the Apostolicall course in con­uerting of others to the catholike faith: Such a course as Saint Peter tooke first in Hierusalem, then at Antioch, then at Rome &c. As Saint Paule tooke at Damasco, at Corinth, at Crete, at Athens, and at and in all countries, prouinces and places where he came: As Saint Iames the iust called our Lords brother, tooke in the kingdome Iuda and Hieru­salem, and throughout the prouinces of Israell: As Saint Iohn tooke at Ephesus, and throughout all the churches of Asia vnder him: As Saint Philip tooke at Hierapolis in Phrygia, and throughout all Scythia: As Saint Iames the sonne of Zebedee and brother to Saint Iohn, tooke in Spaine: As Saint Bartbolomew tooke in India, and the great Armenia: As Saint Matthew tooke in Aethiope: As Saint Simon Zelotes tooke in Mesopotamia: As Saint Iude or Thaddaeus tooke in Aegypt: As Saint Andrew elder brother to Saint Peter tooke in Scythia of Europe: and as Saint Thomas tooke amongst the Parthes, Medes, Persians, Brach­mans, Hyrcans and Bactrians: And in few, as Saint Denis tooke among the French: Fugatius and Damianus among the old Albion Britaines: and Saint Augustine amongst the English Saxons, of whom we all came. These courses then that these glorious martyrs and blessed Saints tooke for conuersion of countries, are for all catholike priests to imi­tate: and to leaue these Iesuiticall, seditious, rebellious, barbarous and preposterous courses to sathan and those infernall spirits from whence [Page 233] they came, euer confessing as true, sincere, and religious catholikes should, that innouations are euer daungerous, that new fanglenesse in the least point of faith and religion is most pernitious: and that nouelties and fine deuises of busie and vnquiet heads, are but as May flowers that are gone in Iune: carying a faire shew but neuer continue long. There­fore let euery catholike priest seeke (in the name of Iesus) the conuer­sion of our country: but not as the Iesuiticall faction hath sought. Let them seeke it by priestly conuersation not by popular deuastation. Let them study to teache obedience not rebellion: to fill mens harts with inward ioy and peace: not feede their eares with outward hopes of in­uasions and treacheries: to possesse their soules with laments in Apo­strophees of compassion: with good Saint Gregory who sighed sore for our forefathers being strangers vnto him, to see so many soules perish in our Nation euery howre, and not puffe vp their harts with preposte­rous cogitations of moone shine of the water.

THE ANSWERE.

TTo this I answere. First, that it is manifest by the matter it selfe now in question: that the secular priests and they, doe quite disa­gree herein. Secondly it is to be noted, that their agreement amongst themselues, concerning state meddles may be taken three manner of waies: one way as it concerneth our country in particular, and therein questionlesse there is no Iesuite in Christendome but he is of one and the selfe same mind, that his fellowes are of scil. that they all could wish to haue England Scotland and Ireland vnder them,Note by this dis­course here fol­lowing, that if the Iesuits had got England, we should haue had a gouernment deposition, and a Presbyter Iohn penes quem impe­rium. to make these Nor­therne Iles all one Iesuiticall Monarchy: to infeoffe themselues by hooke or by crooke in the whole imperiall, dominions of great Brita­nia: with the remainder ouer, to their corporation or puny fathers, suc­ceeding them, as heires special in their societie, by a state of perpetuity: putting all the whole blood roiall of England to the formedowne, as but heires general in one predicament together. That this is so, and that their wish, their hope, their intents in proceeding, their labour in per­forming, their endeuour in perfecting this plot and platforme are e­qually agreeing, to all of them a like (though the meanes and manner how to effect be different agreeing to their different natures, dispositi­ons, qualities, and abilities; as some to be aulicall, others martiall, others rurall: and againe of those some to be actors others prompters, others inuentors, or plotcasters, &c.) It is cleere by many generall circumstan­ces. [Page 234] As that for one, of maintaining the Archpriests authority (as all the English Iesuits doe most eagerly): whose institutiue iurisdiction is directly proued to extend to this point and practise for their aduance­ment to the monarchie. Then for the Scots Iesuites a man would thinke that if any of that society were against Parsons proceedings they should be the most resolute. But notwithstanding this (omitting al the rest) cō ­niuing and some most earnestly pursuing, auerring, imbracing the said Parsons opinion as their speeches to my selfe declared when they were afraid I should haue published my booke in answere to his Doleman for the succession, &c. Yet euen father Cryton who onely the Scots king did hope well of, is proued by Master Cicills booke against him to be as for­ward as the other on the Spaniards behalfe; and most egregiously to mocke, flatter, dissemble and collogue with his natiue Soueraigne. And as for the Iesuites of other Nations: it may appeere by the state booke of reformation for England drawne out by Parsons and the generall of the Iesuites, in cuius virtute caeteri operantur, that they all aime at one marke, and one course, and conceiue one and the same generall hope to haue England a Iapponian Monarchie (as once one tearmed it) or an apish Iland of Iesuites. An other way, their statizing may be taken for their priuate opinions cōcerning the next successor viz. whom this and that Iesuite would gladliest haue their vmpier, patron, & champion, to fight the field on their behalfe, in bringing the whole realme vnder their subiection. And herein bicause arrogancie, pride, and ambition, hath set them all so high on horseback, as looke what Prince or Noble can goe away with the English crowne: that same, they hope to be the aduancer of him most, who most did further their pretence, and was the greatest meanes to worke on their behalfe, to haue them accepted of as Generall of the armie, in that exploit expeditionall against Eng­land intended. Therefore in regarde hereof, they are questionles often at daggers drawing amongst themselues, whether some English, or Scots, or Spanish, or German Generall should haue the name of Em­peror or Dictator for the time of the conquest. The Scots men knowing that if any of their nation should haue the preheminence, then should their Critons, their Gordans and other Iesuits of their nation be highest promoted: the English not doubting but that if any of our owne na­tion should sway the scepter royall by their meanes, that then their Parsons, their Creswels, their Garnets, and others should haue the prehe­minence ouer the rest of the Iesuits: and so if a Spaniard had the honor point, then the Iesuits of Spaine: if the Archduke, then those of Ger­many should be most aduanced. And thus ambition and affecting of soueraigntie doth so tickle them all with vaine and fantasticall hopes of England, as quot homines tot sententiae amōgst them: for the particular action, by whom it should be chiefly acted. And I verily thinke, the first [Page 235] manner of proceeding, as Doctor Cicill insinuates, makes it apparant, that the hot contentions, wranglings, brabbles, and brawlings betwixt father Parsons and father Criton about the next successor, was not abso­lutely for defeating the Scots title, and aduancing of the Spanish: which both (as it seemeth by Critons speech in Master Cicils apologie) did seeke for. But the question in secret betwixt them was; whether it were fitter, to haue the Scots king, or some other noble of Scotland preferd as vice-roy vnder the Spaniard, or else the Earle of Arundell, or Darby, or Essex, or some other of the English nobles (had they title, or had they none) to the English crowne. And so both like traitors against their soueraignes and countrie, cogd the one with the other in their ambitious aspires, pretending a beares loue each one to his coun­trie, for his owne paunch.

A third way of the Iesuits agreement in statizing may be taken, as it is an humor in these kinde of men that are ambitious: to be alwaies loth to liue in subiection vnder any, or to acknowledge any superior aboue themselues (though of their owne order, societie or companie) where they liue. And this aswell in regarde, that they would not be crossed in their designments (for any the least touch of contradiction strikes a proud selfe conceited body dead at hart) as also for the humo­rous delight they take in commanding in chiefe, where they liue; though but ouer three or fower persons at the vttermost: for a king of crickets, a bedle of beggers, and a Pigmay captaine in a conquest of cranes, will straight driue pride into a conceit of a supremacie to be in himselfe sance pere. And by reason of this naturall inclination in most of those that are Iesuits (for amongst these three sorts of men whereof I told you before, to wit, wise, wealthie or worshipfull onely admitted to be of their societie) there is a great question, which should goe away with the soueraigntie, wit, wealth and worship being al three incentiues of aspiring. And you shal not finde any that hath spirit in him, but how­soeuer he vaunt of obedience (as the onely way to winne others to be obedient vnto him) and doth indeede actually submit himselfe in all things to his superior Iesuit appointed ouer him: yet will he seeke so much as is possible to get his necke out of the coller, his head out of the halter, and his vowed obeisance from vnder the yoke of commandants ouer him, by setting foorth himselfe so, as he may seeme to be fit either to be a state Counsellor for his grauitie: a prouinciall for his policie: a rector for his gouernment: a courtier for his complements, or an intel­ligent for his impudencie. And in all these he must shew himselfe to haue a busie stirring head full of inuentions, innouations, and nouel­ties; and so comming to aduancement, he is freed in a sort from ordi­narie controlment. That this is a third cause or kinde of statizing, wher­in the Iesuits doe mightily disagree, and are often at open warres by [Page 236] brawlings, wranglings, contentions and chidings amongst themselues, defaming, backbiting, slaundering and supplanting one an other (to omit what I haue heard of their ciuill broiles, hatred and emulations in other countries: as also what hath beene already saide out of Par­sons owne writings, and other things handled obiter in this treatise: especially whiles Doctor Lewis Bishop of Cassana was visitor generall to whom I told you before how they put vp complaints against one an other) I referre you for this time to one or two treatises penned and published by some very learned and graue catholike priestes: where­in you shall finde a large discouerie of one of these Rabbies, ruffling, shuffling, flourishing iars and iumblings to exempt himselfe from con­trolment of any superior: and to be an absolute statesman paramount, peregall, peremptorie to command all others as actor independent of any, to act all his actions, I meane the great emperor illegitimate, irre­gular, abstract quintessence of all coines, coggeries and forgeries, Par­sons the bastarde of Stockersey beyond Cosmage in Sommersetshire. How cruelly and Machiuillianlike he ouerthrewe the credit of father Heiwood, for presuming forsooth to equall himselfe with him, at their being together in England: and how flying hence, being loden with the spoile of many poore catholikes, he practised to be exempted from the checke of the Parisian prouinciall, vnder pretence forsooth, that the Queene of England had hired certaine persons to murther him there: and since that time hath euer giuen himselfe to the studie of state matters.

This is that famous conqueror, who hath bathed all England by his seditious libels in priests blood. This is that woorthy excellent, that lies, dissembles, and equiuocates at euery word. This is that learned counseler, that must rule, ruffe & range through euery state. This is that same Parsons, whom pope, prince and peere with all true English harts haue cause to hate. This is he of whom his owne generall reported, that he was more troubled with one English man, then with all the rest of his societie. This is he of whom Cardinal Alan held this opinion, that he was a man very violent, and of an vnquiet spirit: and of whom M. Black­well (now his darling) said, that his turbulent head and lewd life would be a discredit to the catholike cause. And in few: the generall conceit of all that euer haue throughly conuersed with him, is this, that he is of a furious, passionate, hot, chollerike, exorbitant working humour, busie headed, and full of ambition, enuie, pride, rancour, malice, and reuenge: whereunto through his latter Machiuillian practises may be added, that he is a most diabolicall, vnnaturall, and barbarous butcherly fel­lowe vnworthy the name, nay cursed be the howre wherein he had the name of a priest, nay of an irreligious parson, nay of a temporall, lay man Iesuite, nay of a catholike, nay of a Christian, nay of a humane crea­ture: [Page 237] but of a beast or a deuill: a violater of all lawes: a contemner of all authority, a staine of humanity, an impostume of all corruption, a corrupter of all honestie, and a Monopole of all mischiefe. From whom as from the source of all our sorrowes doe daily ebbe, flowe and rise vp to full floods in bubbles of bloud and teares, new spring tides of our En­glish calamities: keeping vs all continually tossed to and fro vpon the Ocean maine of incessant sadnes: All eies of enemies casting a greedie looke after the long expected pray, he hath put them in hope of: all our friends bewailing our heady downefall in his plotted intendments: all English harts irritated by him: our soueraignes life often sought for, our country standing betraied into the enemies hands: our selues poore innocent men and women (that be catholikes and ignorant of his blou­dy practises and vnnaturall designements) haue already felt the smart of his wickednesse: whilest he like a faint soldier, nay a dastardly cow­ard (for neuer expect manhood in Machiauel, high prowes in politikes nor valour in vices) and a false deceitfull shepheard did winde himselfe out of the bryars and left both vs and Christ his flocke to the spoile. And would God he had but onely left: for then should we haue found no want of far his betters, there hauing euer bene better then he, for learning, wisedome, gouernement and all true tokens of vertue, pietie, and religion euen when he was at the best: which was at the time of his writing the Resolution; a very commendable and worthy work in deed, though neither of any so high points aboue ordinary capacitie, as to merite him the name of a schooleman or yet of any great or profound diuine, being but a plaine positiue discourse, and that not of his owne absolute inuention but taken out of other authors, onely the praise being his for well translating of it, close couching and packing it vp together in a very smooth stile and singular good method: wherein truely he was to be commended. But was all this comparable to Salo­mon, to Origen, to Appollinaris, and many moe who lost their good spirits by their selfe conceits, & he his by his proud ambitious harts aspires, so vnable now to speake or write of any spiritual, priestly or religious mat­ter, as a very reuerend priest comming ouer of late told me, that he ne­uer heard a meaner sermon made beyond the seas, then he had heard of father Parsons, and that his words and writings for edifying or giuing any good instruction and ghostly counsell, were as barren, bare and far from his former abilities on that behalfe, as if he had been before father Robert Parsons the Iesuit, and now poore George Parsons the waiward foole his brother. Thus it is when proud Nimrods will presume to build Babel aboue the welkin: take vpon them to be strong hunters coram Domino: and thinke to face it out, that the outward apparance and ha­bite onely may forestall, carrie away and preiudicate mens conceits: where the effects disclaime to the contrary, crying out against him: [Page 238] that he hath lost the spirit he had through his arrogancie and abuses of Gods graces. If he be a religious man he is in the number of monasticks: what hath he then to doe with the world, to coosen the innocent and heape together this mucke of the molde? If he be a Iesuit, he hath by profession sequestrated himselfe from all medling in secular affaires: what hath he then to doe with common wealthes titles, successions and princes proceedings? If he haue abiured all pompe, maiestie and glorie here on earth: he is for a church and a cloister, not for courts and pala­ces: what hath he then to doe in determining of state matters, to court to monarches, to cap to crownes, to canton kingdomes, and to crowne kings and Queenes, with pamphlets as he pleaseth. If he be a priest, his office is to pray and offer sacrifice for the liuing and the dead (piè & re­ligiose de resurrectione mortuorum cogitans:) for the popes holines, and all cardinals, bishops and clergy, & the whole church of God here militant on earth: for the vnitie, league, peace and concord amongst all Chri­stian princes: for the conuersion of all nations to the catholike Roman Church: for the extirpation of all Paganisme, Iudaisme, Turcisme, infi­delitie, schisme, and heresie: for the preseruation of his prince and countrie from all inuading foes, ciuill warres, and other enimies both bodily and ghostly: for all the nobles and peeres of his soueraignes realme: for his owne flesh and blood, friends and kinred, if he haue any (as being filius terrae: he is of a great Clan base though it be.) In few, if a vestall virgine in time of gentilisme could not be brought to vtter any curse, execration, or imprecation against an enimie of Rome: bicause as she said (in pagan rite) her office was to pacifie not to punish, to pre­serue not to put downe, and to pray for all, not to persecute any: then much more ought this to be a christian catholike religious priests of­fice and charge: then what hath he to doe in Campo Martio, with Bello­naes banner, to ballance his pen with gastfull gores of English blood, or to imbrew a priestly hand in princes bowels? O monster of mankinde fitter for hell, then middle earth. If thy profession will not draw thee to consideration of the premises: yet shewe some signes of charitie in sparks of grace, if it were but onely in policie, to mooue thee to forbeare thy barbarous cruelty: bicause thereby thou giuest occasion for diuers, to thinke thou art not a meere man, but some Fairies brat, or begotten by an Incubus or aerish spirit, vpon the body of a base womā. And there fore imitating thy vile progenitors, thou daily dost minister new matter to increase our home persecutions, by thy spritish crueltie. Princes are alwaies iealous, & many times haue iust cause, and euer more then any other priuate person to be so: for the greater honors the greater, mo, & grieuouser osors. Why dost thou then not now surcease frō prouoking our prince to be suspitious of vs by thy trecheries, after the blood of an hundred martyrs all innocent men and reuerend priests shed by thy [Page 239] meanes? Loe, wretch, is not this ynough to giue thee a gorge: to glut a cormorants mew neuer satiated with our blood? Leaue of, leaue of, leaue of: it is not possible for all you Iesuits in the world, with all the helpe of hell and puritanes to band it out. Your plants are blasted in the bud: your corne shaken before the reape: and your whole societie become infamous, by your prouincials most hatefull platforms. And howsoeuer these Quodlibets or other discoueries of your hypocrisie be hardly taken of some for a time, and holden of many for odious libels: yet in tract of time, when passions are alaid, and blinde affecti­ons haue referred the matter to reason to consider of: then questionles both men and women will giue vs thanks, for that we haue done, in see­king your amendment, and riddance of you out from amongst them.

THE ANSWERE.

VVOuld God the wretch had not been borne that hath forced vs for our free discharge before God and man, to enter into these fiue bloodie articles here ensuing: to expostulate with one another, what hath been the cause of our daily increased persecutions and hea­uie calamities at home and abroad. Well, howsoeuer it fall out, iacta est alea. Poore catholikes both clergie and laitie, hurried, hailed, and tossed from poste to piller, from wigge to wall, by a restles course of miseries, feares & dangers, running per circulum, nunc cui neque apud Danaos locus est atque insuper ipsi Dardanidae infensi, poenam cum sanguine poscunt. We come to encounter this Hispanized Camelion Parsons, with all his Afri­canian phalanges and Iesuiticall forces. Against whom maugre all their sophistry, aequiuocating and clenchiall doublings to the comfort of all true catholike harts for their better instruction in time to come: and to make knowne to all the world how that the seculars were euer free [Page 240] of themselues from these state practises, and that onely the Iesuits are the men, who with their followers, fautors and seditious faction, haue been the instigators, suggesters, prompters, actors and vrgers of these vnnaturall, wicked and traitorous courses. I say then (and I am bound in conscience to speake it) that though it greeue and gall their guts out, that are of the Iesuiticall humor (as those who can indure nothing worse then to heare of their owne lewdnes: especially when they are preuen­ted of their purpose, which will force them in that case to deny any thing be it neuer so true:) yet it cannot be denied, but that in the yeere 1588.There was neuer honest man (as I thinke) that pend such a treatise as this booke heere mentioned, to haue gone vnder the good Cardi­nals name, who sure would neuer haue lent his name to it (as he did not) but fo [...] the vehe­ment vrging of this Machia­u [...]llian Iesuites persuasion, which full sore repented him afterwarde, in so much that when he hear [...]e and well percei­ued what they went about, for destroying and ruinating of his natiue countrey, he wept tenderly not knowing how to remedie it, nor much lesse how to bridle the Iesuiticall inso­lencie. Cardinall Allan compiled a booke, at the importunate suite of father Parsons impudently vrging his Grace thereto, to haue been published when the Spaniards should haue arriued for the same intent premised in the article. The first part of which booke was intitu­led A declaration of the sentence &c. the second, An admonition to the Nobilitie and people of England &c. Of these bookes a great number were printed, but presently vpon the ouerthrow of the great inuincible Ar­mado vnder their heroicall Adlantado, father Parsons for shame of the world, and to the end that it should not be knowne how the expecta­tion of the false prophet was frustrate, procured the whole impression to be burnt, sauing some few that had been sent abroad before hand to his friends, and such as had otherwise been conueied away by the Prin­ter, and others in secret wise. Some whereof ferrying ouer the maine, were wafted into the south Ocean shores: and cast on land, came to diuers their hands that durst not auouch their harbor. One father Cur­rey a Iesuit, speaking in a faint brauado of that booke to a secret friend of mine (who durst not be knowne to fauor me) said, that it was a worke of that woorth, as it would yet bite in time to come: and that if by coniuration or otherwise, the Queene or the Councell (especially the Lord Treasurer whom he named in chiefe) could haue any inkling where it were: they would not leaue one stone standing vpon another in the house where it should happen to be heard of, but blowe it vp, or burne and consume it all to ashes before they would misse of it. Wel, as for that I vnderstād the Counsel hath got a sight of it without any such extraordinarie search made for it. And like ynough by some Iesuites meanes: now that the matter fadges not as they would, to haue the fault laid wholy vpon the Cardinals necke, if possibly they could. But howsoeuer, yet great pitie it was that the bookes and the burner, the woorthles worke and the wretched father were not both made a burnt sacrifice or offering combust together.

Amongst other seditious, pestilent, and craftily inueigling propositi­ons set downe in that booke, one was this, (in the second part thereof) scil. That the king of Spaine at length as well by his holines authoritie and exhortation, as by his owne vnspeakeable zeale & pietie, mooued [Page 241] also not a little by my (saith he) humble and continuall sute, together with the afflicted and banished catholikes of our nation, of all and eue­ry degree: Who haue beene by his speciall compassion and regall munificency, principally supported in this our long exile, hath conde­scended at last to take vpon him this so holy and glorious an acte, &c. Hitherto the Cardinall by father Parsons suggestion and prompting him, what he should write for to allure the Spaniard as master Charles Paget hath beene informed. Out of which words I gather these Corola­ries following. First, that they are of the same tenure, and carrie the selfe same sense with them that the like speech doth in a passage of fa­ther Parsons Appendix to the succession, fathered also vpon the saide Cardinall after his death, notwithstanding that Doctor Gifford (one of whose bookes no English Iesuit of them all is woorthie to carrie after him) hath a letter to shew that the same discourse was wholly of this Polypragmons owne doing, very vnhonestly put vpon the dead. But ba­stards haue euer one dogge tricke or other of the corruption they come of, and so hath he for forgerie, cogging, and lying as a notorious a signe of a gracelesse wretch as any in this age. His wordes in the Ap­pendix are these, scil. After a long circumquaquam locutionem, of the im­pediments infringing all and euery pretenders title borne within this famous isle, and as long a peroration on the Lady Infantaes behalfe: who though all England were Catholicks, and those of the bloud royall, so in esse with all, yet were her title as good as the best (saith he:) and by consequent concludes with this bobbe giuen to all our nation: that the gift of the crowne of England was in the oldking Catholiks hands, who perhaps (quoth this patch Parsons) may be perswaded, as also his sonne the now king may be to the like, set to giue ouer his claime, and surren­der vp his whole interest and right thereunto to his daughter Clara Eu­genia Isabella, yeelding her aide for atchieuing of the same to her, and some such chatholicks Noble as his Maiestie shall thinke fit for a hus­band to a Lady of so high parentage. Who being now the Archduke Albert, late Cardinall &c. if followeth that he is the Peere must be our Prince by Coruester Parsons designements. And seeing he there insinu­ates as much, and that the foresaid Cardinall Allan had dealt with the king of Spaine as he would make the world beleeue to that intent and purpose: the case then and therein is cleere, that this same booke here mentioned, and that Appendix were both of Parsons owne doing; as birds of one nest, feather and wing, hatched by the vnnaturall heate of his ambitious hart. Secondly, I obserue both heere & there: that there was great difficultie and doubts put, in perswading the king of Spaine to this exploit for the conquest of England, and that there was much adoo to draw him vnto it, had not the parties mentioned importuned him to our countries ouerthrow. Thirdly, they account the intended [Page 242] massacre of her Maiestie, and of so many thousands of her good subiects as must haue died if the Spaniard had preuailed (as before I prooued it vnto you by the words of the Duke of Medina, and other testimonies to that purpose) a holy and glorious acte, and to haue beene vnderta­ken of an vnspeakeable zeale and pietie, &c. Loe Nobles and Gentiles you deere catholikes of both sexes and all degrees: Medina vowes he will spare none, be he or she Catholicke, Protestant, or whosoeuer: this booke affirmes the massacre intended is an acte of zeale: what case are you now in: if your Soueraigne forsake you also? and who shal, can, or will defend you? if she giue you ouer to the persecutor? what haue you to say in your owne defence to saue your liues? if her highnes draw the sword of iustice and lay it vpon you? Truely nothing at all: but so many of you as are loyall subiects (your religious catholicke conscien­ces reserued, being as innocent, as ignorant of those practises: where­of I dare boldly speake it in the worde of a priest, many thousands in England neuer heard of before the publishing of these Quodlibets) might iustly haue fed your dying soules with hope of Beati qui persecu­tionem patiuntur propter iustitiam, quoniam ipsorum est regnum caelorum. But for other hopes you could haue none. Fourthly, the false harted Cateline inuolueth all the catholicks that were then beyond the seas, in that his most Turkish, Iesuitish, Puritanian, and barbarous designements. Fiftly, he intangleth such as receiued so great fauors at her Maiesties hands and the state heere: as that where by the lawes they might all haue beene put to death, they were onely banished. Yet notwithstan­ding he forceth them to become intercessors both for the destruction of her Highnesse, and of her kingdome. Sixtly, what iust cause is heere gi­uen to her Maiestie and the state, of seuere proceeding against all such catholicks as were then beyond the seas; when they should come home: in that they all sought and thirsted after the blood of their coun­trey, vos iudicate. But I hope (and in part I know it) that the false ba­stard Iesuits pen when he writ those words, did but expresse the traito­rous harts of himselfe and some fewe of his consorts: and that he hath most egregiously belied many. For of the Lord Dacres and sundrie others as well of the cleargie as laitie, it is well knowne they were euer most opposite to those traitorous practises: and therefore most mighti­ly persecuted by Parsons and his confederates: notwithstanding they still helde and do holde out, as loyall English subiects vsque ad sangui­nem, as obedient catholicke children, vsque ad aras, and as seruiceable in hart to both, God, and man Pope, Prince, and to the catholicke Ro­mish church, and the English common wealth, as soule and body in one person can affoord, or faith & fealtie: religion and loyaltie: diuine loue, and naturall affection can expect, or demaund at their hands. And for the rest, if any were so sotted and bewitched with Iesuitisme; or infec­ted [Page 243] with the Spaniards as I doubt too many were: I wish for my owne part, euen from the bottome of my poore but resolued catholicke loy­all hart, so many of them as remaine obstinate with Parsons in that vn­naturall combination, faire and well buried in their graues.

Thus hauing made the first part of the Interrogatory most apparant and manifest, I wil now prosecute the answere to the second, in as briefe and plaine a method as I may. Say then for the present (which yet is more then I would willingly put to mainteine the time and our afflic­ted state considered) that his Holinesse and the king of Spaine might lawfully haue taken armes against her Maiestie and this her kingdome our natiue land: yet it was shamefull part of father Parsons & his com­panions to be the contriuers or instigators of it: as it is to be prooued by many memorable examples agreeing to this purpose, scil. First, out of holy writ it is manifest and apparant that the Iebusites and other inhabitants of the land of behest, were permitted there to liue euen after the Israelites had obteined the land as their owne ancient inheri­tance: ergo a forreine people of a natiue broode are not to be by Gods lawes subiected in their natiue soyle by strangers of an alien land. Se­condly, Gregorius magnus when he might haue ridde the parts and coasts of Italy, from the tyranny of the Gothes and other sauage peo-people, if he would haue intermedled in matters of blood: refused so to do, accounting it to be a course not fitte for a man of his calling to deale in. Thirdly by the lawes, customes, and practise of all kingdomes, such persons as shall machinate and deuise to execute such outragious de­signements against their prince and countrey: haue euer beene iustly condemned and detested of all honest men and good subiects: yea, and euen of those same princes inuadors or vsurpers, that comming to sway the scepter royall of a kingdome by such meanes: neuer suffred such traitors to passe vnpunished, nor without the iust guerdon of treason, deducere canes ad inferos, as by sundry examples in the Antiperistasis to Parsons Doleman I haue prooued it true. Fourthly, it had beene Parsons dutie, and so also the dutie of all other priests, Iesuits, and religious per­sons, to haue praied for her Maiestie and their countrey, and by prea­ching to haue sought the reformation that we all desire: and not to haue taken this course that he did: to flie away like false shepheards from the flocke of Christ, and to become trumpetors of inuasion, blood, cruel­tie, and destruction. Our weapons ought to be spirituall: praeces & lachrymae, praiers and teares, preaching and sufferings for Christs sake, according to the practise of all vertuous, religious, pious, and catholike priests in all ages. I know what father Parsons hath written of this point in an other treatise of his: but his examples do not warrant him, nor his fellowes to deale in this sort as he hath done. Fiftly, to rebinde this againe with authoritie of our omnipotent legifer Christ Iesus when the Samaritanes refused to receiue Christ, did not Saint Iames and Iohn [Page 244] speake thus to our Sauiour (and I dare say in verbo sacerdotis, with a more sincere, true, and religious zeale, then euer Parsons had in all his practises) Domine vis dicamus vt ignis descendat de coelo & consumat eos: but Christ turning towards them: What said he? mary: increpauit illos dicens, nescitis cuius spiritus estis. They thought (as a good catholike no­teth vpon this place) that they might haue done as Elias did; they ima­gined that they were ledde with the spirite of zeale, and of their ma­sters honour: but indeed ducebantur spiritu vindictae & terrestri non cae­lesti. Sixtly, father Parsons and his companions with the rest of the se­ditious Iesuits, taking vpon them to be viri apostolici, Iesuitical, or rather Ignatiā apostles, who by their calling (forsooth) are to preach through­out all the world, and ought to be tied to no speciall place longer then they list: it should haue beene more agreeable to their dignities and estimation, to haue come amongst vs hither into England, as the Apo­stles did name whither so euer they went: and by signes and woonders to haue conuerted their countrey to the catholike faith: seeing they take vpon them a perfection aboue priesthood, and will be called new Apostles illuminats, and extraordinarie Rabbies that haue more neere familiaritie and acquaintance with God then any other. And this had beene apostolicall dealing indeed. Mary yet perhaps the case may be altered if they can perswade vs that their founder & first father, ha­uing beene a captaine and a man of warre: had some particular illumi­nations and priuiledges from heauen, that, although Christs Apostles proceeded with mildenesse and patience, as we reade in the Gospell their master Christ did (which was a longer course then a Iesuiticall hu­mour is able with patience to endure) yet his the said Ignatius disciples should haue leaue to take a shorter way, and that by fire from heauen or hell (if they could) or by any treacherie, cruelty, treason, or what mis­chiefe soeuer, so it were propter bonum societatis, or ordine ad deum, they were to omit no oportunitie or villany that might further such their intents. But by their leaues this being a new and ruffinly course, neuer heard of for conuersion of any nation, they must shew some better te­stimonie then either Angel from heauen, or feind from hell can affoord them, or els we wil not beleeue them to be any other then the forerun­ners of Antichrist as cōsorts of Puritans in this their rebellious doctrine. Seuenthly, if father Parsons and his fellowes haue any such large com­mission from their founder, (for from Christ they haue it not) as that by force thereof they might haue sollicited the Popes holines and the king of Spaine, by all false and slanderous suggestions (as they did) to vndertake that glorious and woorthie acte forsooth: yet considering that they only pretend therby the good of their country, & the restitu­tion of the catholike faith, they might haue sollicited some other prince to haue taken in hand that enterprise, and not to haue sought to haue put their prince & country into the hands of the Spaniards: who are at [Page 245] this day reputed throughout all the world to be the most cruell and bloody nation that liueth vpon the earth. The treatise of that woorthy Bishop Bartholomeus Cusaus (a Spaniard borne) dedicated to the last king of Spaine, hath laid the Spanish proceedings amongst the west Indians so plainely out in their colours: how many millions of men, wo­men, and children, they haue there murthered: and that with such in­humane barbarousnesse, and much more then Phalericall cruelty: as vntill they do repent them, and are become a new generation, all king­domes and countries in the world, are to pray at the least to be deliue­red from them. But none could or would (I am perswaded) serue their turnes but the Spaniard; whose pride, ambition, and crueltie hath so possessed their harts: as father Ignatius was not a righter Spaniard by birth, then our English Iesuits are by imitation. Eightly, besides, by framing themselues with all trayterous practises and fury to assist and set forwrad the Spaniards designements: they haue a stronger conceit, or rather a ful perswasion, that when the king had subdued this realme, neither he, his sonne, or his daughter would make their residence heere, (for then the Infantaes title, mariage, or placing in the Lowe Countries was not dreamed of) but that this kingdome should haue beene redu­ced to a Prouince, and committed to the gouernment of their societie, scil. to father Parsons our pettie Coruine knight, & the rest of his super­intendēcie or societie. Which passage though it may seeme very strait: yet if euer you see father Parsons booke of intended Reformation, you will finde roome ynough to put in more odious stuffe then I haue handled, or am willing to smatter my pen withall. And therefote thinke it no maruell if they professe themselues the very vowed vas­sals (in effect) of the Spaniard, for I am perswaded in my conscience that they haue consecrated themselues more deuoutly to aduance the now king of Spaine or his sister to the scepter royall of this land: then they haue to promote the catholike faith. Neither make I any questi­on of it at all: but that if heereafter any Pope shall crosse the Spaniards plots and purposes, (as like inough they may, England and Fraunce with other nations hauing hitherto beene euer, more respectiue to the See Apostolicke, and taken the defence of Saint Peters chaire more faithfully vpon them, then euer Spaine did, till now of late yeeres: which God of his goodnesse may alter againe, and grant to his church in these nations their woonted florish) the Iesuits will haue such a figge in store for his Holinesse that shall do so, as no Ruebarbe, Angelica, Mi­thridate, or other medicine or antidote shall expell the venime, poison, and infection from his hart: nor any bezar, pearle, golde, or vnicornes horne, long preserue his life after it. And if there be (as there are) shrewd suspitions in Rome concerning the death of two Popes, two Cardinals, and one Bishop already but for breaking, or rather inten­ding [Page 246] to breake the Iesuits a little of their obstinate will and vnbridled insolencie, and onely to reforme them in their order: then no maruaile at their designements for England, & much lesse doubt to be made of: what they would do in such a case if it came to canuasing for a king­dome.

THE ANSWERE.

THey did sollicite, stir vp and mooue her Maiesties subiects, as it is here deduced: we cannot denie it, greater is our greefe. But it was not lawfull for any honest man or true catholike borne vnder English allegiance to haue followed their aduise. And this our generall opinion of the seculars, is no small comfort vnto many a deuout ca­tholike, whose tender consciences haue been by the Iesuits false pre­tended zeale mightily perplexed a long time with many doubts, as not knowing what to doe in this case of obedience to his holines and their soueraigne. Therefore I say in few: that as concerning the first part of this article, it might haue been a sufficient argument of Master Parsons hatred both towards her Maiestie, and towards his natiue countrie to haue sollicited the pope and the king of Spaine with so great importu­nitie, to haue assailed this kingdome with their owne forces: though he and the rest of his crue, had left her Maiesties subiects to haue (at the least) taken their owne courses (as God should haue mooued their harts) and not haue troubled himselfe so much in perswading them with great torments of minde (in many) to haue run with him, and such like miscreants (as he is) into the pit of perdition for companie, to sa­tiate his insatiable desires. But their malice, pride and ambition are so infinite in their actiuitie and operation: as there is no mischiefe or vil­lany, which they will not attempt, to further their most sauage and Tur­kish designements. It was much, that one (a clergie man, possessed and seduced at that time by the Iesuits) did iustifie the treacherous dealings of certaine English subiects, in betraying the trust committed vnto them, by her Maiestie; and therewithall vpon Iesuiticall perswasions, [Page 247] did also furthermore exhort others her highnes subiects to doe the like. Mary the course that was held by them at this time 1588. passeth all Gods forbod: as our phrase is. But yet will the facing Iesuits so face out this matter, as I shall not be credited herein, except I make the same as cleere, as day at noonetide, when the sunne is brightest. Therefore to lay open the case in plaine termes: you shall vnderstand that in the said Declaration and Admonition before mentioned, father Parsons in the good Cardinals name (whom he had bewitched) doth stretch all his rhetorike to the furthest extent, with so great arte and cunning, vsed therein: as sure, great pitie it is, that euer so good a wit as his Grace had, should haue been so mightily abused by that coosening mate: and that they both were giuen ouer so farre at that time, as that they should im­ploy such good gifts to so wicked a purpose. For first they make their entrance into their discourse with a most odious and shamefull decla­mation against her Maiestie: thereby to stirre vp her subiects harts to contempt of her highnes, and to make her be holden euery where for odious to God, to the world and all men. I will not trouble you with the particulars: but verily I am perswaded, that Don Lucifer the wit­tiest fiend in hell could not haue written more spitefully. Secondly, they threaten the nobilitie, gentrie, and all the rest of the inhabitants of this kingdome, with losse of all their goods, their lands, their liues, and with damnation besides; except that presently vpon the landing of the Spa­niards they ioyned themselues and all the forces, men, munition, vic­tuals, and whatsoeuer else they could make, with that catholike armie (forsooth.) For the words be these: ‘If you will auoide (say they) the Popes, the kings, and other princes high indignation: let no man of what degree soeuer obey, abette, aide, defend or acknowledge her &c. adding, that otherwise they should incurre the Angels curse and male­diction: and be as deepely excommunicated as any: bicause that in taking her Maiesties part they should fight against God: against their lawfull king: against their countrie: and that notwithstanding all they should doe, they should but defend her highnes, booteles to their owne present destruction and eternall shame.’ Thirdly, after all these and ma­ny other such like threats in a high and militarie stile to scarre bugs with: then they come to some more milde perswasions, and promise the noble men, that so they ioyne with the Duke of Parma vpon the receit of their Admonition: they will intreate that their whole houses should not perish. Parsons did instigate the good Cardinall, to sweare by his honor and in the word of a Cardinall: that in the furie of their intended massacre, there should as great care be taken of euery catho­like and penitent person as possibly could be: and that he was made a Cardinall of purpose to be sent then into England for the sweete ma­naging of those affaires. Fourthly, other arguments they vsed, [...]wne [Page 248] from the certaintie of the victorie: as that all the protestants would ei­ther turne their coates, copies, armes, or flie away in feare, and torment of the angell of God prosecuting them: that although none of her Maiesties subiects should assist the Spaniards: yet their owne forces which they brought with them, were strong ynough: their prouision sufficient: their appointment passing: that they had more expert cap­taines, then her Maiestie had good soldiers: all resolute to die in the cause which they had vndertaken: that the blood of all the blessed Bi­shops shed in this land, and all the Saints in heauen praied for the Spa­niards victorie: that all the vertuous priestes of our countrie both at home and abroad, had stretched foorth their sacred hands to the same end: that many priests were in the campe to serue euery spiritual mans necessitie: that their forces were garded with all Gods holy angels: with Christ himselfe in the soueraigne sacrament: and with the daily most holy oblation of Christs owne deere body and blood: that the Spaniards being thus assisted with so many helpes: though they had been neuer so few, they could not loose: and that her Maiestie and her assistants wanting these helpe, although they were neuer so fierce, ne­uer so proud, neuer so many, neuer so well appointed, yet they could not preuaile: feare you not (say they to such as would take their part) they cannot. And thus farre out of their said Iesuiticall Admonition.

Now what say you reuerend priests and you deere catholikes of all estates to this pernitious booke: wherein he would perswade you that all the priests in England and out of it, praied for the heauie desolation and vtter downfall, ruine, and destruction of our natiue countrie, and vs all in very deede. Well, he therein lies falsly: but let him goe. What praiers he and his made, they themselues know: for our parts, we were happy many of vs, that we neuer so much as once dreamed of such mat­ters. But as for the Iesuits faction what say you: was it not time for them to burne this booke? Will not those that escaped the fire be an euerla­sting monument of their ignominie and shame? God hath set a brand vpon them for false prophets, to be euer hereafter hated and eschewed. Their blessings turned into cursings, and those whom they cursed God did blesse. Confusion and shame fell vpon her Maiesties enimies: and the crowne of an incredible victorie hath adorned her head for euer. The contrarie in euery thing fell out, to that which they prophesied. Their valiant captaines fled: their strength, their prouision, their pas­sing appointment, and whatsoeuer else they had, serued not their turnes: their harts were daunted, and the world hath iudged them to haue cried crauen, as the speech is in cocke pits. But that which they speake of diuine assistants doth trouble me most. What will our com­mon aduersaries say, and what may they not say: in that an armie as­sisted so mightily with angels, with martyrs, with priests, with the bles­sed [Page 249] sacrament, and with the daily sacrifice, should speede so euill? If I had Elias spirit, assuredly the filthie plague of leprosie should neuer leaue them, nor any of their societie, that euer should approoue this their so prophane abusing of those diuine mysteries. Furthermore, in that they said, that all the priests abroad and at home, praied for the Spaniards good successe. I am perswaded not any one vnles they were Iesuited, did so: & sure I am that a great many did rather quite contra­rie. And therefore (as I said before) they lied falsly: yea, many of them at home (as I haue heard some of them auow it) knew not of the comming of the armie, till it was scattered: and others wished in their harts that the pope and the king of Spaine had not taken that course with her Maiestie. And as for the priests that were in the campe, such of them (I doubt not) as were of the Iesuiticall humor did thrust themselues into that bloodie seruice headlong. But sure I am withall, that some others, who were of a more milde and catholike spirit, were compelled to be in that campe, full sore against their wils; as some of them haue often confessed as much vnto me, vpon occasion of speech betwixt vs. Also they tell vs of the indignation of certaine princes, that her Maiesties subiects should incurre, if they shewed not themselues rebels and trai­tors to her highnes, in assisting the Spaniards: as also that in taking her Maiesties part they should fight against their lawfull king. Who would haue thought that any Iesuit liuing, nay any strumpet (were they ne­uer so impudent) could haue put vpon them such brasen foreheads? I am perswaded, that as many Englishmen as should haue ioyned with the Spaniards, the very Spaniards themselues would afterwardes in their harts haue detested them. And then much lesse, would any prince liuing haue approoued such treacherie and treason. And for the lawfull king they speake of: it is too too vile, traiterous and indigne a speech, worthier to be buried in hell, then printed in any booke, head or hart. And therefore to be hartily wished and praied for at Gods hands, that they may neuer liue good day in England or elsewhere being English­men borne, that doe either now or shall hereafter, honor or acknow­ledge, any Soueraigne of this kingdome but Queene Elizabeth whilest God shall prolong her daies. Concerning also the Cardinals honor and promise: alas good man, there was neuer person of so high a place, more inueigled then he was, by that false Iesuit Parsons. It hath beene confessed by some of the Iesuits themselues, in the hearing of sundry witnesses, that the Duke of Medina Sidonia openly affirmed vpon occasion of speech, that his sworde coulde finde no difference (as he thought) betwixt an heretike and a catholike: his busines was to make a way for his Master, which he meant to doe, and intended no lesse as before is said. And this may suffice for that matter of moouing her Ma­iesties subiects to rebellion.

But I haue runne too long vpon this point: I trust it appeereth by all that hitherto hath beene said, what Parsons and his fellowes drift was in perswading her Maiesties subiects to rebellion, &c. therefore nowe I come to the second part of the article: which is, that no honest man might lawfully haue followed their councell. And first, if the said per­swasions were absurd, vntrue, irreligious, and wicked. It followeth, that no man might without sinne haue yeelded vnto them. Secondly, titles to kingdomes are not impeached, either by the law of nature, or by te­stimonie of Scripture, as you shall heare heereafter out of a great Doc­tor propter defectionem à fide: ergo the dutie of subiects doth continue, and is not dissolued in respect of any such defection. Thirdly, Nabucho­donozer was as great an enimie in his time to the church and citie of God as could be imagined, he destroied all before him, and led the peo­ple away captiue into Babell. And yet heare what commandements the prophets Ieremy and Abacuk gaue to the Elders, priests, prophets, and to all the people that were in captiuitie: and consider how vnlike they are to father Parsons speeches before mentioned. ‘Seeke the pros­peritie of that citie whither I haue caused you to be caried away cap­tiue, and pray vnto the God of heauen for it. For in the peace thereof shall you haue peace. And that woorthy Abacuk said further: Praie for the life of Nabuchodonozer king of Babylon, and for the life of Bal­thasar his sonne, that their daies may be vpon earth as the daies of hea­uen: and that God would giue vs strength and lighten our eies, that we may liue vnder the shadow of Nabuchodonozer king of Babilon, and vnder the shadow of Balthasar his sonne, and that we may long do them seruice and finde fauour in their sight.’ Fourthly, the same obedience that heere is prescribed, to these wicked kings: did Christ himselfe and his apostles prescribe and practise in their times to heathenish princes, Emperors and gouernors. Our Sauiour paid tribute both for himselfe, and Saint Peter, and gaue a generall commandement to all subiects to do the like, both then and for euer after. For so I vnderstand his pre­cept: giue vnto Caesar that which is Caesars. Fiftly, and as touching the Apostles: Saint Peter and Saint Paul, they are most plaine and most earnest that all subiects without exception, should submit themselues vnto the authoritie of those wicked emperors and gouernors that then raigned (in which number Nero himselfe was) propter dominum: bicause it was the will of God that it should be so: and that they should obey them not onely for feare, but for conscience. Sixtly, there is an argu­ment that carieth some pretie shewe, which may be framed from a good rule of Cardinall Bellarmines. It is apparant that the worde of God doth prescribe obedience to wicked princes: & it is also as appa­rant, that the lawes of the church (as in our case) do forbid obedience to such princes. Now saith the said Cardinal (but in another matter) Quan­do [Page 251] ius diuinum & ius humanum pugnant: debet seruari ius diuinum omisso humano. Seuenthly, Iustinus Martyr, Athenagoras, and Tertullian haue notably expressed this dutie of subiects to the ciuill magistrates, be what they shall good or bad. And though then they were very pro­phane men, and cruell persecutors many of them: yet they labored ve­rie earnestly to shew, that by the doctrine of Christ himselfe, of all his holy apostles, and the whole church his sweete spouse: it was the dutie of all Christians, liuing vnder them and being borne their subiects, to serue and obey them in all their temporall affaires and causes of im­ploiment. Vectigalia & collectiones, &c. There are none of your subiects (saith Iustinus to the Emperor) that pay their tributes, customes, and collections to such officers as you appoint to collect them, sooner then we do: that be Christians. Sic instituti sumus: for we are so taught, &c. to giue vnto Caesar that which is Caesars. And againe, Nos solum deum adoramus, & vobis in alijs rebus laeti inseruimus. Likewise Athenagoras to the Emperor Antonius: pro imperio vestro, &c. The Christians doe powre out their vowes and praiers to God for your empire: that the sonne may succeed the father, and the empire may long increase and flourish. And Tertullian of like sort saith: we pray with all our harts, that God will grant to all Emperors, a long life, a secure empire, an obedient family, valiant armies, a faithfull Senate, honest subiects, a quiet gouernment, and whatsoeuer is acceptable vnto them. Eightly, but least it should be obiected that there is difference betweene hea­then kings and such, as being once true Christians and catholikes: as al Christians are by baptisme) are apostataed out of the church: & there­fore though subiects are boūd to obey the first sort, yet it foloweth not, that they, are so bound to the second. To this I answere, that although the difficultie be cleered in my second reason before set downe: yet S. Augustine shal make the point more manifest. Ordinauit sic deus ecclesiā suam, &c. God hath so ordred his church: as all ordinarie authority and magistrates may haue in this world honor done vnto them: & aliquan­do à melioribus: and sometime from their betters. Contigit tibi, &c. It hapneth that thou art become a Christian, hauing a master: non ideo Christianus factus es vt dedigneris seruire: thou art not therefore made a Christian that thou shouldest thinke scorne to serue thy master still. O quantum &c. O how much are rich and great men bound vnto Christ: who so ordereth their families, as if there be in them, a seruant that is an infidell, Christ doth conuert him: & non ei dicit: and doth not saie vnto him: serue thy master no longer: bicause now thou knowest him, who is indeed thy true Lord and master. Yea, but such a seruant may say: Indignum est vt iustus & fidelis seruiat iniquo & infideli: It is not meete that a iust and faithfull man should serue a wicked master being an infidell. Whereunto Saint Augustine answereth: non hoc ei dixit: sed [Page 248] [...] [Page 249] [...] [Page 250] [...] [Page 251] [...] [Page 252] magis vt seruiat. A seruant may say so: but Christ neuer told him so: but that being a Christian, he should the rather continue his seruice to such a one his master. If Christ himselfe the Soueraigne Lord of heauen and earth seruiuit indignis, did obey wicked rulers: praied for them being persecutors: quanto magis: how much more ought man not to disdaine to serue his Lord and master with all his minde, with his whole good will, and with perfect loue: etiam malo, though he be a wicked man. Quod autem dixi de domino, &c. And what I haue said of the master and seruant; vnderstand the same of powers and kings, and of all other superiors of this world. Sometimes they are good and feare God: and sometimes they feare not God. And so he commeth to the place which I haue all this while aimed at. Iulianus extitit infidelis: and was he not also an apostata, a wicked man and an idolater? But Christian soldiers serued the Emperor an Infidell: when they came to a cause that tou­ched Christ his honour, they acknowledged none but him that was from heauen: when he would haue had them to haue serued Idols, and haue offred sacrifice vnto them, they preferred God before the Empe­ror. But when he said vnto them bring foorth your forces: go against such a nation, they presently obeied. They distinguished their eternall Lord from their temporall Lord: and yet they were subiect vnto their temporall Lord in respect of his will: who is their eternall Lord. Thus farre Saint Augustine: whereby I trust it is plaine: that kings are to be obeied by their subiects, whether they be wicked persons, heretikes, apostataes, or woorse if woorse could be.

Besides all these generall reasons before mentioned; why no good subiects ought to giue eare to such traitorous counsellors as Parsons and his fellowes were 1588. and so still continue: there yet are some more particular and more pertinent respects, why her Maiesties subiects ought not to haue regarded any, or all their said Iesuiticall perswasi­ons before mentioned for their ioyning with the Spaniards. First, the excommunication of Pius 5. hauing beene procured vpon false sugge­stions, and so by surreption: it hath euer beene thought by the grauer and more learned priests and catholikes in England to haue been void and of no validitie in law from the beginning. And the same opinion is held of both the renouations: partly in that a renouation of that which is not, is voide: and partly also for that the instigations, as Parsons hath set them downe, are many of them false, and all exceeding malicious. Which opinions being true: in what case were they, that were anima­ted with the first excommunication to rebellion 1569. and in what case should they haue bene, that should haue followed the Iesuits councels, 1588? Surely they were, and haue beene traytors both before God and man. Secondly, there are so many questions of the nullities of ex­communications, as it will alwaies be found a very hard matter for sub­iects [Page 253] to discerne when they are so farre to regard them, as that with safe consciences they may take vp armes against their soueraignes: vpon pretence that they are excommunicated. Thirdly, a great vncertaintie riseth amongst the schoolemen concerning the denouncing of any such excommunication: when it may be thought to be so sufficient, as that the subiects of any king are bound to take notice of it. And peraduen­ture if the matter were well looked into, there was neuer hitherto any such denuntiation of any excommunication against her Highnesse, as by the Canon law it is required. So as in that respect, it had beene vn­lawfull for her Maiesties subiects to haue yeelded to father Parsons trai­terous inticements. Sure I am that many catholiks do not yet beleeue that there was euer any such an excommunication at all: but that it is a meere slaunder, deuised by our common enimies, to make all catho­liks odious. Fourthly, I cannot easily deuise (as matters are nowe a daies handled) how it is possible that subiects (besides the former vn­certeinties) should euer take sure and infallible notice of any excom­munication saide to be denounced against their king, so as they may obey it, and with safe consciences disobey their Soueraigne. It was ei­ther a simple or a most insolent conceite of father Parsons, or of the good (though maruelously abused) Cardinall: to thinke, that their bare words, could in any reasonable mans iudgement be conceiued, to be a sufficient warrant for English catholiks to haue armed themselues against her Maiestie. And for any other authority or warrant of Xistus the 5. his renouation of the former excommunication: I neuer yet heard of it. But howsoeuer it were: yet sure I am, that no other no­tice was to haue beene giuen of it. For after they haue tolde a long and spitefull tale in their said declaration and admonition touching the Popes and the king of Spaines designements against her Maiestie: they vse these words, scil. Of whose proceedings in this action: and as well of his holinesse as his maiesties intention and meaning therein: we are to aduertise you all by these presents. And againe. Be it notified to the inhabitants of that countrey &c. Likewise be it knowne that the intention of his holinesse, &c. Moreouer be it knowne by these pre­sents: that it shall not onely bee lawfull for any person publike or priuate to arrest (the Queene) but also be held for very good seruice, &c. Heere we heare of nothing, that his holinesse saith or commandeth in his owne name, vnder his pastorall and authentike seale: but the credite of these two men, should haue carried her Maiesties subiects to the most infamous and inconuenient action that euer hapned in Chri­stendome. Whereas in good faith, to speake my conscience: the Car­dinall standing so bewitched with that Machiuilean Iesuite Parsons, and they writing thus much both together; their testimonies ought not to haue mooued any man to a much lesse mischiefe then this had beene. [Page 254] Some late experience we haue had as touching our Archpriest, how boldly some Cardinals will aduenture to abuse the See apostolike: and the sacred disposition of the Popes holines, to serue their owne turnes therewith. Yea was not all the whole consistorie and Cardinals of his holines palace, vnles it were two, most bitterly bent against S. Thomas of Canterburie. Insomuch as finding him at dinner with a capon on Saint Markes day, they would haue deliuered him vp, as a lollard: had not God bewraied their malice, by a miracle in defence of the holy and innocent man and blessed prelate: turning the capon into a carpe: to shew, that his weakenes was the cause of breaking the Churches or­ders, for abstinence from flesh that day. Whereupon followed that in that streete at Rome and here in England, within the bishopricke of Canterbury euer since, it hath beene dispensed withall, to eate flesh as lawfully vpon that day, as any other. So as you see how the Pope his holines, may and often is mightily deluded, abused, and preiudiced by false informations of some particular persons, and that thereupon (as I haue told you before) he may erre as a priuate man, in not knowing the case aright, and by consequent excommunicate, suspend &c. wrong­fully: which although catholikes are bound to obey in some cases (as before is said) that may concerne their spirituall punishments, in de­priuing them for a time of the sacraments of Gods Church: yet can I neuer finde that it staid any from their temporall allegeance to their Soueraigne, or withdrew them that otherwise were loyall subiects from defence of their natiue countrey against any whosoeuer: Nay in the case proposed, considering the ticklish estate of things as now they stand, and what danger catholikes are in on euery side: adding here­unto the Iesuiticall humor; I say then (to proceede a little further) that although the Popes owne Bull had beene so, and to haue beene it selfe published in the most authenticall manner that might haue beene well deuised: yet such is the falshood of the Iesuits, and such is their fauour in Rome, and so shamefully they dare presume to informe his holines: as certainly it had been no sufficient warrant for her Maiesties subiects to haue entred into that course, which father Parsons mooued them vnto. And except those false hypocrites be kept in more awe and cur­bed from daring to intermeddle with his holines actions in such man­ner of matters of so important, waighty and dangerous consequences: the authoritie of the Court of Rome will be greatly preiudiced in their proceedings, and they will not let his holines be in quiet till they haue set him at a iarre with his best and most faithfull subiects and seruants in Christendome: as we see in part already by their indeuouring to bring into disgrace the whole clergie, secular priests, religious orders, bishops and all; that they themselues may liue at riot and rule, range and raigne at their pleasures. Fiftly, to confirme then the premises, I [Page 255] say then, that let the renouation be as it was, and father Parsons perswa­sions goe as they are: yet the very lawe agreed vpon amongst all our Canonists doth allow the seruants or subiects of any Lord or king ex­communicated to performe in fiue cases their duties and allegeance vnto them: nay they are bound vnto it. Haec anathema faciunt ne possit obesse: vtile, lex, humile, res ignorata, necesse. First, if their seruice be profi­table for their Lords or for themselues. Secondly, the very law of nature (I thinke) doth allow such duties: as of the wife to her husband excom­municated: and the same reason is of the seruant to his master, or the subiect to his prince. Thirdly, excommunication doth not deliuer a seruant or a subiect from his former condition: it finding him in the state of a subiect or seruant, doth not debarre him from doing his dutie. Fourthly, if the subiect doe not know that his soueraigne is excommu­nicated, then is not he thereby either infected or affected: and of the vncerteintie of any such knowledge, you haue heard before. Nay though the subiects doe know it neuer so assuredly: yet any of the for­mer three cases doe serue their turnes for the continuance of their alle­giance. Fiftly, but that which followeth, necesse: necessitie is without all exception, as the saying is, necessitas non habet legem, though the Pope should attempt in person any thing against any prince or king, vnder what pretence soeuer: yet necessitie will alwaies excuse their subiects for not obeying his holines buls in temporall duties: and for perfor­ming their said duties and seruices vnto their soueraignes. The Schoole­men doe make sundry kindes of necessities: as necessitas adesse sup­pliciter: & adesse secundum quid & ad bene esse &c. which I will not trou­ble you withall.

You shall see the very point it selfe set downe in expresse termes, concerning the catholikes of England that liue at this day vnder her Maiestie. The faithfull of England and Saxonie (saith Bannes) are to be excused: qui se non eximant à potestate superiorum, nec bellum contra illos gerunt, quoniam communiter non habent facultatem ad haec bella gerenda contra principes, & imminent illis grauia pericula: who doe not exempt themselues from the power of their superiors, nor beare armes against them: bicause generally they haue no abilitie to wage such wars against their princes, and great danger doth hang ouer their heads if they should attempt it. And a little before he saith: that subiects are not bound to warre against their soueraigne, or to exempt themselues from their subiection cum periculo mortis & amissione bonorum: with the dan­ger of their liues, and losse of their goods: and so endeth his resolution with an & caetera: as if he should haue said, there are also many other such like exceptions to be allowed of. And G. de Ʋalencia agreeth with Bannes. For (saith he) when the Popes holines doth absolue subiects from their othes of allegiance, that they may not be bound to performe [Page 256] their duties to their Lords that are excommunicated, and doe forbid them likewise so to doe: they are thus to be vnderstood, scil. that they are not otherwise bound to obey them in those cases: but si nimirum negare obsequium dominis suis possint absque notabili suo detrimento: ita enim hoc est intelligendum, sicut recte notauit Bannes: that is, When they may refuse to obey their Lords and masters without any notable hurt or losse to themselues: for so these kindes of absolutions and forbiddings are to be vnderstood, as Bannes hath well obserued. And Master Parsons of his goodnes striketh this matter dead. For in his said Admonition he is pleased to tell the catholikes of England and all other her Maiesties subiects in these words following: that in cases of euident danger the censures of the Church, so farre as they concerne onely temporall mat­ters, by the meaning of him that gaue the sentence, doe not binde. Now it might peraduenture prooue a very probable position as the world standeth at a gaze: whether it may easily be conceiued by a man of a dull conceit that any king will be euer so negligent or carelesse of his owne estate: or if he should, whether any counsellors of any kingdome will euer be so improuident for the safetie of their soueraignes autho­ritie, kingdome and life: as that it shall not alwaies be dangerous for their subiects to rebell, and take armes against them. And then euery man may see what followeth: that as Saint Paule said, Multa mihi licita sunt, quae tamen non expediunt: so questionles I am of that minde, that it will not be expedient for the Popes holines to intermeddle with the excommunicating of princes in these daies. For assuredly it wil seldome fall out (if euer) that subiects without danger shall be able by rebellion to put such a sentence in execution: besides the incertainties before specified, that it cannot well be imagined how they should in these dan­gerous times take sufficient notice of it, when so great and generall a iealousie on the one side is had of all princes, and so manifest signes of intollerable abuses, falshood, and malepertnes on the other side in the Iesuiticall faction, to procure whatsoeuer may serue their owne turnes for the time without all or any respect had of God or man, Pope or prince, church or common wealth, catholike or heretike. And sure it cannot be but that all princes as well spirituall as temporall, will more narrowly looke into the Iesuits doings then heretofore they haue: when they shall duly consider what daunger they all do stand in (yea euen those that now fauour these seditious busie headed bodies most) if these factious companions may procure excommunications at their pleasure and prouoke his holines to strike with ecclesiasticall censure whatsoe­uer offendeth any of them, nay whosoeuer doth not please and content them in all things: nay more, whosoeuer hath that which they haue a minde to, and that they cannot otherwise haue their wish and vnlawful desire: out goeth a slaunder, that he or she are of lewd demeanour not [Page 257] established in the grace of God; and in few, are reprobates, of God forsaken, and then straightwaies must his holines strike them with ex­communication &c. or else shall he also be holden for a Lutheran or fautor of wicked persons and heretikes.

In confirmation of the premises: here it offereth it selfe fitly to this purpose: what father Criton the great Scots statist said to an honorable person in talke of these matters concerning the excommunication of his Maiestie king Iames. This noble Lord hauing heard some speeches against the Scots king blowne abroad by fa. Parsons his vnder Agents at Bruxels (such be like as that base fellow Verstegen, who hauing no more gentlemans blood in his body then in a coupers son, nor scant so much of such a breed may the couper be) yet tooke vpon him to cotize our English nobles and gentles there, affirming that there were not past three or fower in those coastes of all our nation that were of any noble or generous blood, coate armour, and ancestrie, scil. the Earle of Westmerland, the Lord Dacres, and as I remember, the next was him­selfe or sir William Stanley, I know not whether: but either sir knight or sir knaue was in the third place. Whereupon followed a fowle adoe in the Flemmish court for a while, sundry of noble and generous blood, being mightily disgraced by this base companions information giuen to the prince in derogation to our English gentrie. And this vntriall gentleman was one of that nobleman father Parsons spies, intelligen­cers and blazoners of what infamies as were to be conueyed thence abroad into Italie, Spaine, Fraunce, and other countries adioyning. Amongst other things that might be thought to indanger his royall person most: one passage was this; that father Parsons with others of the zealous illuminates and more resolute, wise, religious, learned and graue fathers and other catholikes had dealt very seriously with the Popes holines about excommunicating of the said king: which was expected euery hower to come foorth and to be promulgated against his highnes &c. Whereof the foresaid Lord being desirous to knowe of father Criton whether any such thing were or not, and withall whe­ther his owne subiects or others that wished well vnto him might law­fully defend his rightfull title or no, he being by father Parsons defini­tiue sentence denounced an obstinate heretike: and one of whom there was no possibilitie or hope of reclaiming from his hereticall opinions: the said father Criton answered, saying: My Lord, doubt you nothing thereof, it is but father Parsons deuise to indanger his Maiesties person thereby: knowing that the Scots are a false, traiterous and a rebellious people: quickly taking occasion to murther or otherwise rise in armes against their liege Lord and king. True it is indeede that father Par­sons and other English Iesuits, and those that are of the Spanish faction haue laboured it much, to haue the sentence denounced against his [Page 258] Maiestie: but hitherto they haue not preuailed, neither doe I thinke that euer you shal see it, bicause no Scots wil seeke for it. And Popes are alwaies sparing, vnlesse they be mightily importuned & vrged, as both Pius quintus and Xistus quintus were by father Parsons and other Iesuits procurement against our owne Soueraigne and Queene. Loe what euill hap England had to breede this wicked Iesuiticall broode, that seeke their princes and countries destruction, more egarly then any other Ie­suits doe the nations and countrie where they liue.

THE ANSWERE.

VEry well said Saint Paule (as earst I noted) Multa mihi licita sunt, sed non omnia expediunt. For it is one thing to talke of the power, authoritie, and lawfulnes of excommunications: and an other of the time, place and persons when the sentence is denounced: therefore as we say, ex effectibus cognoscitur causa; so by demonstration à posteriori, it is manifest to all our woes that excommunicating of princes is not con­uenient in this irreligious and most vnfortunate age. Neither did they wel that either stirred vp Pius quintus first to excommunicate her high­nes, or these that since haue vrged other Popes to renew the same: And therefore in answere to both the points of this article, I hold the nega­tiue. And for the first, these are my reasons. First, when Saint Ambrose excommunicated the emperour Theodosius, it was a time of greater zeale: and otherwise Saint Ambrose might thereby haue procured vnspeakable detriment to the Church. In my priuate cogitations here­of, I haue assuredly often doubted whether Saint Ambrose deserued more commendation for his prouidencie in attempting such a matter: or the emperor for his patience and obedience in taking the same in so good part. But yet I hold it out of all question, that if Saint Ambrose had inserted any such clauses into the said excommunication, as of latter times are vsed, and should in plaine terms haue deposed him, or labored to haue had him deposed from his empire, or absolued his subiects from their obedience: the emperor would haue startled: and I cannot tell, but by all likelyhood he would not haue obeied it, but rather haue put [Page 259] all to the sword, that should haue withdrawne themselues from vnder his allegiance. Secondly, I finde certaine words in Saint Thomas which make me to maruell, in that he saith out of the glosse: that Princeps & multitudo non est excommunicanda: or as Rich. de Media Villa alledgeth the place, neither the multitude nor the prince ought to be excommu­nicated. And the most of the Schoolemen that write vpon S. Thomas in this place, doe agree with him: that a multitude is not to be excom­municated, or if it be, some hold that such an excommunication is void. But let it be their error, yet still they omit therein the other part as tou­ching kings and princes, and doe say nothing concerning the validitie of it in that place: onely the said Richardus de Media Villa doth touch this point somewhat to our purpose, for the inconueniencie thereof; but in mine opinion very weakely: for that any thing be it neuer so plaine may easily be so auoided. A king (saith S. Thomas) ought not to be excommunicated: that is (saith Richardus) but in maioribus peccatis: for great offences. As if we should thinke that euer S. Thomas thought so meanely of the wisedome, iudgement and discretion of the Church: that she would excommunicate princes for euery trifle. Nay if that should be his meaning, he had alledged the said place very ridiculously: which is farre from Saint Thomas course and practise. Thirdly, besides whereas some inconueniences are made the impediments why a multitude may not be excommunicated, there may very many moe reasons of mischiefes be obiected that doe ensue by the excommunica­ting of princes, which consequently should stay that course likewise against them. I haue prosecuted this reason onely disputatiuè non positiuè, saluo semper meliori iudicio: let S. Thomas meaning be what it shall: his words are as I haue alledged them here in this place. Fourthly, it is no good prouidence in S. Augustines iudgement to excommunicate those that haue many followers to take their part: or when the same may breede a schisme. But it is very likely that kings and princes wil alwaies haue many followers to take their parts, and that the same may beget more then a schisme. Fiftly, there was no probabilitie of any good suc­cesse that could be looked for by excommunicating her Maiestie, as by experience might haue beene apparant, by the excommunication de­nounced against king Henry 8. Sixtly, I haue made mention before of inconueniences and mischiefes: but if they may serue the turne to shew the inconuenience of an excommunication against kings, and that I should enter into the enumeration of all the inconueniences and mis­chiefes; which haue been the effects of both the said excommunicati­ons against her Maiestie and against her royall father: it would ap­peere, that there was neuer any excommunication more inconueni­ent, and I should be exceeding tedious. It may be sufficient that I re­member vnto you as touching our own time, how thereby her Maiesty [Page 260] and the state haue been more incensed both against the See of Rome, and likewise against all catholikes; priestes are become most odious; the generall cause hath beene more impaired; many dangerous que­stions and straight examinations haue thereof proceeded: and to omit the rest, infinite perplexities and quidities haue growne concerning the consciences of the weaker sort of catholikes, when, wherein, and how farre they might professe their allegiance: which haue intangled them diuersly, and brought many of them into bands and other great dangers. Seuenthly, I am fully perswaded, that there was yet neuer any Pope that did euer excommunicate any king or soueraigne prince, but that afterward he sawe cause for the most part in his owne time (if he liued any while) to repent him of it, and wish either it had been vndone or in this or that manner, otherwise then it was denounced and exe­cuted.

That which hitherto I haue said of the first point of this article, doth in some sort confirme my assertion concerning the second. For if the excommunication of kings be inconuenient, then what shal we thinke of those men being subiects, & in times so dangerous, as neuer any were more then we now liue in, that did seeke either to procure the said ex­cōmunication against her Maiestie, or to renew it. As touching the first procurers of it, were it D. Harding, D. Stapleton, D. Morton, D. Webbe, all or any of them: they were yet by their leaues (with reuerend regard to their priesthood and doctorship be it spoken) but simple men out of their positiue diuinitie, and did mightily ouershoote themselues in it diuers waies. First, there being a rash affection or zeale (if you will haue it so called) in some of the catholike Bishops when her Maiestie began to raigne, to haue imitated Saint Ambrose by excommunicating her highnes and diuers others: yet (as Master Saunders noteth) prudentiores Episcopi, vel certe mansuetiores: The wiser sort of thē, or surely the milder were of another opinion, and preuailed. Indeede he further saith: that they altogether thought it meete to referre the consideration of that matter to the Popes wisedome, to doe therein as he thought conueni­ent: but it appeereth not, that they did afterwards sollicite his holines thereunto. But the contrarie will easily be prooued, by some that are aliue, who can testifie that they were farre from that minde, especially afterwards, when they had better considered what was likely to ensue if any such excommunication should be procured. And it will likewise be iustified sufficiently, that Bishop Watson was exceedingly grieued, when he heard that Pius quintus had been drawne to that course: as in his wisedome seeing the great inconuenience of it. Secondly, the same reasons ought to haue hindered the said Parsons and any other from solliciting the Pope to that censure, which mooued those catholike Bi­shops to forbeare it themselues. They considered (saith M. Saunders) [Page 261] that they were the Queenes subiects, and that such a fact might perad­uenture haue procured some tumult and scandall, and trouble of the whole Ecclesiasticall state and order: and also might probably haue stirred vp some persecution. Thirdly, if it were true that some Iesuites haue lately written (but with great Machiuillian sleights to curry fauor for the better furtherance of sundry their intended mischieuous de­signements) that her Maiesty was in effect cōstrained to take the course for the alteration of religion that she did, when she came first to the crowne: then dealt they therein contrarie to the reasonable constru­ction of sundry canons of the Church, and consequently very rashly and vniustly. Fourthly, it may be gathered (as I suppose) out of Saint Ambrose by his dutie to the emperour otherwise signified, that it was farre from his hart to thinke of the deposing of him from the empire, or of absoluing his subiects from their obedience, if the emperor had withstood him. But these men were of another humor: they knew that their sute to Pius Quintus did tend to her highnes deposition from the crowne (so far as the Bull would reach) and to the raising vp of such a garboyle in the kingdome, as any true catholike hart may iustly quake to thinke of it. Fiftly, S. Augustine (as S. Thomas obserueth) would not praecipitare sententiam: whether is woorse a catholike of an euill life, or an heretike against whose conuersation no iust exception may be ta­ken. Now it is well knowne to all the world, and acknowledged in Spaine, what manner of person a certaine king was that once bare a great sway there: and with how many most notorious and hainous enormities he might truly haue beene charged: but yet the Spanish Iesuits and catholikes were farre from the violent humor of our men: they did neuer presume or once indeuor to seeke or sue to haue their soueraigne excommunicated. Whose example of forbearance therein, doth argue the inconsiderate rashnes of our said Iesuited catholiks and Iesuits: that haue dealt in such sort as all the world seeth, with her Ma­iestie. Sixtly, whereas diuers kings and absolute princes haue reiected the authoritie of the See Apostolike, as well as her highnes, and doe still so perseuere: yet we finde not that any hitherto of their subiects, priests, Iesuits, or what other soeuer, haue sought their ouerthrow, deposition and destruction, as our English Iesuits by profession, and some other priests in affection and faction Iesuited haue sought for. It is true that in Fraunce there are publike monuments of Iesuiticall tyrannie. For first they procured Henry the third to be excommunicated; and then by degrees they murthered him. The like course they also held for a long time with the king now regnant, sauing that to their intollerable greefe, the blowe which they procured to be giuen him prooued not mortall: though still their malice and hatred towards him, appeereth manifestly to be as extreme as euer it was, and therefore their good [Page 262] wils to be considered of accordingly. For all which and many moe most traiterous practises, the Iesuits are at this day an odious and detestable generation in that kingdome, and with great prouidence and iudge­ment are banished thence for euer. Whereby we may see what all such persons doe deserue, who haue amongst vs prosecuted her highnes with little lesse malice and treason, in seeking to haue her Maiestie excom­municated, which is made by such miscreants, but an entrance to all further disloyaltie, crueltie and mischiefe. Seuenthly, it is apparant by the iudgement of S. Augustine, that when excommunication cannot be denounced against any, but with the inconueniences that are in the point before touched, and are therefore in such cases to be forborne: those counsellors that shall notwithstanding sollicite and labor for to procure any such excommunications, are to be vtterly reiected and condemned, as being persons whose counsels are inania, pernitiosa atque sacrilega, quia & impia & superba sunt, & plus turbant infirmos bonos, quam corrigunt animosos malos: vaine, pernitious and sacrilegious, bicause be­ing wicked and proud counsels, they bring greater trouble to weake good men, then amendment to those that are euill and stoute. For in such cases he saith, that those things must be borne with patiently, that cannot be reformed, without the said inconueniences: and that it is the dutie of good men in the meane while cum dilectione with loue and cha­ritie to mourne and lament, and not to take such desperate and wicked courses against all dutie, faith and allegiance, as these men we speake of did, and our Machiuillian Iesuits doe still pursue and indeuour. Eightly, wheras excōmunication is termed by the learned sort of catholikes me­dicina, a medicine, that is, such a censure as tendeth to reforme the party censured: this their traiterous indeuour (for I can terme it no better) aimed at nothing but blood, crueltie and destruction, not onely of their soueraigne, but an infinite number besides. For they could not be so absurd as to thinke, that the said excommunication was euer like to take effect, without either warre or treacherie. Nay it is now plaine, that they had then plotted in their harts a shamefull rebellion, which they did sollicite, some of them in person, as soone as the Pope had sa­tisfied their desire. Ninthly, it is well knowne that the chiefe reasons that mooued Pius Quintus to yeeld vnto them, were most falsly & sur­reptiously suggested to his holines, and carried with them very many absurdities, as this for one, scil. Forsooth the Duke of Norfolke was a most sound catholike, (which was false:) all the realme would follow him, (which was absurd:) the Popes pleasure and censure once knowne to the catholikes, there could be no resistance, (which was ridiculous.) Besides this, a mariage would follow, that would reforme all and worke woonders: as if they should haue said, that when the skie falleth, they should haue store of larkes.

And now to those that procured the renouation of this excommuni­cation at the times articulated. If the first procurers of it may iustly be condemned as you haue heard: what shall we thinke of them (father Parsons and his associates our pretended holy fathers of the societie of Iesus) that when it lay asleepe did reuiue it? Certainly they are to be detested of all true catholikes and dutifull subiects to her Maiestie.

All that hitherto hath beene said against the procurers doth touch them nearer, that were the sollicitors to haue it renewed: as it may appeere (to any that is not obstinately wilfull) for these two reasons. First, for that they did finde by experience the mischiefe which the other might easily haue foreseene, that is, all the plagues, miseries, cala­mities and inconueniences that the denouncing of the said excommu­nication had already wrought: which ought to haue restrained their madnes, considering that the renewing of it could not choose in any reasonable mans iudgement but prouoke her Maiestie and the state to greater seueritie against all catholikes: whereof they were in no dan­ger themselues, being beyond the seas. Then a second reason, was the bad successe, which they also might haue noted by all the attempts made, giuen or intended against our soueraigne & realme, apparantly demonstrating thus much at least to be expected by renewing of the excommunication: scil. a sorrowfull repentance of their after wits too late: right Englishmen in deede, but no way to be wished for such experimentall knowledge of our natiue dispositions in matters of so great importāce, as in a world greater could not be found. And howso­euer any cause had bin giuen, yet the case was cleere by the effects en­suing, that it was not Gods will such excommunications, or other pra­ctises should haue been vsed or gone about: especially by such men as father Parsons and other Iesuited hot spurres: whose profession being farre otherwise in labouring for conuersion of countries, the euill succes which he and all his confederates haue had in all their proceedings against princes, doth giue all the world to vnderstand that God was not pleased from the beginning with the Iesuiticall courses. Besides the moreThe old Lord Mountacutes conceit was mar­uellous both ca­tholike & loyall, against these new state religious Iesuits: whose singularity he vt­terly disliking of, together with their busie pra­ctises and intru­sions, would ne­uer suffer any of them to come within his dores, neither yet any other Seminarie priest, all such be­ing wrongfully suspected to be of a Iesuiticall disposition, from which humor many were euen from the begin­ning most free: though some and those too many were infected by them. But al kee­ping silence in re­spect of the com­mon cause, the said Seminaries and other secular priests & lay ca­tholikes were content to vn­dergo that wrōg conceit (had of them with their fellowes) with many other in­conueniences & miseries, wh [...]ch they might haue auoided if they had sooner ope­ned themselues & their detesta­tiō of such cour­ses. As the onely chiefe cause (ad hominem) of kee­ping out so many schismatikes that otherwise would haue been catho­likes, occasiona­ting also the fall of sundr [...] others which probably would neuer haue shrunke, if feare of in­tangling with state matters had not mooued [...]hem thereunto. ancient, learned, wise and grauer sort did euer dislike with such kinde of dealings, scil. Cardinall Allan that renowmed prelate, he euen wept of tender loue to his countrie, in conceiting what mischiefes the Iesuited Spanish faction had bred and would heereafter breede to this realme: and Doctor Watson then Bishop of Lincolne, with others (as it were presaging or prophecying) in plaine termes foretold it: that as things then stood the Iesuits progresse in statizing as they did, would certainly vrge the state to make some sharper lawes which should not onely touch them: but likewise all other both priests and catholikes as since we all haue found it to be most true: diuers others also of sounde iudgement in forecasting what might happen by these rebellious, tu­multuous, [Page 264] vnpriestly, and irreligious courses: told father Parsons in plaine terms that vnles he did desist from those his vnpriestlike affaires (whereof one was then to set her Maiesties crowne on anothers head as his letter to an Earle before mentioned declareth) they the said catho­likes would deliuer him vp into the hands of the ciuill magistrate to make him know they could and would, put a difference in discerning of a pretence, betwixt religion and treason; and that they did detest his platforme and proceedings to effectuate the same to the vtter de­struction, not conuersion of our countrie. So also the succession of sor­rowes, which from time to time haue fallen vpon vs all, and especially the most innocent most tormented, the false traitors flying away, ca­sting of their loade, and laying all vpon their backs might woorst and least desired, deserued, or demerited to haue borne it, and leauing the guiltlesse blood to bleede, the harmelesse harts to wring, the scrupulous catholikes perplexed with many dilemmaes betwixt religion and loy­altie, not knowing what to doe; did plainly explane the case: when and how that posteriores cogitationes solent esse sapientiores: that though experience be called the mistres of fooles, yet is she no foolish mistres: that the Iesuiticall plots for restoring religion in this land by surrepti­tiall excommunications, depositions, inuasions, massacrings, murtho­rings, and other treacherous Catelinian coniurations and conspiracies were not sanctified nor blessed by the hand of God: and that happy had we all beene, that are catholikes borne vnder Englands alleagi­ance, if these men being priests and religious persons by profession (as the Iesuits in their follie would be counted of in chiefe) had neuer trou­bled themselues with state affaires, nor procured by execution and pra­ctise of excommunication a firebrand of a bloody contentious dispute, to be cast amongst vs. And as no doubt the originall cause of religious change, came for the offences of our forefathers to be radicated in the mournefull effects we now behold, both clergie and laitie highly offen­ding: so the succceding occasions of erronious conceipts, hath been our owne faultes, in treading our forefathers steps in this point of priuate respects, selfe conceits, and high aspires. So as iustly we may say, Non sumus digni à Deo exaudiri: but rather and most true it is that nostris demeritis meremur puniri: and that the fault is not in her Maiestie, nor honorable Councell, nor ciuill magistrate, nor all, nor any of our aduer­saries: but in our selues, that England is not yet conuerted, and our persecution of long time still encreased, scil. by reason of some seditious persons, and others that followed them with indiscreet zeale, and those that were in expectance of great matters by a change, conuerting their thoughts from heauenly hopes to earthly hazards: imploying their studies, how to compasse their owne ambitious aduancements: God highly offended to see his blessings and graces lost and taken from [Page 265] amongst vs for our forefathers sinnes, to be gone about by the like and woorse proceedings, to haue it restored againe. It could not otherwise choose but greeuously offend the diuine maiestie, and vntill the arch­plotters of this preposterous course for our countries conuersion, were either cut off, or otherwise had humbled themselues: and (surceasing from all ambitious aspires) sought sincerely the health of soules, not heapes of gold; England should neuer be conuerted. But we all die and pine away, leauing the atchieuement to those that shall succeede in our places, when we are all dead and gone.That the Iesuits of the more fiery, hot, and Puritani­an humor may not snuffe at the quiet that catho­likes are here said to haue liue [...] in eleuen yeeres, you shall heare the very words of two of their great Rabbies Parsons & Cres­wels speaking to her Maiestie in a Puritanian stile, as followeth. In the beginning of thy kingdome thou didst deale something more gently with ca­tholikes, none were vrged by thee, or pressed either to thy sect, or to the deniall of their faith. All things in deede did seeme to pro­ceede in a farre milder course, no great complaints were heard of, no extraordinarie contentions or repugnancies. Some there were that to please & gratifie you, went to your chur­ches. But when afterwards thou didst beginne to wring them &c. Which whenso­euer it was, we were the cause, as the attempts in Fraunce and Scotland make it manifest.

This then being the course and cause of humane hopes, our harts doe bleede to reade and heare (as sundry of vs haue) what hath beene printed and published out of Italie in the life of Pius Quintus concer­ning the indeuors of his holines (stirred vp by false suggestions) to ioine with the king of Spaine for the vtter ruine and ouerthrow both of our prince and countrie. Would God such things had neuer beene enter­prised, and more, that they had neuer beene printed: but most of all that they neuer had fronted our natiue shores. And if Parsons and his associates had not busied themselues with that they should nor, then had we not now medled in this place with that we would not: as whereunto for a iust defence of all loyall catholike subiects, ignorant of Parsons and his complices drifts, we are now constrained to make ap­peales, apologies and replies. For what good soeuer the first or againe renewing of the excommunication, the printing & reprinting of state bookes and other practises may bring hereafter to the Church of God: we neither see it, neither knowe it. But sure we are that for the present, nothing hath done vs greater harme, nor giuen our common enimies greater aduantages against vs. It is elsewhere set downe how that her Maiestie vsed vs kindly for the space of the first ten yeers of her highnes raigne, the state of the catholikes in England that while was tollera­ble, and after a sort in some good quiet. Such as for their conscience were imprisoned or in durance, were very mercifully dealt withall (the state and change of things then considered) some being appointed to remaine with such their friends as they themselues made choise of: others were placed with Bishops, and others with Deanes, and had their diets at their tables with such conuenient walkes and lodgings as did well content them. They that were in ordinarie prisons, had all such libertie and commodities as the place and their estate could affoord them: yea euen thus much and more doth Parsons confesse in his Philo­pater: as also father Creswell in his Scribe to the like effect: though both very rude, peremptorie and sawcie in their speech to her Maiestie, with thou didst this, and thou didst that &c. And Parsons in Grenecoate makes the case cleere especially for state matters, though he turne his passage there against the Earle of Leicester, to a wanton speech as deliuered [Page 266] from a Lady of the Court: how great quiet the state and Court was in, for twelue yeeres space: no talke of treasons nor conspiracies, no iea­lousies nor suspitions, no enuie nor supplantations, no feare of murthe­rings nor massacrings, no question of conscience nor religion, all liued in quiet content, and right good fellowship was amongst them, both Lords and Ladies, wiues and maidens, nobles and gentles, knights and esquires, married and single, of all degrees: a ioy it was to haue been in the Court in those daies (saith Parsons in that Ladies name, whose words mooued much the company where she was (as women saith he, are po­tent in moouing where and when they please) she did deliuer her mind with so sweete a countenance and courtly a grace &c.) Now whiles you were (say our aduersaries) thus kindly vsed of her highnes, how treche­rously was she dealt withall by you? For what had you to doe being catholikes and religious priests, as Iesuits terme themselues, with sprea­ding pamphlets, libels, and other fooleries abroad of any misdemeanor in her Maiesties subiects and peeres of the realme? You might haue left such scoggerie as Parsons hath set out in Greenecoate, to Tarleton, Nashe, or else to some Puritane Martin Mar prelate, or other like com­panions. And for you it was to haue handled grauer, higher and more important matters: and that concerning soule points, not subtilties nor new deuises; much lesse to haue dealt against her Maiestie and the state in so traiterous a manner, as in a late treatise set out by our brethren, doth at large appeere. Where to our vnspeakable greefe the world shall see, that we our selues, who would be termed catholikes, and that of all sorts, haue beene the true causes of all our owne calamities. When I was examined before some of the high Commissioners at the Gildhall about 14. yeeres agone, concerning matters of state, and especially about the six Interrogatories (which we commonly called the six bloo­die articles:) knowing my selfe innocent from the beginning of any the least disloyall thought: I haue often since much mused with my selfe, what should haue mooued her Maiesties honorable Councell to haue proposed these articles to priests: but most of all why 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 [Page 267] 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 ANSWERE.

I Holde directly the affirmatiue part heerein, scil. that both her Maie­sties lawes and proceedings against all sorts of catholikes, haue bene [Page 268] 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 [Page 269] 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 in other countries, as in Spaine, constrai­ned to carie their meat with them, otherwise to fast for three or foure daies space. In Scotland but poore lodging (God wot) and little better then Spaine affoor­deth: In Fraunce & Flaunders not that ciuill order for bed or boord as England yeel­deth, and in all other nations compare their diet, their lod­ging, their inter­taine with the English, and cer­tainly you shall finde a stately difference, no where to be in all this realme, vnlesse vpon the wasts or borders and scant there) but you shal haue lodging and in­tertaine sit for any noble or state, within ten miles of that place where euer it be you are in▪ yea the common Innes on Londō way through Watlingstreete, or the fower forced waies on euery side, east, west, north and south, being sit & furnished to giue better intertaine to any prince in Christendome, then most nobles are in other na­tions. Therefore respecting world­ly pompe and pleasure, happie were the Iesuits faction (but vn­happy all others besides) if they might once bring this florishing English kingdom to be a defamed Spanish pro­uince. had euer beene noted in former ages betwixt the soueraignes and subiects of this land. And that howsoeuer some princes had tyrannized ouer some fewe stumbling blocks that stoode in their way, as impediments to their quiet raigne (at least in their conceite) and other priuate per­sons had proued traitors & rebels: yet in general you shal not find that euer the subiects of England sought the death of their kings: or that the kings did tyrannize ouer the multitude, but the battell once ended, were they ciuill broyles as the Barons warres, and the contention for the crowne betwixt the two houses of Yorke and Lancaster &c. or for­raigne hostilitie, as those betwixt the Empresse and king Stephen, and betwixt king Iohn of England, and prince Lewes of France and others. Now then, seeing neuer any soueraigne regnant in this land was euer holden to be of a more princely, magnificall, mercifull, flexible, sweet, louing, compassionate, and tender inclination, then her Maiestie is of, to take pitty and pardon, to receiue into grace and fauor, and to winne the harts of subiects by lenitie and gentle meanes: And againe for as much as neuer was the multitudes and subiects in generall of this land (I speake it of catholikes, to mine owne knowledge of many loyall harts as well as of the rest) more seruiceable, loyall, faithfull, and af­fectionate, nor more willing to die at their princes feete, or in their So­ueraignes iust quarrell, and cause any where, then they haue beene hi­therto vnder her Maiestie, and are still to this present: That all this not­withstanding so sore an affliction, so long imprisonments, so continuall searchings, so many sessions, assises, arraignments, losses of landes, goods, liues, and all should be by lawes penall made against catholike Recusants, many are mooued on both sides, scil. as well on the behalfe of her Maiesties mercy, as of her truest subiects loyaltie to woonder at it.

Secondly, they had read the last will & testament of king William the Conqueror, and what his first passage of speech was in his last passage of life to king Henry the first, and duke Robert Curthoys his sonnes: to wit, that the English natures were noble, generous, and gentle in them­selues, fierce, hot, and valiant in the field, louing, loyall, seruiceable, and faithfull to their prince: Alwaies prouided, that their Soueraignes vsed them as children not as slaues, for free borne denizens they are, & with enioying their Franchises and liberties, they will performe more then the most on their prince and countries behalfe, whereas the Normane (said he againe) being a proud stubborne, but yet a seruile las [...]e people, not carrying those generous mindes which the English carrie in all [Page 268] [...] [Page 269] [...] [Page 270] their actions must be curbed, holden in, and still kept short: otherwise they will do nothing, nor regard either their prince his honor, or their countries weale. The councell of this prudent prince caused a like re­spect in gouernment to be had of these two nations, agreeing to their naturall dispositions of all the succeeding kings and Queenes that euer hitherto haue raigned in this land: no nation vnder heauen bearing the porte and countenance in generall which the English carry. The reti­new of our English nobles is comparable in pompe and shew of honor. with princes courts in forraigne countries: our gentles are their no­bles equals, in seruice & offices belonging to noble bloods, & generous harts. Yea many knights and esquires in England, are able to dispend more then sundry Lords, Barons, Vicounts, and Earles in other coun­tries. And our Frankelings, Gentlemen vntriall, or substantiall Yeo­men may be compared with the greatest Gentles in other nations, as their fellowes for intertainment: either respecting the multitude of seruants, seruice and attendance giuen to guests at their table, or in their chamber, or the great good cheere with varietie of dishes, and those well and clenly dressed and serued in, with great and many ciuill ceremonies, or conueniences either of lodgings within, or walks with­out their houses, or other commodities attendant on pompe and port, that either may yeeld content, delight, or recreation to their friends: yea in sundry farmers houses in England you shall finde better inter­tainment then the most part of ordinary Nobles in most kingdomes of the world is able to affoord. This then being so, their liberties and immunities being so many, their loyaltie so firme, their seruice so faith­full: their education and bringing vp so free, their inheritance, free­hold, demeasnes and rents so great and extraordinary duly considered: And aswell the high wisedome of her Maiestie on the one side, as the free education of her subiects on the other side well weighed; especially in that an English nature euen in the meanest member of the bodie politicall (scil. in the communalty) is in this respect noble, free, of high courage, and not able to endure lingring deathes, torments, gusts and greefes as other people are: that notwithstanding her loyall subiects, as well noble as ignoble should be put to those exigents that catholiks haue a long time bin put vnto, the world hath mused and admired at it.

Thirdly, they looked backe somtime into the ages, acts, and raignes of Nero, of Dioclesian, of Commodus, of Probus, of Heliogabal, of Maxi­milian the Emperor and others: and read the histories and apologies of Damascen, of Iustine, of Athenagoras, of Tertullian, of Epiphanius, of Eusebius and others: wherein they found sundry reasons and motiues as they thought not a litle to mooue these heathen Emperors to lenitie & mercy: which bookes and apologies often tooke effect as written to that end, but not as father Parsons Philopater. or father Creswels Scribe, [Page 271] or father Southwels Epistle to her Maiestie are written: alwaies in accu­sing or reproouing some one, or many, or all her highnes nobles and ciuill magistrates: a very indiscreete part in them how true soeuer the reports had beene; our frownd on state considered, and that we were to seeke the fauor of all, not to exasperate any especially so neere her Maiestie as those were &c. But amongst many woorthy examples and reasons alledged by these ancient fathers to the heathen emperors in the primitiue Church, why they should grant libertie of conscience to Christians: arguments deduced from policie, ciuilitie, humanitie, and their owne princely benignitie (for they not accustomed with matters of faith, religion & conscience being infidels, onely morall, ciuill, politi­call, and humane respects, such as some sparks of Synderesis, & the lawes of reason, of nature and nations are in man) were motiues to moone them to surcease from persecution, or else nothing. Of all the rest Athe­nagoras in his Apologie to the emperor Commodus on the behalfe of the Christians frameth his speech to the best construction and fitliest agree­ing to the matter now in question, to the iudgement of many on the English catholikes behalfe to our Soueraigne. For the summe of Athe­nagoras speech consisting (as it doth) in this: that one and a chiefe reason why the emperor should grant free vse and libertie of consci­ence to the Christians, was for that, his Maiestie together with all his predecessors, freely granted the same freedome to all other sects, secta­ries, professors of religion, and worshippers of sundry gods and god­desses, as far different in the worship done to, and derogating from the Maiestie and honor of Caesar, as the God of the Christians, or worship done vnto him did or could any way differ or derogate. And seeing that euery particular prouince, countrie and people had their peculiar gods to themselues, whom they worshipped with a kinde of singularitie vsed in one thing or other towardes them, that others wanted, where euer they went or liued either in the prouince of their birth, or else transported to some region further of, or nearer hand, and yet neuer once examined nor asked the question why they did so: then ab indu­ctione, Athenagoras did conclude euen iure gentium, that the Christians throughout the emperors dominions, ought to haue the like libertie, tolleration and conniuence granted them. Whereupon our catholikes in England bringing in an argument à simili, that if there w [...]re reason why the Emperor should permit the Christian religion as well as other religions opposite to the Romane rites in gentilisme, that were then allowed of, with all their pluralities: of like sort then say ours; seeing her Maiestie permitteth Puritanes, Brownists (or Barowists) Familians, &c. to liue quiet within her dominions; it were agreeing as well to mercy suited alwaies best with maiestie, as also to, if not our iust, yet our lawfull desires, for to haue the like libertie, or at least not to bee [Page 272] haunted with continuall searchings, hazard of life, ordinarie taxations and losses of lands and goods taken from them, as the catholike recu­sants are and haue beene long in these vexations, troubles and dangers, from whence all other are free. Amidst this argument they vrge fur­ther: for that the emperors in those daies were heathen, our Soueraigne a Christian; theirs often strangers to the Romanes, yea alwaies stran­gers to one nation or other, ouer which they gouerned, especially du­ring the raignes of some thirty emperors, euen vntill Constantine the great his time (by reason that the emperiall crowne of Caesar went by meere election that while, whereupon followed so many bloodie mur­thers, massacrings, and open warres against one another, for aspiring to the emperiall soueraigntie. Here one proclaimed emperor in the field by a rabble of vnruly soldiers; there another denounced, installed and crowned emperor by the Senate, and he sometimes an Italian, otherwhile a Spaniard, otherwhile a Frenchman, then a Britane borne in this lande, and after that perhaps a Grecian &c:) Whereas now our Lady and Soueraigne, is of our owne nation, birth, blood, educa­tion, naturall incline, and all things to mooue to lenitie. Againe their pluralities of gods and diuersities of worships, sacrifices, and ceremo­nies tended onely to points of religion, sects and opinions amongst themselues, no way otherwise derogating to the imperiall crowne of Caesar: But these in England (which yet as I said are permissible) differ not onely, all of them in generall, from the present church of England, yea, and one from another in matters of faith, and points of religion besides, as much as the catholikes do differ from the Protestants, if not more; but euen also in matters of state in the highest degree: the Puri­tans as eagerly seeking and wishing the death of her Maiestie, and both writing and speaking as boldly vnto her as any traytor euer did or durst speake to his prince, and yet they are permitted to liue and enioy their liberty, whereas the catholiks can not be any way endured: which to nations abroad giueth no little cause of admiration.

Fourthly, they otherwhiles turnd ouer their bookes, wherein they had registred the imperiall decrees of Caesar, and finding amongst other points of importance belonging to this great cause of our heauines and woonder, how that euer so sore an affliction of catholikes should haue fallen out in our infortunate age, and that in our natiue countrey, and amongst our owne deerest and neerest friends, by all coniunctions of lawes, orders & motiues, they had there quoted how that in time of Ar­rianisme & other afflictions & persecutions of the church vnder Iulian, vnder Valens, vnder Constans, vnder Constantius, vnder Theodoret and others the like: when the same emperors were fautors, yea and earnest persecutuors, protectors and patrons of the catholikes aduersaries, and that all the Christian world was infected with those heresies, which con­tinued [Page 273] 400. yeeres ere they were quite extinct: yet were these great Monarches and mighties of the world so far from inflicting such a ge­nerall affliction vpon all catholikes in those daies, as now the English catholikes do sustaine; that they thought it enough to haue them, and that but in some places, for to be depriued of their Benefices, Bishop­ricks, and other as well ecclesiasticall as temporall dignities and offices, suffragating Arrian Bishops and others in their places, without further taxes laide vpon them, or other troubles and vexations in generall. For what was done in speciall against Saint Siluester, and Saint Silueri­us martyr; against Saint Basill and Saint Martin martyr; against Saint Iohn and Saint Donatus both martyrs: against Saint Athanasius, Saint Chrysostom and others, it was of priuate grudge and no generall cause. Nay, which was more, euen those same emperors that persecuted the catholikes most; yet often of their owne princely benignity and meere motion, proceeding of their innate clemencie; they would and did au­thorise, graunt, and make offer from their imperiall throne to sundrie catholike Bishops and other prelats, euen vnder their hands. (For as I said before in places, prouinces and countries further of, though sub­iect to the Romane empire, there was no question made of hauing catholiks or Arrian Bishops equally & alike, as the number of the one or other religions did sway most) that they might vse their Episcopal iu­risdictions and other rites and ceremonies agreeing to the custome of the catholike church &c. And at Millane, at Antioch, at Constantino­ple and elsewhere, were sometimes offers, and often graunts made to catholikes to haue their churches & chappels to themselues apart from the Arrians and other infest enimies of the catholikes, suffering them (the saide clergie on both sides) to do it by dispitions amongst them­selues, neuer persecuting any catholike for that cause, vnlesse some spe­ciall grudge or occasion of high displeasure taken by the emperors against some particular person (which for the most part proceeded on the Arrians behalfe and suggestion made by them) had mooued them to the contrary. Which being so, and that the princely disposition and royall hart of our Soueraigne is behinde none of the woorthiest empe­rors that euer sat enthronized with imperiall crowne, for a flexible, milde free nature, and sweete incline to mercy, bountie, pittie, grace, pardon, fauour and compassion taken of her subiects (be as they be may) in different affections of religion aliened from her, together with her magnificencie, liberalitie and maiestie equalling, (if not before them) either great Alexander or Iulius the woorthy Caesar. Of which two, although it were said of the former in Greece, and of the latter in Rome: that Alexander the Conquerour in vsing liberalitie, and Iulius Caesar in pardoning of iniuries, none euer equald or at least went be­fore them: yet was it spoken (and so it is vnderstood) of precedent [Page 274] ages, not of future heroeces: we no way yeelding in our heauiest thoughts, of hart burning griefes sustained, to heare our noble Eliza­beth, prince peregall, paramount and paragon, the so admired at Saba of Europes England, as all the world hath woondred, at her more then ordinary indowments of princely nature: otherwise accounted of, then as a Sance-pere: giuing place to none of former present or future times, persons or ages, for and in all points attending at the gates of royall ho­nor or throne of regall Maiestie. That then notwithstanding all this: her Highnesse worne out subiects, suppliants, poore afflicted catholiks in her prisons, in durance, dangers, and distresse euery where, should haue so hard a happe, as not onely to be depriued of all ecclesiasticall and temporall dignities, offices, preferments any manner of way, which yet were more tollerable, as a thing they nothing lesse expect, wish for, or desire; it being so, that both clergie and laitie of the catho­likes take it as a sweete chasticement and fatherly scourge sent them from God, to be humbled with so heauie a downefall; but also (which doth grieue them most) to liue in sorrow, heauines, and suspition had of their vnattainted loyalties in generall, for some priuate offences in spe­ciall: that they of al other should feele the force of these vnaccustomed frownes: which pearce those harts the deepest, whose faithfull seruices haue beene deerest to their Soueraignes, in their owne and their forefathers daies: That not one noble will speake for them: that no solace should be left them: no comfort euer affoorded them: no hope at all this long time giuen them, of euer receiuing a glympse or glance of those accustomed gracious smyles, which ordinarily do flowe in pearld streames, from lions hart, of truest golde gushing out at siluer lymbecks, of egles eies all royall in their rarenes: That this should be all catholikes heauie case: her highnes a prince, and second to none in maiestie, mercy, and magnificencie: her catholike subiects seconded with as fewe for seruice, submission and loyaltie: and yet that they should be put from time to time to such sore trials, and indure so many calamities, is a sutable cause with the rest of admiration and woonder.

Fiftly, they sometimes cast their eies aside to Turkes, to Persians, to all Pagan prouinces, to see if they can espie any one sect, profession, or professors of religion, tossed, turmoilde, and tormented as the English are, and throughout all this vaste Macrocosme, they finde not one patterne, sampler, nor example left to posteritie to bee recorded like to ours. The Sophy indeede hath a long time had great and mortall wars with the Ottomane race, family, and successors in the Tur­kish tribe; so hath great Mogor, great Cam of Catay, Presbyter Iohn, and other monarches adioyning and affronting him: but yet omitting the generall contention amongst the Mahumetans about the heires of Ella, and the body of Mahomet: there is a libertie graunted for religion [Page 275] to all men, in a sort more tollerable then in England is to be heard of for catholiks to enioy. The very Turke (who hath the straitest lawes) for­biddeth indeed all talke, disputation, or controuersie to be about reli­gion: but yet he permitteth either Christians or any other to liue quiet vnder him, vsing their owne rites, seruice, and ceremonies, for paying a certaine yeerely tribute: which is not much more then catholikes pay in England, euen to their naturall Prince and Soue­raigne, and yet cannot haue the like securitie, safetie, and quiet, from inferior officers: but still in one place or other within her Maiesties do­minions they are pild and pold to the vttermost: So as when all is quiet at London, then are they aloft in Yorkshire, and throughout the North: when quiet there, then vp in Wales, and the marches that way. And thus persecution running per circulum, the lande neuer wholly at rest and quiet: these things manie learned men and others haue woon­dred at, not knowing what were the causes.

Sixtly, sometimes those graue and reuerend prelats cast backe their eies to these our latter ages and present times wherein now we liue, and to the bordering kingdomes and princes round about vs, to see whether any like to these our English miseries and catholike distresses can be found. And in Germany howsoeuer there be some slacknes and dislikes at their Diets and election of their Caesar: yet in ciuil conuersa­tion one with another, and for life, gouernment and order, the empe­rour though a catholike findeth as great seruice and concord amongst his subiects, and they againe vse and enioy all their immunities, free­domes and liberties with as great content and quiet liuing in one Pro­uince, in one citie, in one towne, in one streete, yea and in one house sometimes together of diffrent, as if they were all of one minde, faith, and religion. In Fraunce we see what libertie of conscience wrought. Did it not as well animate the Hugonites to ioyne with king Henry of the house of Valois then a catholike in shewe, howsoeuer the Iesuits censure of his hart, as it did of like sort the catholikes to ioyne with the now most Christian and catholike king Henry the 4. then a Protestant? yea, & did they not sticke as sure & fast to his christian Maiestie, as if he had been of their owne catholike religion & profession, & that with as great alacritie of minde, in regard of his present right to that crowne, and their future hopes of his conuersion to their church and faith, as af­terward it hapned God sweetly so disposing: that he who could not by rough handling be made flexible by experience of his subiects loyaltie, is of a lyon becom a lambe. In few, we see in Polony, in Sweden, in Scot­land, in Flaunders and euery where, that catholikes are together with those of other professions, sects, and opinions, vnlesse it be where onely the Consistorian Caluinian, Cartwrightian puritans rule the rost, and that a company of ministers, or exorbitant superintendants ouertop both [Page 276] Prince, prelate, and all, as in Scotland and at Geneua, &c. Otherwise all kings and princes of this age haue iudged it in pollicie the fittest, wi­sest, safest, and most honorable and princely course they could haue ta­ken: to graunt libertie of conscience to their subiects. Which seeing our soueraigne Queene Elizabeth hath not granted, and yet is knowne to be in her owne high towring princely wisedome of as high a pitch, sound and deepe conceite, censure, and iudgement: in reach not to be seconded of any of these: adding heereunto, that for gouernment of her land, for policie in her state, for noblenes in her court, her Highnes hath the choice of as fine, delicate and daintie breed of gallant, graue, quicke wits as Europe, nay as Afrike, nay as Asia, nay as the world this day enioyes. The Italian, the Spaniard, the Polonian, the Sweden, the Moscouite, the Turke, the Persian, and who not is willing to aduaunce her Maiesties meanest sort of subiects, sometime to the highest types of honor, to winne them wholy to be theirs, to learne witte, sleight, and pollicie out of their practise and experience. These Boreas blasted lads, borne vnder the Britaine Ocean, able to fire with their wits the hotte climatical Southerne Sages: witnes our Stukeleyes, our Candishes, our Furbishers, our Drakes, our Hilles, our Sherleys, our Parsons, &c. All these circumstances duly weighed: that this heauie yoke should be laide by so mercifull, wise, and prudent a prince, vpon the weake neckes of her poore subiects with weight importable for them to carry, vnlesse her highnes should stretch foorth her accustomed Atlantike armes of cle­mencie, to support them before they sinke downe right vnder their burthen. That this seueritie should be more vsed against catholiks in England, then either any catholike king or prince of other professi­ons, either Christian or heathen vse against either subiects or forrainers of contrary religions vnto the said princes throughout the worlde this day: This is the point which many stande vpon in admiring how euer things should haue come to that passe they are at in England concer­ning the affliction of catholikes, and cannot finde out the causes.

This then to make manifest to all the world by an historicall dis­course, and that howsoeuer we haue matter enough against our aduer­saries euen for religions sake, yet neither to aggrauate more then is ne­cessarie, nor to accuse further then is expedient: nor to excuse more then is conuenient: nor yet to lay the fault of any that is faultlesse: therefore shall it be made knowne, that as the affliction of catholiks in England hath beene in very deed extraordinary as is heere set downe, and many an innocent man lost his life: so also hath the cause thereof beene extraordinary; and so farre beyond the accustomed occasions of persecution giuen to any prince in christendome, or monarchie, that is, or euer was in the world to this hower (vnlesse the Puritanes of Scotland, which may in some sort equall the offence heere to be set [Page 277] downe) as rather it is to be woondred at (all things duly considered) that any one catholike is left on liue in England, then that our persecu­tion hath beene so great: for name one nation (I know none can) vnder heauen, where the subiects (especially if they were catholikes) euer sought the death of their Soueraigne (though of a different religion frō them) the conquest of their natiue land, the subuersion of the state, the depopulation of the weale publike, the alteration & change of al lawes, customs, & orders, & in few the vtter deuastation, desolation, & destru­ction of al the ancient inhabitants of their land, in so vnnatural, vnchri­stian, vncatholike a maner, as the Spanish faction haue sought it in our owne flesh and bloud against this realme: which treacherous courses, although they were but some fewe and those priuate persons offences: and by consequent in a court of conscience, and in rigour of iustice, the rest neither acting, nor concurring, nor consenting to their conspira­cies; were innocent and no way to be vsed with that seueritie as many catholiks haue beene. Yet forasmuch as the pretences of such practises were generall and common to all catholikes alike: all maintaining one and the same opinion concerning what might be done by apostolicall power and authoritie, and neuer talking of what was necessarie: there­fore was it that her Maiestie and the state standing on the other side af­fected in religion as they did: had both cause to iudge secundum allega­ta & probata in foro externo, and also can not otherwise be thought of, but that the circumstances on all sides considered, as well making for her owne securitie, as also for a Non-knowledge, what catholiks were guiltie, and who were free; her Maiesties lawes and proceedings against catholikes haue beene both milde and mercifull. And as we are to thinke (in deed) our happe now to be hard if no mitigation nor pro­uisoe should be made for the innocent (now that the way and meanes is knowne for discouery of traytors, & distinguishing betwixt state catho­liks & catholike loyall subiects: so also are we to giue her Highnes hum­ble thanks for our liues, that we were not al cut off, whiles no difference was made, put, nor knowne betwixt the secular priests & Iesuits: & that we haue been permitted to liue to this happy houre, of manifesting our catholike cōstancy & obedience to the See apostolike in al our actions, and our naturall loyaltie and seruiceable harts to our Prince and coun­trey in all our proceedings, in neither stayning our catholike religion with vnnaturall treason, nor priestly function with factious dispositions and state affaires. But of this matter I will heere be silent: referring you to a treatise lately set out by my brethren, intituled Important conside­rations, &c. whereunto I haue prefixed an Epistle. By both which you may see at large what statizing by acts, wordes, and writings in most treacherous and treasonable manner hath beene against her Maiestie, against the present state, against the whole common-wealth, against [Page 278] vs all without exception her Highnes loyall and naturall subiects, of what religion soeuer we be, which seeing her Princely hart, hath for­borne as no Soueraigne on earth would euer haue suffred the like to haue past vnpunished as she hath, I must conclude and end as we be­gan, that her lawes and proceedings haue beene both milde and mer­cifull.

THE ANSWERE.

THis Interrogatorie is indeed a very doubtfull Dilemma in a sequell to great sense: respecting what hath bene said in the last article. For kings haue euer bene iealous of their estates: haue and doe orderly take any occasion to preuent the worst: and none hath euer had grea­ter cause then her Maiestie hath had to suspect her catholike subiects loialtie in generall, for some priuate and peculier Iesuiticall treasons, wrought against her roiall person and state in speciall: they still practi­sing and we still punished: they onely faultie, and we commonly smar­ting for their offences: they still attempting, and the catholikes cause daily more and more indaungered and hindered by them▪ And againe the iealousie had of vs all is greatly increased, by these three heads viz. One in that it is apparant that the Seminaries in Spaine were intended by father Parsons of purpose to cause a conquest and to bring this land into bondage and slauery of the Spaniard: An other in that he being Rector of the Seminary at Rome, all that come there must dance after his pipe or els woe be to them &c. The third, for that all schoole Diuini­ty being banished out of the Seminary at Doway (bicause saith Parsons Scientia inflat) his subiect Doctor Woorthington must teach them to pra­ctise what he will haue them in England els get they no faculties. Which things occasionating a meruailous great suspition to be had of all catholikes by the state, and thereby withall increasing our manifold dangers on euery side: it makes the case very doubtfull what to thinke of continuance of the Seminaries being all now vnder these blody cru­ell harted traiterous and most vnnatural, irreligious and consciencelesse [Page 279] Iesuites tirannicall gouernment. Therefore to the article thus I an­swere.

First, that I am not of their opinion who hold that the said English Seminaries at Rome and Rhemes were ordained of purpose to traine vp seditious youths (as our aduersaries say) and after some time to send them into England to moue rebellion. Secondly, I am fully perswaded that his holinesse Pope Gregory the thirteenth and some others had very sincere harts in the erecting of them, and were far from any intent to haue the Seminary priests of England brought vp there in any treache­rous or traiterous manner, but in a most holy, religious and vertuous course of life, study, and exercise: as Cardinall Allane in his apollogie doth demonstrate. Thirdly, no man shall be able to write that commen­dation of their doings therein, whereunto I will not most willingly subscribe, and auowe whiles breth is in my body, or life doth last in me. Yet all this notwithstanding as the case is now with the said Seminaries, I am of opinion (setting aside the said holy intent and godly institution) that no catholikes ought to send their children or friends thither. First, bicause they are greatly degenerated (though the time be not long since they were erected) from their primitiue foundation and intent of the founders. Secondly, they were ordained for the training vp of the best wits to be secular priests: but now they are abused to the increasing of the number of the Iesuites. Thirdly, true cases of conscience, schoole diuinity, positiue exercises for matters of controuersie in religion, and other studies of humanitie besides were there taught: but now their heads must be filled with treacheries, equiuocations, dissimulation, hi­pocrisie and all kind of falshood: otherwise they are not fit disciples of Iesuiticall traitors nor fit for to be of the Spaniards faction. Fourthly, the Iesuites haue gotten into their hands the gouernment of the same Seminaries: who being very odious men to diuers states will bring like­wise a detestation of all such priests as shalbe brought vp vnderneath them. Fiftly, we find by experience that the Iesuites here in England doe therefore chalenge superioritie and precedency of the secular priests, bicause whilest they were in the Seminaries they were brought vp and trained by them: which tendeth to the great derogation of the secular priesthood. Sixtly, although her Maiesty and the state hitherto haue not dealt so roughly either with priests or other catholikes as they might haue done: yet knowing now that our english students being brought vp by Parsons direction chiefly, and that in their missions hi­ther his manner is to bind them to set out the said Infantaes title as is before expressed: it cannot chuse but that the state will proceede a­gainst them as they shalbe taken with greater seueritie. Seuenthly, whereas heretofore it was made onely subiect to a pecuniary mulet for any catholike to send their sons or friends beyond the seas: if hereafter [Page 280] a lawe be made to inflict the same punishment vpon such as sende youths thither: who can iustly take exception to it? And the rather can they not take exception to such a law: bicause of the punishment that is already ordained for those that shall receiue priests from thence. Now for the last point in the article: my opinion is and I verily thinke that all catholike English subiects, priests or lay persons (that are not to too much bewitched with Iesuitisme) are of my mind: that all faithful ca­tholikes (the premisses considered) are bound in conscience to become most humble sutors to his holines for the remoouing of all Iesuits not onely out of England (where they haue already wrought all our woes) but euen also from intermedling in any sort with the said Seminaries in any place beyond the seas. Or if they cannot be heard through the Ma­chiuilian practises of the Iesuits (as questionles what the malice of the diuell, or wit of his fowle instrument Parsons can inuent shalbe vrged to the vttermost to stop this course): then they are to fall to their praiers that God himselfe will thrust out laborers into this vineyard: and draw the harts of the students in our owne vniuersities here in England: to receiue and embrace the catholike faith, if not in generall (which we hartily wish and pray for) yet in some certaine colledges either in the one or the other: And withall for the better hope thereof to commence our humble sute vnto her Maiestie, ioyning thereunto our hartie pray­ers, that God of his mercy would vouchsafe to incline her princely hart to grant vs some colledge or other house fit for that purpose, with free leaue to teach and reade such lectures as may be fitting for our professi­on, and for to withdraw and take away all occasions or necessities of sending any of our friends beyond the seas. In which most pious, po­litike and honorable acte (fitly agreeing to her Maiestie, and magnifi­cencie, and graunted euen of heathen princes to christian priests and prelats) her Highnes should not onely merite lasting fame, renowne; and memorie to all posteritie, but euen also thereby cut off occasions of infection with Iesuiticall conspiracies euer heereafter: when as such se­ditious rotten weedes should be rooted out, which both indanger her royall person and present state, and bring vs all her faithfull subiects to be suspected by their meanes. And as for study, learning, and other ca­tholike exercises, let this good motiue (deere catholikes) be no waie heauily taken, nor rashly censured: as though there were no learning nor method of teaching, nor any gouernment or vertuous exercise, but where a Iesuite beares the stroke. For know you this, that as there are their betters in England and out of it that are no Iesuits, euen of our owne nation this day in all things required in teachers, masters, and gouernors: so before euer any Iesuits came or were in rerum natura, the Vniuersities of Oxford and Cambridge florished amongst the most fa­mous schooles in Christendome: either for schoole method or posi­tiue [Page 281] doctrine in Diuinitie, Philosophie, or any other studie. And seeing it cannot be denied but that for all the Iesuits boast of their learning, gouernment, method of teaching, and I can not tell what: yet still haue the seculars & Seminarie priests beene the chiefe Readers & profoun­dest Clarks either in Diuinitie or philosophy, that haue gone out of our Nation in these daies: witnesse our Allans, our Stapletons, our Giffords, our Hardings, our Parkinsons, our Elyes, our Kellingsons, with sundrie other Doctors & schoolemen (to omit, those that are in England at this present, togither with diuers religious Englishmen of S. Benedicts, of S. Dominicks, of S. Fraunces, and of other religious orders:) al of them to be preferred before our new illuminates these vainglorious vanting men. Besides we see that for al our Seminaries vnder the Iesuits, yet the most famous men from time to time haue beene brought vp vnder the secu­lar clergie, or the Dominican preachrers and teachers in all nations. Also it is well knowne, that there is nothing wanting in our Vniuersi­ties heere in England for making profound clarks and learned men in deede: saue onely that sound catholike doctrine and schoole method which was vsed in Gabrell Beoll, in Alexander of Hales, and in Iohn Scots daies. For otherwise neuer was there a finer breed of wits, nor brauer Orators, nor more pleasant Poets, nor perfecter Grammarians, nor more copious Linguists, nor riper men in all studies of humanitie, then are brought vp in our English Vniuersities. Therefore seeing that which is wanting might be supplied by catholike doctors and teachers of our owne nation (any Iesuits equals) and that we see sundrie of the finest wits resort to our side daily, notwithstanding all these either con­tentions betwixt vs and the Iesuits, or yet the present affliction and danger we all do liue in of our common aduersaries: then thinke (deere catholiks) as true it is, that there can no question be made of it to the contrary, but that where one commeth now vnto vs, there would then come ten of all sorts, by such carefull diligence and choise of tutors as vpon this so gracious a grant (O happie who may liue to see it) of her Maiestie, might be vsed both in Oxford and Cambridge; as that you might haue your children there inclined and trained vp with some such good conceits of the catholike faith and religion, as nourished and cherished therein by you that are their friends in natural loue and affe­ction, and confirmed by vs that are priests, as in christian charity and catholike dutie we are bound: there would quickly follow a ioyfull for­getfulnes of the Iesuits exile, as the perturbers of both the catholike church and Englands common-wealth, and ruine of vs all if they re­maine amongst vs.

And thus hauing brought this long, tedious, intricate, and most dan­gerous, difficult, and doubtfull Quodlibet of plots, by statizing to an end in some sort, though not halfe so much said heerein, as both the waight [Page 282] of the matter it selfe doth require, and also as willing I was and am to haue written thereof, as well in respect of iustice as of charity (both mo­uing me to speake:) were I not infringed vpon other considerations iustly compelling me to silence. Therefore vnwilling to holde you any longer in this so discomfortable a party, as necessarily the talke of these matters must needs be to many deuout soules, which no doubt will be assaulted with variable cogitations in the peruse of this discourse, wo be to them who haue occasioned such straite passages of our heauines: I now end in harty praier vpon my knees, that God may turne all to his glory, as well for religion as state: and so proceed to other matters in hand.

THE ANSWERE.

THe Quodlibets of state and succession hauing such an affinity by sequell of proper kind (as we now handle them) that the one fol­loweth the other as the shadow doth the body: there is nothing said in the last generall Quodlibet of state, but it hath a relation to this of suc­cession. So as it can not be otherwise imagined, but that the Iesuites haue a further drift and intend a greater mischiefe, then all the world dreames of: to make princes, state, gouernment, and all authoritie, seeme odious to the multitude. Therefore I affirme and say absolutely as in my hart I thinke it: that their proceedings therein, are neither re­ligious, catholike, christian, nor dutifull, but very barbarous, impious, and dishonest: which I prooue first by testimony of holy writ: Thou shalt not speake euill of the prince of thy people, said the wise Salomon a­mongst his many Prouerbes. Secondly, Curse not the king: no not in thy thought, said the great Preacher in his ecclesiasticks: and to the same purpose are the two great princes of the earth Saint Peter his words in his first Epistle, and Saint Paule his speech by an Epistle to Titus. Third­ly againe if any action can beare two constructions: charity bindeth a man to take the best. But princes haue neuer had more cause then now they haue by the Iesuites practises, to be iealous of their estates, ergo it ought to be construed in the best sense, a man may, if their gouernment be contrary to our likings. Fourthly, besides kings proceedings are oft aboue the capacity of the subiects and are not by them to be scanned or sifted: much lesse to be slaundered and depraued. Fiftly, furthermore kings being the fathers of their country if they should haue in their [Page 284] proceedings any nakednes: their subiects shew themselues to be of the generation of Cham, that will not rather couer then detect them. But such are the Iesuits vnnatural harts and greedie desire of soueraignty, as it seemeth nothing doth more delight them then to find in a prince, or priests coate some thing to make them seeme odious to their subiects or ghostly children. Sixtly also the honour of our countrie ought to be more deere vnto vs, then our owne credites or estimation: nay often­times then our liues themselues: ergo, how can it be chosen but that the Iesuites being so ambitious in seeking their owne glory, so greedy of their owne praises and so deeply affecting soueraigne dominion, should not condemne themselues in their owne consciences in detracting and calumniating their soueraignes.

It is therefore most manifest and true as I haue often said and must haue often cause to repeate the same: that of long time the grauest sort of the secular priests in England haue vtterly disliked such pam­phlets, and railing treatises and bookes as haue bene set out to the dis­honour of her Maiesty and state here. The booke that Doctor Saunders writ De schismate, and his other De visibili Monarchia, we wish with all our harts that they had neuer seen light. Diuers of father Parsons books letters, and treatises, we haue and do from our very harts vtterly con­demne them: as conteining many seditious and trayterous points: and being very full of slaunderous speeches and impudent calumniations. Andreas Philopater being the fruits of father Parsons, and father Cres­well, we hold to be fraught till it almost burst againe (as some of my brethren elsewhere haue noted) with all Iesuiticall pride and poyson. And as touching the Exhortation before mentioned printed 1588. it is so detestable a treatise, as all posterity cannot choose but condemne father Parsons for a most scurrilous traytor. If he had beene brought vp amongst all the ruffians and Curtizans in Christendome, he could not haue learned to haue writ more vilely, prophanely, and heathnish­ly. Furthermore, in that father Parsons and his fellow father Creswell, do glory in their said booke that they haue caused not onely it, but also master Saunders treatise De schismate, to be translated into the Spanish toong, and do reioyce, that thereby the Spaniards are brought already into a greater detestation of her Maiestie, her gouernment & procee­dings then they had before: I thinke they glory in their owne shame, and that they are to be accounted by all true catholikes to be most vile and trayterous persons: that they dishonor priesthood, and are as right Iesuits, as insolencie and hatred can make them. And so I conclude that the Iesuits practises and intents in wresting their Soueraignes and the state affaires in euery politicall, morall, and humane action, to the worst sense: is neither agreeing to Christian iustice, catholike charitie, nor bounden dutie of true subiects: but like rebellious traytors to bring all [Page 285] into vprore, that they may haue al crownes, kingdomes, gouernments, succession, state, inheritance, and all at their pleasure.

THE ANSWERE.

I Hold it as I said before altogether vnlawfull for them to deale so in state matters and by consequent indecent. First, for that it is against the rules of their orders: and very presumptuous, for any of them to medle with the succession to the crowne at all. Secondly, it doth re­pugne from the very nature of all religious profession, which is a sepe­rating of men from the actions of the world. Thirdly, it tendeth to that which we most condemne in our common aduersaries. For the conse­quence will be hardly denied: it is lawfull for cleargy men to mannage ciuill causes; ergo it is lawfull for temporall men to manage causes ec­clesiasticall. For wrest it and wring it aswell and which way soeuer we can possibly deuise, yet will it alwaies be iudged of our aduersaries an assertion, most euident and absurd to be denied, that temporall men should not haue as great authoritie in church causes as Iesuits, monks, or friers at least, if not also as other secular and ecclesiasticall persons should haue in causes ciuill. Fourthly, I shall not much need to trauell in this point, bicause the Iesuits themselues do digest nothing woorse then to heare themselues charged with it: for it is a practise with them to do all things vnder hande, and to be as little seene in them as possi­blie they can deuise. And therefore (as I haue often told you no lesse) for the most part that which they go about, they do it by other men or by feined names: that if any inconuenience should happen, they might either lay the blame vpon others, or else deny it: so you shal see in time that although our worshipfull Archpriest hath done nothing but by fa­haer Garnets direction: yet when his ridiculous, vniust, vncharitable, d [...]ttyrannous proceedings shall come to the scanning, father Garnet [Page 286] will doe the best he can to pull his necke out of the coller, and master Blackwell shall be the Asse that must beare all the burden: So father Parsons that holy man by his practise doth giue father Garnet a preg­nant example. In the most of those seditious bookes which he the said father Parsons hath published, he hath either concealed his name, or giuen them such names as it hath pleased him to deuise. And one of his said bookes being set out by him vnder the name of master Dolman, now that many exceptions are taken vnto it: he (good man) was not the author of it: his name is not Dolman: and gladly he would shift and wash his hands of it: but all the water betwixt this and Rome will not serue his turne so to do: although by the common principle of the Ie­suits, he may by lying and equiuocating make a faire shew. But of this enough is said before.

As concerning the second point I will now make it plaine vnto you: that the Iesuits being charged as in the former question is set downe, are not therein slaundered any way vniustly. For, First, it is plaine that father Parsons and his company (diuide it amongst them how they list) haue laide a plot as being most consonant and fitting to their other designments, that the common lawes of the Realme of England must be (forsooth) either abolished vtterly, or else beare no greater sway in the Realme then now the ciuill lawe doth. And the chiefe reason is, for that the state of the crowne and kingdome by the common lawes is so strongly setled, as whilest they continue, the Iesuits see not how they can worke their wils. And on the other side, in the ciuill lawes they thinke they haue some shreds, whereby they may patch a cloake toge­ther, to couer a bloodly shew of their treasons for the present, from the eies of the vulgar sort. And certainly I could not choose but smile when I read this point in father Parsons booke, to see how prettily this fine fin­gred figgeboy conueigheth his matter: how the common lawyers must waite vpon the Ciuilians to beare their bookes after them: and how they are to applaud to all that the doctors will auerre to be lawe vpon their bare words vnto them. Secondly, the said good father deeming of all men (it seemeth) by himselfe, hath set downe a course how euery man may shake off all authoritie at their pleasures, as if he woulde be­come a newe Anabaptist, or king Iohn of Leyden, to draw all the world into a mutinie, rebellion, or combustion. And this stratageme is how the common people may be inueigled and seduced to conceit to them­selues such a libertie and prerogatiue, as that it may be lawfull for them when they thinke meete, to place and displace kings and princes, as men may doe their tenants at will, hirelings, or ordinarie seruants. Which Anabaptisticall and abhominable doctrine, proceeding from a turbulent tribe of traiterous Puritanes & other heretikes: this treache­rous Iesuite would now foist into the catholike church, as a ground of his [Page 287] corrupt diuinitie. And sure it is strange to consider how the caitiffe handleth this point, giuing aduantage thereby to all nations to reuolt from the See apostolike: if any catholike prince would take holde or build vpon this absurd fellowes word or authoritie. For that amongst o­ther arguments he insisteth vpon certaine rebellious & most traiterous examples, how some kings in this Island haue beene dealt with. As if a man should take vpon him to prooue murther lawfull, bicause many examples of murther may be produced: or as if this were a good argu­ment: England, Scotland, Ireland, Denmarke, Swethia, many states in Germany, & many men in France and else where, haue reiected the authoritie of the Pope his holines, & the See of Rome: therefore Italy, France, Spaine & other catholike countries may do the like. Fourthly, the said good fathers with their ringleader, and muster-master father Parsons, do take vpon them in the saide booke and in other treatises to deale with matters of succession and titles of the crowne: as if their bare words were of higher authoritie then either Court Parliamentall, Prince, or Pope: and bicause as it seemeth their said ringleader is a ba­stard himselfe, it is woonderfull to see what very small account he ma­keth of succession by inheritance, title of descent, birthright or bloud. Now tell me in this case. A gentleman, or substantiall yeoman hauing one heire and many seruants, dieth: were he not an asse that would af­firme that the right of the saide heire should depend vpon the pleasure of his fathers seruants: If they thought meet, he should haue his fathers lands: or otherwise, they would bestow them as they thought good. I am sure you would account it vniust, vnnaturall, indecent, and ridicu­lous. And all that this traitorous Iesuite writeth of this point, is groun­ded vpon the like folly: whilest he laboureth so giantlike in opposing himselfe against succession by inheritance to fight most impudently with all lawes, nay with nature and with God himselfe.

Hereunto it also appertaineth how after he hath contriued the meanes as he thinketh, how to depriue kings and heires from their in­heritance: he then taketh vpon him, to appoint how others may and are to succeede in their roomes, and possesse their ancient right. And he proceedeth herein as grauely and substantially, as he hath done in the premisses. For except this may carrie a shew of a good argument fiue hundred or a thousand yeeres since, the ancestors of the king of Spaine, the king of Fraunce, and of diuers other kings, had no interest to the kingdomes, which now they enioy: therefore some others must be found out to be preferred to those kingdomes: the good father saith nothing. There is one who hath written a booke of the Bathes in Eng­land: and as I remember (for it is long since I saw the booke) the author of it, the rather to extol the first finder out, of the said Bathes, that ther­by he might prooue him to be an ancient gentleman, doth set downe [Page 288] his petigree, and neuer leaueth it (I assure you) vntill he come to these words: which was the sonne of Seth, which was the sonne of Adam. It were not amisse in my poore opinion, that Master Parsons should care­fully seeke out for this mās kinred. It is not vnlikely, but that by his skil, he might intitle them to very many kingdomes; distributing this to one, and that to another, as in his omnipotentencie he should hold it most conuenient. The man if he liue long will prooue mad in the end without question: except you can imagine that these and such like va­nities are sober conceits. And yet that which he saith against the blood royall of England, to aduance a pretended interest to the Infanta of Spaine, is more intollerable then these such idle speculations before mentioned. For it is grounded not only vpon the said most sottish spe­culation against all the kings that liue; but likewise vpon a most slande­rous & traiterous lie, in making all the kings & Queenes that haue been for aboue two hundred yeeres in this land, to haue bene vsurpers, ty­rants, traitors and I wot not what. And that which doth not a litle moue my patience; this bastardly Iesuite doth father this traiterous assertion vpon that worthy person Cardinal Allane, from whom I durst be sworn he neuer had them, nor so vile a cōceit euer harbored in his brest. Whi­lest I haue bene diuers times thinking of this fellowes writings touching these & such like matters: I haue wōdred with my selfe how possibly he could be so blind, as not to foresee: that when kings should vnderstand, what a plot he hath laid for the ouerthrow of all authority, by setting vp and aduancing a popular furie: they should find thereby verie iust cause giuen vnto them, to detest both him and all the generation of Ie­suits, or any other catholikes whosoeuer, that should teach or defend such bloodie & traiterous doctrine. But I haue stood too long vpon this point: if you can procure Master Charles Pagets booke against father Parsons, you shall finde the foxe so vncased and left so naked of all ho­nestie, wisedome or iudgement touching these points: as you may well thinke my paines herein to haue beene needlesse, except you will re­member that my drift is onely to let you vnderstand, that father Par­sons and his fellowes are great intermedlers with matters of state, and succession especially, concerning the English crowne, which when they shall be out of all hope euer to obtaine: I am verily perswaded there will some of them run mad about it; they are so extremely egar vpon it: and in such a desperate iealousie and feare of loosing it. And therefore will I proceede therein a little further by his Masterships leaue. For as the said father Parsons hath laide his plot when England shall be Spanish: how the ancient lawe of this realme shall be abroga­ted, and the ciuill law aduanced in the place thereof: so hath the proui­dent gentleman another treatise of reformation in store, how to esta­blish amongst vs when that time shall come, the ancient lawe termed [Page 289] Lex Agraria. Bicause that (as it seemeth) his mastership is of opinion, that the nobilitie of England haue too large and great possessions: and therefore by one of his rules, in the said reformation: their abilities and what they shall yeerely spend, must be limited vnto them: as also what retinue they shall keepe, and what their diet shall be. The like course he hath also ordained for the Bishops and clergie: they must be put to their pensions, and the ouerplus is to be at the direction of the Iesuits: to be imploied by the appointment of their Generall resident alwaies in Rome propter bonum societatis and ordine ad Deum. Of all which fol­lies, although I haue told you in part before; yet they comming so fitly to hand, as best agreeing to this Quodlibet of succession: they can doe no harme to be repeated againe. But now, if any man thinke it impossi­ble that these fellowes should be thus bewitched with these vaine con­ceits: let him but consider the nature of pride, ambition and libertie, into what a fooles paradise they are able to cast any manner of persons or professions, that are possessed with them. They can hardly thinke of any thing, but they account themselues woorthy of it: and able by their wits to effect it, euen the very supreme power and church of S. Peter, such is their ambition. And for their libertie they are men exempted frō the iurisdiction of all the superiors of the clergie; sauing to their owne officers, whereby as lawlesse libertines, they write, doe and say what they list, and dreame of (I know not what) Iesuiticall monarchie. And thus farre of this generall point, that those men doe not slander the Iesuits, that charge them to be greater statists then they would be ac­counted, and thereby to transgresse all ancient orders of religious per­sons, and to shew themselues as runnagates and degenerated from their owne profession.

THE ANSWERE.

I Thinke their course therein to be neither profitable nor expedient for the church: but on the contrarie very pernitious and dangerous [Page 290] and especially in these our daies. First, bicause I doe not finde that the Apostles sent by our Sauiour Iesus Christ to preach the Gospell, did inculcate any such matters or points, either of doctrine or policie: yea in their writings (for ought I see) there is no such thing expressed: nei­ther doe I remember that any historie doth tell vs of any such course; but rather the quite contrarie, to haue beene held by them. Secondly, the heathen kings both before the comming of Christ and in the Apo­stles times, did suppose their titles to their kingdomes to bee much more firme: and their subiects being both learned and wise men, skil­full in all humane knowledge and lawes, did thereof assure them, terming them to be the verie life and soules of their kingdomes. And it was accounted in the primitiue Church, a great slaunder to the Gos­pell & catholike doctrine of the church of Christ, when some did report that the doctrine of the Christians was iniurious to the empire or ciuill magistracy, as tending to the diminishing of their right and authority. Thirdly, if either the Apostles, in those times, or their successors after­wards in the Primitiue Church, should haue written or preached of these matters, as now the Iesuites doe: they would out of question, haue beene cut off presently. It is true: that although they tooke a very mild course, yet they indured great persecutions, and were very many of them put to death. But if they had beene of the Iesuites spirit: it is not probable that any but the Iewes (who had trayterous harts to the Empire) would euer haue indured to haue heard them speake. We see that if their eni­mies could but deuise some litle shew though most falsely, that they touched Caesars authority: it was sufficient to cry out against them, that they were not worthy to liue. Nay how sought they to haue intangled Christ himselfe, by their question of tribute, which he dissolued, not like a Iesuite though Caesar was an Infidell, but as all true Catholike Priests ought to doe: saying in direct termes giue vnto Caesar that which is Caesars and vnto God that which is his owne of due right. Fourthly, the Apostles followed the steps of their Master. For he being suspected by king Herode to aspire by degrees to the Empire, cleared himselfe thereof by paying of tribute: and by teaching all other subiectes to giue vnto Caesar that which was Caesars right. Then his Apostles after­wards vnderstanding that it was commonly conceiued, that the doctrine of the Gospell taught such points and preceps, as were very preiu­diciall to the state of the Empire and other kings and Princes, they to purge that suspition did so oft in their writings commend and extoll the authority of all Emperors, kings, and Princes: shewing the same to proceede from God himselfe, and to be his owne ordinance. Non est potestas nisi à Deo, said Saint Paule to the Romanes. And Ciuill Magi­strates are sent from God said Saint Peter. Ministri Dei sunt, thus they taught for the iustifying of the Magistracy of such as were at that time [Page 291] Infidels and persecutors: neuer mentioning that thereby they had lost their Empire or kingdomes, or that they might iustly be deposed, or any such matter as our Iesuites in the like case doe now a daies affirme. Fiftly, the holy Fathers of the Primitiue Church, following the Apostles, as they followed Christ: when they found that (through the malice of Sathan) the same obiections (amongest many other) were still insisted vpon against the Christians and their doctrine, as if all had tended to the impeachment of the Monarchy and treachery towards the Empe­rors: they bent themselues to refell those slaunderous imputations. Iustinus Martyr, Athenagoras, and Tertullian, succeedingly did write diuers discourses, and some to the Emperors themselues: wherein they acknowledged as much as the Apostles had taught them. And thus these auncient fathers said of the authority of their Emperors: being still In­fidels, and persecutors: Noster est magis Caesar vt à nostro Deo constitu­tus: Loe, we (quoth Tertullian in his Apologie) haue more interest in Caesar then the heathen; bicause he is appointed Emperor by our God, and not by the false Gods, whom they worship. The name of an Em­peror à Deo traditur; Dicam plane Imperatorē dominū. I will plainely call the Emperor my Lord and Master. Inde est Imperator, vnde est, & homo antequam Imperator, inde potestas illi, vnde & spiritus. He that made him a man, made him an Emperor: from him he hath his authority, who gaue vnto him life. Sciunt, &c. Christians know, who giueth the Em­perors authoritie, and that they are in their Empires, à Deo secun­di; post quem primi. The second person to God himselfe and next him the first. With Tertullian the other two fathers before named, doe in effect very fully agree: whose doctrine you see doth no way sound like the aforesaid tune of Iesuitisme. Sixtly, I haue not read all the rest of the auncient fathers: some of them I haue: but nei­ther by mine owne reading haue I found, nor euer heard it repor­ted by any of credit, that the said fathers did in their times, either preach or write any otherwise of the authority of magistrates, although Infidels and persecutors, nay Apostataes: then as you haue heard Christ, his Apostles, Iustinus Martyr, Athenagoras, & Tertullian did. I wil only trouble you with S. Augustine, who is most plaine; That whether the king be good or bad, milde or tyrannous, bountiful to the church or a persecutor: one that imbraceth the Gospel & Cath. Roman faith, or is become an Apostata, yet they are Gods lieuetenants; their power and soueraignty are both from God; of him they hold their kingdomes, & are to be obeyed in all things which are not against the law, diuine, and Gods church here militant on earth: as for their paying of tribute, fighting his battels, defending their countries, and such like. Read (if you please) that which he writeth vpon the 13. Chapter to the Ro­mans, and in his fift booke De Ciuitate Dei. Cap. 22. and vpon the 124. [Page 292] Psalme; in which last place you shal find, that he mantaineth in precise termes, that Iulian by his Apostacy was not held to haue lost the Em­pire, or his right, interest and title that be had before vnto it: but obeyed by the Christians propter Dominum aeternum, bicause the eternal God would haue it so. Now, no king be he vitious, a schismatike or an heretike, can be thought with any reason so euill, as an Apostata. It is woorse to slide from the faith of Christ totaliter, wholy; then aliqua ex parte, as it is apparant in Saint Thomas. Seuenthly, I am of his opinion, that as the receiuing of the Catholike faith and Gospell of Christ, can­not make a priuate man to be a temporall king: so the reiecting of the same faith, &c. cannot make a king a priuate man. And indeed to my vnderstanding (saluo semper meliori iudicio) it were against all reason it should be otherwise. As for example à Simili, A Farmor being a hea­then man, and hauing the lease of a mannor which is not good in lawe, doth receiue the faith of Christ, and so becommeth a Christian. Were it not an absurd conceit for any man to thinke, that the receiuing of the Christian faith, should make the said bad lease to be sound and substan­tiall? Likewise, on the other side, the said Farmer, hauing as suffici­ent a lease (as law can make it) of another mannor, doth returne againe to Paganisme. It would seeme to me as absurd, if any person should imagine that the said lease or his right vnto it were thereby any whit impaired. Againe, when men receiue the Gospell and are baptized (be they kings or priuate men, it altereth not our case) they receiue there­by an interest to the kingdome of heauen, but no further right to their worldly inheritance then they had before. And so also for the contrary. If any king or priuate person, being a Christian, and withall a Catho­like, do fall out of the Catholike church and forsake the faith of Christ, it is a sufficient punishment for him to loose thereby his inheritance and right to the ioyes of heauen, though for his worldly state he be left as the church (in puris naturalibus) did finde him. And the same is in my iudgement in an other like case. If the heire apparant of any Catho­like king or other prince, were either addicted to heresie, or should be­come an Apostata. I being borne to be his subiect, would vse my vtter­most endeuour to reclaime him; but if that purpose would not pre­uaile with him (which I know God hath appointed to be the ordinary meanes for mens conuersions) I hold it were a very impious part ei­ther in me or in any other priuate person being his subiect, if we should seeke to preuent him of his right, or if it laye in our powers should take vpon vs to giue it vnto another, were he neuer so good a Catholike that had no right thereto. Iustinus Martyr speaking of the duety of Christians to the ciuill Magistrate in those times of Infidels and perse­cutors, affirmeth that they prayed not onely for the Emperors them­selues, but also for their sonnes, that they might succeede them in the [Page 293] Empire, quod aequissimum est, which (saith he) is most agreeable to iu­stice and equitie: were they like to prooue as euill as their fathers there is no exceptions of it. The which I rather obserue to shew my dislike of Fa. Parsons in this point: who is accustomed vpon euery occasion, when he is in his best moode, to affirme that he careth not who it is, from whence he commeth, or what right he hath to the crowne of this kingdome, that when the time commeth shall be able to catch it, so he be a Catholike.

But concerning both this point and the former, least it should be said, that whilest I would seeme to giue a reason of that which I haue in hand: I do onely shew my opinion, and illustrate the same with simili­tudes, that are of as great vncertainty as that which I propound: I will confirme my opinion with the iudgement of a principall man to whom there will no great exception be taken: and then that which I haue said will prooue to be an argument ab authoritate. Thus he writeth, Soloiure naturali, & diuino non priuatur aliquis Dominio in subditos, propter peccatum Apostasiae in fide &c. If you goe no further then to the law of nature, or to the law of God: no king is depriued from his soueraigntie ouer his subiects, though it be for the sin of Apostacie from faith. And he giueth a very sound reason for this his assertion, nam fundamentum dominij non est fides, &c. For faith is not the ground of dominion, but some other politike title hauing force by the lawe of nations, of succession by inhe­ritance, or of election, or of iust acquisition, by iust warre, Qui tituli pos­sunt etiam manere sine fide: neque vnquam extat ius aliquod diuinum, quo eiusmodi tituli eneruantur propter defectionem a side: which titles may re­maine without faith, neither is there any lawe of God whereby such ti­tles are impeached for defection from faith. 8. I know that iure ecclesia­stico, & by the authoritie & sentence of the Popes holines, much more may be done then here I will speake of. But yet I thinke it wil prooue in the end the best course, for men not to do so much as they may. Many things be lawfull which are not expedient. And this Iesuiticall course of downe with princes, when they offend them, may peraduenture so prouoke them, as they will say as fast downe with priests, and of a cer­tainty we shall haue the woorse. When they finde that the titles of their kingdomes cannot be touched, either by the lawe of nature or by the lawe of God, do what they list, it may giue them occasion to oppose themselues with greater seueritie against the See Apostolike, in that the same should make such extreme lawes voluntarily against them, as should tend to the thrusting of them out of their kingdomes. And out of question it will be subiect (if once they take this course) to great iangling, whether such lawes as should touch the deposing of a king, are not rather to be accounted lawes ciuill and temporall, then any matter or subiect fit for ecclesiasticall men or lawes to worke vpon. We [Page 294] [...] [Page 295] [...] [Page 290] [...] [Page 291] [...] [Page 292] [...] [Page 293] [...] [Page 294] see already that some kings do take vpon them to deale, and make lawes in causes ecclesiasticall, denying his holines authority therein within their kingdomes. And will it not seeme a thing much more plausible & probable: if other kings shall stand vpon it, and say; that his holines hath no interest to make any ciuill or temporall lawes, that may touch their freeholds? Nay if things should come to this rifling, I feare they would in their heat goe further, and tell his holines, that for ought they finde, kings haue as great authority to depose priests, as priests haue to depose kings. Besides it must be cōfessed, that all priests, Iesuits, and euery other sort of clergie men (the Popes holines excepted) are borne subiects of kings and princes▪ and it will be an odious as­sertion to say, that the taking of priesthood vpon them, should giue them warrant to bristle, and make head against their soueraignes. Fur­thermore, it cannot be denied (shift the Iesuits with all their cunning neuer so prettily) but the immunities which priests haue from the tem­porall lawes of kings, doe proceede (as Saint Thomas acknowledgeth) from their meere fauour and godly zeale towards them. Also it is most manifest, that as the kings of England haue beene most bountifull to the church and churchmen here within their dominions, in so much as all the reuenewes and temporalties with many singular priuiledges (which in this realme our forefathers haue enioyed) haue procee­ded from their most princely liberality and authority: so standeth the case of the clergy in all other kingdomes; which two points would be duly considered of in time. For if princes should by the same meanes seeke to spoyle the church, and take from it all her said immunities, pri­uiledges and temporall possessions: it will little auaile to bring in our distinctions how parliaments may giue what they list to the church and churchmen, but they can take nothing either from them or from the church. What the power of a parliament is in England, we haue had too great experience, and I suppose the states in other kingdomes haue the like. And therefore in all pollicie, kings and soueraigne prin­ces are not to be ruffled with, in this Iesuiticall maner. That which they may pretend, how in these their discourses they ayme but at some one or two, doth indeed touch all kings, if they incurre the displeasure of his holines. Surely though I humbly acknowledge my selfe to be minimus fratrum meorum, and neither arrogate to my selfe to be of such mature iudgement as many are, nor will presume to take vpon me so peremp­torily on the one side, as Father Parsons doth on the other (though vn­learnedly God wot) yet I finde many great dangers that may happen to the Catholike Roman church, if these violent spirits be not in time suppressed. Such furious insulting ouer princes will neuer doe good. They may be drawen many waies by gentle and milde proceedings with them, rather then by such indiscreete and desperate courses, [Page 295] whereby they grow to greater resistance. For if the Popes holines in times past dealt so sharpely (as it seemeth with Baldemarus king of Denmarke that he writ in this sort to the supreme Pastor: Notum tibi facimus, vitam nos habere à Deo: nobilitatem à parentibus: regnum à subdi­tis: fidem ab ecclesia Romana: quam si nobis inuides remittimus per presen­tes. Be it knowen vnto thee, that we haue our life from God: our nobi­lity from our parents: our kingdome from our subiects: our religion from the church of Rome: the which if you maligne vs for it, we sende you backe againe by these presents: then what shall we thinke? or can we imagine that soueraigne princes of this our infortunate age will brooke it well, to finde his holines to be tam durus Pater towards them? But for meane subiects to presume as the Iesuits do: neuer was it, and now is it least tolerable.

THE ANSWERE.

THat this is a most dangerous doctrine, and most vnfit to be publi­shed in this age: there is no one Catholike in England this day, but, I thinke, will confesse it: and therefore I hold it meet before I come directly to answer this Article. First, to make it apparāt that the Iesuites and their seditious faction do broach & publish such a kind of doctrine: for otherwise it might well seeme a slaunder malitiously imputed vn­to them. Amongst others, father Parsons in his admonition be­fore mentioned, giueth this reason, why the Popes sentence hath not beene put in execution since it was first giuen, bicause (forsooth) her Maiesties forces were so great, that they could hardly be resisted by the onely Inhabitants of the Realme, without euident daunger and destruction of very many and noble persons &c. in which case the censures of the Church doe not binde: which is as much to say, as if they had beene of might sufficient, they had been bound to haue put the said sentence in execution against her highnes, and the ouerthrow of the whole state and common wealth of their natiue land. The same Iesuite also in his booke intituled Philo­pater is very peremptorie, sly, and sawcie (as his manner is) very boldly affirming, that when kings doe deflect from the Catholike religion and drawe others with them. Liberes esse subditos, &c. posseque & debere (si vires habeant) buiuscemodi hominē dominatū eijcere. Subiectes are free [Page 296] and both may and ought (if they be able) to cast such a man out of his dominions. Secondly, when Henry the third of Fraunce had procured the death of the Duke of Guise and some other (whereunto the French writers doe affirme he was compelled except he would haue suffred the Duke to haue puld the Crowne from his head) it was not long af­ter but that by the secret practises of the Iesuites he himselfe was mur­thered. And not resting thus contented: they writ such a discourse a­gainst him being a Catholike, as if it had beene hatched in hell: intitu­led, De iusta abdicatione, H. 3. In which treatise they affirme, that it is lawfull for a priuate man to kill a tyrant (for so they termed that king) though there be neither sentence of the Church or kingdome against him. Now in this booke (to come to my purpose) he propoundeth this obiection: how and why it was, that in the Primitiue Church the mar­tyrs attempted no such course against the tyrants that then raigned, and doth answere it in this sort: V [...]d laudable est cum resistere nequeas; ita vbi p [...]ssis nolle resistere religionis, & patriae hosti nefarium ac pernitiosum est: As much to say, as thus in English, As it is laudable to doe as those martyrs did when thou canst not resist, so not to resist when thou maist the enimy of Religion and of thy countrey (so they terme all kings that they dislike) is a pernitious and horrible sinne. Thirdly, an other at that time, with a Iesuiticall spirite doth tell vs his mind in plaine termes: so as I shall not neede to proue the matter by any consequence. The quarrell for Religion (saith he) and defence of innocencie is so iust that heathen Princes not at all subiect to the Churches lawes and discipline may in that case by the Christians armes be resisted: (naming none, but speaking in generall termes without exception of persons, so indefinitely or ra­ther peremptorily and dissemblingly (as all Iesuites doe) that as well seruants as souer [...]ignes, may by his principle, take armes at their plea­sure, &c.) And might lawfully haue been redressed in the time of the Pagans and first great persecutors [...]hen they vexed and oppressed the faithfull. And againe, There is no question but that the Emperor Constantine, Valens, Iu­lian, and others, might haue beene by the Bishop excommunicated and depo­sed and all their people released from their obedience, if the Church or Catho­likes had had competent forces to haue resisted. Loe what doctrine this is, to be diuulged in this so daungerous an age. I leaue to others to con­ceite these things in as good sence as may make for our generall safety and common good of the Catholike cause: onely I wish such passages had neuer fronted any English Port, nor come to our aduersaries eares or knowledge. And an other Iesuite to the same purpose saith. Quod si Christiani olim non deposuerunt Neronem & Diocletianum & Iulianum Apostatam, ac Valentem Arrianum & alios: id fuit quia de erant vires tem­porales Christianis. Nam alioquin iure potuissent hoc facere. In that Christi­ans in times past did not depose Nero, and Dioclesian, and Iulian the [Page 297] Apostata, and Valence the Arrian and others: it was bicause Christians did then want temporall forces, for otherwise they might lawfully haue dealt so with them. Now what thinke you if such a doctrine had been heard or spoken of in Iulians, Neroes, or Dioclesians daies: what thinke you would haue ensued thereof? Questionlesse, though the persecuti­on were great, yet probably it would haue beene double increased and augmented thereby. And as for the scholemen, which they alleage for this doctrine, one and the chiefe is S. Thomas who hath some such point. For Christians (saith he) obeyed Iulianus. Quod illo tempore Ecclesia in sua nouitate nondum habebat potestatem terrenos principes coercendi, & ideo tollerauit fideles Iulano Apostatae ohedire in ijs quae non erant contra fidem vt maius periculum fidei vitaretur, &c. Bicause the Church then being in her infancy had not yet power to bridle Princes, and therefore she did tollerate the faithfull to obey Iulian the Apostata in those things which were not against faith, for the auoyding of a greater daunger, which might otherwise haue insued to the Christian faith. The other is Dominus Bannes vpon Saint Thomas, who alleaging that the cause why catholikes in England do not rebell against her Maiestie, is: Quia facul­tatem non habent, &c. Both whose opinions and words as they may carry a diuerse construction: so were they not set downe by either of them as conclusions, but as argumentall reasons of doctrine disputatiue in the schooles. Which no question if they had liued in our daies, and with­all vnder Englands alleageance they would either haue forborne, or that speach haue qualified. Touching Bannes though of this age, yet a Spaniard he was, and therefore his doctrine is lesse strange for this point. But let that passe. I blame him not for holding what opi­nion he list disputatiue: bicause it is an ordinary matter so to doe, yea and that in pointes of very great importance; one scholeman hol­ding an opinion in matters that are not directly of faith, quite contra­ry and against one an other. And so could I well haue borne with fa­ther Parsons (if a schooleman, as he is not, he had beene) to haue hol­den what opinion he listed, in the schooles or for disputations sake con­cerning the conueniency or inconueniency of publishing this doctrine. Marry withall I wish from my hart that he had left it there stil, & buried it in silence vnder his deske that it had neuer come within ken of an English eye, nor within the sound of our aduersaries iealous eares. But seeing that published it is by them, and that in an other & worse sense then either S. Thomas or Bannes euer dreamed of; as tending wholy to a Puritanes popularity, as hereafter shall be proued: therefore must it needes follow to be a most pernitious doctrine and very vnfit to haue beene published to the world, in these so dangerous times as wherein we all doe liue. And by consequent it necessarily must and shall be im­proued and father Parsons iustly conuinced of treason and error for [Page 298] publishing of it, like a right Puritane which I prooue by this discourse following.

Buchanan that archtraytor of Scotland, in his booke De iure regni apud Scotos, hath written at length to this very purpose: against whom master Blockwood a woorthie man and a sound catholike, did very lear­nedly oppose himselfe, and hath at large confuted this monstrous con­ceite very substantialy. All the Buchanans and Iesuits in Christendome will neuer be able to answere him in that point. When Saint Paul (saith Buchanan as master Blockwood alleageth his words) commaunded the Romanes to obey the superior powers appointed by God he writ so, In ipsa nascentis ecclesiae infantia, cum christiani, nec numero, nec opibus, nec au­thoritate valerent, ac proinde eorum duntaxat ad quos scribebat, non autem vniuersorum ciuium rationem habuisse: In the infancie of the church (saith this sacrilegious traytor, to sacred Maiestie euer blasphemous:) Chri­stians flourished not either in number, or in wealth, or in authoritie: and therefore Saint Paul had onely respect of those to whom he writ, (that were not able to rebell) and ment not that his precept should be held for a perpetuall lawe, when Christians should grow afterwards to be of greater force. Would not a man thinke he had heard a Iesuite all this while. But let Buchanan go forward. In those times Christians were faine to shrowd or hide themselues vnder the obedience of princes and magistrates though they were wicked, and vnder the shadow of any kinde of dominion whatsoeuer: bicause they were poore: few of them citizens, but strangers: and for the most part such as had beene bond­men, and the rest trades men, and seruants that with great toile sustey­ned themselues. And therefore Saint Paul admonished them vt temro­ri seruirent: that they should dissemble for the time being mindfull of their condition, and not peepe out of their holes, much lesse seeke to trouble those that were in authority. But if Saint Paul liued now adaies when not onely the people but princes do professe Christianitie: and when Christians are equall both in number and strength to match ty­rants: he would command the multitude to inquire into the saide ty­rants proceedings, and as they saw cause to put them to death. Thus far this Scottish bloodsucker, and enimie to all regal soueraignty: to whom father Parsons and the said Iesuits that writ of the deposition of Henry 3. are exceedingly beholden. For he in his booke of succession, and the other in their said discourse, do follow him vp and downe, step by step so directly, as if they had purposed to haue professed themselues to be his schollers, and to defend whatsoeuer he hath written, were it neuer so desperate, impious, prophane, and more then heathenish. Thus you heare what the Iesuits doctrine is, and how iumpe, turne Turke, and Puritane like, they haue proceeded therein. Now follow their grounds. For the grounds and foundation of this Iesuiticall and Puritane doc­trine [Page 299] of obedience, till subiects haue force to rebell: you may please to vnderstād that it is built vpon a new fond exposition of the Scriptures: as partly you haue heard, which is a very dangerous point, and will giue our common aduersaries exceeding aduantage against vs: in that hi­therto we haue pretended to follow in all matters of controuersie with them, that sence of the Scriptures which was generally receiued by the ancient fathers, and haue greatly inueighed against their new expositi­ons: whereby they wring at woorst the written word, that it may seeme to speake no other wise then they would haue it. And that now the Ie­suits in this case doe runne the same course it is manifest. In testimonie whereof: whereas the example of the Iewes by Ieremies direction vn­der Nabuchodonozor hath beene generally held for a president for all christians: (if euer they shall happen to come into the like bondage) so the practise of Christ concurring with it, in paying tribute to Caesar a wicked king, and commanding all men to do the like: and with this precept also the rules of the Apostles fitly agreeing in prescri­bing all Christians of what calling soeuer generally to obey and per­forme all duties of subiects to all superior powers, and particularly to kings, as those being more excellent then the rest (the ciuill magistrates being then likewise wicked persons and persecutors:) adding hereunto the generall expositions of the auncient fathers. That the Apostles do speake in those places of such kinde of ciuill gouernors as heere we in­treate of: and that all Christians if they happen to liue vnder such like kings, are to obey them, and to submit themselues vnto all their tempo­rall and lawfull commaundements it is cleere: yet all this notwith­standing, out come these new illuminates the Iesuits, and as if they were become Caluinists, they take vpon them with their new glosses to auoide and elude the true sence and ancient interpretations of all these places. The Iewes (say they) were commanded diuinitus extraordi­narily to obey and pray for Nabuchodonozor: which ordinarily bindeth not: Christ paide tribute, and spake as a priuate person. The Apostle Saint Paul ment that his precepts should be generally vnderstoode of obedience to good kings onely: and Saint Peter when he commandeth all Christians to be sub­iect to the king, quasi praecellenti: that is (saith one) when the king doth ex­cell in vertue and not otherwise: and father Parsons in his booke of titles (omit his absurd Appendix, wherein he runneth riot in this point of rebellion and popularitie) saith: that where Salomon affirmeth: By me kings raigne: and Saint Paul auoucheth that authoritie is not but of God: and therefore he that resisteth authoritie resisteth God: these places are to be vnderstood of authoritie, power, or iurisdiction in it selfe according to the first institution: for otherwise when it is vniustly vsed, it may be resisted in manie cases euen by the commons or multitude: whom in his Appēdix he bindeth in conscience to rebell &c. which kinde of shifts we haue euer detested: [Page 300] and therefore nowe you shall heare what we thinke of this doctrine. To speake plainely my minde in this case, with all humble submission to the Catholike church and censure of my opinion herein. I hold this doctrine of the Iesuits in these daies to be an open way to Atheisme, so to expound the Apostles as that they might be thought to temporize, which is a plaine kinde of dissimulation. For there being question made concerning the doctrine of the Catholike church and Gospel of Christ, as though it had impeached the authority of the ciuill Magistracie: the Apostles to cleare themselues of so false an imputation did of purpose propose the contrary, and prescribed such obedience and duty to all subiects, as was by the lawes of God and all nations due vnto them. But if the Apostles had beene of the Iesuits opinion in this matter, and would haue dealt truely, sincerely and directly (as the Iesuits do neuer) when such a doubt was made by the States where they preached: they should haue answered to this effect, scil. If you that are Emperors, kings, and worldly gouernours doe meane to continue your wicked courses in opposing your selues against Christ and vs his seruants, we are (by the doctrine of our Master Christ and authoritie committed vnto vs) to seeke your confusion, and to depriue you from your Em­pires, kingdomes and gouernments as soone as we are able to make head against you: or if any of you will be content to heare and obey vs: we must tell you that, wherunto you must trust, which is; that when once you haue submitted your selues to this our said doctrine, If you shall not foreuer afterwards conforme your behauiour and conuersa­tion according to our rules and prescription, we must be bold with you, and do the best we can to mooue your subiects to rebellion, and to de­pose you likewise as soone as they shall haue competent strength to in­counter with you: and in default thereof, it is our duety to perswade by all the policies we can deuise, some of your neighbour princes to take your subiects parts for your vtter ruine. Inter bonos bene agere oportet, We professe our selues to be teachers of the truth, and therefore we cannot chuse being vrged vnto it in this particular: but to signifie the truth vnto you, after our plaine and direct proceedings with all men.

Now if such a kinde of answere to haue beene made by the Apostles do seeme most absurd, then what wicked and absurd wretches are these good fathers, who by their interpretations do impose it vpon them, if they had dealt sincerely? Or if the Apostles should haue meant indeed as these men would haue them, and as it is before expressed; then what might the world haue thought of them, that (to couer such tragicall points of blood and rebellion and to abuse princes: they did pretend nothing but prayers, paying of tributes, honoring of kings, and obey­ing of them for conscience sake. But this course was farre from the bles­sed [Page 301] Apostles. It is indeed very well befitting the puritanes & the Iesuits, such as Parsons, Creswell, &c. who are the mē that teach & practise it. For it is their doctrine by dissimulation & hypocrisie, by lying & equiuoca­ting to seduce their hearers. But what saith Master Blockwood to Bucha­nan, Paulus vtendum fore precepit? Laruatam hypocrisin sub persona religio­nis latere voluit? Potestatibus obediendum edixit quia resisti non posset? Christianos viribus admotos, ad armacessantes ad arma concitat, imperium (que) frangit? Did Saint Paule commaund vs to be time seruers? Was it his minde, that religion should be disguised with such a visard of hypocri­sie? Did he command men to obey the magistrates, bicause they were not able to resist them? Did he prouoke them to armes when their number and strength serued, and bad downe with the Emperor? This is right Mahumetisme, & tendeth to the ouerthrow of the Gospel and church Catholike, the sweete spouse of Christ, and therefore is to be de­tested cane peius & angue.

Fiftly, this Iesuiticall dreame doth derogate so much from the Maie­stie of holy Scripture and the churches authority, as thereby the vanity of it is very manifest and apparant. For what (saith Master Blockwood to Buchanan) Itan' diuinas leges vt humanas Aristotelis mensurarum si­miles esse putas? Doest thou thinke Gods lawes as Aristotle speaketh of humane lawes: that they are like measures that they should turne with the weathercocke, and chaunge with the conditions of times and places. No no, much more truely, and as it were by diuine inspiration doth he expresse the strength and constancie of di­uine lawes, who saith Non erit &c. There shall not one lawe bee at Rome, an other at Athens, now one and then an other, but there shal be one immortall lawe for all Nations and all times, & Imperator omni­um Deus, and God shall be Lord and Emperor of all. He is the Inuen­ter, the expounder and the giuer of this lawe: which he that will not obey, is his own enimy, & maximas poenas luet, and he shal neuer escape greeuous punishments. And such were Christs and his Apostles pre­cepts, not subiect to alteration and chaunge, not framed to serue the time, not fitted to this or that priuate person or plebian multitude, one while commaunding obedience to tyrants, and presently after to take vp armes against them, but as we are to thinke of the very lawes of God, their rules of obedience are permanent, and to continue vnchan­geable whilest this world endureth.

Furthermore, it is to be supposed, that the Church of God in the times of Iustinus Martyr and Tertullian did vnderstand the meaning of Christ and of his Apostles in this point as well as Parsons or any of his crue. But it would haue seemed a strange doctrine both to them and all other Catholikes that had the feare of God before their eyes, or any sparke of true and vnfained Catholike religion in their [Page 302] harts in those daies: to haue heard it set down for positiue Diuinitie, that notwithstanding any thing that Christ or his Apostles taught as touch­ing obedience to kings and Princes: yet it is to be accounted a perni­tious and vnspeakeable sinne for subiectes being of sufficient force and ability not to resist (for to that effect are father Parsons words in his Appendix) and take armes against them, if they be euill and wicked. Instinus Martyr as I haue before obserued hauing set downe the duety of Christians towards the ciuill magistrate the Emperor (then a wicked man and a persecutor) doth in direct termes affirme: that Christ had taught them such obedience and alledgeth his very words: giue vnto Caesar that which is Caesars. If it be here obiected that peraduen­ture in Iustinus time the Christians wanted number to depose the Em­perors. Tertullian will make the matter most manifest: that it was the onely will and pleasure of God reuealed apparantly by Christ and his Apostles, that kept the Christians within the compasse of their duties to the Emperors: when otherwise they wanted neither number nor strength to haue beene reuenged of them. When the Christians labo­red frō time to time to purge themselues from sundryfalse imputations, and from this one amongest the rest: that whereas they professed their obedience to the Emperor, it was onely but for feare: and that if they had strength ynough, they would then shew themselues to be his eni­mies: and take vp armes against him. Tertullian writeth to this effect. Neque est vt obijciatis: Neither is there any cause you should obiect vnto vs: that therefore we dissemble the iniuries done vnto vs, bicause we want force to reuenge them. For euery one of vs is able although not openly, yet in secret to doe mischiefe ynough, For what were more easily done, if it were lawfull to recompence euill with euill, then in the night to burne your City? Nay, if we were disposed to professe our selues your enimies as you account vs, we want not strength of souldiers, but haue greater force then those Nati­ons that doe warre dayly against you. The Maures, and Parthians and other barbarous people are but one Nation whose borders are limited: but of Chri­stinns the number in euery place is almost infinite. There is no place nor or­der where there are not Christians. So as if by our discipline we could take armes, we could make a greater conspiracie against the Romane Empire then was hitherto euer made: whether you respect force or courage. Hitherto Ter­tullian, as vnlike to our Iesuites: as dutifull subiectes are vnlike Rebels and traitors.

And for the better manifesting of our allegiance to our Soueraigne vnfainedly from our Catholike harts, so many of vs as are not of the Ie­suites faction: I will here a litle enlarge my selfe to shew what further testimony and reasons we haue to detest this Iesuiticall and Puritanian doctrine. Saint Augustine who liued in a troublesome time neuer dreamed: that the Scriptures did warrant subiectes no longer to obey [Page 303] wicked kings, then they had power and force to rebell. If he were now aliue, our Iesuites would surely set him to schoole againe. For where­as in his exposition vpon the 124. Psalme, he hath at large discoursed: how seruants and subiectes by receiuing the Catholike faith and Go­spell of Christ, are not in any sort released from their dueties, seruices, and subiection to their Masters, Lords, & Soueraignes, but are rather thereby more straightly bound to performe the same diligently, truly, and faithfully, as in the sight of God before whom they stand: he com­meth to this obiection: Sed numquid sic erit semper? vt iniusti imperent iustis. But shall it be so alwaies? Shall the wicked still haue commaundement ouer the rest. To this obiection you know what father Parsons would say, viz. No it shall not be so any longer, then that you shall be able to ouerthrow such gouernors and get you better. And if in short time you shall not be able your selues so to doe: I will doe my vttermost to procure you some assistance out of other Countries, by forraigne inuasions, procuring excommunications, suspensions, interdictions, de­positions, and other meanes. But to omit this vnnaturall stepfather, let vs heare what S. Augustine (that worthy Prelate, light, lanterne, piller, and Father of, and in the Catholike Church) will answere to the said obiection. Nunquid sic erit semper? Shall it alwaies be so? Non sic erit, It shal not be so? But when shall it be otherwise. The substance of his answere is: that it shall be otherwise when Christ commeth to iudgement. Now (saith he) we often see, that there are many good Lords and masters: but when it hapneth otherwise, it must be borne with. Quare? Why? vt non extendant, &c. that the iust may not stretch forth their hands to wickednes, & vnderstād that such their seruice and subiection is not euerlasting: Sed preparent se ad possidendam sempiternam haereditatem. And therefore reseruing them­selues for this lasting inheritance: let them beare iniuries, but doe none. And his conclusion of all this discourse is in these words: Haec cogitant qui vo­luntatem dei sequuntur, non voluntatem suam: who followe Gods will and not their owne. Now if this were the doctrine of the catholike church in those daies: then how inconuenient this Iesuiticall innouation is, and howe dangerous to be published now a daies, the state of al catholiks in Eng­land, but especially of priests, may make it to be euident. For by this wicked assertion so soone as the number of catholiks shall be so increa­sed as that they may be able to take armes against her Maiestie, they are bound in conscience so to doe, and do grieuously offend if they do otherwise: nay they do incurre the Popes excommunication (saith fa­ther Parsons.) Now what must her Highnesse and the state thinke of such subiects? doth it not stand her in hand to preuent that the number of catholiks do not increase? if therefore they doe increase faster then she would, if sufficient testimony be not giuen to the contrarie, scil. that al are not of this Iesuiticall faction, & Puritanian opinion: hath she [Page 304] not good cause giuen her to cut them off? I speake after the manner of men: not presuming to tempt God with miracles. What could any king or prince in Christendome being perswaded in religion as her Maiestie is, do otherwise: if he ment not to haue the crowne plucked from his head? There is no way to preuent this mischiefe for ought I know, but that all catholikes do enter into a league and make a vowe, that they neuer will giue care to these bloody Iesuits in that behalfe, but vtterly detest it: and that, were their number and strength much more and greater then her Maiesties, they will neuer be perswaded or drawne, either by threatnings or promises of any (be it the Pope him­selfe) to beare armes against her Highnes, to the destruction of her roy­all person and state: but be ready to aduenture their goods and liues in her Maiesties defence against him or any other that shall assaile or in­uade by hostile hande her state or kingdome vnder pretence of resto­ring of the catholike faith or whatsoeuer. Nay, as many catholikes as stande affected to the Iesuits, considering how her Highnes hath beene vsed by these their false teachers: they shall thinke themselues most in­finitely bound to her Maiestie, if notwithstanding they shall now vowe and professe as is expressed: yet that she shall be pleased to beleeue them: the doctrine of the Iesuits touching equiuocation hath already bewitched so many of them. But principally what are all catholike priests that are Iesuited to looke for vpon the broaching of this de­sperate and diuelish conceite? when the catholikes are in number suf­ficient they must rebell: and the innocent priests are sent ouer to in­crease this number. Into what perplexities are they hereby cast? How can they expect any fauor when they are taken? none cānot deny that their comming ouer is to increase the number of catholiks: and that father Parsons raigneth and hath the whole direction at this day for all the missions that are for England. How then (alas) how may her Maie­sty & the state conclude against them? what lawes can be too extreme to keepe them out of the land? or if they will needs come in: what se­uerity for the execution of lawes against them can be more then suffi­cient? Into what gulfe are we plunged? nay into what an obloquie are we plunged? nay into what an obloquie must the catholike church of Rome grow, in that the execution of priesthoode and treason are now so linked together by the Iesuits in England, as we cannot exhort any to the catholike faith: but dogmatizando in so doing we draw him in effect to rebellion? For the mitigation therfore both of her Maiestie and the state, and that they may deale more mercifully with poore secular priests: I doe heere professe both for my selfe and those that are not Iesuited (as too many are) that we loath, and detest this point of Iesuitisme: that if we finde that we can not otherwise preuaile, and that such as are catholikes will needes runne into these Iesuiticall cour­ses [Page 305] of rebellion and treason: we will surcease from the execution of our functions, and from the increasing of that number that will will not be aduised by vs: with patience and suffering to expect the Lords leisure for the restitution of the catholike faith: and in the meane time to obey her Maiestie as they did in Tertullians time, and as Saint Augustine doth teach vs in lawfull commandements and points perteining to ci­uill gouernment and temporall lawes.

THE ANSWERE.

THey doe questionles, cast at all both ecclesiasticall, temporall and monarchical states: as may be demonstrated by sundry arguments, conuincing them of their no lesse treacherous and ambitious, then Pha­risaicall and irreligious intents, attemptes, practises and proceedings therein. First, for that in precise termes they and theirs haue giuen it out for England by name: that it should be made an Island of Iesuits: and that they were assured of it, that the king of Spaine vpon the con­quest would bestow it vpon them. Secondly, before the Lady Infantaes title, marriage or placing in the Lowe countries was dreamed of, the chiefe speeches was of the king her fathers title; and for hers it was but then coldly handled. And if you marke well the tenor of his dis­course throughout his whole Dolmanian coyned succession, you shall not finde him absolute in his opinion for Spaine. And he frameth all his passages to perswade as well all our English nation, that it will be fit­test and for the most aduancement of our nobles, and augmentiue flo­rish of the whole common wealth: as also most secure, and to the grea­test both merite and renowne of the king catholike, neuer to offer to come hither himselfe, or to enthronize his maiestie or royall issue with­in the Britons coasts, as a diminution of his honor & princely regalitie, so to doe: considering our countrie is so base, obscure and beggerly: and the blood royall together with all the heroeces, nobles and gen­tles of these northerne Isles so abiect, meane and ignominious for­sooth, [Page 306] where his Spanish paragons with their Mercurian gilded Ca­duceus come in place.Loe deere Ca­tholi [...]es, and all you dee [...]ly af­fected [...] countries [...] thi [...]ke [...] not b [...] that [...], & you [...] La­dies [...] sh [...] [...] be [...] [...]. Pa [...] [...] the rest of [...] its [...] great [...] [...]gher ad [...]a [...]ce [...], [...] you [...] the [...] the Spani­ard [...] [...]o [...]aigne [...]a [...]s, &c. But the best, most conuenient and contentiue course to be taken for all parties is by this exlegall legifers lawes set downe; for the Spaniards to bring this whole monarchiall Isle from the name, honor and title of successionall regality, to be vnder a Viceroyes gouernment & charge, & there withal reduced into the forme & fashi­on, and proportioned order of a Prouince: to send the peeres & other nobles (natiues of this land that shall take the Spaniards part) into forraigne countries, as Sicily, Naples, Peru, India, &c. to make them V [...]ceroyes there, and then to commit this Prouince to the gouernment of the fathers of the society of Iesus, sci. to our petty king father, Fa. Par­sons and the rest as I said before. Which assertion if it seeme absurd & to be but a surmise; then tell me I pray, what gouernment can you gather out of all his bookes that we shal haue: or who shall be our king o [...] sway the scepter royall of this land? For the king of Spaine himselfe, it is to meane for him, and therefore holden of Fa. Parsons for a disho­nor if he should leaue Spaine to keepe heere his royall Court. For his daughter the new Archdutchesse of Austria, Dutchesse of Burgundy, & Lady of Netherlands: her grace was but then glauncingly spoken of. Yea when Fa. Parsons had vrged the subscription and consent to her ti­tle, afterwards to sundry of our nation (as before is said) amongst the rest a reuerend priest and anncient gentleman old Master Midleton, being roughly handled by Fa. Parsons, and indangered in Spaine be­fore his departure to Rome, for not consenting to his vnnaturall moti­on, vnlesse it might haue beene by marriage of the said Lady Infanta to some noble or peere of our land. This cosening mate protesting at the first that it was meant no otherwise, but she should: afterward when partly by force and feare, partly vpon hope to haue gotten all his mo­ney out of this fathers hands (who by your leaue (vnder Benedicite be it spoken, cosened him at the last cast of three hundred pound at least, as we haue beene credibly informed by reuerend priests then there, which he neuer could get out of his handes:) he consented vpon that condition to giue his name to that charter of subscrip­tion. And then loe what the good father added (quoth he) I could wish her Ladishippe married into England: but they are all too meane, and none to be found worthie within that Isle by birthe, calling, or any other abilities of so royall a Lady as she is. It is wonder­full how this Protheus windeth and turneth, now this way, now that way, and with what suppositions, exceptions, conditions, and quiddities he handleth this point. All which deuises & the circumstances therunto belonging, being with mature iudgement examined, and a thorough reuiew taken of the whole scope and marke he shutes at, glauncing here and there at the popular authoritie giuen to the subiects of this [Page 307] land to choose a king of their owne: doe make it most apparant that his, and by consequent the rest of the Iesuites meaning was, and is, if possiblie they can bring it to passe. First, to destroy our whole Nation by aide of the Spaniard, and Austrian, Burgundian, Netherlandian, and such like Germaine bred huff muff forces. Secondly, and then ha­uing brought all into subiection, slauery and bondage, (especially the auncient nobility and secular cleargy, by sending the former into other countries vnder pretence of aduauncement to higher honors, and sup­pressing the latter as illiterate, vnexperienced and vnfit to gouerne or any way to be aduaunced to the Ecclesiasticall state) there must follow such waighty reasons mouing aswell the king catholike, as the Ladie Infanta to appoint some Regent, Viceroy or other substitute vnder thē; as whether soeuer or who else besides winne it by conquest, or com­premises, yet none but a Iesuite shall or can be found fitte, Penes quem imperium, To haue the whole managing of all causes: and to go­uerne the whole Isle. Thirdly, the high Counsell of Reformation for England, doth make the case most cleere, that they aspire to a Soue­raignty aboue all these Northen Isles, aswell in causes Ecclesiasticall as Temporall; as if you please to peruse the Quodlibet here set downe of that matter, you may easily perceiue: but more directly if you can get a sight of the booke it selfe. Only this consider by the way, that the chiefe point there touched being an oeconomicall order set downe to appoint all estates within what compasse they shall liue by an Agra­rian law, there is neither Priest nor lay person from the highest to the lowest in either or any of the three auncient states of this land: but must by that high Court of Parliament or Counsell of reformation stand at the Iesuites deuotion to fleete and swymme which way, and as their fatherhoodes will haue them, so as a Iesuit must be Dominus fac totum, in all these northerne Isles. Fourthly, the institution of the Arch­priest is in such forme in their pretence: as it can not denotate lesse then a supremacy in time to come ouer this whole Isle of England, Scotland, and Wales, and by consequent then ouer Ireland as sub­iect to England. For otherwise to what end is it that Master Blackwell should haue as full and ample iurisdiction ouer all Scotland, as he hath ouer England, considering that they haue a catholike Bishop of their owne countrie and nation? And withall, to what purpose is it that cer­taine priests of late comming out of Spaine, should be more vrged, then others were to obey him in what he should commaund: he still himselfe notwithstanding being at the Iesuites deuotion to stand or fal, and at their appointment and direction to command, when, what, and where they will haue him. Fiftly, the most egregious, tyrannicall, vsur­pate, intrusiue authority of the Iesuites gotten ouer all the Seminaries at Rome: at Saint Omars, in Spaine, and at Deway (for euen the pre­sident [Page 308] there, is but a subiect, seruant or (some terme him the vassall of father Parsons) adding hereunto the like intendment for England, in plotting to haue had father Edmonds head of the afflicted Church in Duresse, and father Garnet the supreme head of all the priests and ca­tholikes liuing abroad at liberty; and both these then being but subor­dinate vnder Parsons, he directing, appointing, and commaunding all both here and there as he list and as the generall and his fatherhood shall iudge: what else can this denotate, then an absolute intendement of a Iesuiticall monarchy. Sixtly, the presumed plea they take vpon them against the secular priests on his behalfe attributing vnto him, Per argumentum è contra, The title of a Soueraigne: by calling the said seculars and all that appeale from him, rebels, &c. Which word how­soeuer it may improperly be applyed to any inferiour, respecting his resisting of a Superiour; yet the common phrase of speach is, to vse that word onely as a traiterous act or attempt of a subiect against his So­ueraigne, And therefore doe we call traitors rebels: when they rise by resistance or inpugnance of their Princes authority, lawes, orders, or decrees. Whereas if it be but against some noble or other priuat or publike person: we call it a commotion, a ryot, quarrels, a fray, a con­tention, &c. But treason, rebellion, sedition, and faction, doe alwaies presuppose such a superior as hath none aboue him in that state, cal­ling, and condition of life wherein he liues as Soueraigne, and those that rebell, &c. as subiectes vnder him. Forasmuch therefore as we iustly terme the Iesuites traytors, rebels, seditious and factious per­sons, not in regard of the contention that is betwixt them and vs for su­perioritie (which they vainely arrogate to themselues ouer the seculars resisting their proud attemptes, plots, & deuises that way) but in respect of their tampering in state matters, opposing themselues against their natiue Prince and Countrey, and practising the vtter ruine and de­struction of this land, by stirring vp both forraigne powers to in­uade and home borne subiectes to rise in armes, adding hereunto their many libelles, slaunderous and infamous speaches in preiudice and against both Pope and Prince, church & common wealth & both states: This being that acte and those proceedings which make traytors, re­bels, factious and seditious persons indeed: they still crying Whoreson first in a contrary sense, bicause (forsooth) we would not be obedient to the Archpriest, euen iumpe in the Iesuiticall meaning, pretence, and action: therefore are we called rebels, seditious, factious, &c. By which words they plainely attribute a soueraignty to Master Blackwell in op­position, for causes ecclesiasticall against and aboue the Popes holines: and for causes temporall ouer and against her Maiestie. And although that this be an ordinary passage amongst them to call all that are not currants of Master Blackwels course, factious, seditious, &c. Yet of all the [Page 309] rest, there is one Iesuite Fa. Holt by name, who vseth this word Rebell more then any or all the rest of his fellowes, in a most arrogant prowde conceited letter of his to a very woorthy Catholike Lady of speciall note, name and esteeme, as wel for her calling, birth and abilities in gifts of nature and fortune: as also for her rare vertues, religious piety, con­stancy and other indowments and graces abounding in all workes of charity. Whom how this factious Iesuite (one of the right stampe) hath be laboured with his pen to winne vnto his byace, and to bring her Ladiship in dislike of the secular priests (as others haue sought, but all alike preuayled, she being both too wise, constant, and vertuous to be carried away with gloses) you would maruell that euer any bearing the face of a religious man would write so exorbitantly as he there hath done) to his vtter shame and discredit, as you shall well perceiue when it once comes foorth in Print with the discouery of his arrogancy, igno­rance, & lies on the one side: and of his malice, slāderous toong, & con­tēpt of the secular priests on the other side. But to returne to our former speech: These circumstances of Parsons actions and names giuen to of­fenders, demonstrating a soueraigntie or superioritie in cheefe to be in Master Blackwell: it followeth that he being notwithstanding all this subordinate, or (for feare or want of wit, experience and knowledge due to such a superior: as he takes vpon him to be) at the command of Fa. Garnet, betwixt whom by a priest of their owne faction, it hath been told that there is continuall intercourse once in euery 24. howers at least: there can no lesse be aymed at by the Iesuits in this Isle, then a su­preme power imperialty and dominion ouer all. And so I conclude that they ayme at the succession themselues to rule vnder the Spaniards, or rather to cloake their intended ambitious aspires vnder the Spaniards wings a while, vntill they haue gotten all subiected vnder them. Sed ca­ueat Hispania praelio, partu, venditur proelis fides.

THE ANSWERE.

ENgland is made the maine chaunce of Christendome, as our coun­tries heauie case is at this present by seditious, factions, tampering and aspiring heads. Wherefore we haue iust cause so many as loue to [Page 310] liue in quiet, to pray hartely for the preseruation of her Maiesties life. For afterward great calamities are we sure to see, so many as liue to that wofull hower by all probable coniecture. And by consequent then it followeth, that England is the onely butte, marke, and white, they aime at; as well in intention, as in execution of their pretended expe­dition, exployte and action. Which failing, farewell a Iesuits monar­chie for euer. But holding their plots cast for England, then haue at all Fraunce and other nations by peece meale, in succeeding turns of con­quests. And therefore standes it both the state ecclesiasticall and tem­poral vpon: of England in chiefe: of Fraunce next; and so of all other states and princes, to looke to them in time, and to ioyne in aide, fa­uour, and assistance of the Seminarie and secular priests in this their appeale. This conclusion needes no further, better, nor other proofe, then a relation with aduisement of this discourse Quodlibeticall. First, for that as you may gather by the second reason in the last Article, and perceiue more at large if you read father Parsons Dolemanian successi­on, he bringeth all his chiefe and strongest arguments for intituling the Lady Infanta to the English crowne from that head, scil. for that she is the right heire of Brytaine and France, &c. Now then if she be the heire of France and Brytaine (as in precise termes he calleth her in his Ap­pendix) and that thereby she be intituled to our English crowne, then questionles if once she get, or (I should haue said) they get possession of this Isle in her right which they aime at in chiefe, their title therunto comming by this meanes, it standes with no sense that they shoulde giue ouer their clayme on her graces behalfe to that kingdome where­of they say she is already heire, hauing obteined that monarchy where­unto she is intituled by the foresaide claime of heritage, and whereby withall reciprocally she is againe reintituled to the same French king­dome and crowne. Neither will the law Salique keepe them out from aduauncing her royall ensignes in the middest of them. For I holde it but for a kindly canuase, banding bob, or taunting effect, to confront with France, for Burgundy, Britany, and other states and seigniories, of old depending vpon the French crowne: affirming as father Parsons doth in Doleman, that though by the law Salique the Lady Infanta may be defeated and put from her rightfull title of inheritance, and lawfull claime to the whole kingdome of France, in concreto, or in sensu composi­to, (as a man may terme it) yet no reason saith he there, but that so ma­ny states & prouinces as came to the crowne of France by heires gene­rall or women, but that the same should diuolue vnto the Spaniard by women heires againe. Which if he can bring to passe (for all those seig­niories come by women) then shall the French be so fleeced in abstracto or in sensu diuiso, as let them rest assured, to be distracted out of their wits ere the Spanish Iesuiticall faction haue left them: vnlesse they sur­render [Page 311] vp the whole into their hands, and yeelde perforce to abrogate the authoritie of their Salique lawes, it holding no way either in piety or policie with father Parsons principles, that taking vpon him in his said booke of titles and high counsell of reformation, to abolish vtter­ly the auncient municipall lawes of this lande, which were established by highest authoritie, then the lawe Salique of France, and that be­fore euer the saide lawe was heard of amongst them, that they should not tender, thrust vpon and compell the French, to chaunge their forme of gouernment, lawes, customes, and all at his designement.

Secondly, although during the time of their (I meane the Iesuits) rebellious practises & conspiracies against the last king Henry the 3. of France, of the house of Valois, and this king regnant Henry the 4. (be­fore king of Nauarre:) it was not directly knowne that the Iesuits had cast at the crowne and whole kingdome of France in those warres then maintained by aide of the Spaniard: but as a great part of catholikes heere in England in former broiles and conspiracies as well by the dukes of Norfolke, and of Guise, as also by captaine Stukeley and doctor Saunders aided with Italians, and Spaniards, &c. and finally by the at­tempt in the yeere 1588. did thinke that the Iesuits and their faction had done all of zeale (though indiscretely) and for the aduancement of Gods glory and the catholike cause pretended by them to be religion. So the French catholikes many of them of ignorance folowing the parts of Spaine and other rebels against their Soueraigne and country by Iesuiticall perswasion, hauing had the like good opinion of these re­ligious men, and thereupon following their direction at an inche, yet since their expulsion thence for their treasons and conspiracies, vpon more warie and further looking into their dooings, drifts, and plot ca­stings, comparing their infamous libels, letters, passages, practises, purposes, and proceedings together, and conferring one thing with an other, heere and there, and in all other nations, kingdomes, and pro­uinces where they come and can get footing (as now in Sweuia the case is cleere, how the Polonian king is defeated of that kingdome, occasi­onated only by their treacherous, ambitious tampring aspires) sundry of sound iudgement and of the grauer, more politike and wiser sorte amongst them that are not ledde away with passion or affection fur­ther then reason, lawe, iustice, conscience, and religion, mooues, bindes and compels them for to thinke: are fully perswaded they escaped as great a danger of comming vnder a Iesuitical bondage, when al France was in a furious combustion by them, as euer they or anie other nation did, at what time as the Templars (the sampler of the Iesuits often men­tioned by me in sundry places) had confederated with the Turks or Sa­razens in a general conspiracy for the ouerthrow of the whole christian world & of France in chiefe. And therefore as that most Christian & ca­tholike [Page 312] king great Henrie of France now regnant hath iust cause toge­ther with the state of France, neuer to admit of the Iesuits againe to come within his borders, or to like (as the Scots phrase goeth) within his bounds: so maruell not though all that are Iesuits either in verbo or in voto, in re or in spe, or in faction or affection, do mightily grudge, mur­mur, and euen gnash their teeth in the furie of their zeale, with most bitter words, reuiling as well the Popes holines as the king Christian, the state, the clergie, the catholikes, and the whole realme of Fraunce, when they heare but the name of that nation, or call to minde what a sweete morsell was taken out of their iawes, at the reconciliation of the French king to the catholike Romish Church: as the onely acte which dashed their hope for the time of that crowne, frustrated their ambiti­ous aspires to that mighty monarchie, and put them halfe in dispaire of euer obtaining the like meanes of aspiring to soueraigne dominion. Yea I am verily perswaded it gaue many of the more ambitious sort amongst them such a frantike, phanaticall, mad, distraction in their wils: as seuen yeeres retired exercise of contemplation, will hardly bring them to a true mortified religious course and spirite againe. For had they gotten Fraunce subiected vnder the Spaniards at that time, as the ticklish state of all things stood here and elsewhere: (the Spanish title and claime to the English crowne rising thence as before is said) they would haue had greater possibilitie of aduantage, helpes, and meanes by size ace and the dice, for the conquest of all these northerne Isles then now they haue, or are like hereafter easily to be possessed of: the whole Christian world beginning now daily more and more to looke into them and their treacherous dealings. Thirdly, I might here enlarge my selfe with many weightie reasons to conuince the Iesuiticall ambition and aspires to the French crowne and kingdome, as well by some suspitious speeches giuen our by their fautors of the causes moo­uing the marriage betwixt the Lady Infanta Isabella and the Archduke Albert, and placing of them both in the Low countries: as also by the generall passages and the Iesuiticall faction concerning the house of Burgundy, and common applauses giuen on that behalfe: how mar­uellous deepely affected the Burgundians are to the English, how hate­full to the French, how woorthy warriors of themselues: and how that their forces, together with the power of England, and strength which the Lady Infanta their soueraigne, would bring or send vnder the con­duct of some Iesuiticall General, perchance of Captaine Cubbocke were sufficient to bring both Fraunce and Scotland vnder the English sub­iection, as of right they should. These with many other the like perswa­sions vsed by them both to catholikes and others of our common ad­uersaries, shew plaine (if a man ponderate euery point, particular, and circumstance well with himselfe:) that the Iesuits aime at all these nor­therne [Page 313] Isles, together with the whole kingdome of Fraunce, and by consequent then these once gotten in full possession, what kingdome in the world, but per nullum tempus occurrens regi, may by degrees come vnder their bowe, bondage and Allobrogicall gouernment.

THE ANSWERE.

IT is most certaine, apparant, and manifest by all coniecture, reasons, proofes and arguments ad hominem: that they most traiterously haue cast the platforme, and doe goe about so much as wit of man can deuise, to bring all kings, princes, and states in Christendome vnder their sub­iection. And therefore they haue an intendment against Spaine, Au­stria and the whole empire, as well as against England, Scotland or Fraunce, or any other peculiar prouince, though not against all at once (for that were meere follie in them) but by peecemeale (as I said before of these northerne Isles) in setting one nation in opposition against an other, and euery one to be iealous not only of their neighbour princes, but also of their owne subiects each one apart: and all this vnder pre­tence of religion, making the Spaniards (bicause he hath the best bag in deede, though they pretend bicause he hath more religion in him then the rest: a great many not knowing, or at least not thinking of it, how that the Spanish state is as ticklish as any in Christendome this day, and as much bad and wicked liuers in it, as any where almost is to be found, the number of infidels, Nueuo Christiano, and lewd catholikes considered) to be the cloake of their colorable aspires, pretending for him alone: as best able they thinke to beare them out against all other princes or soueraignes whosoeuer. In which kinde of practise, policie and matchiuilean deuise doe blinde the eies of the multitude (which they chiefly labour for) though it may seeme incredible to some that euer they should aspire to an absolute monarchie thereby: considering they are so few in number, and those dispersed here and there in sundry Nations ouer all the face almost of the whole earth: yet who so doth wel consider that the Turkish empire, the Ottomans race, the Mahume­tans state, hath spred it selfe abroad vpon no expectation had either [Page 314] of themselues, or feare conceiued at first of any other by them (like to this platforme doctrine and pretend of the Iesuits) they will thinke it neither strange nor impossible; but rather very probable, vn­lesse God do strike them and confound their deuises.

And this I proue first to be so much the more probable, that they both aspire, ayme and shoote at an absolute imperial marke, and withall will be able to giue a greater assault, pushe and put for it when time comes, then euer any of the fower monarches or other vpstart imperiall states gaue before them to this day: by how much as they are more dispersed and haue greater fatours in all Christian kingdomes, then any other rebels or aspires to soueraigne dominions had, in any one of these regi­ons where they first began tyrannically to rule. For if Ottoman alone could passe out of Persia with other vacabonds, and in the end become so mighty a Lord in a strange land (vanquishing in short space the rest of his fellowes, all great princes by fortune of wars and other meanes) that now his successor called Imperator Turcarum, is the most powerable Emperor of the world: yea aboue the Spaniards (by reason that his dominions are vnited together round about him) whereas the Spani­ard is rather hindered, and his strength diminished by multitudes of kingdomes, intituled, subiected, and gouerned by him, then otherwise; by reason that they lye so far a sunder disioynted, by intercurring coun­tries betwixt him and home on each side) then considering what man­ner of men they are: none can deny but that there is great likelyhoode of the Iesuits aduancement to soueraigne dominion, with inlargement of their territories, further then euer it was like that the Turke should haue enlarged his, vntill the effects did demonstrate it vnto the worlde that so it was.

Secondly, this is confirmed not onely ab inductione, for euery par­ticular Nation, how many great potentates side with them, to se­cond their aduersaries euery where; but also by the meanes they haue to worke that feate withall, scil. to increase their faction by winning in­ueigled single harts vnto them: which they do sundry waies, but espe­cially by three deuises, that are the cheife aides and hopes of conquests, none of which the Ottomans had when they began their enterprise. One is wit, practise, experience and policie (for in vaine are warres abroad, nisi sit consilium domi:) neither Matchiuel, nor any that euer yet was in Europe comming neere vnto the Iesuits for Atheall deuises to preuent the stoppels of their stratagems, and to further their owne procee­dings. An other is, pretended piety, whereby (through helpe of the former to put their rules and principles in execution in due time and place, respecting the person and other circumstances and occasions of­fered:) they haue and do not onely allure multitudes vnto them day­ly, encreasing the number of their faction, but withall, there can be [Page 315] nothing done nor almost intended against them, or for the strengthe­ning (by counterplots) of their aduersaries where euer they liue: but presently know it, and thereby hauing their spials in euery princes court and place of most intelligence, that may informe their Generall, as they doe once a moneth ordinarily from all parts of Europe) what is there done or intended with or against them; they haue the aduantage by being thus dispersed to saue themselues from all vniuersall, or any notable danger. And if possibly it can be preuented, or their aduersaries ouerthrowen in their owne courses taken against these fathers, they haue the meanes for it, else it is not in the world to be heard of or found. The last is, plenty of money, which Ottoman also wanted. And seeing (to speake morally) there is not that exploite to be done, which money cannot compasse: then consider what huge masses of money and infinite treasure the Iesuits haue euery where. It is credibly repor­ted by some reuerend priests, as I told you once before; that they lost at their expulsion out of Fraunce three millions at the least. Adding here­unto what large collections they make yeerely here in England (which is the least they haue in any other Nation, vnlesse Scotland, &c.) where they are resident, little or nothing at all, sometimes comming to any afflicted Catholike (so mercilesse hard and cruell harts they haue) of many 1000. l. which some one of them hath reeceiued, as before is tou­ched in part, and more at large in other bookes written of their conni­catching deuises to get money, is to be found. Then I say none euer had fairer meanes or greater helpes and likelyhoods of preuailing in their ambitious aspires, and affecting of soueraigne dominion in an absolute monarchiall state, then they haue.

Thirdly, that the Iesuites practise is as well against Spaine, and by consequent against the whole house of Austria, and the Empire, as against any other Nation: it is apparant by that I told you of in part before concerning Fa. Parsons, winding, twinding, doubling and boutgates, in intituling the Lady Infanta to the English crowne, meaning it directly for himselfe and his societie; as is manifest also by his said books of succession &c. which here you may please to confirme, as wel by general collections out of the same bookes, as likewise by the common report giuen out by him and his faction: that not onely the said king catholike was priuie to the setting forth of that luckles labour, but also patronized it: as a speciall worke and peece of seruice done on his maiesties behalf, to the greatest preiudice that could euer haue been offered to the king catholike as well ancient as recent, and now reg­nant in esse. For first he makes his maiestie the author, (in a sort) patron, and protector of all the conspiracies, treasons, and treacheries that are or can be brought against himselfe, or any other soueraigne prince built vpon the erronious principles and grounds there laid downe, by [Page] [...] [Page] [...] [Page 312] [...] [Page 313] [...] [Page 314] [...] [Page 315] [...] [Page 316] the many wide open gaps, made through his popular doctrine. For all rebellious multitudes in euery prouince, court or countrie liuing vnder the Spanish gouernment or else where: to enter and claime authoritie ouer him, if in any thing they take pepper in the nose, by least concei­ted dislike: and all this vnder pretence of glorious stiles & titles of com­mon wealths and states. Then he insinuateth as though the right & title as well to the crowne of England as also of Fraunce (and by consequent to the crowne and kingdome of all Europe, there being not one but his title to it, is as good if not better, then it is to England) were wholy in his highnes guift and free for him to bestow where he pleaseth. And out of this grosse conceit he bringeth for an assured assertion, for con­catenation of the catholike religion and king catholike together: as bellum sacrum hath beene euer since made odious euen to a Christian catholikes eares: and the Spaniard had in suspition of all other Chri­stian princes, that he aspireth to a sole absolute monarchicall gouern­ment, despition, whereas it is this said father and his societie that aime at it in very deed. Which no indifferent, valorous or wise man hearing of, but will thinke that all princes in christendome haue iust cause to looke hereafter to their stand, and to haue a iealous, watchfull rest­lesst eye, aswell vpon the Iesuites, (and neuer to trust a word they speake in commendation of the Spaniard, and discommendation of other peo­ple or nations compared with them) as also vpō the said kings, Queenes and Archduke, and Duchesse, &c. When they pretend any thing ei­ther on the catholike church or the Iesuites behalfe: and by consequent shall doe an act of high merite, iustice, prudence, and policy if they (I meane all other christian princes and states) expell these seditious factions, & turbulent irreligious persons out of all their territories, seig­niories, regalties and dominions, that haue pesterd the Church of God with such wicked doctrine as the proiect of that booke imports. As none will iudge otherwise of them, but as of most conscienceles, careles, and bloody minded men, when they shall heare first of one booke set out (as Greenecote is) wherein the Author doth manifestly demonstrate that no different religion (be it heresie or whatsoeuer) ought to de­priue a lawfull heire in fee simple of his fathers inheritance, being but a subiect and a forraigner; then in princes rights & titles to kingdomes, it must and ought to hold saith father Parsons in that place; bringing in sundry examples, how that neither in England, catholikes by that name were debard of their lawfull inheritance vnder her Maiestie since the change of religion here, neither the Puritanes in Scotland vnder the Queene Regent a catholike there: neither in Fraunce, Germany, or else where, was it euer heard of, that any were disinherited for religi­ous causes, &c. and then againe of an other (as Parsons Doleman is to­gether with his Appendix, Philopater and others) that quite discard all [Page 317] heretikes as he termes them) from all interest, pretend or title to any crowne. Noe not if in case hereafter they should be catholike at the attempting of such an exploit, or when they should see there were no remedy. This last conceite with these hote spirited Puritanian, Iesui­ticall faction is holden so farre wide and contrary to the former, as if the parties be not catholikes, euer at the instant when their fatherhoods would haue them (be you fully assured for no zeale of religion but of meere machiuilian policy, either thereby to exasperate them against others, or others against them, and so to bring all a flote in fire and sword, which is the onely thing they long for) they must be censured, iudged, and condemned presently for reprobates, atheists, impostors to be conuerted, and men (be they Princes or whosoeuer) vtterly of God forsaken.

This doctrine when princes and other men of learning, iudgement, and experience in such pragmatical platformes do perspicuously looke into: and withall perceiue that religion is abused, and Gods holy name blasphemed (as being not his honor but their owne, vnder a maske of catholike zeale they wish for) they enter further into a deepe detesta­tion of their Pharisaicall proiects, iealously had of their owne naturall subiects and princely feare, of their royall estates. When they heare a man pretend (as father Parsons doth on Spaniardes behalfe) & make a claime neuer heard of in any age, to another mans lands, in whose ac­tuall, quiet, and apparantly rightfull possession, by lineall discent from the father to the sonne for many hundred yeeres space, times and ages past, it hauing continued: is now diuoluted to the present incumbent, or prince regnant from his auncesters, whose state, title, and regall ho­nour he hath, possesseth, and peaceably enioyeth: that so ancient re­nowned, indubitate a right should now be called in question, and that vpon the bare worde of a claymorous claime, exceeding al meane, mo­destie and measure made by an arrant traytor, to God, his Prince, his countrey, and to all lawes of God, of nature, of nations, or of man: and generally misliked of by all graue, discreete, prudent, learned, wise, religious, true harted catholikes, especially for this his sodaine camelion, vnexpected, vndeserued, vngrounded, exorbitant, passio­nate apostrophall change, of a foisted in pretend; audaciously presu­ming (without buls, breue, billet, ticket, worde or warrant of any au­thoritie) to charge all men to allow, admit, ratifie and confirme with­out all gainesay, controlment, or contradiction; such a Soueraigne as he the said father Parsons will appoint them: otherwise to be no­ted for Atheistes, fooles, rebels, malicious politikes, and aduerse to his catholike Maiestie, and (forsooth) the common cause: this, this is that most odious, scandalous, irreligious, treacherous, & erronious doctrine, which is so preiudicial to the king catholike and his pretended cause: as [Page 318] whiles Spaine is Spaine, England, England, Fraunce, Fraunce, and Rome, Rome, will it neuer be forgotten nor forgiuen, nor the iealou­sie thereof put out of all princes harts. So as iustly father Parsons may be pointed at for woorse then a fabling libeller: and were woorthie were he not a priest, to be set vpon the pillorie, and that euen by his catholike Maiestie; for bearing the world in hand that he was set on, to write those libels by warrant and priuitie of the said surmised preten­dor: whereas all circumstances both in the same bookes and scheduls, together with those plotcasters speeches in secret to their friendes, and the many dangers, damages, indignities & discommodities accrewing to the king and his royal estate: doe argue quite contrarie. This is that venemous law, will pearce the king catholike to the very naked hart, if his Maiestie permit it to passe currant without due punishment inflic­ted vpon the presumant scribe: and speedie abolishment of so poly­pragmaticall a platforme; no lesse dangerously cast, then traitorously laide to intrap all princes in Christendome in a Templars snare: and as preiudiciall (if not more) in chiefe to the crowne and safetie of his royal person, to his family in esse, and to his successors for euer hereafter; as to any other prince or monarch whosoeuer. For let his Highnes winke at this doctrine and seeme to authorize it: and then what better war­rant or more plausible can be deuised (when minds of people in all na­tions as ruefull experience doth tell vs, are now a daies so quickly ex­ulcerated with grieuous sores of gustes and discontent easily corrup­ted with maladies of contention, and hastely set on horsebacke with superfluous humors of nouelties, innouations, ambition, disdaine, re­uenge, thirsting after bloud, desirous of liberty, and greedily affecting soueraignty:) then thus to authorize all and euery Prouince vnder his gouernment to rebell against him at their pleasure: and auouche, maintaine, and defend for lawfull, all their outragious insurrections, malepert mutinies, and contagious crimes, against his highnes and soundest part of his nobles and subiects euery where, but especially in the Low countries vnder this counterfeited conference holden at Am­sterdam amongst the States there.

Yea by this colourable doctrine of Fa. Parsons hotch potch, prodigi­ous common wealthes authority, when it comes to reasoning (standing the premises without the kings controlment:) they may lawfully auerre al their practises, proceedings and deeds past: they may admit his ma­iestie peacebly to gouerne and raigne ouer them with this condition that he shall mantaine the course by them begun for gouernment, and allow of all their prophane and irreligious orders set downe for succes­sion, as to be let in and put out at their pleasure. And thus vnder a cloak of a most shamfull heathnish Turkish and ridiculous common wealths authority (neuer seene, nor heard, nor liked, nor allowed of by God or [Page 319] man) the king regnant should be as the terme goeth to day a man to morrow none. Now a king crownd at twelue a clocke at noonetyde, and presently disinuested of all his roabes of estate and vncrowned againe by prime if it so pleased the mocke maiestie of the multitude: at the kings royall approch to the imperiall throne of regalitie, he shall haue the title in words of a king monarchiall with viuat rex in aeternum, but like a king of clowts ere euer he take regall state vpon him, he shall heare a proclamation from a Democracy, with penes nos respublica regimen & imperium: if the said state popular be strong ynough to beare away the stile and title of a colorable weale publike. And thus per circulum, one king displaced after an other, none being sure of his state, but remoueable by law at the good will and pleasure of the mo­bile vulgus, as mutable as the weathercocke: the Spanish maiestie, and Archgrace of Austria (being once in possession of the English, French, & Scots crownes) must depend vpon the exorbitant, inconstant, passi­onate willes of their owne vnruly vassals to be expeld the next day after: if either he displease, or an other better conceite them in their ru­sticke, rude, ruffling humours. And so one after an other must be placed, or displaced, as these common wealthes humorists fancy best. To whom (as Master Charles Paget hath well noted) king Philip must obey like a poore lacky in a French Ioupe, to runne and turne, sit, and stand, raigne, and render, accept and abiure his crowne and kingdome, rega­lity and all, as a subiect, seruant, and poore vassall at their appointment, and right serued by his owne acceptance and allowance of a Law and legifer so contemptible, disgracefull, and preiudiciall to the sacred ma­iestie of a King.

But questionlesse, if either his late maiestie, or present king regnant, had vnderstood our English idiome or been truly informed of the con­tents of those his worthlesse workes, or had knowne what absurdities, contradictions, and spitefull preiudices, had lien close cowched betwixt the barke and tree, the roote, and the rinde, the superficiall shew in words, and reall proceedings in acts, of father Parsons and his confede­rates bewitching both his and our Soueraignes loyall subiectes (toge­ther with all the populars of euery Prince in Christendome) with this his most dangerous, irreligious, wretched, and rebellious doctrine, made for his owne purpose, vnder a flattering dissimulate pretence, of aduauncing his maiesties title to that he hath no right vnto: and thereby to bring both him and all other Princes in subiection to these popular state conspirators, for their owne auncient, iust, and lawfull inheritance: he would sure haue reiected him with heue, and ho, in a strappado: vnlesse that his priesthood might happely haue saued him at a pinch of extremitie. But yet his maiestie may perhaps cast him in­to the Inquisition, and cause him to be degraded, eraced, and burnt for [Page 320] an heretike, if he obstinately maintaine what he hath begun: but that is the spite of it, a Iesuite wil stand to nothing, though there be a thousand witnesses of it) when his bookes and libels shall come in print for these matters, translated into Latine or Spanish, with perfect annotations of that corrupt text of his, taken out of his owne, and his confederates workes against himselfe, for better information of his highnesse, and the sacred Inquisition of many blasphemies, foule abuses, and grosse errors. As first affirming as erst I told you: how that all succession go­uernment, and gouernors or whatsoeuer is included or dependeth vp­on the law diuine and of nature, is all one without possibility of altera­tion or change: as God and nature (saith he) are common and one to all alike, &c. He thereby couertly by a fallacy denies free will in man, putting no difference betwixt the lawes of nature generall, and spe­cificall: or that lawe which is common to man, together with brute beastes, and that other which is proper to man alone. Which latter (as that whereupon onely this gouernment dependeth) he must grant to be naturally subiect to alteration and change, as the former is tyed to immutability and permanent continuance in one and the selfe same state. Then hereupon followeth an other absurditie scil. a king saith he in plaine termes holdeth his crowne, regality, and kingdome, by the goodwill of the common wealth his vassals where he raigneth. Againe, an other absurditie or grosser error may be this: that he affirmeth this common wealth (which he auoucheth to controle regall maiestie in forme aboue recited to place, and displace, kings and subiectes at their pleasure) hath to challendge this priuiledge vnto it: that it is com­maunded by the holy Ghost in such sort as that in sentence iudiciall it cannot erre. And by consequent I inferre first; that he meaneth abso­lutely of a Iesuiticall common wealth squared, agreeing to the high Counsell of Reformation. (For neuer could I heare any other state, court, or association that they would honor so much as to giue out they could not erre, saue only themselues and their society, &c.) And then againe: that this supposed of a Iesuitical common wealth scil. Quod res­publica non potest errare: it followeth that rebles & traitors may hereup­on build what the list, and bring in the great Turke, or Cam, of Catay, to rule ouer vs without controlement. And this brings in an other contradiction. For whereas in one place he holdeth that titles to kingdomes of Princes once settled are not to be examined, but ab­solutely obeyed, by priuate men: in an other place quite contra­rie, he presumes vpon his owne head to examine titles of the grea­test monarches on earth, and to determine them by way of con­sultation in a publike conference of a wine tauerne authoritie. And bicause vno absurdo dato plura sequuntur: therefore to make shew that this conference was by authoritie not of priuate but of publike persons: [Page 321] therefore must euery wayfaring man & traueller, tinker & pedlar, rogue and runnagate, tag and rag that is a member of father Parsons common wealth, more exorbitant then his former (called of many the Earle of Leicesters common wealth or Greencote) must be a publike person, and not daily and howerly caried away in priuate from his owne opi­nion: nor yet examine the matter priuately, before or after he come to conferre thereof with this graue father, we may be sure and the rest of the Iesuits appointed for that purpose: Iust like to this legifers lawe giuen to his vicegerent the Archpriest, to cut off all meetings or con­ferences to be had amongst secular priests about his authoritie. And a very like lawe or rather abuse of all lawe and order, is his tyrannicall course taken amongst the English students at Rome, that they may not haue their mutuall meetings, congratulations, recreations, and other solaces and comforts of one chamber, classe, and company with another, as earst they haue had, and is euery where else to be found, where any humanitie, religious pietie, or charitable wish or desire of either spiri­tuall welfare, or corporall health, progresse and practise of studie, vertue and learning is resident in the Rector, Principall or chiefe. But Iesuits must needes smell of innouations and singularitie in all things: other­wise how should we knowe their rare indowments, illuminations, and familiar acquaintance with their maker &c.

And to this absurditie a blasphemie of his may be added, wherein he maketh this opposition against the sacred state of regall dignitie and throne triumphant of imperiall maiestie: to wit, that the title, honor, and regall dignitie of a crowne, is of all other things so irregular and extraordinarie, as not onely an vsurper, disseizer, intruder, and impious tyrant, but also euen a very infidell, a traitor, a butcherly murtherer, or a most base Assismistial crue; if once he may attaine it by the rules of father Parsons common wealth: then his title is neuer after to be ex­amined by any (except a Iesuit, you must alwaies vnderstand) but euery one is bound (as is aboue said) in conscience to obey the same.

Loe here noble princes and you deere catholikes, what you are to learne out of the Iesuiticall doctrine. Certainly therein is nothing else but fallacie vpon fallacie, error vpon error, one contradiction encoun­tring another, and all nothing but treacheries, treasons and conspira­cies. The state of a monarchie is of all other gouernments the most perfect and excellent: and yet forsooth the tenure of a crowne is im­perfect, infamous, as out of all rule and order. The actuall possession of a kingdome or state at the first vsurpation of it, must onely guide the right as the most materiall point to lead the inheritance and succession of a crowne which way it liketh best. The common wealth is the onely iudge of the possessionar or king regnant to controll him at the plea­sure of the people. A king was made to rule a common wealth, and a [Page 322] common wealth to obey a king: and yet carts must leade carthorses, schollers guide schoolemasters, people teach preachers, children rule parents, and an vnruly irregular disordered, multitude witkout head, or of many heads, (none good) like a monster, cloaked by a fallacie to abuse simple people vnder the name of a common wealth, must go­uerne the most irregular and extraordinarie crowne. And so lawes must be construed conformable to the sensual appetite of a multitude: & not the multitude reformed agreeable to Gods lawes. Soueraignes must accommodate themselues to the manners and conditions of their sub­iects, be they good or bad: and not subiects apply themselues to the arbitrament of their soueraignes be they neuer so good and gracious, longer then they list to obey them. Soueraignes must raigne vpon suf­ferance onely de facto ad beneplacitum populi, in a bare possession of a crowne: but not de iure to continue the same by order of lawe in his owne right, longer or otherwise then the varieties of humors altering the dispositions in men, may mooue the people to interprete the lawe from time to time vnto them.

Thus shall neither the king catholike, nor the emperor, nor any other soueraigne haue assurance of safetie for their person or state one minute of an hower; and all by this vnchristian directorie of father Parsons: which makes all their actions good and allowable to displace princes at their pleasure. And yet still vice must be vertue, violence made law, wrongs iudged rights, hangmen made iudges, and traitors crowned kings: but deposible alwaies and actually oftentimes must be deposed, be there cause or no cause; be they capable or incapable; be it in the field of warre, or in the land of peace. Bicause (forsooth) Fa. Parsons publike state or statisticall doctrine of runnagates (called here a Common wealth) doth hold it necessary to be so: & is the onely iudge peramount in all state cases & commissions for a crowne, king, & kingdome without appeale to any higher iudge whosoeuer. And fur­ther euery Precopite Tartarian multitude, thus incorporated getting once the stile and title of a publike state, in their owne opinion, may brook the name of a Geneuian, or an Heluetian, or a Switherly commō wealth: and alter, chaunge, and innouate the course of inheritance and succession, not onely to crownes and kingdomes, but also to euery pri­uate persons heritage holden in Fee simple. So as they may beare away the right and true title cast vpon any from the king to the Freeholder by the lawes of Fa. Parsons new common wealth; and giue it to whom they list though the party be neither member of that state, nor subiect thereunto by nature, submission, infranchisment or other ordinary and lawfull meanes. For if the onely lawful and good tenure of a kingdome, diademe, and crowne be holden by the king himselfe of the good­will onely of the common wealth, that is as much to say as a Tenant at [Page 323] will of the people: then followeth it by this hyperbolical fiction against the state of inheritance in regall maiestie, that à fortiori, all a soue­raignes subiects also which haue any lands of ancient demaine or other inheritance must be subiect to the like lawes. And so by good or at least necessary sequell is inferd, that this they doe to confront the king of Spaine in chiefe points of regal state: and to harden the Hollanders, Zelanders and others, there to mantaine warres in open action against him: as also to minister new matter of rebellion in Arragon, in Portu­gall, and in all other of his owne dominions, for a seditious route to thrust him quite out of his whole monarchiall estate of Spaine, and to depriue him of kingdome, crowne, and life at their pleasure. To all this Fa. Parsons hath prepared a ready way to serue his owne turne and his societies, not the king nor any of his royall issues therewith▪ for his ad­mittance to the Spaniards (much more to any other) kingdome, being onely by his common wealth and popular applauses neuer so well set­tled: yet holding his crowne but as Tenant at will of the said common wealth, who may reuoke their admittance when they list to quarrell: it followeth that he hath no estate of, nor assurance at all in him, for any thing he holdeth.

Thus hath this great Statist discouered at vnawares his owne, and his confederates ambitious aspires, treacherous intent, Atheall expec­tation, pragmaticall practise, and Matchiuilian platforme to make the world beleeue he pleads onely for the Spaniards, and that simply and plainely for religions sake: when his drift directly is (immediately by meanes of conquest intended for England) to bring all Christendome into an vprore for common soldiers to examine their soueraignes what title they hold by: and thereupon themselues by craft, mony, and mul­titudes gathered together through their Atheall policy, bring Spaine and all the rest vnder their subiection. Which apparant intendment plots and practises with other like waighty considerations, if the late king had liued: would haue beene a sufficient warning to him for euer, being abused by any Iesuite againe. And happily when this king reg­nant, and his sister the Lady Infanta shall know thus much, and much more then here is said: it will breede the same effect in their princely heads, as a fit meane to cut off these turbulent state tamperers, and no lesse ambitious aspirers, then vngratefull maligners of those princes, that haue backt, aduaunced, and defended them most. And either here­after force them in Spaine and in all other countries to auoide princes courts, and medlings with nobles or the state where they liue: and so retire themselues to their cloysters as religious men should do, and as all do but they only who despise all order; or else set them packing out of this Christian world amongst the Antipodes, Indians, & other peo­ple to vs here vnknowen. For so long as they stay vncontrold as they [Page 324] are, the church of God will neuer be in quiet nor suffered to liue vnue­xed by them.

THE ANSWERE.

IF the question had beene whether euer any possibility or intend­ment were by them to get a Iesuite to be Pope or no: the answere had beene more ready then it is to the former interrogatory. For that the generall iealousie which most of that sacred consistory haue of the Iesuits pride, ambition, & greedy affectation of a supremacy: hath been cause that of late (as some do say) there is an order taken that no Iesuits shal euer be admitted hereafter to be Card at least not in that authority as some of them haue bene in, least they worke some crafty meanes to get to that worthy dignitie as in tract of time they may bring it about to haue him Pope by that meanes: and then questionlesse haue at all Christendome for bothe states ecclesiasticall and temporall. Which to make apparant, that they aime at no lesse (and by consequent that, as there was but one onely Iesus who was high priest and king in the He­brewes Monarchiall Empire or kingdome of the Iewes with his twelue Apostles and the rest of his disciples substituted vnder him: so in their intended platforme but one Iesuite Pope and prince Monarchiall (like a presbyter Iohn) in the kingdome & monarchie of the whole Christian world, with the fathers and lay brothers of his societie substituted in euery country, region and prouince vnder him. Although by relection of what hath bene already said there may ynough be gathered suffici­ent to confirme and demonstrate it against them: especially if we con­ferre our English Iesuiticall practises and proceedings, with others of other nations: yet in my opinion there is no one thing that discouers their ambitious aspire more herein, then father Parsons Doleman in his peremptorie censure of all impugners of his Iesuiticall or popular title (for call it no more his Spanish title hereafter, seeing he fisheth wholy for his owne societie, in as high preiudice to the Spaniards Maiestie as to any other) to the English crowne. For hauing as I haue said before authorized his subiect Master Blackwell with so ample immunities, pri­uiledges, preheminences, and substitutiue iurisdiction, as neither pope nor prince, nor any power or authoritie (vnlesse Iesuiticall) on earth [Page 325] may (as it seemeth by shrewd suspition had of their speech and insinua­tion giuen by their actions) haue to doe with him, nor any in England, Scotland or Wales appeale from him: now by perusing that Quodlibet of plots by authoritie, and conferring the same with this of succession, you shall finde here the doctrinal decrees intended of that which there is set downe to haue already begun to be in practise. Thus then, he (I meane father Parsons) teacheth in his said booke of titles and other manuscripts: First, that all men liuing vnder the Spanish allegiance are bound to take notice of their kings rightfull title, interest and claime to the English crowne &c.

Secondly, that the English our countrymen, though of another nation and no way subiect to Spaine at any time since the world began, were obliged to acknowledge and subscribe (and as some haue infor­med vs, to sweare) vnto the rightfull succession of the Lady Infanta.

Thirdly, euery one (be he forraigne or home borne subiect) are pro­hibited in expresse words, by the king there (saith this good father) and by an inhibition sent from the Archpriest here to shew their reasonable censure, or to deliuer their opinion and conceit touching the contents of the foresaid bookes and writings, vnder paine of incurring the chur­ches curse and his maiesties high displeasure &c.

In these three positions (that I may omit sundry others, whereof he rankly smelleth of hereticall and rebellious doctrine to the See apo­stolike) you may please to note what he takes vpon him, and then com­pare, confer, & quote the places in the first part of his Doleman making for this purpose: and you shall finde that he arrogates to himselfe more then Apostolicall power, so as what to make of him for my part I know not, vnlesse an Antesignane or immediate forerunner of Antichrist: for he taking vpon him authoritie aboue the Pope in this point of successi­on, so farre as he would seeme to make his bloody proiects for perfor­mance thereof in a setled conceit, as infringible (if not more) as if they were matters of faith desined by a sacred aecumenicall synode: what this his doctrine and threats in compelling to beleeue and imbrace it will breede in time, or what it is, that he thereby shootes at vos iudicate. Onely two things I will say: first, that a great many and those (some of them at least) no fooles nor babies are mightily mistaken in their cen­sure, iudgement, and opinion had of his intended platforme therein: another is, that whatsoeuer his intent or meaning is or was for that matter: yet hath he by that booke and others very suspitiously preiu­diced the See apostolike, and the popes holines in chiefe: whose office he hauing peremptorily forestalled, vsurped, and preoccupated here­in, he is to be noted of high ambition, great presumption, sawcie diso­bedience, and what else you may gesse besides) to the Romane See as his chiefe superior: without whose warrant, graunt and authoritie, he [Page 326] hath audaciously presumed to ouerthrowe states, to make new kings, to forme common wealthes, and to frame lawes out of his owne braine­sicke fansie: as though he were Monos, supreme, soueraigne and supe­rior in chiefe vnder God (if not equal) vpon whom, Pope, prince, peere and all persons of what degree, calling, or qualitie soeuer they be, are to depend: and from whom al officers, magistrates, powers & domina­tions are to receiue, take and accept of for their practise and directions in all causes martiall, monasticall, spirituall and temporall.

This grosse error of father Parsons, and his no lesse great absurditie then rash, foolish, presumptuous, and most dangerous course, where un­to his proiects do tend by this his pretence for the Lady Infanta, to co­lour his owne and his societies traitorous aspires: doe argue his insolen­cie and pride to be, so great as they blind his iudgement, sence and cen­sure from discerning that these his plots, drifts and deuises, will be not onely condemned and laughed at by a generall applause; but he also vtterly reiected and cast off, out of all indifferent mens conceites (be they of what religion soeuer) that beare any loue to their countrie: or that wish a preseruation of their auncient nobility and gentry, freed by lawes, customes, and priuiledges from that tyrannie & spoile which this hard natured and most cruell harted man seemeth most to desire for his owne priuate respects and commodities.

And surely when I remember the words of some of his proctors, ap­parators, somners, pursiuants, attornies, aduocates, soliciters, and serie­ants here in England that neither could neither can yet indure to here that the Popes holinesse should haue any dealing or medling in this matter (as a gust which gauleth them to the very guts to heare and see some already of a more gracious, sweet & mild incline to mercy in her Maiesty towards the innocent on that behalfe then heretofore hath bene, or then they can hope for to themselues or any way (indeede) do desire to any others, father Parsons and the rest of his state compartners vrging nothing more then to haue persecution of catholikes increased not diminished at all) further then to grant out bulles of excommuni­cation against all those that should impugne the spanish title: and withall to send out pardons and graines of indulgence, to all those that should fight on the Spaniards side against their natiue countrie (both which vnnaturall practises, seing the Iesuites haue sought for to be put in execution to the vttermost thereby to torment vs on euery side, and by consequent incense the soe oppressed with rage, against their soue­raigne and the state: tell me deere catholikes what moues you to fawne vpon those that thus doe labour for your heauie destruction) I cannot but muse with my selfe, how euer this disguised vnfortunate stepfather father Parsons (being filius terrae by birth, an Englishman, by education a catholike by externall profession, a priest by charecter, a religious man [Page 327] by vow and order: and taking vpon him by function and calling who­ly to aduance Gods cause, yea with hallowes and how-hubs, with whowbes, whowes, and outcries against all that tast not on the froth of his zeale) hath hitherto refused to take his holinesse for an example and his sacred predecessors (the successors of Saint Peter vpon whom he ought chiefly to haue relied as a speciall note of so sound a catholike and perfect religious person as he, and his, would make the simple peo­ple beleeue they are) for a paterne to imitate, who haue euer held most mild, modest, and moderate courses towards all: but especially towards the kings of great Britaine: (were they Scots or English) not halfe so se­uere against any; as oftentimes by surreptitiall suggestions of some euill and factious persons they were vrged to haue bene. As well appeered in the bull of Pius the fift, which though we wish had neuer come out; and much more that the other two since that time denounced against her Maiesty, had neuer bene seene or heard of in this world: yet to speake Gods truth when the Pope his holinesse perceiued what bloody tragedies and massacres on all sides, were like to ensue thereupon by commaund of withdrawing our naturall allegiance, from our natiue so­ueraigne vpon wrong information giuen (as before we haue touched at large) the said Bull was called in againe and all catholikes throughout England left as free to obey her Maiesty in all things due to her prince­ly regalitie as they were before. But letting that and other excommuni­cations passe (as spoken of before with harty wish they had neuer bene) amongst many examples of the deere loue and fatherlie compassion of the Popes holinesse towards the inhabitants and princes of this land in times of eminent common welthes dangers: the chiefe since the Norman conquest was shewed in the daies and raignes of king Henry the se­cond surnamed Fitzempresse and of his sonne king Iohn the third Mo­narche of England of a Plantagenets royall race. Against whom hauing vsed his fatherly correction (as pastor vniuersall ouer the whole flocke of Christ) for their great tyrannie and crueltie vsed towards their na­turall subiects: yet vpon their repentance mercifully receiuing them into grace and fauour of Gods church againe; his holinesse on the behalf of the second, did not onely accurse and excommunicate prince Lewis of France with all his adherents: forcing him to yeeld vp all the interest right and title, that he or his posteritie had or euer should haue to the English crowne: but also surrendred vp the said crowne of England frank and free to king Iohn and his heires and successors from of the head of Cardinall Pandulphus (hauing sit enthronized three daies there­with in the Popes right of purpose to abate and end the strife) for euer to inioy the same in as full absolute and ample manner as any prince or monarche euer enioyed, or possessed a crowne. And thousands there are in England that desire as much: and I verily thinke more vnfainedly [Page 328] and with a better, more sincere, true and catholike religious mind then any of the Iesuiticall or spanish faction doe desire the conuersion of our countrie: who yet will be ready to lay their liues to pledge for it, that if (as God forbid and I hope it shall neuer happen, that any Lancastrian forraigner should get possession of this land: with as many oathes, ho­mages, and fealties made and done vnto him or her whosoeuer, as prince Lewis had: whom father Parsons brings in for an example in confirmati­on of the Lady Infantaes title by that house, bloud and line of king Le­wis of France, be like of purpose to vrge the English as he hath to make the like protestation on the said Infantaes behalfe) yet would euen this Pope Clement the eight according to his predecessors example reuoke, recall, repeale and force him or her to retire: and withall would of his mere mercie (a gift appropriated to Saint Peters chaire in speciall manner) grant to our nation, the election, and choise and set vp a king of our owne natiue soile, bred and borne within the confines of great Britaines Ocean vpon the like repentance and submission of former princes in this and all other Christian kingdomes, maugre all the Iesu­ites Spaniards and huff muffes in the world.

These important considerations should haue touched father Par­sons hart with deepe remorse to remember: how mightily he hath re­sisted, impugned, and violated all lawes, diuine, and humane whatsoe­uer: how iniuriously he hath dealt against his natiue Prince, countrey catholike, and all his friends: and how preiudiciall he hath been in his proiects, principles, and practises, against the See Apostolike, and S. Peter, by his audacious refusall, to take his holinesse for a patterne and sampler to imitate, in these his so weightie, eminent, difficult, and dan­gerous proceedings: He being but a poore silly impotent priuate man, forbibden latenter euen by his order, by his function, by his priesthood, by his profession, by his religion, by his calling: to vrge or vse any passionate, violent, exasperating, furious course against his Prince and countrey: quite contrary to his holinesse direction, minde, and com­mission giuen vnto him. Who most agreeable to the practise of the tressacred Apostolicall catholike Romane Church, as most wise, sweete, and truly compassionate louing mother, hath euer esteemed it the best, safest, and readiest way to draw and gaine such Princes, and common wealthes, as are gone astray, to the right and true religion, by sacrifice, prayer, teaching, preaching, good example giuing, and that aboue all, of obedience to their soueraignes and ciuill magistrates in points of due right belonging to them in such cases: yea and patiently to suffer their owne blood to be shed, agreeing to the Apostolicall rule, for con­uersion of countries, rather then once to lift vp their eyes with discon­tent, or set downe their pen to paper in their passions, to suffer a fly­ing thought of reuenge, to take repose vpon the buttresse of their brest, [Page 329] or once to goe about to tamper with state and temporize with Prin­ces in temporall affaires. Which seeing he and his societie haue not onely plunged themselues in ouer head and eares: but also he (this fa­ther Parsons) winding himselfe out of the dangers, hath set all in an vprore, by his seditious courses: and not content therewith, hath la­boured by his preposterous agents to cast all the whole load, burden, and bundell on our backes, with most extreme obloquie, diffamation, and disgraces, that would not yeeld a free consent to his turbulent fac­tions, and dangerous stepe eminent downe falles in conspiracies: Nei­ther thinking this ynough, but as a lunatike, or one raging in his af­fectate soueraigntie, laying about him like Will Somers on all sides, opposing himselfe together with his confederates against Pope, Prelate, and priest: against Prince, peere, and subiect: and against all that are not Iesuites, without al respect had of any that crosseth his designments in the way: this then being so (as too too true it is) can any man that hath either true charitie, or other vertue, learning, religion, wit, wor­ship, worth, or valor of spirite in him, but see what it is he aymeth at, detest him as an egregious hypocrite, dissembling Pharisie, sly soule murthering parasite: In pugna vi & armis dentibus, & ensibus, & vsque ad aras, all his false positions, forgeries, and foysted in authorities, and make it knowne to all the world, that he, and his societie do most gree­dily affect soueraignty, most traiterously aspire to an absolute monar­chy: most ambitiously ayme at a supremacy, and most treacherously delude both Pope, Prince, and people, with a seeming kind of zeale, religion, and holinesse, to bring all in subiection vnder them.

THE ANSWERE.

I Am of opinion that no man on earth can tell what gouernment it is, they intend to establish, ratifie & confirme: when they come to their preconceited monarchie: No not any of their plotcasters, be it the exlegall legifer Fa. Parsons can tell before hand what gouernment he will haue and continue withall. For considering that he intends to al­ter and chaunge all lawes, customs and orders (which make me often remember some mens strange conceits, that he should either beget, or immediately procure Antichrist) it cannot be; but that the popularity he now so greatly in couert wise commendeth, will breake out vpon one occasion or other (ere euer he be settled or well warmed in his kingdome) into some open rebellion against him, otherwise should such a rable loose the name of Mobile vulgus. And further admit that his prouidence, fore cast and foresight were such, as euen in the establi­shing of the Iesuiticall state, there should be such gouernors (as lay bro­thers of the societie) appointed at the sacke of euery city, winning of euery hold, fort or sluce, and conquest of euery kingdome, countrey or prouince, as by their marshiall prowes combinde with ciuill policie might keepe them all in order subordinately one vnder another: and all vnder their Generall-Pope-monarchiall-sole Emperor ouer the whole world: yet considering the extreme ambition of that kinde of people, as before hath beene passantly touched here and there (espe­cially noted in the brabling contentions betwixt the two great empe­rors Fa. Parsons and Fa. Heywood) this order whatsoeuer it shall be, or how orderly soeuer obserued for the whole, vntil they haue gotten that into their hands, they all do gape after. No question but it will breake off in short time, and that they shall be forced to alter, chaunge, and make new lawes againe. And this being fitly agreeing to a principle of their owne, set downe by M. Paget as he hath obserued in them, scil. Omnia pro tempore, nihil pro veritate: no question of it, but their gouern­ment shall be as vncertaine as their new conceited monarchie, their monarchie as mutable as their raigne, and their raigne as variable as the weathercocke in the winde: or Protheus in his Complements: or the sea Euripus in his crosse tyde ebbes and flowes, who for his in con­stancy hath not of olde beene holden for more infamous then Fa. Par­sons for the like offence is iustly iudged and accounted as most mon­strous in our daies.

But to answere directy to the Article proposed, no question is to be made of it, but that the gouernment they do directly intend at this pre­sent, is a most absolute soueraigntie, dominion and state cleerely ex­empted from subordination to any lawe or legifer diuine or humane: [Page 331] and therefore it is rightly called Despoticon in the highest degree of exemption, immunitie, imperialtie, and absolute raigne, rule, and au­thoritie, as containing in it all three sorts of gouernment, scil. Monar­chicall, Aristocraticall, Democraticall in matters of counsell and mana­ging of common wealths causes, but not in points of regaltie, honor, & inheritance. For there shal be neither title, nor name, nor honor giuen taken or done to any Prince, Duke, Marquesse, Earle, Vicount, Lord, Baron, or the like (all the Iesuiticall gouernors being puritan like, seni­ours, elders, prouincials, rectors, ministers, &c.) neither shall there be any succession by birth or blood, to any honor office or magistracy from the monarch Pater Generall to the minor Pater minister, but all shall goe by election and choice: neither shall any title, clayme or right of inheritance be made, chalenged, pretended, intended or diuolued from the father to to sonne: but all shall rest in this Presbyter Iohn or Pope-Monarchiall-Generals gift. No noble, knight, Esquier, or swayne possessing more then the monarch shall bestow vpon him, as tenant at will for the time, nor for terme of life, iust like to the Turkes distribu­tion of lands and honors. And if any thinke that this is but a surmise, let them reperuse what here passantly is written in these Quodlibets, and confer (if possibly they can get them) Fa. Parsons bookes of titles to­gether with his high counsell of Reformation, and other passages in manuscripts, and then doubtlesse they will be of my minde.

THE ANSWERE.

STabat pro ratione voluntas: was the chiefe ground of the disciplinary lawe: why poore Todde was beaten in Rome vntill his bones aked: knowing no cause in the world for the Iesuits to haue vsed him so. And if any seeme so peremptory as to aske a Iesuite what authoritie he hath either concerning these or any other exorbitant, extrauagant, exlegall, and extra ordinarie lawes, rules, customes or orders set downe, obser­ued and kept amongst them: let him looke for none other but a thun­derbolt of excommunication, or sharpe censure irremissibly to bee throwne against him: they being such Lords, lawlesse Sirs, and legi­fers, as cannot erre in any act, word or thought of a matter, of fact to be [Page 332] formed, framed and fashioned by them: and therefore high blasphemy to contradict these Demigods in any thing. But if you aske them why such a law, doctrine or order is set downe by way of submission, admira­tion, or humble acknowledgement of their powerable dignitie and woorthines aboue all other persons liuing on earth: then to breede a greater reuerence, dutifull regard, and respectiue feare in you towards them: they may happily tell you, that they haue it by reuelation: that as by speciall commandement from God their order or societie was miraculously instituted for this end; so father Parsons was and is the prophet appointed to prophecie vnto vs a dismall change: that the time is come wherein all lawes, customes and orders must be altered, and all things turned vpside downe: and that they being the onely men that haue the name, office and authoritie of Iesus: by them it is that this maruellous change and alteration shall be wrought, in such sort as from the beginning of the world was the like neuer heard of before to this present, of the Iesuits precedencie. Mary yet if you aske other men dispassionate, vnpartiall and not speaking of affection, by what law or authoritie they doe attempt and teach these things; they will tell you, they haue neither law diuine nor humane so to doe, but a law irregular made by an exlegall legifer father Parsons by name, who hath preiudiced, iniuried, and wronged by his infamous libels, all lawes and lawyers customes, states and orders. For first he hath preiudiced the lawes, common, pontifical, of nations, of nature, & of God himselfe: as in the premisses of sundry precedent Quodlibets may appeere. Then he hath preiudiced the lawes municipiall of this noble Isle, laboring to foist in, to outward shew the lawes ciuill Romane, of Caesar abolished aboue a thousand yeeres agoe, by authoritie of the See apostolike at the in­stant sute of king Lucius with the general consent of all his noble Lords, the woorthy Britaines then peeres of these two realmes. He hath abu­sed the law, custome, and order obserued in humanitie, in fawning vpon the Austrian line, vnder pretence to bring in the imperiall lawes of Cae­sar into this land: but intending in very deede to thrust a law vpon vs neuer heard of before throughout the vniuersall world, nor I think euer shall be put in execution vntill the comming of Antichrist, that all run vpon wheeles with alteration and change. He hath preiudiced the lawe of propertie in instituting gouernment, gouernors, and hereditarie princes to be ad beneplacitum populi, and all other priuate possessiants ad beneplacitum suum. He hath preiudiced the lawes ciuill and imperiall of Caesar bringing them in falsly alleged; and one thing for another as a comment for a corps, a code for a digest, a glosse for a text, a memoriall for a principle, and a note of some allegation vpon a sute past on the be­halfe of a client, for a maxime in the lawes, either vnauthentically de­fined, or remaining litigious, pliable to any opinion, or else interpreted [Page 333] as father Parsons pleaseth, to the most disgrace he can deuise to all Ciui­lians, applied by him against proximitie of blood, to breede a diuorce of friendship and kinred, by disturbing the lawfull course of succession by birth and consanguinitie prouided by lawes, for passage of lands and inheritance after the law of propertie began in all nations. Which violent intrusion of Caesars lawes thus abused and bolsterd out, to the vtter ruine of many noble families irreuocably: he hath no shift to ra­tifie and get it allowed of, but to delude simple people, to confirme it by sundry examples of banckrupt common wealths or rather disorde­red multitudes. He hath abused and preiudiced all states, common wealths, nobles and gentiles, of this and all other Christian nations, by a temporized popularitie, thrust in vpon them: accomodating himselfe (as he saith) to the conditions, manners, and minds of the common peo­ple, which euer do delight in noueltie and change. Otherwise (as he se­riously noted) had the Iesuites neuer bene so admired at, in England as they are at this day. But omnia rara sunt preclara amongst the mobile vul­gus who seising quickly vpon this popular doctrine: it presently imprin­ted a fauourable opinion and liking both of the man and the matter in their wauering harts: as all the world seeth it: and perceiuing they might by this popular doctrine of father Parsons, controul, disthronize, and ouerthrow their soueraigne, the state, their landlords, and all other nobles and gentiles as they listed and liked best: hereupon then they inferd very peremptorily that when they list they might pick a quarrel at their lawfull king, cast him downe out of his throne and call for an election of a new king againe. Bicause (forsooth) this good father hath authorized them so to doe, and tels them that as his, so their pleasure must stand for a law, and vox populi. vox Dei. And for any other law war­rant or authoritie the Iesuites haue none to take vpon them as they do in these state cases and succession to princes crownes.