GOod Cosin; I haue receiued your letter of the first of this present, writtē in a spirit too derogatiue from the honors and innocence of the Ap­pealant-Priests, & superero­gatiue in the praise of Iesu­its, as it were aboue Iesus. Wherein you shew your selfe vncharitable in the one, immoderate in the other, vncatholicke in each. But perhaps you holde your selfe herein excusable, as being so affected either in obedi­ence and reuerence to, and of your ghostly Fa­ther (who happily is a Iesuit) or in respect you are willing to runne with the greater number. If the first, take it with you that the Iesuits in this case of the Appeale, are Principals on the one partie, & so in iustice to be thought partiall: if the other, what so erres as the most? You are (good Cousin) to captiue your sences rather to the speci­es, then to the Number of any obiect, and so farre forth to iudge your selfe in the right or wrong, as you apprehend the same right or wrong: and to runne with the most (making that your ground) [Page 4] is very vulgar. True it is, that to erre with autho­ritie is lesse shame, though no lesse blame, and therefore your better excuse may bee vpon Mai­ster Arch-priest; which notwithstanding is also vnallowable in this case, both for that the Apo­stle wils vs, that Seruitus nostra sit rationabilis, and likewise forasmuch as Maister Arch-priests au­thoritie was both obtained sinisterly ex parte of the Procurers, though not of his Holines graunt; and it as factiously administred euer since. The ground of which faction began since our good Cardinals death, first of all in Wisbicb, where the Iesuits being taught vindicta diuina; Aemulari cha­rismata meliora then iurisdiction ouer the secular Clergie (they being religious, and so within the compasse of an expresse Canon to the contrarie of such subordination) haue since procured this Arch-priestship by sleight and surreption at his Holinesse hands, and inuested it in Maister Black-well to their vse. This is that man, who to shewe himselfe no lesse gratefull to those Fathers his Founders for such his office, then hee hath shewn himselfe most glad and greedie of the same, hath by auowing their wrongs against the Appea­lants, notably preiudiced the Catholicke Church of late here amongst vs, and like an vngentle birde berayed his owne nest. Whereby both for the one and the other, he hath brought himselfe to be also a triable partie together with them at the Apostolike barre; who else (had he been the man hee ought) might for all the blemish of his au­thorising, haue been admitted of both parties for competent Vmpier betwixt them of al aggriefes. [Page 5] But see what a thing Ambition is, and how ser­uill are the obligations that it makes. Herehence is all the Catholicke Church on fire amongst vs at this instant, whiles the Iesuits hauing offred the wrong, maister Arch-priest in obsequious corre­spondence to them for being such their creature, maintaines that wrong against his own brothers; so much against all nature is his loue rather in as­cent then descending.

Herehence haue proceeded his thundring sus­pensions, and preiudiciall decrees against them, to the intangling in a thousand scruples the con­sciences of the ignorant, and lesse learned sort of Catholickes; herehence the bandiyng of lay and cleargie one against another throughout the Realme; herehence the vnchristian calumnies, and reproches, together with the withdrawing of wonted charitie on the Iesuits partie, or rather their more & more drawing to them by flat fraud and rapine, quae sua sint, non quae dei. Briefe; here­hence is proceeded the lamentable domage to all our Church, both in her former and future fruits amongst vs, for which all Protestants (being the Chorus hereunto) lowdlie laugh vs to scorne. Whiles (God he knowes) these good Fathers the Appealants in their wisdomes and charitie can aduise no fitter meanes to right all these scandals together with their innocence, then their present appeale, being taught by former experience how that to compremize aggriefes amongst thēselues here at home, or to send priuatelie to Rome a­bout the same, is but to make the Iesuits way to farther miscarriages, and giue their insolencies [Page 6] the more ground: whiles namelie father Cowbuck their brother serues them as goaler for our com­plainants at Rome, and here in England M. Arch-Priest is no head ouer them to checke their exor­bitance, but at their curtesie (they hauing made him that head he is) but he rather a votary Fautor of all their misdoings, whereby they rest here a­mongst vs the most lawles and incorrigible men in the world.

But oh (say some of them) there is a General of our order, called Aqua-viua, who vpon complaint to him, is to order vs in any part of the world wheresoeuer, if we misdoe. Forsooth, a goodlie reference: an Italian man liuing in Rome, to be complained vnto of wrongs done here in Eng­land, which were a matter both exceeding chargeable and hazardous, in regard of the di­stance betweene, and likewise vnlikelie of due re­dresse, he being no whit English, nor otherwise competent for the same. Besides, that such com­plaints to be carried to the Iesuits General by our Priests, were to thrall the Ecclesiasticall libertie to their iurisdiction, in that it might seeme Agnitio Authoritatis to them (being religious) which were absurde.

Seeing then the Iesuits here in England haue no other lawe nor awe in their carriages then their owne consciences, it is no maruell if they haue giuen these scandals, especially hauing two such Patrons, the one heere, the other at Rome, as aforesaid. Yet, who would euer haue thought that in a Religious societie, so titularly profes­sing Iesus aboue all other Christians, there could [Page 7] haue bin found so notabiles percussores Cleri? Was it fit (trow yee) for a Religious person, so vncha­ritably, and so vnlearnedly, as hee hath done, to taxe by libell so many reuerend Priests as thirtie: I may say one hundred, so deepely in their repu­tations, as by expresse tearmes of Schisme, Rebel­lion, &c. to the Catholicke Church? And fur­ther; after a pacification of the saide scandall (whereunto the good men though much to their priuate preiudice, yet for the generall peace of the Church were willing) another of the same societie with many other their fautors at their instigation to reuiue the same since to the passe it is now come? Or were the Priests so incorri­gible men, as (were it true that they were Schis­matickes, Rebels, &c.) there was no priuater meanes left to reclaime them, nor no charitie o­ther then by libell? they offering to purge them­selues of such imputations by disputation, which was denied them by maister Arch-priest, as a tu­multuous request. Againe, if they were such, yet what had a Iesuit to doe to censure them, being no head but a member, and that not of theirs, but of another bodie, and but onelie a borrower of their institution and honours in comming thus to Englands vinyeard, their owne not being so worthie? Surely, the Iesuit thought that Propter quod vnumquodque tale, & illud magis tale; that Maister Blackwel hauing his authority from them, à fortiore hee might administer the same. Be it so, yet was it not competentlie, nor condignely ad­ministred in that manner, as by a libell so des­pightfull, and so vnlearned; as for the vnlearned­nes [Page 8] whereof, I can (sure) make no other of it, then paenam peccati to the authour for the spite. Had he bin borne into the world with teeth & nailes, his spirit could not haue beene more Satyricall, nor yet his tearmes through malice more vn­schollerlike. And for such the learned vniuersitie of Paris hath censured the tract both to the Au­thours and the Fautors disgrace.

Greatlie therefore was Maister Arch-priest to blame to giue it coūtenance at the first; but more, since the said censure. Who but hee would haue shewed himselfe so abiect minded for office, not procurable, but already procured, as to engage his existimation in so foule a defence of but his Be­nefactors against his owne brothers, & so famous an vniuersitie? Call yee this either in the one or the other fraterna correctio? is this vna or altera admonitio? is this Dic ecclesiae? wherby so vertuous, so learned, and so manie Confessors of Christ to be at once denounced, as Ethnicks & Publicans? Could the Fathers aduise vpon no worthier re­uenge against the Appealants for their concur­ring with God almighties miracle against their ambition in Wissbich, wherein to make vse of the Arch-priestship, then thus by Libell? Or could Maister Arch-priest also against the same parties, for their not acquainting him with their counsell concerning a subordination to be porcured from Rome (hee weening himselfe worthie to haue bin not onelie a partie in that consult, but the verie head and soule thereof, as should seeme by his Concaleat stomacho vnto them since) be so grosse in his reuenge, as to support such a libel? Ah poore [Page 9] aduise, or rather too prodigall spite. Cease (Cosin) cease henceforth those your Fathers their equiuocation to the world, whereby vnder colour that the Arch-priest is a secular-Priest, they would haue his authoritie thought to shine but oblique toward their Societie, and too direct toward the Seminaries, in matters that may arise in difference betweene them; seeing both his at­taindour to that dignitie was ex professo procured by their meanes; and but interpretatiuely by the Priests (as their Agent himselfe hath confest) as also his homely administration thereof in thus a­uowing their libell, and other his partiall carriage in their behalfes against them euer since asseuers the contrarie. But Iustus est dominus, & iusta iudicia eius; the Blacke-well or pit that they digged for others, themselues are fallen into; being like to learne ere long what it is Mentiri in spiritum-san­ctum, as too flatly they haue done in abusing the Apostolike Sea, by such their interpretatiue col­loguing with it for the said Authoritie toward the maintaining of libell and faction. Which neuer­thelesse forasmuch as it was well graunted by his Holinesse, though ill obtained by them (he do­ing it in opinion of their honest information whereof they failed) I list not here to dispute it with you, but in reuerence to Rome admit it with all faults in full force and vertue, seeing the Ap­pealants themselues (being the parties most wronged) haue so done, not doubting but his Holinesse, (as hee is wholy Clement) will vpon due information aswell touching the said Autho­ritie, as other their aggriefes therewith complai­ned, [Page 10] right both them in especiall, and all our Church in generall against the Iesuits, and Arch-priest, happily with the demolition of that Arch erected on so muddie a foundation. Suffice it, that in the meane time we hold such an Authoritie fit enough for such a manner of adeption, and ad­ministration; and too preiudiciall both to the pre­sent state of our Church, and the future of our Countrey: and as for his auowrie of the libel, the same to be both vnclerkly, and vnnaturall; yea and schismaticall in him, subiect to farre more sa­tisfactions as well to all our Church, as to the Complainants, then he and his twelue Assistants are euer able to make. Such a dousen to such a thirteenth was neuer seene in the Church of God to this day, either for Ecclesiasticall or ciuill facti­on; but what shall I say? Imparum infida amicitia, and therefore like head, like hornes. And where­in may we comfort vs, but to thinke that (in his Holinesse prouidence) such a head of faction will not long holde. It is but our patiences of the Laytie in the meane time, by the example of our Ghostly Fathers the Appealants, and our zealous vnion with them against so foule a scandall. The first, though the Iesuits and Arch-priest deride as a vertue perforce (they for their parts not broo­king to be forced to any vertue) yet the latter hap­ly they may rue. As for Patience, it is certaine that Father Cowbuck asking the two messengers at Rome his Prisoners vpon what hope of friends, or countenance they came thither about such a bu­sines; and they answering their Innocence onely and the goodnesse of their cause, he laught both [Page 11] them and such their answere to scorne. Euen so likewise Maister Arch-priest here at home. Oh, (saith he by his Agents) cannot Seminary Priests professing so passiue a spirit of persecution and Martyrdome for Christs cause (as they doe in their very institutiō) put vp some wrong for Iesus sake. Truely yes: were it not that in cases of scan­dall Beatius est non dare quàm accipere (howsoeuer the Iesuits in money matters holde it other) and also, so long as the persecution proceeds not from a societie of Iesus, and in Iesus name; a name which hath alwaies throwne out diuels, neuer brought in any. It is no waies fit that so glorious a name should be thus abused, as to be made vse of ex parte dati scandali: and more tolerable were euen murder at an enemies hands then at a bro­thers, most of all at a Fathers, such as all Iesuits (though but score-yearlings) call themselues.

Haue the Seminaries bred vp Maister Blackwell and his dousen Aydants, thus in steede of being themselues Martyrs to martyr others? And what others? Their own Brothers: and how? In Iesus name. Good Cardinall Allan neuer founded the Seminaries for such impietie, nor yet endowed he them by his Presidence with such a spirit; who (doubtlesse) were he now aliue and sawe this dis­figure in his broode from his institution so all of loue, so all of charitie, would scarse know it to be his, or knowing it would weepe salte teares, and repent him at the heart that euer he coupled Iesu­its therewith, who euen in his life time began to distaste their factious fashions, and namely nota­bly Father Cowbuck. At a word (my good Cosin) [Page 12] little reason haue the Seminaries to shew them­selues so mute and neutrall toward their Appea­lant-Brothers in this businesse, as most of them haue done till now of late, seeing that euen as such, the Libeller (if they marke it) asseuers them to be no lesse then Rebels too; much lesse so very opposite as many of them are, and notably the twelue Assistants, of whom not one (that I heare) is a partie for them: little reason (I say) haue they or these to be such, considering that therein they betray their owne and the Seminaries honours wholy to the honouring of the Iesuits, and forget that implicitè euery one of themselues in particu­lar is inuolued in the same disgrace. For, to haue it spread throughout all the Christian world, that thirty English Seminaries are at one clap become Schismaticks, Rebels, &c. to the Catholicke Church, what a blot will it be aswell to all that are of the nurserie, as of the number? and in especi­all, how much may it contrist the holy Ghost o­uer the Seminaries, and also iustly alien from them their benefactors were such a scandall true? Namely, the Popes Holinesse how deepely may he feele it in his Apostolike and paternall spirite. Whereas on the other side it not being true, that so many, yea or any of the Libellés are such Schis­matickes, Rebels, &c. to our holy mother as the libeller doteth, how heartily ought the whole bodie, and all the members of the Seminaries ap­plaude the same, and vnanimously concurre to propulse the reproch. But (alas) too many of them (we see) are bought and solde to the Iesu­its thus from their brothers, and their owne ho­nors; [Page 13] they hauing the Ecclesiasticall purse of our Countrey wholy in their pocket, like the Ste­ward in Scripture, who betrayed his and our good Lord and Master, and these others so deiect, nay abiect mindes. For, were they truly zealous, it were possible enough for them to hold out a­gainst the double persecution (to wit) both that of the Protestant, and this of the Iesuits and Arch-priest, with and for their brethren, especially such brethren as (without offence be it spoken) are the very creame of our Clergie. Not that I thinke a­ny of them so vnlearned, no not of the Assistants, (who it seemes were most called to the place for their insufficiencies, though in faith sufficient e­nough for such employment) as to iudge the Ap­pealants Schismaticks, &c. by the booke, where­by to be parties against them, or neuters; but on­ly of meere pusillanimitie. This Mammon is such a Monarke, that it bribes and bridles all but Ca­puchines, tainting their humours and honours both; especially where Authoritie concurres, as in this wrong of the Iesuits Maister Blackwels (such as it is) doth; who whom their largesse al­lures, or parfimonie not, his Authoritie makes good in each. For, as for his late answere to the Appealants booke, that importeth no such rea­son or satisfaction why they should thinke his proceedings, and consequently their partie there­unto any waies iust against their brethren; it ar­guing onely a meere ostentation of his Arch-priestship, and a bare Ipse dixit, and nothing else; fo full is euery line besides of absurdities and con­tradictions as touching the matter; onely the say­ings [Page 14] of the Doctors hee hath therein not vsed, whereby nor abused, which is a maruell.

Great pittie therefore it is, and a scandall; our Cleargie (which for being a persecuted Clear­gie should be the more vnite as per antiperistesin) to be found guiltie in this case so much concer­ning their honours, of that vice which the Scot noteth nationall and naturall to our people (that is) like dogges all to take part with the iniuring dogge against the iniured; or rather not like hogs (which quoth he the Welchmen are) to ayde the fugitiue and weaker hogge against the stronger. Great pitie likewise and a shame it is vnto our Seminaries, who being Luminare maius in our Fermament then the Iesuits, they notwithstan­ding to eclipse and obnubulate them therein, by disseuering them, as thus by libell they haue done. Briefe, that Iesuits who in their institution are but Confessors (vz.) but Graduates, Beson̄os and Proficients towarde perfection, shoulde dare so basely to blemish the Seminaries, whose institution is far more hautie (vz.) Pascere gregem and ponere animas suas pro ouibus suis, which im­plies perfection alreadie acquired; as, then which, maiorem charitatem nemo habet: they (I say) to ble­mish them so libelliously as is said, not onely by seuering them thereby one from another, but (which worse is) by setting them one against another.

Is Christs supreme Vicar in earth a secular Clearke, yea, so farre forth secular, as being once chosen out of a Monasticke-order to that Sea (for a Iesuit Pope neuer yet had yee any) [Page 15] straight his Monasticke-nature dies. And also are all Bishops vnder him in the Vniuersall Church such, whereby they haue authoritie (as such) to visit and correct the religious person, and not the religious them; that thus the religious should in­sult ouer our Seminaries (being likewise such) and that without encounter, nay with their own assents? I speake it boldlie, and I hope, abest inui­dia verbo; not so glorious by ods is the Iesuits so­cietie as the Seminaries, either for institution, or practise (especiallie practise here in our countrie) whatsoeuer it be elsewhere. For the institution, as afore is touched; for practise, as for example. Shew yee mee from Father Ignatius time their founder to this day (which is now well nigh a hundred yeeres since) halfe so many Martyrs tho­roughout the whole world in all that time of the Societie, as haue beene of our Seminaries within these thirtie yeeres here in our countrie: omit­ting that euen to this day, there is not so much as one Canonized Saint of the order, Confessor, or Martyr; no not their founder himselfe: whom neuerthelesse with a great manie moe of the So­cietie, I reuerentlie thinke to be such, and as such, doe verie humbly commend me to their praiers. Which defect of honour to their Order (which all other religious Orders haue) they would ex­cuse by saying (as some of them haue done) that the Canonizing of Saints is but a superfluous pompe in the Church, which may verie well be spared. Wherein (surelie cosin) besides that it founds hereticallie and against Catholicke reli­gion, they haue little reason euen in moralitie, [Page 16] seeing that euery gallant Champion is well wor­thie of his Bay. And therefore as little reason haue they to beare themselues so superlatiuely a­boue all other holy Orders, were it but for the Puneisme of the societie, which blemish to coun­teruaile together with all other blemishes in it, they haue giuen it the name which is aboue all names, and holy aboue all holies, the name Iesus. In which name well I graunt them they may iust­ly and victoriously goe against all Gods enemies, but not against his friends; especially bearing no more crosses along with them wheresoeuer they goe, then we see they doe: quaerentes in most pla­ces quae sua sunt, rather then quae Dei, both wor­ship and wealth. Whereby they haue purchast them a hard opinion of all religious Orders, e­uen so farre forth as to be written against by some of them in most parts of Christendome ex pro­fesso, and in particular are banisht for such out of all the most Christian Kingdome of France, as al­so for their Spanish faction there; where for all their great meanes, and flattering Ballades of late made and exhibited to the King, they are not like to get in againe this yeare, nor yet the next, hee hearing of their turbulent carriage here in Eng­land. Onely they holde in here and there with the good Capuchines (being at oddes with all other orders, and oftentimes among themselues) which is their greatest credit, and which they may easily doe, for that (as one of those good Friers on a time confest) they couet to haue all, and these nothing. Vpon this grounde likewise it was that the excellent good Bishop of Bamberge in Germa­nie [Page 17] being laboured vnto some fewe yeares agoe, by the importunat commendations of the house of Austrich, and other Catholicke-states of the Empire, for their admittance into his most refor­med diocesse, he answered; no, I brooke no such Quiddits.

To conclude then with that I began to say; seeing the Iesuits are a societie so inferiour to all other religious Orders, and yet ambitioning a­boue them all in the bare name of Iesus, scorning (belike) in their singularitie to bee called after their founder, hee being as yet no canonized Saint (as aforesaid) and namely an Order farre inferiour to the Seminaries both for institution and merit to our Church and Countrey (as alrea­die is partly proued) though not in priuiledges from the Sea Apostolicke (wherein howsoeuer otherwise they come short in merits to other or­ders, it will be sure to be neuer a whit behinde to any) it is (I say) great pusillanimitie in the bro­thers of the same, cedere suo iuri so much, as to giue them the preheminence in our Countrey for ec­clesiasticall rule, either in their owne name, or to their vse, as Maister Blackwels is; much more to suffer themselues to be so infamed by them as by flat libell, and which worse is, by their owne par­taking therewith. Is it not enough that the Iesu­its disgrace and supplant them with their zizani­aes in their owne Colledges, liuing vnder their Ferrule; that they expell them thence at their pleasures; that they beate them almost to death; but also in their Countrey they will assay the like? and euen not there manumize them from their [Page 18] wrongs; Pharao himselfe being no longer cruell to the Israelites, then whilest they liued in his land, saue once, when in reuenge thereof the red Sea miraculously deuoured him, and all his host. Is it not enough that for euery one Martyr of those Fathers, there haue been twentie at least of these Brothers to our Church, and yet they to vsurpe the honour of all, like the Spanish-Souldi­our in the Lowe-countries, who hath been al­waies the least part in his Lieges seruice there, and yet the most in the praise? Is not all this (I say) and a great deale more of the Iesuits vnkind­nesses, and vndeseruings both of our Seminaries, our Church and Countrey, enough; but needes to al this they must adde libelling vpon them too, forgetting that Qui dixerit fratri suo Racha is reus gehennae ignis? I could wish, and I verily hope they will valew themselues aboue the Iaponian, and other Indian Clergie, who know no other Pope then the Iesuits, and take their bare words for Canons. At least I could wish that in this case of so reall reproch to their whole bodie, and preiu­dice to their Apostolike-haruest in our vineyard here, they would (as I hope in God they will, ab­iuring Mammon, and all other sinister allure, and adiure of both Iesuit, and Iesuited Arch-priest) ioyne with their wronged brethren in a confi­dent and vnanimous defence, and not suffer their honours which is also their owne, so basely to be bandied out of our Church and Countrey; namely, by an intruding societie, were it but in honour of their excellent Founder, our late Car­dinall, a man no whit inferiour to their Father [Page 19] Ignatius, but rather afore him in all manner of rare desert to the Sea-Apostolicke, for which hee was worthie to die a Peere of the same: à fortiore then, they being the naturall broode of our English Church ex traduce from Saint Augustine and Mellitus, continued rather then founded by the said good Cardinall to our Countrey in all this age of persecution. Surely (Cosin) rather then this shall come to passe through the indiscreete o­bedience, or rather pusillanimitie of the Semina­ries themselues toward the Iesuits; there will not want amongst the Catholicke-laitie spirites to vndertake the defence, in honour both of our Church and Countrey, and namely of the Ap­pealants our so reuerend Patriots, and ghostly Fathers: who, though they for their parts haue all this while been content in their exceeding charitie, but to holde the buckler to their eares against the Societies blowes; yet these haply will not sticke to returne them in their behalfes a sound venny at least. Yea, seeing those Fathers haue thus presumptuously broken quarter with ours, and that in our owne Countrey (they be­ing meere Spanish) let them either yet make a­mends (if at least it be not too late) or else be sure that they sit fast; for that (saluo the Appeale) they are like to carrie as good as they bring, for all our good Cardinall be dead and gone; such being Lex talionis; dens pro dente, oculus pro oculo: and a­gaine a meere morall iustice, that Quisquis quae non licet loquitur, quae non lubet audiat. We Catho­lickes standing as yet on the one side of the Riuer (the Appeale depending) and the Iesuits on the [Page 20] other, I doe not doubt but God will giue vs the day when once we come to closing; or if not, at least God shall lose no honour by our foyle, so humbly will we all with our Appealant-Fathers yeeld vs obedient to the disgrace, and the Apo­stolicke Sea; which spirite (I pray God) they beare. The Societie hath giuen scandals enough, and daily doth throughout all the parts of Chri­stendome, which if they were but halfe made in­to a nosegay, would (I doubt not) yeeld so vnsa­uorie sent vnto English noses, that we should e­steeme such flowers not worth the setting in Eng­lands garden. But this debt they may yet forestall if they will, and all harder measure that may therewith befall them, by licking out their Racha so irreligiously written, and more impudently maintained against our Fathers, and withall ab­solue themselues in so doing, from their reatus ge­hennae ignis. Well, ipsi viderint. They know very well that Non dimittitur peccatum nisi restituatur ab­latum, and that confession of a fault is the least part of Pennance, saue letting the wrong fall; which (we see) they would now gladly doe, if that would serue the turne, but it will not; for that as the French man saith: Desbender l'arque ne guerit pas le play: To vnbend the bowe, heales not the wound. More charitie were it in them by a penitent confession, though with the lesse satis­faction (which once our Fathers for peace-sake would haue accepted) they to shame the Diuell rather then themselues still by the contrarie: for to stand vpon Puntoes in sinne, especially such a sinne as brings Schisme with it, what a shame is it [Page 21] for a religious person in a persecuted church; who though it were no wrong at all, but right that he hath written, yet had he Saint Paules spi­rit, who wished Anathema esse pro fratribus suis; he would not sticke to confesse it a fault (though none) and also satisfie for it as such: much more Maister Arch-priest (the matter being bad) had he the spirit of that good Pope, who of an Arrian-Prelate (as he was) being by the strong hand of the Empresse Eudoxia (as I remember) exalted to the Sea Apostolicke, was no sooner inuested therin, but did straight renounce his Arrianisme, and decree the Catholicke faith against it; had he (I say) but halfe his spirit, he would now in his authenticke authoritie doe both himselfe and his brethren right in this matter against the Iesuits his makers, howsoeuer afore time he stoode for them in the wrong. But he is all for Gloria patri, and as for Filio hee seemes the flat Arriane, for which great pittie it is, that Fratrum quoque gratia rara est. Nay, hee that can penne expresse Ser­mons, and vtter them openly in blemish of the partie present (being a Gentlewoman of Nobili­tie in this land) which (as she her selfe hath pro­tested) was the onely cause of her turning Prote­stant: he also that can by his letter expressely in­charge one of his Assistants (as he did) to calum­niate and defame a certaine reuerend Priest by name (whom I know) he (I say) that can thus do, no maruell if such a Iudge be of counsell to a Li­bell, and a countenance thereunto. No maruell also if he be an vnfortunate Father to his ghostly children, as to one he was to my knowledge, and [Page 22] that I rue; who after a long and worshipfull con­fession of the Catholicke faith in the Towre of London and other prisons, in the end fell vnder his hand. Lastly, no maruell if such a one for want of good neighbours be faine to praise him­selfe, as lately hee hath done, and that in the first place too, afore his founder Father Parsons, in a certaine tract intituled Pius griefe, which by the confused huddle of the Doctors sayings therein, and the stile, is held to be his.

But to the Iesuits againe. Dico meam culpam be­ing their owne lesson, and so boyish a pennance, as they vse it, me thinkes they should not shame to say it when it comes to their turnes, as now through their misdoing it doth; much lesse shuld they persist so stiffe-necked in defensione peccati, it being a sinne in the highest degree against the holy Ghost. But seeing they doe so, as chusing ra­ther to shame themselues then the Diuell (such is their charitie) truly (Cosin) I doe not see, but some lay-cauterie as well as the religious Appeale depending, is requisite to be applied to them (as aforesaid) though better a great deale, and more meritorious were voluntarie pennance from the heart, then that which so perforce they may haue cause to take to the heart. Some shew of grace they haue alreadie made in proffering a parley of peace to the Appealants; but it is indeede but grace in shew, nor gratia gratis data; but a meere seruile grace, extorted out of the iust feare they haue of the Appeale (which by Braues nor by their great friendes they see they cannot sup­presse) and also for the high iniurie they haue [Page 23] done to Saint Peters chayre touching the same; for which they are like to bee put to such a pen­nance vpon the issue thereof (I feare me) as be­sides to see the Appealants faculties and honours restored vnto their innocence by the Apostolike Pastor (which they haue taken away) theirs, and the Arch-priests vice versa, to bee suspended and attainted as Schismaticall, &c. In which pre­dicament I am perswaded they haue been ipso facto from the first: for which cause (for my own part, I assure yee Cosin) I make it a scruple in my conscience to communicate with any of them in Sacraments till they be humbled, especially the Iesuits, holding it (as they do) lawfull vti scientia in confessione, as much to say as to make vse of mens Confessions.

As for Maister Blackwell himselfe (setting a­side the libell which in the libeller was Schisme primariò and principaliter, and also in his brother Father Cowbuck, for procuring himselfe to be gao­ler at Rome, to the precursor-messengers thither touching Ecclesiasticall libertie, together with his dismissing them in the end from thence vn­heard, disgraced, yea, and with expresse prohibi­tion to returne to their countrey, and that with­out exhibition to liue else where) setting this a­side which was expresse Schisme in them prima­riò, was it not (I pray) if not Schisme in Maister Blackwell (for that he is since a receiued superiour, as may be obiected) at least schismaticall in him secundariò, and as in vse to Schismatickes, so farre forth in countenance of that libell, to discounte­nance an Appeale made to his Holinesse concer­ning [Page 24] the same (all Appeale being intrinsecè, Ag­nitio authoritatis in the highest degree to the Ap­pealé, and the greatest Plea of Iustice both ciuill and ecclesiasticall, that is, to discountenance it (I say) by suspension of the Appealants faculties spi­rituall, and also their temporall reliefe from their friends for the same; to interdict so honourable a censure as that of the Vniuersitie of Paris was toward the forwarding of the same Appeale; to diswarne the Appealants booke, being dedica­ted to his Holinesse owne eye in the reall nature of an Appeale, to be read of the Catholickes of our countrey as schismaticall, nay hereticall; to slaunder the sacred Sea with a flat lye, affirming that hee had receiued a resolution from the mo­ther-Citie, against the said censure of Paris to­ward the backewarding of the said Appeale? Briefe, to approue the tract of Schisme, whether true or false against his Brothers, it being to the so great and generall disorder of our church both in the Cleargie and in the laytie, especiallie the libelés, beseeching him to call in the said treaty so disparageable to their reputation, and all the Se­minaries, together with their shewing themselues corrigible by their offer of disputation, whe­ther it were schisme or not, and his refusall of each as aforesaid? Was not all this (I say) with a great deale more, à primo ad vltimum schismaticall in him, as being to the disuniō of an vnited bodie; at least Excommunication to him as in preiudice of ecclesiasticall libertie (in which nature al Appeale is) and (sure) flat schisme in them, viz. the Iesuits, both for that cause, and also for that by their said [Page 25] libell they on their parts principally procured the said disuniō in Gods church here amongst vs, de­uiding the members therof one against another? Was not al this schisme, & schismaticall in him, or them, or both, whether the Appealants be Schis­maticks or no? Which (verily) they are not if these be, because the question is not ad diuersa, but ad contraria in eodem subiecto, (vz.) whether in the case whereof they are both agreed, the Appea­lants be Schismaticks or none. Nor serues the rea­son afore parenthesed of the Arch-priests now authentike headship for his excuse from schisme; for, though it may be graunted, that in such cases whereto his authoritie is of force (as it is but ad officia certa & determinata) members to concurre with his misguidance in those cases be no schisme in him; but rather those members schismaticall, that goe against the same (though iustly) the vni­tie in that case seeming to stand on his side in re­spect of his authoritie especiall (as a head) to those cases, which vnitie they deuide by their oppositi­on: yet in a case which is meerely out of his au­thoritie (as a head) such as this of the Appealants is in fundamento; to wit, he being therein a princi­pall partie, and so not iust he to be his own Iudge, (vz.) as a head, Maister Arch-priest both may be, and (vnder correction) I take it, is a schismaticke (carrying himselfe as he hath done) and all they that take with him though the greater number; for that herein he is to be taken not as a head (the matter not being in his iurisdiction as such) but as an equall member, and that triable like the rest: so as his deuiding his fellowe-members in such a [Page 26] case not as a head (though a head) but as a mem­ber himselfe, from being an vnited body as afore­time; I doe not see why it should not be schisme in him; much more forasmuch as this separation both of himselfe, and others from the vnited bo­die by his partaking, and procuring part to be ta­ken with the libell, was at the first when hee was indeede but a member, and no compleate head in esse, but only in potentia, and that in voto proprio more then any others (vz.) in the interim of the Cardinals constitutiue-letter, and his Holinesse Briefe; so as it is not his being since an autenticke head can salue the Schisme which he then incur­red as a member, especially he persisting therein by expresse censures against the Appealants in the behalfe of the libell: but rather more and more the same is heauie vpon his now headship, by how much, Omne animi vitium tanto conspectius in se Crimen habet, quanto maior qui peccat habetur. Nor euer was it holden in the Lawe, a good ac­quittance of a widdowes debt; much lesse a iusti­fication of her breaking (for example) her neigh­bours wiues head in the time of her widdow­hood (vz.) in the interim of her two Husbands, to say she is now a remarried Wife: but so as her second Husband is liable thereunto (as her head, and in her right) and he answerable for all the same. The like or very little different is this case of Maister Blackwels, whereby (I doe not see) but if he were a schismaticke in the interim aforesaid as a member of the Seminaries, and (as such) so notable an instrument of the Iesuits who were schismatickes, and so hee a schismaticke in their [Page 27] right though not his owne: à fortiore now (as a head) he is such; he continuing the separation (as such) a great deale more: at leastwise take him as you will, head, or member, in the right or in the wrong; to impeach ecclesiasticall libertie as he hath done in thwarting this Appeale, whether importing right or wrong in the Appealants (which the triall must shew) is Excommunicati­on to him, and all that take his part. And also whe­ther a head neuer so autenticke, or his case neuer so good; he to suspend an Appealant, and other­wise to censure him, yea, to decree against him lite pendente; was vniust dealing, and he subiect to Excommunication therefore ipso facto.

Then againe for the Iesuits, that they are no­table Schismatickes in this case; it is not their dis­clayming from being members of the bodie of the Seminaries, but of another bodie, vz. their owne societie, that can excuse them: for that, to be a schismaticall member to a bodie, it sufficeth to be membrum genericum to that bodie, though not specificum; and such they are, being members of the Catholike Church with these; so that as such they are Schismatickes in the case in the questi­on, they hauing made a separation in the Semi­narie-members, whereby the vnion of their bo­die is in hazard to be dissolued, and consequently of our whole Church thoroughout England. To pleade that they are indiuidua vaga, and vndepen­dant of any bodie at all (as in truth they seeme to be here in England, so lawlesse is all their carriage) would sound much better for their not being Schismatikes, for so might they be held in the na­ture [Page 28] of Painters and Poets, of whom the verse is: Pictoribus atque Poëtis Quodlibet audendi semper fuit aequa potestas. Or to stand vpon defence of the Tract, and so to thinke by maintaining it for good to cleere themselues of Schisme against the Vniuersitie of Paris; that were most of all absurd, neither shew they any such want of wit & grace, but rather labour all the wayes they can, and as farre as their Pride will giue them leaue, to hinder it from comming farther in question; although their faction founded thereupon they no whit desist, but rather augment it more and more for other their priuate interests. Or say, that they should maintaine it good to the end, and to a de­cree at Rome on their behalfes; yet cannot that honour to them counteruaile one halfe of their mischieuous carriages, & the domages they haue done to our church in the meane time concer­ning the same; so much may a good matter be marred in the ill handling; and so haue they done (were their case good) whilest (for example) la­bouring to proue there is a God, they raise vp the diuell: but their case is not so good, being simply bad; bad afore, and bad after.

Briefe then, light the Schisme where it will, on the Iesuits, or Maister Arch-priest, or both; cer­taine it is that in the case of the Appeale, the Ap­pealants are none, both for the reasons afore-al­leaged, and also forasmuch as they doe Appeale. Moreouer if they were such, what needed Mai­ster Arch-priest to suspend them at all, they being suspended ipso facto for their Schisme? Or what needed the Prouinciall of the Iesuits, by his letter [Page 29] since crauing a reconciliation, acknowledge the Appealants zelatores gloriae Dei aswell as himselfe, or any of his; and as such to recommend him (if I mistake not) to their sacrifices; seeing that all communication with Schismatikes, namely in deuotion (which is an act of Religion) is by an expresse Canon of the church inhibited to Ca­tholikes vpon paine of Excommunication, aswell as all communion with heretikes in that kinde. Lastly, if they were Schismatikes, what needed the Arch-priest and Iesuits in their Implements, so lauishly to raile at the Appealants as Appea­lants, and not as Schismatikes, as yet to this houre they doe; though with somewhat a lower and a hoarse voyce, as almost out of breath. On the o­therside, if it bee no Schisme in them (as out of question it is not) wherin then are the Appealants to blame to make their defence publike; the of­fence being publike (as is said) both in substance, and in circumstance to their publike reproch? Say, that the Libeller wrote it not in any such spi­rit as of a libell, nor that he meant it should euer become publike, being written but priuatly to his friend; yet it is not that can salue the blame, nor his, nor his Abbettors shames; seeing that howso­euer, it becomming publike since, a publike staine thereby inflicted vpon the parties by their pub­like defence thereof hitherto; and a publike pre­sident thereby giuen not only to detraction, but to all manner of vice besides the Schisme.

Nor is the world ignorant of the Iesuits querks in this kinde, they vsing to make shew of but done in priuat, and in iest, what they meane should [Page 30] passe publike, and in earnest, namely if the mat­ter be not iustifiable; as for example, Father Cow­bucks letter to Maister Doctor Bishop at Paris, touching his excusing the disgraces done him at Rome as not proceeding from him (it being most false) did he not write his said letter of vntrue ex­cuse vnto him, but first acquaint all France and Flanders, and a great part of England, with the contents thereof by copies, before euer the originall came to the Doctors hands; in so much as he knewe the substance thereof by sundry both copies and reports of others, before he receiued the same? Also of later dayes, to colour their murderous batterie of Maister Lambart in Sala­manca, for not hindering certaine youthes vn­der his prefecture there in the Colledge from be­ing Benedictines (whom belike they had rather should haue become Iesuits being very towardly youthes) haue they not since his martyrdome herein England, falsified a letter of his by inser­ting thereinto certaine wordes, nay whole sen­tences of their owne, in hyperbolicall and super-exalted praise of their societie, and so copied it abroad for his? True it is, and there is no question but that the Saint forgaue them that outrage at his death, from the bottome of his heart; but how? Euen as Christ our Sauiour, and Saint Stephen by his example did their persecutors, praying for them, and not as his so singular good friends and heauenly Patrons, as that forgerie would make him. Blame not then the Plaintifes for their publike defence by publisht bookes; see­ing it is meete that publike wrong should vse [Page 31] publike meanes toward publike amends, and the rather, for that the Arch-priest since the publi­shing of those bookes in his answere to them, boldly and brauely stickes not to say, that euen that booke to his Holinesse was not like euer to haue come to his hands, but by his meanes; wherein hee most scandalouslie derogates from the Popes honour, as to haue him thought his fellowe-Pupill to the Iesuits.

Now, whereas it is reproacht the Appealants, that in processe of this their busines of the Ap­peale, they pray (as it were) in ayde of my Lord of London, and other capitall Protestants in the Land, by vsing extraordinarie accesse and com­merce to and with them; it is true, that seeing the generaltie of Catholikes is so vnnaturally distast­full of their innocence, it hath pleased God to raise them vp if not friends, at least commisera­tors ex lapidibus terrae; not that the parties so ag­grieued, or any their friends, haue (I dare say) re­ceiued any domage thereby, but contrariwise some of them good turnes, and perhaps may in time more and more. Such is the spirit of these good men, vt retribuant bonum pro malo, and so good and great is God, and euer was toward di­stressed innocence, as to raise it vp friends citra ex­pectationem, in confractionem malignantium. So rai­sed he vp these latter yeeres England (the olde e­nemie of France) to ayde and establish France her distressed King, against not so much a reli­gious as a Spanish league, to the passe of peace he and it enioy now. And who knowes, whe­ther haply out of this so morall commiseration [Page 32] of the Protestant, it may likewise please Almigh­tie God by the ministerie of these his innocents, to worke his extraordinarie and vnexpected glo­rie in them, & generallie to the Catholicke cause, qui potens est ex lapidibus istis suscitare filios Abra­hae? As great, and as vnlikely matters as this hath the hand of God wrought, and namely in this kinde in Saint Eustace, whom (as we reade in his Legend) God for his meere moralitie (being then a heathen man) called by famous miracle to his faith, and in the end crowned him a glorious Saint. And though the Iesuits make vse of this poynt in the Appealants reproch, insinuating the consequent Apostasie of some of them euen at Paules Crosse; and hereupon doe copiously discourse to Catholickes in their vaine-glorie, how much more blessed a thing it is to be hated, rather then fauoured of heretickes, and the Di­uell, as they (for their parts they say) are, yet for all that, it is well knowne how much they labour the contrarie vnder hand at this instant, giuing out that what hope there is of a toleration to vs from the state, is wholy by their meanes, and not by the Appealants; so cunning they are to make vse of euery occurrent to their owne glorie, rather then their brothers, yea, or then Gods. It is very well knowne with what vaunt of their great friends and faculties both here at home and a­broad, namely in the Popes, the Emperours, and other Christian Princes Courts, they haue lately offered their seruice to the State, and that with what extreame extenuation of the Appealants their habilities, and friends to performe the like; [Page 33] and withall it is well knowne what opinion the State hath of such their offer; as also of their bro­ther Father Combuck his offering not many yeeres since by his letter and messenger (both which are yet extant) he to be her Maiesties true Intelligen­cer from Spaine. It were strange if hee or they could so gull our State being so passing prudent; or that they could performe so notable contraries in eodem subiecto, as to deserue well of Spaine and England both (being each others enemie) name­ly by malignant meanes to each vnder-hand, which as yet (we see) no indifferent and sincere hand hath been able to doe. Notwithstanding, admit that their Father-hoods, for all their hither­to disloyall and meere Spanish vndeserts at out States hands, could thus worke themselues in credit, and employment with, and by it; or that our State were driuen to so desperate tearmes as to neede to vse their seruices, hauing been and still being such manner of persons; then were it (forsooth) no scandall at all, nor no degree from blisse to cooperate with heretikes; but contrarie wise they to be esteemed for excellent men, men of high and deepe reach, of acute pollicie, of rare performance: briefe, the very angular-stone (which only Christ was) ex quo vtra (que) fiant vnum. Whereas the Appealants to bee the men in that kinde, and so to Gods honour (as is expected at so good Priests, and Patriots hands) is to be re­lapsed, and euen flat Reprobates.

Be it said then, vpon thus much feeling of the Iesuits pulse, that it is rather of enuie, then of [Page 34] scorne; and least of all of commiseration or zeale, that they reproch the Appealants enter­course with Protestants; wherein (whether soe­uer of the two it be, being vpon so vngodlie ground as their own meere glorie and interest, and not Gods) they shew their infinite vnchari­tie; which (trulie) is no marueile. It is no marueile, if men so imprudent transgressors of the law of Charitie (as the Iesuites haue hitherto appeared to be) and likewise of the law of Nature toward their Countrey (as now next shall be showne) doe repine at morall vertue consisting of them both. No marueile, if they that haue crossed In­nocence in S. Peters Court, doe depraue the Pro­testant-Compassioner thereof here in Christs Campe, though a great deale more iustifiable (yea nere awhit vnbeseeming) are the Appea­lants in the one, then they in the other; seeing that all aggrief, whether it be sustained for right or wrong, deserues pitie, and such pitie is a vertue were it in the Diuell: whereas to barre a Plain­tife of accesse to the barre of Iustice, by impriso­ning him, and not suffering him to tell his tale (whether his case be good or bad, which cannot bee competently knowne except iuridically) was notable foule dealing in Father Cowbucke, and more then a Turke would haue offered. No marueile (I say) if thus debarring God (as it were) to do innocence right, they reproch moralitie in the Protestant, and the Innocent for making vse thereof; so good Christians they are both in the one and the other, and so opposite to Gods ho­nour. [Page 35] Whereby I conclude, that that saying of S. Gregorie (I weene) Qui [...]inima spernit, paulatim ruit in grauiora, doth no whit touch the Iesuites in this case; seeing they, because they will be sure not ruere so, begin à grauioribus first (vz.) the breach of Charitie, and Iustice in the highest de­gree (as is showne) and so next proceede to im­pugne moralitie, weening thereby (belike) and tis good policie too, with the greater blame to extinguish the lesser, and to make it seeme but one.

Besides (which is another point of their Cha­ritie) there hath not happened any persecution, no nor the fall of any priuate Catholike through frailty in our church since this their Schisme, but they impute it all to the Appealants, and to their entercourse with Protestants; so viperous an ympe is Detraction, not so much in it selfe, as in these Fathers; who being the Detractors, seeme longe [...] winded to hold out then Detraction it selfe. Neuer was an expresse vice so graced in the Clergie, nor so likely to be saincted as now; it be­ginning in a Iesuite, and maintained by the Apo­stolike-Pregnatorie. What vice, nay what villa­nie, deserues so much as a scruple in the consci­ence of the laytie, if this president hold good in the Religious? Or why should Father Cowbucke, reading himselfe taxt in the Appealants booke to the Popes Holines for a bastard, and by intende­ment à Parsons Sonne; for a binominous per­son; a person exploded, and expelled the Vni­uersitie of Oxford with Bels for his turbulence; [Page 36] and lastly, a fugitiue person from the Armie of God here in our Countrie; all the same being most true, and thirtie persons affirming it against his worship, being many against one, and they all Priests: seeing that one single Iesuite, and that a simple one too, hath dared to impeach euen those thirtie, nay (God knowes) how many, of a farre fouler blemish then all those put together, (vz) of Schisme, Rebellion, &c. to the Catho­like Church our holie Mother, and that most falsely and foolishly. And yet (forsooth) must his Libell passe Cum priuilegio Prothonotarij A­postolici, in his slander so capitall and generall, as against so many worthie Priests; and also against the Censure of the famous Vniuersitie of Paris to the contrarie: without that they may be ad­mitted to their triall, or be fauoured in their in­nocence so much as of Protestants: and these others in their said matter of truth, importing both a lesser blame, and that not to a multitude, but to one sole Iesuite, it being readie to be a­uerred face to face in the highest Court of con­science in the world (vz.) the Inquisition; the same (I say) not only not to be beleeued, but also not allowed to be read amongst Catholikes: so much the said Parson or Parsons-brat, and his Arch-priest for him, stand vpon the Puntillio of his Cardinalaticall hopes, against all faith and charitie.

Oh God, how truly are the Iesuites AEsops ad­der in this case to our good Fathers of the Semi­naries, who bringing them home into this their [Page 37] house our Countrey, no sooner felt they the warmth therof (that is) the fat of the soyle (which they seeme to respect more then the dew of hea­uen) haue thus Insidiati calcaneis eorum, and stung them for their loue. They like simple-ciuill Eng­lish-men doing them at the beginning all the honour that might be, whereby to bring them (being straungers) in acquaintance with our Countrey, as by the Appellatiue of Fathers (for­sooth) at euery word, and otherwise giuing them in all their meetings the preheminence and vp­per hand (all but at Tyburne, which is a Post-past they are not greatly liquorish of (it seemes) nor worthie, as appeares by the few that haue suffered in all this time, and both by Father Haywood and Smith, their selfe-procured banishments from it, as sitting downe (belike) in the eye of God with­out their Nuptiall garment; and namely Father Cowbucke his pushing the table from him, and flat running away, without so much as with a bare by your leaue, Sirs) haue wrought them such an existimation, as now (we see) cuts their throates, through their vngratefull making vse of such their curtesies against them. And so vaine a Na­tion are we, and euer were, to praise outlandish wares though lesse good (nay bad) aboue our owne.

But time and experience (I doubt not) will teach vs to be wiser, kinder, and more religious; they being likely to shew vs ere long both in the present Appeale of our Priests, by that the Popes Holines haue iustly cut what they haue vniustly [Page 38] shufled and packt; and also by other our farther proofes (I feare me) with repentance if due pre­uention be not vsed, that the Iesuits are a farre fitter Societie for India, then for England. And such was our good Cardinals opinion of them, who much against his will (being then but Mai­ster President) was ouer-ruled in consorting them with the Seminaries for our Countrey; he for his owne part, holding it no fit tillage, Arare in bone & asino here in our Church, but all with Seminaries, considering that Pari iugo dulcis tractus. But in the meane time how little wor­shippe, nay how great blemish this Schisme a­mongst vs is and will be to our Church (being vnder so sharpe affliction) you partly see alreadie, and may imagine more, whether partie so euer preuaile. For what knowe we what vse the State wil make therof, whether rather not to extinguish both by the meanes, then to tolerate any? All our comfort is, to thinke that the hand of God (whereunto no good thing is impossible) can and will in honour of the much blood of his Se­minary-Saints that hath ascended vp to him now these fortie yeeres out of our Church, stint ex­treames and turne all to the best; who perhaps permits the Societie and Arch-priest to be thus obdurate in their Schisme, both to their finall shame, & to the greater good of our Church and countrey, then yet we are worthy to apprehend. For (I assure yee Cosin) as touching the latter, latet anguis in herba, which but by this meanes could not well be descried. And though it seeme [Page 39] to vs but a matter vpon the By to the Appeale, yet (I doubt not) but it is a principall in the eye of God, and needing his especiall interuention.

It is (Cosin) at a word the whole state of our Countrey, which the Iesuits labour (whether in zeale to their Founder who was a Spaniard, or in gratitude to Spaines benefits, and generally of the house of Austrich to their societie) to subiect to Spaine; and in such faction, and in such hope haue vnder pretence of Catholicke-Religion al­readie wonne vnto the Spaniard much ground in our Countrey; which (now that the plot is growne to a head in the Arch-priest) they strong­lie maintaine, and daily gaine more and more in the hearts of Englishmen. A shame that either Religion should be so profaned, or English na­ture so stained: grace neuer vsing to preuaricate nature, but to accomplish it.

First therefore, as touching the Bull of Pius 5. and the same since confirmed by Gregorie the thir­teenth against her Maiestie: as neither the Spani­ard, nor any other forraine power is either by ex­presse, or implyed tearmes thereof incited to do­minion ouer this land, as little are English hearts thereby disallegeanced so from her Maiestie, as to concur with any forraine Inuadour. For, though the said Buls vpon her Maiesties Excommunica­tion therein promulged, doe de facto assoyle the subiects of this Realme from their homage vnto her; it therefore followes not that they must, and ought to be parties against her Maiestie, and their Countrie to a forraine power, howsoeuer [Page 40] pretending euen Religion, or other ciuill good thereunto; for that were to conster the Popes act so ouer-much in religion and grace, as to the de­struction of nature, which were against the Maxime aforesaid. For, a man to goe against his owne Countrey, is and euer was holden in the ciuill part of the world an act Contra ius gentium: and also vnnaturall, yea and against all grace. Be­sides, that Christ neuer did delegate any such power to Saint Peter, as Tradere gentem in gentem, that being a meere temporall reuenge, and he but his Viccar spitituall. Yea, he expressely rebuked him for drawing his sword, and cutting off Mal­chas his eare. Christ saying vnto him, Tibi dabo claues regni caelorum: and Pasce agnos meos, pasce ones meas, sounds cleane in another sence. Moreouer, Mihi vindictam & ego retribuam saith our Sauiour to all; à fortiore to the Cleargie: and by his Pro­phet else where, Iustitia & iudicium correctio sedis eius; Ignis ante ipsum praecedet, & inflammabit in cir­cuitu inimicos eius, &c. So as Saint Peters Commis­sion against transgressing Kings and kingdomes, is no more then only to denounce by Excommu­nication, and other the like Ecclesiasticall cen­sures, Gods displeasure against them for their transgression, and not to exercise the secular sword at all: namely in such a manner of reuenge as is said, but leaue that to him who only hath power ouer Princes and Principalities, to conuert and subuert at his pleasure. And euen the Sea A­postolike it selfe hath been subiect to transmigra­tion sundry times vnder the hand of God, and as [Page 41] it hath seemed his angrie hand too, as well as pro­phane states; the supreme Pastors hauing them­selues been often forced to forsake Rome whilest it was a sacking, and euen at one clap were away at Auignion almost 80. yeares: which if translation of States were so absolutely in the Popes holines power, it is not likely he would (neither yet God) haue permitted his owne Sea to bee so dispara­ged; ne would the demesnes thereof be so small as they are at this day.

And whereas it may be obiected, that the Pro­phet Samuel elected, erected, and consecrated Da­uid King of Israel in priuation of Saule for his pre­uarication, ergo, the Popes holines may tradere gentem in gentem: that followes not, for that nei­ther this act of Samuel was such a tradition (Dauid being a Patriot of Israel, and no forrainer) as also forasmuch as Dauid did not execute that his Roy­altie in any such manner as might argue blood and conquest, he hauing him sundrie times in his power, & might easilie haue slaine him if he had would; but as wee read expresselie in the storie, did bemone, yea, and reuenge the death of Saul, and all because he was Gods annointed; such as her Maiestie is ouer vs at this day, by the hand e­uen of a Catholicke Bishop.

So likewise the translation of the Romaine Empire by Leo the fourth, to Charlemaine and his successors, which was the greatest translation of temporall state that euer was done by the Papall hand (for that of Constantines was of himselfe in bountie to the Church) that (I say) of Leo, was [Page 42] no such tradition as gentis in gentem, it being but titular onlie, and not in defeazance of the Greci­an Empire, either in her Emperiall title, or demes­nes; the said Empire continuing certaine hun­dred yeeres after in ech, till in the end vindicta di­uina dissolued it, giuing it ouer for heresie in verè alienam gentem both for rites and language (viz.) the Turke, who to this day is Lord of it all.

I inforce not thus much vnto you (cosin) tou­ching the Popes holinesse ciuill sword, as to dero­gate any whit from it, or presumptuouslie to take vpon me to dispute his Commission otherwise then vnder correction, and in all submission to holie Church if I mistake; but onlie in aduance­ment of S. Peters chaire and his keyes, vnto which I professe a full and firme beleeuing soule, in re­uerence and reference whereunto, as also in loy­all loue to my Prince and countrie, and zeale to the Seminaries fructification hitherto by the word, being likelie to performe it in time to a wished end continuing as they haue begun, and with what els may happen Englishlie to the same end vpon the bie; I say againe I doe not see, how that that chaire & those keyes to be imbrude in blood, and to atchiue Conquests, especially such a tradition as of England to Spaine by the sword, can any waies stand eyther with Christs, or his said vicars honour.

Againe, neither hath the practise of the su­preame Pastours from S. Peter to this day beene such that euer I reade: Ignem veni mittere in ter­ram, & quid volo nisi vt ardeat, being a fire that [Page 43] Christ neuer meant as out of two flints by reper­cussion, or out of steele by hard-edge; but such a fire as hee sent downe in forme of disparted tongues ouer his sacred mother and the Aposto­like assemblie at Pentecost, and that which Saint Augustine our countries Apostle brought ouer to Eleutherius our king from Saint Peters sea. Such is the fire that burnes in Iesus name, and such the fire that flames from forth the Seminaries a­mōgst vs at this day. Volentes trahit (saith S. Paul of the holie ghost hauing his spirit) nolentes non cogit. The Iesuits mistake groslie if they thinke that God is to come to his spouse in turbine, & tonitru, for such shall be the comming of Antichrist ano­ther day, but in leui aura quasi susurrans.

Saxonie that was subdued to the Catholicke faith by armes how short time continued it ther­in? being the last of all the Germaine-Prouinces that receiued it, and the first that forsooke it. In like manner at this instant, hath not the Poland king receiued notable domage, and daylie doth, both in his owne and the Churches estate, at the hands of his natural subiects the Sweathlands, vn­der the conduct of his vncle Fredericke whom they haue chosen their Protector (and as now the newes is their king) against him, comming at the Iesuits instigation to conquer them to the Ca­tholike faith? Hath hee not lost not onelie all that his naturall heritage (this of Poland being his kingdome but by election) from euer being by all likelihood Catholicke againe; it being now by meanes of such his prouocation the rather roo­ted [Page 44] in heresie: but also part of Liefeland too which before was Catholicke, besides his honour, and all his charges of warre? Such (forsooth) was the Iesuits religion in this case, and so set they on the king to reuenge their wrongs rather then his, or Gods, and the irreuerence those people did them (as they informd) comming to take place, and to preach amongst them by vertue of the kings letters-patents.

And thus if the Popes holinesse had anie such commission (as is said) the Iesuits doe vsurpe it, they hauing (I am sure) no Breue of his to shew, whereby thus to set kingdome against kingdome for religion, as Poland against Sweathland, and Spaine against vs. The knights of the Temple, & of Rhodes, & those of Malta at this day (though they be the vowed souldiers of Christ & his church) neuer bore so quarrellous and irreligious spirits: neither yet the Iesuits founder though hee were sometimes a souldiour, left them any such rule. But least of all is the Spaniard so peaceable a man amongst his neighbours, as that hee neede to be nowd on to quarrels by the religious. Howsoe­uer, that is not the way (cosin) the spirit of Christ being meeke and humble, and what manner of Ghospelling he propounded to his Apostles, and what armes (viz. a scrip and a staffe) you may read in the Acts. Moreouer, if propter iniustitias, &c. as in 2. Reg. God to deliuer a nation ouer to the hands of another nation, be his curse to that nation so giuen ouer, and not his blessing; is it meete that the Patriotts of the same should exhi­bit [Page 45] themselues instruments thereunto; all people being bound to complie with their countrie as with their mother in all Gods blessings, and not his maledictions?

Now then, seeing it doth or may appeare vnto you, that the king of Spaine neither de facto hath, nor de iure can haue anie autenticke title, or co­lour of title from the sea-Apostolicke to the roy­all Crowne of this land as for religion (which of all pretences is most forceable) much more easi­lie and iustlie may you condemne the Iesuits for perswading amongst vs a Spanish title thereunto in blood, which the Spaniard himselfe neuer to this day yet pretended either in himselfe or his predecessors: and lastlie if such their supposed title, together with the aforesaid from the church faile, then (forsooth) the benefit of Spaines con­quering vs, which of all other positions is most absurde.

Touching their title in blood then, were it ne­uer so new and so true, it is sufficient answer ther­unto to say, that in respect they are meere straun­gers, and of another nation (I meane the king and his sister both) such their title is voide and of no effect, as well as for Fraunce to impleade their Sallicke-law in barre against Englands title vnto it. Againe, prescription were also a competēt estop­ple vnto them, they pretending from king Iohn, and Edward the third, and yet neither their ance­stors nor they themselues hauing layed in their claime to this day, which during the deuision of the houses of Lancaster and Yorke, at what time (it [Page 46] continuing long, and the whole land likewise therevpon deuided in ciuil warres) it was a fit sea­son for the Spaniard to haue done, & set in foote, considering that vis diuisa debilis, and also being then neerer the stemme of this pretended title, which would haue made the better show. Briefe, if titles so farre fetcht might take place for a Crowne, I wisse there are in this land a manie poore persons at this houre that might be serud before Spaine. And as for king Iohn, though hee were not the best Prince either to the Church or our Countrie, but vnfortunate to ech, and to him selfe most, yet will we not hold him so vnblest of God, and vnhappie, as that from his loyne should be intituled a forraine-pretender to this realme: ne euer built hee London bridge for a Spanish Conqueror to trample on, as I haue often heard that nation bost of such a day. Much lesse king Edward that our victorious king may his ghost a­bide to see England vnder a forraine rule, who subdued forraine powers and Crownes to it. Be this enough said and more then needs touching Spaines title in blood to England, seeing that euen a meere English pretendant to deduce a title so farre off, and after so manie changes amongst vs, without making claime any time betweene were absurd: much more so meere strangers, & present enimies as both they are to our state: for which, as little reason wee haue as for their religious pre­tence aforesaid, to be any way parties to their raignes ouer vs.

Touching their conquest then, and the vtilitie [Page 47] therof to our countrie (which is the last point the Iesuits perswade, the other two fayling) they doe well (verilie) to suggest it vtill at least (if so) seeing that vulgus amicitias vtilitate probat, rather then honest and honourable which at all it would not be, but contrariwise a meere wrong in them to attempt, and slauerie in vs to endure. So noble an Iland as this, which (to vse the Spanish Chrono­graphers owne words) was one of the 3. prime plumes in the helme of the Romaine Empire at her greatest, the other two (quoth he) being Spaine, and Fraunce: an Iland which before anie of them was able to free it selfe from that Em­pire, hauing euer since (all but the time of the Heptarchie) stood selfelie-Monarchike, and in paragon with either Fraunce or Spaine, and other the greatest Monarchies of christendome as well for the honours of warre as of peace: a nation which hath twice conquered Fraunce, and as for Spaine, was able to free her neck from the Danish yoke (the Dane being a nation full of valour) within one 24. yeeres, the Spaniard not perfor­ming his like freedome from the Moore (being a base and obscure nation) vnder 700: a nation which was able to bring in a Dolphin of Fraunce with all the martiall-flower of that kingdome to make vse of here at home euen in ciuill warres a­mongst our selues, and that done safelie to ac­quite it selfe againe of him & them, which what nation in christendome but England would haue aduentured? a nation whose Empire hath exten­ded from the Ile of Thule to the Pirenean-mounts [Page 48] simul & semel, and that in setled peace, as we may read in the raigne of king Henrie the second: a nation which hath beene able to send forth ar­mies and Armadoes as farre as the holie land, and performed more seruice for God and his church there then any other, nay then all other christian people concurring in the same: a nation that hath made other countries both afraid and beholding to it, and as we read great Princes, yea and an Em­perour her Pensioners: a nation that hath fur­nisht Saint Peters sea with two excellent good Popes, and the Catholicke church with as manie Saints and deepe learned men (and at this day doth) as anie countrie in christendome besides, it being the first begotten childe of the same, & our Ladies Dowre: briefe, a nation which at this day euen vnder a woman, and (as the Spaniard and Iesuits pretend in her vniust vndertakings) hath hitherto bin able to make her partie good against all the world, maintaining it selfe in peace when all her neighbour-states round about her are on fire: such a nation (I say) to cease now at length her Monarchicke-honour, and become vassall to Spaine or any nation in the world be it by title or conquest, or whatsoeuer pretence, yea of religi­on; oh how dishonourable and abominable were it to true English-nature and valour, and scandalous to all the world.

Prouinciall (I say) for so should it be were it either vnder the brother or the sister of Spaine, seeing that neither of their states Spaine or Flaun­ders would agree his or her throne to be out of [Page 49] them, and (in faith) for England to be ruled by a Prince out of the land (which neuer yet was seene since England was England) as little reason it hath as well for her profit, as for her honour. If in Spaine, it is too farre off; if in Flaunders, neither yet is that neere enough: besides, that all those Prouinces make but an Archduke, which is farre vnder the honour of a realme such as England is, whose Crowne is, and euer was Emperiall, both for waight and fashion. Then to be gouerned by their deputies, say vice-royes (which the Infanta cannot afford being her selfe no Queene) how displeasing that were on the otherside the cala­mities of Flaunders may any time these 30. yeers, and yet at this day teach vs. For what cutting off of the Nobilitie of the land, came in with the Duke of Alua, and what oppression of the com­mons, and with and for them both, what warres and waste of those estates to this houre? The like perhaps may be alleaged of Ireland vnder her Maiesties deputies (at least the Irishrie so pretend) iustifiying their present rebellion vpon their harsh hand ouer them; though (questionles) here­in they haue little reason, but rather doe bite and whine at once, & are turnd rebels for not know­ing in their sauagerie when they are well, who were it Queene Maries dayes (how ere they here­with pretend religion) as little would they be loyall. They want but to haue tasted the Spani­ard a while to become true againe to England.

As for the Infantaes estate here (if of the two that be it the Iesuits had rather, and that withall her [Page 50] own countrie would assent to her residence here) besides the absurdities and inconueniences here­of alreadie cited this is another, and not the least (to wit) the vnlikelihood of her euer hauing issue, being issue-lesse at these yeeres, whereby would remaine the same vncertaintie of an Eng­lish heire after her that now is. In lieu whereof, what factions were it not likelie shee would du­ring her raigne ouer vs maintaine for her bro­ther, & his heires succession to the Crowne? what ielousies? nay perhaps what not ciuil wars? she be­ing a partie alreadie aggreeued for the supposed wrongs done by England both to her father and her brother, for which she would happilie thinke by this meanes to make them full amends, or at least if such her practise should not preuaile, to shew her selfe in so assaying a verie louing sister. It is not her laying open her Low-countries, and her brothers dominions, no not his Indies to our trafficke in the meane time (which aswell is like to come to passe ere long (God willing) through their inforced amitie with vs) can counteruaile this hazard alone, muchlesse all the aforesaid.

Nor is it yet halfe an age, since the Spanish na­tion being admitted into our countrie in al loue, and in the greatest knot of amitie that may be i­magined (to wit) by the mariage of their Prince with ours, at what time and that in how short a time, we were as willing to be rid of thē (through their ill deseruings) as some of our countrie men with the losse of their liues shewed themselues a­little afore vnwilling of their comming, we may [Page 51] yet verie well remember. We may yet very well remember the chargeable vse they then made of our coūtry in their own wars both by land & sea, & our losse of Caleis the while. We may yet remē ­ber their insolence amongst vs, & proude misgo­uernance to the contempt of our nobilitie, much more of our commons; for which no sooner was that knot between the two nations broken by the death of y^t blessed Queene, but straight they were made to know how great disgust they had giuen vs, with the losse of some of their liues for a fare­well. If then comming in as friends, they deser­ued as foes at our countries hands; how much more comming in as foes (though nere somuch vnder the couert of religious friends) may wee thinke to find them cruell and tyrannous, name­lie hauing had since, so much matter of reuenge ministred them from hence as they assume? Or why did they not then (if their title were such to the Crowne of England as the Iesuits suggest) make vse of that oportunitie for their subiecting vs? But (sure) it seemes twas not the will of God, both for that they tooke no such counsaile then, and also (if they meant anie such matter) Gods sequestring the Spanish Prince from out the realme, and taking away the Queene all at one time. Nay more, to note the will of God in this behalfe, he also tooke away the issue he had (as I haue crediblie heard) by our Queene; as it were to shew that hee would not haue England anie way Spanish, though England it selfe neuer so faine would. Great and ample dowre he likewise [Page 52] laid vnto Englands crowne by the match, and yet it was not Gods will that all that should winne England Spanish. How much more may we then hope in God neuer to see it such by being laid to Spaine, especiallie so baselie and abiectlie as these hot-spurre Fathers would haue it; seeing that Spaine laid to it in so wooing wise could not make it Spanish.

Moreouer, what reason were it that Spaine should be so great aboue all her neighbours, as by the possessing of England? nay, what preiudice were it not to all christendome, considering the proude and tyrannous humour of that nation? Say that we for our parts should haue Catholicke religion by the meanes, & with it peace and traf­ficke with all christendome, and all christendome the same with vs; and perhaps all christian Prin­ces peace with one another too, which by our practises (say the Iesuits) hath bin, and daylie is in­fringed. Graunt we all this, doth it therefore fol­low that Spaine is sure to haue euer a good king o­uer her, to administer such her greatnesse in good manner? yea, is Spaine euer sure of a Catholicke king vnder whom to continue Catholicke it self, and all her estates vnder her? In the fiue & twen­tieth yeere of the raigne of our Soueraigne Lord and King Henrie the eight, Catholicke religion was as vnlikely to haue bin supprest in England, as it is at this day in Spaine vnder Philip the third, and yet (we see) how soone after it followed, and what it is now come to. The like may chaunce to Spaine vnder a king according: and by the [Page 53] same reason why may not wee also hope for Ca­tholicke religion yet once againe here in Eng­land, as they not expect the Protestant? it being no more impossible, nay more probable for a Protestant-Prince to returne Catholicke, seeing that magna est veritas & praualet, then for a Catho­licke one to turne Protestant, it being too true that ruimus in vetitum semper, cupimusque negata.

But say that Spaine should be so fortunate in her Soueraignes as to haue them euer Catho­licke, whereby Catholicke religion still to flou­rish in their dominions; yet neither doth that take away all other mischiefes which may follow of their greatnes, as breach with their neighbour-Princes, and so warres abroad (and be but for im­ployment of such spirits as happilie would else through peace be tumultuous at home) & conse­quently oppression of their subiects for the main­taining of those warres, especiallie their subiects lying so farre off as England, & gouerned by their deputies, together with a thousand such like mis­chiefes which are incident to great Monarches as from their greatnes, and hauing more then they can well weld though nere so Catholicke and good otherwise. And if it be so (as the Iesuits ca­lumniate) that England alone troubles all the world, how much more (trow yee) would all the world be troubled, were Spaine and England one vnder a quarrellous Prince? or rather how would not England then haue her part of troubles with all the world which now is quiet? Great are the hazards that are from greatest Monarches [Page 54] both to the Church and the ciuill state of the world, for that their taking to be bad (as most men are naturallie so inclinde, especiallie when a­boue controule) carries all in like manner with them, making their greatnesse the counterpoise, or ouer-biasse to goodnesse, as wee read in the Greeke Emperours, whose aptnesse to heresie wrought continuall schismes in the church, till in the end God gaue that Empire with her Em­perour ouer for the same to the Turke, as afore­said. So likewise afore them, the Romaine Empe­rours, who being manie bad to one good, what disorder wrought not their example, and autho­ritie throughout all their Empire? for which it pleased God at last to dissolue it, and conuert it into manie kingdomes and Prouinces as now we see it; whereby though one state or kingdome should miscarie vnder an vnhappie Prince, yet the rest may tarrie good and prosperous.

If then such hath bin the prouidence of God, to depose the Romaine Empire from her great­nes for her sinnes as from her greatnes, and hath disposd it into distinct states and Prouinces as in reformation; why then doe the Iesuits so labour to erect a Spanish Empire against such the proui­dence of God for the euils hee saw in the Ro­maine? or rather why not let England continue English, and worke it selfe Catholicke againe (if it please God) in English manner? Are they so much of God almighties counsaile, as to know whether is more to his honour, the proceeding practise of the Seminaries (as hitherto) for the [Page 55] good of his church and our countrie, or the Spa­nish sword? Or rather what christian spirit is not able to distinguish whether of the two is more perfect? and how little behoofefull, nay how vn­lawfull is the drumme and ensigne where the word is likelie to speed, as here amongst vs it day­lie makes faire shew to doe. Briefe; a Heathen man could see it to be better, and say thereupon: Cedant arma togae, concedant laurea linguae.

Which such their Spanish raigne if it should once come to passe in our countrie (as I beseech God I may neuer see it either with or against our wils) how hard, yea impossible a matter it were to euict that nation out againe, Sicilie, Naples, Lumbardie, and the greater part of the Low-countries doth at this day teach vs by their la­mentable, & extreame bondage; not that Spaines valour maintaines such her dominion ouer them, but her Indies. Most of all absurd therefore it is to thinke it likelie, that which Father Cowbucke by his papers & agents so labours to perswade (viz.) that of their owne good nature they wil selfelie a­uoide the realme, after hauing once establisht the Catholicke religion in it, which (saith hee) is all that the Catholicke king desires. Oh vnsauorie assertion, & arguing rather that simplicitie which ought to be in a religious person, then the subtilty that is in him. As though if a reconciled foe be neuer to be throughlie affied; a present enimie for pretended wrongs, and who daylie seekes and assayes to be reuenged, may hauing once the law in his own hand) be so farre forth trusted as with [Page 56] a kingdome; seeing that for it what faith, what iustice euer tooke place in this world? Or as though the pretence to continue our said holie religion amongst vs, may not as stronglie per­swade him (were religion his meere motiue) to settle in this land, as to come to inuest the same.

Oh (cosin) shew yee me where euer religion and armes marcht so together; shew ye me where euer ye read of a Prince that vanquishing a coun­trie by the sword, euer left it but so; which pro­perly is no leauings but losse. Especially a crowne so sweet and so hard to winne as Englands, is it likelie the Spaniard would not esteeme it worth the holding? or leaue such a realme as this to it selfe, contenting him onelie to haue it to friend when he may enioy it subiect? Belieue me (cosin) they are no such Aesops coxcombs, as finding so rich a iewell as England, to leaue it as a thing of nought; they hauing vsde the Indies long, and being better iewellers then so: nor are they so tē ­perate a people, neither yet is Spaine so much the Paradice of the world (it being for the most part a verie barren and desert soyle) that they should hold England so little worth as not worth the hol­ding. If Englands amitie heretofore with Spaine haue not deserued a worthier opinion at her hands then so; at least her late enmitie hath: du­ring which what boote we haue made of it both by land and by sea all the world knowes; what it of vs it may put it in her eye. Besides, the deere proffer the Spaniard made for England as Eng­land, as well as for reuenge in 88. with the losse [Page 57] both of their honours and liues, and the infinite charges of their Armado, shewes plainelie at what price they were willing to haue purchaste it, at a lesse then which it is not likelie that they would euer haue left it. Tush tush, it is verie well knowne that the Spaniard so esteemes of Eng­land, that not being able to make it Spanish, hee could be content that euen Spaine were English, for some, yea sundrie honours which it hath, and Spaine wants. At least their wise and valo­rous king the Emperour Charles so esteemed of England, that in his precepts to his sonne the last Phillip on his death-bed, hee stucke not to make this one, and that the greatest earthlie one vnto him in these words. And (sonne) in briefe; Paz con Yngalatierra, y guerra con todo el mondo; as much to say as; Sonne, be at peace with England, and warre with all the world. How base were it then in vs to disesteeme our nation so, as to wish it vn­der another, which so highlie, so noble an Empe­rour commended? and which the Iesuits them­selues finde to flow with milke and honie vnto them, euen vnder persecution? There is no que­stion but greatlie may religion sway a Prince, but yet not so as to leaue a Crowne. We reade of ma­nie that haue transgrest, yea, left all religion for a Crowne, but of verie few that euer left a Crowne for religion. Yea, most Princes hold it a point of religion, neuer to leaue a Crowne till a Crowne leaue them.

See then (I pray) how sillie an Oratour father Cowbucke is in this his gentle perswasion of the [Page 58] Spaniard, and how vngentle a minde he beares to his countrie (being indeed no gentleman) and lastlie (somewhat to excuse the man) how well it steeds him to seeme the religious in this Paradox for his credits sake, though thereby hee discredit his religion in but seeming so. Neither for your credit-sake (cosin) will I anie further perswade you herein, least in so seeming to vnder-value your iudgement in a cleare case, I should seeme not onlie the discurteous vnto you, but also vnci­uill. For, what generous nature in the world would endure his countrie to be conquered by straungers? or what sot imagine in a conquerour a voluntarie abandon of a Crowne, seeing that in such a case aboue all other worldly cases what­soeuer, Non minor est virtus quàm quaerere, parta tenere.

Passing politickelie notwithstanding deales the king of Spaine, seeing his right to this realme and his successes of warre for the same haue hi­therto bin no better, to entertaine religious men in the pursuite thereof; for that it is much what a religious person once turnd politicke may per­swade with the vulgar, making pure religion and deuotion his colours, then which no Oratorie can so enueigle affections not onely to couet, but also to vndertake matter euen against nature. And on the other side, too cheape were England wonne to Spaine with so piping: neither need the king of Spaine greatlie repine at the few Caricks, and townes wee haue taken and spoiled of his; neither yet at his Catholicke charges in maintai­ning [Page 59] two Englishe Seminaries at this day to our Church in his countrie, if he can carue himselfe so easie and so ample amends: Which (as tou­ching the Seminaries quatinùs vnder Iesuits dis­cipline) and also his foresaid Armado of 88. if his charitie be so great toward vs, or rather not his ambition (for before the miscarriage of that Ar­mado on our cost those Seminaries were not ere­cted in Spaine, but since) are there not (I pray) o­ther kingdomes aswell as England, vpon which he may likewise practise such his Armadoes first, and then after also erect them the like Seminaries, namelie with Iesuit-superiours ouer them; which if the one were without the other, or that the Seminaries had beene erected before the Arma­do, were no such suspitious dealing, but (truely) very faire and friendly play like to the last French kings in that of Rhemes; but as thus England may well say. Timeo Danaos & dona ferentes; and the rather for that father Cowbucke hath of late gotten diuers of the youths hands of those Seminaries to the Ladie Infantaes title (as wee heare) which (alasse poore man) wil neuer earne him the price of a Cardinals hat, much lesse the honor to weare it.

But (as I say) if the king of Spaines zeale be such as needs he will be doing; why there is Den­marke and Scotland two ample kingdomes both hereticall; why hath he no Iesuits there, or why sends he no Armadoes thether? Oh (belike) he sees that they haue kings to defend them, and England but a Queene, but a woman; whom [Page 60] (hap­pily) being such, he would haue the world thinke he came a wooing vnto that yeere: which (true­lie) besides the manner being so martiall, was al­so vnlawfull in the maine; seeing it is not allowa­ble for any Catholike, much lesse the Catholicke king, the king of Catholickes to marrie two si­sters (though the one were Catholicke) without dispensation, much lesse perforce. Or if hee will say that not those kingdomes but England hath wronged him, what is that (I pray) for Eng­lish-men to betray therefore their countrie vnto him? or why should not wee the rather for that reason suspect his pretence of religion in his comming? Shall the sonne because the father hath done his neighbour wrong, ioyne with that neighbour to cut his fathers throat? God defend: or were it religion or moralitie in that neighbour to make such vse of the sonne? truelie no. And yet such is Spaines dealing with our countrie and vs at this day, and so good Casuists are Iesuits.

Graunt wee (as the Iesuits suggest) that our countrie hath and doth maintaine Spaines rebels against her, sackt her townes, inuaded her tresures both by sea and land; yet were it so, and that it became subiects to define their Soueraignes af­faires of state; all that an English-Catholicke man might doe in this case, is but to be sorrie at the iniustice, & rather abide the fortune of his coun­trie for the fault (what God shall award) then be a traitour to it therefore; and it is innocence e­nough in him not to be guiltie of his countries sinne, howsoeuer hee rue it in her shame. And [Page 61] who can tell whether happilie the next age may raise vp an English Soueraigne whose amity with Spaine may more auaile Spaine, then these preten­ded domages come to▪ At least wise Chronicles doe tell, how that Spaine hath of auncientie more then once or twice beene beholding to English fauours farre aboue these trespasses, which we ne­uer read it requited yet, till now that England payes it selfe. All the requitall that may be so tearmed is the two Seminaries which at this day it maintaines to our Church (as aforesaid) if at least he disparage it not with an vsurping intenti­on, whereof the Armado of 88. and the Iesuits practises (whom he hath deputed ouer those Se­minaries) make too palpable shew. But how­soeuer these his Seminaries may be thought re­quitals to Englands former fauours; sure I am they are no benefits so of worth, as for which English Catholickes should be traitours to their Prince and countrie in Spaines behalfe: much lesse the kings pensions to our people in his dominions, which being greater in title thē they are in truth, I do not see but their farre sleighter seruices may deserue them then the sale of their deere coun­trie, and their honours.

I speake this by proofe (good cosin) both in my selfe (as you know) and too manie my good friends that yet are in his, and his sisters seruice; the more was my fault when as it was, though therby the more my experience in dislike of that nation. Furthermore, thus much I assure yee of my certaine knowledge, that in the action of 88. [Page 62] against our countrie, the king of Spaine made no such shew or countenance to our nation then ser­uing him in his armie in the Low-countries, as also in the Armado, as to make vs thinke, [...]ee came either in loue or religion against it (as the Iesuits here suggest both in that and in the next pretended) but the cleane contrarie, that is, re­uenge and rapine. For, besides that neither in the one, nor in the other there was anie Briefe of his holines promulged, ne (as afore is showne) ought to haue beene promulged in allowance of that action, whereby the Catholicke-subiects of this land to haue beene bound to concurre thereun­to; the Spaniard in ech part notoriouslie deserud the cleane contrarie at our hands. My eye was a witnesse of a notable affront done by a Spanish captaine vnto my Lord of Westmerland in Bruges, at the verie instant of the Armadoes being on our coast (the Duke of Parma then lying with all his Court there, and his Campe there abouts) name­lie, vpon his shew of disgust that he was no more regarded, the seruice being for his countrie.

In like manner did I not then see after our fi­ring the Spanish-fleet in the narrow seas, the young Prince of Ascoli at his fugitiue-arriuall to Dunkerke the morrow after, where the Duke of Parma entertained him on the strond; him (I say) in answere to the Dukes question what newes of the Armado vncap himselfe, and grinning toward heauen sweare by it, that he thought not onlie all the foure elements were Lutherans that night and all that morning, but also God himselfe; so blas­phemous [Page 63] was his Spanish-spirit, much lesse religi­ous as to come to conquer a countrie for religi­on.

Better yet of the two, & merrier was the Duke of Ossuna (who at this present serues the Infanta before Ostend) his representation, and answere to the then king of Spaine within a while after; who being the first mā that arriued at the Court with the successeles newes of the Armado, stucke a di­staffe at his side, & a spindle at his backe in steede of rapier and dagger, and so shewd himselfe to the king while he was at Masse. Whom the king after Masse asking what successe God had sent, he merrilie pointed his maiestie to those his armes, saying and swearing that since they had fought so woman-like, and that a woman had foiled them, they were worthy before God and man to weare from thence forth none other. Whereupon the king hastilie stept to the altar, and taking a siluer candlesticke from off the same, swore a mon­strous oth that he would waste not only al Spaine, but also all his Indies to that candlesticke, but he would be auenged of England; such was the Ca­tholicke-kings religion (forsooth) toward our countrie, or rather his prophane ambition & de­spite: for which it hath pleased God (who ney­ther allowes conquests for religion, as may ap­peare by the successes wars of Christians in the Holie-land of yoare, much lesse for meere ambi­tion) to speed his two like attempts since as bad as that first. This latter newes of Ossuna in the man­ner said, came reported into the Low-countries [Page 64] from the Court of Spaine, and confirmed by sun­drie letters to gentlemen in the Spanish regiment where I then serued.

I will not tell yee (for I cannot) how many vn­thrifts came to the Duke of Parmaes campe from out all the Prouinces of Christendome, in hope and vaunt to make themselues whole by Eng­land: what waging for our noblemens heads; what questioning Sir William Stanlies souldiers where the riches of our countrie most lay; what lust after our women-kind, yea our Ladies by e­uerie raskall souldier; and what villanie not? I saw and heard all this (cosin) and a great deale more, and worse, and therefore I may safelie say it and sweare it for a certaine vnto you. Moreouer, to confirme this assertion of Spanish-impietie to­ward our countrie, I will giue you a Flemmish instant for the same. My father was the man whom I haue often heard tell, how that the mor­row after the Spaniards entring the towne of Mastreicht in Brabrant by assault, hee there saw in cold blood a Spanish souldier, to whom a poore Burgar of the towne came suppliant on his knees in the open street, and besought him for his life, protesting that hee euer was a Catholicke from his cradle, the said wretched Spaniard to murder him neuerthelesse, saying: oh Flemming, then wil thy soule goe the white way, and much good may it doe thee.

I conclude then, that if the Spaniard be such toward Flemmish Catholickes, & also no kinder (then is said) toward English as yet in the pursute [Page 65] of his dominion ouer vs (when in all wisedome he should vse vs most benignelie, though but dis­semblingly, whereby the rather to vvin our affe­ctions, vvhich is the easiest and surest conquest of all other) vvhat other may both Protestant and Catholicke expect at his hands here in England another day vpon his atchieuemēt by armes? No lesse vnworthilie haue the Iesuits carried them­selues in those parts, and els-where in the kings dominions toward our gentlemen, doing them so many indignities and disgusts as I shame to tel, though meete they vvere to be knowne in ho­nour of our gentlemens patiences, as vvell there as here at home for the Catholicke cause. Onlie here and there a skip-lack they haue aduanced to fodder and cloathes scarse competent, for being their obsequious Implements in whatsoeuer dis­loyaltie they vvould employ them against their countrie, vvhiles gentlemen of estimable parts they haue misregarded, yea discarded for being more loyall. In vaine therefore doe the Iesuits perswade vs the king of Spaines honourable vsage of our nation after a conquest, who together with them afore the same entreat it so dishonourablie: and more then vaine, yea accursed vvere vvee to be so caught vvith their pipe (as they pretend of grace) as to incurre mis-nature.

Stand vve (cosin) stand we that are Englands vpon English, and let all forraine rule goe by: stand vve vpon the expresse Statute of our coun­trie (being Catholicke) inhibiting all forraine temporall iurisdiction vvithin the same. Stand [Page 66] vve against, yea stronglie withstand vve Fa. Cow­bucke and his Societies vnnatural practises in Spa­nish behalfe, and vvhatsoeuer forraine nations al­mightie Armadoes, remembring stil that facilius est excludere quàm expellere: and also still remembring how if the Catholicke church haue condemned the Albigenses of old, and the Caluinists of late in Fraunce; the monocular-Taborite Zisca in Bo­hemia; Iohn of Leyden, & Th. Muncer in Germanie, and others els-where, as vvell for managing reli­gion by armes, as for heretickes; how much lesse lawfull it is in the Catholicke king (being a child of the church) so to doe: and hovv verie Zuingli­ans the Iesuits are that thus preach Christ vnto vs vvith a Bible in one hand, and a sword in the o­ther: lastlie remembring still the honour and du­tie of a Patriot, the honours of our forefathers, and singularlie the honours of this our deere countrie England. I, I, let euerie cup haue his owne couer, and euerie countrie his owne king. I vvater were good to drinke with wine (quoth a good fellow) God himselfe would haue put it into the grape; but euerie simple is best. And far more Catholicke, and farre more naturall it is, to hope one day to be beholding to our owne State for Catholicke libertie, then to a forraine, vvith so desperate conditions and against all reli­gion. If we our selues vvithin our selues banisht religion, vvhy may not wee our selues within our selues bring it in againe, the Protestant novv be­ing no more vnlikely to be auoided, then the Ca­tholicke then was. I meane (if it so please her Ma­iestie) [Page 67] or at least but to tolerate it, which as vvell here as in Fraunce and other neighbour-States, might vvell stand vvith that in request vvithout hazard, yea vvith securitie to her royall person and estate.

But this is a point meerelie in her Maiesties grace to complie vvithall, and to too happy for vs to be easilie expected at her hands, considering her Highnesse inurd displeasure vvith the Sea-A­postolicke euen ab incunabulis; also since, for the Buls aforesaid; and novv lastlie and that daylie, for the disloyall practises of the Iesuits against her estate, vvhich vvee all rue vvithout difference. Hard it vvere (I say) for vs to hope for so happie a day, considering also hovv all the three estates of the realme are ingaged in the contrarie, and all the lawes of the land stand expresselie opposite and penall hereunto. Neuerthelesse it doth mee good to thinke, hovv if such a grace might be fall vs but euen tolerablie, and in neuer so meane a manner from our own naturall Soueraigne, hovv much more gratefullie and gladlier all true Ca­tholickes vvould accept it, then at an inuadours hands neuer so indulgentlie. Her Maiestie for her owne part (doubtles) is passing meeke and grati­ous, both in respect of her sex, and now her vene­rable age, that had not disloyall practises displeas'd her, 'twas possible inough that her condescent might haue beene so benigne vnto vs long agoe; the rather remembring hovv heartilie her High­nes vvas applauded to her Crovvne at the first by Catholickes, and the same set vpon her Royall [Page 68] head, not by a Protestant but a Catholicke Bi­shop.

Moreouer, her Maiestie hath a wise Councell vvhich cannot but see, that though for the pre­sent time the estates ecclesiasticall and ciuill both of our countrie being so throughly setled as they are, it is meete (they thinke) and easie (we know) to keepe the Catholicke vnder and supprest, yet what hereafter in a chaunge, and in a troubled State our partie may work it selfe, they may rather perhaps guesse, then preuent. Sure I am wee are not so ignoble a partie in the land for all the per­secution these fortie yeeres, but that the vnitie thereof vvith the rest at such a day will perhaps be as requisite for our common-weale as any other. The consideration vvherof, together with others no lesse important may somewhat preuaile with so prudent a Councell as her Maiesties is, if not for a toleration of our rites, at least a mitigation of our aggriefes in the meane time, and the rather for that sufficit diei malitia sua.

Howsouer, this likelihood wee haue of Catho­like religion yet once againe in our countrie by our owne, not forraine; neither yet warlike but peacefull and euen voluntarie meanes, in that both English Saints-seed is plentifullie sowne for it anie time these fortie yeeres, and also manie Conuertites come in daylie, and out of question infinite more would, were it not that Leo est in via (viz) the penall lawes of y^e land. But what is that to the will of a Prince? or vvhat Princes heart is not in the hand of God? Who erected all of no­thing [Page 69] can he not translate any thing▪ Can he not conuert the instruments of his anger, yea malice it selfe to grace, and to his honour if hee please? It is neither the archers hand, nor yet the aime gi­uers, but God alonelie that directs the arrow where to light; not but what they doe is their deed neuerthelesse. I say thus much (cosin) by what wee haue seene of late hapned in our coun­trie in fauour of the Catholicke faith euen by the Protestants hand, in suppressing (though not in that sense) the great Puritan-partie, being the greatest enimie to our Holies of all the heresies in this land. For which great pittie it was, so noble a subiect as the Earle of Essex, and with him so ma­nie worthie gentlemen to be made vse of by it in his discontents to the end wee saw. Such spirit haue Puritanes, & so vnfortunate vvas that poore Earle: and namelie so vnfortunate those few Ca­tholickes that of ignorance (I dare sweare) of his proiect stucke to him in those suds. Had her Ma­iesties Catholicke-subiects but a quater the grace that Puritanes haue in this realme, yea but her bare conniuence, I assure mee their gratitude would not be so pure▪ but pure in deed; they be­ing so loyall as they are (setting Iesuits aside) euen vnder her frowne.

And as for her Highnesse after so manie tri­umphes ouer both her couert and ouert enimies, fairelie (me thinks) vvith her royall honour it may stand vvhat euen novv I touched of a religious-toleration to vs her poore Catholicke subiects; seeing that verie proper it is to a Lyons noble na­ture [Page 70] as well parcere subiectis, as, dobellare superbos. Hauing hitherto done and daylie doing the latter (thorough Gods secret iudgements) to doe the other now can no waies seeme in her of force or feare. Wherein notwithstanding if her High­nesse please not to be so indulgent Princesse vnto vs, and that our prayers are not yet worthie to be so farre forth heard of God (through the ill de­seruings of the Iesuits in our church, and at her Maiesties hands) what part and portion of dutie remaines vnto vs other then that we haue hither­to performed? (viz) still our instant prayers to God for it, and for want of it Patience, knowing that In patientia possidebimus animas nostras: also continuance of passiue-fortitude being willed to be Fortes in bello, & not to feare those qui occidunt corpus, anima autem non habent potestatem: likewise of Perseuerance, seeing y^e qui perseuerauerit vsque in finem saluus erit: and lastlie, and still betweene of Hope, for that spes non confundit. This (cosin) is true Catholicke religion in this case, and true English nature and valour, true faith, & true cha­ritie: and what the Iesuits perswade vs toward a conquest of our deere countrie vpon pretence of nere so much pietie, were abominable disloyaltie in vs to our Prince; and also base pusillanimitie and diffidence in God, wee to concurre there­unto.

No no, a State so setled as this vnder a Prin­cesse so magnanimious, so mightie, so fortunate, is not likelie to be altered in our fauours by Iesui­ticall and Spanish-braues; but contrariwise by [Page 71] our humble sutes, seruices, submission and meeke deserts. Thus and no otherwise must we hope to incline her Maiestie, and the State to fauour vs, if not for our religion-sake, at least for our loyalties: and (please God) the Popes holines and the king of Spaine would heretofore or yet would seeke to winne her Maiestie, both to them and vs by faire meanes, rather then by soule, a course which was yet neuer taken. My Lord of Durham this Parlia­ment-time made a Sermon at Paules crosse (as I heard) against a toleration to vs by the state; I pray God incline his Lordships heart, & the rest of his ranke, and generallie all the realme to a more moderation. Of as hard beginning as this hath often-times through Gods goodnes sorted a faire end, and so there may of this if Catholicks can but dis-Iesuit themselues now another while toward the State, and seeke to be beholding ra­ther to it then to Spaine, which latter cannot (out of doubt) be but with vtter misfortune to our countrie. And why should not wee the Catho­lickes of England sute our fidelities and loue (I say not our religion) to our Protestant-Princesse, as well as the Protestants of Fraunce doe theirs to their Catholicke king; whereby we to enioy the same peace, yea fauours at her Highnes hands here, as they doe at his there? Or is it well done in them to doe so, and were it ill in vs? Is it either for our honour or ease to be in her Maiesties disgust, when we may ioy in her grace? Fie, that Iesuits should transforme vs into such cra-fishes, as to make our opinions goe so a-skew from our best [Page 72] aduantages. For my owne part, I am verilie per­swaded, that as the Israelites mutinies against God in the desart did prorogue at his hands their arriuall in the Holie-land, so likewise the disloy­all practises of the Iesuits hitherto against all re­ligion and nature amongst vs, hath not only kept backe from vs all fauours at our Princes hands, but further incenst her more against vs; for which I pray God forgiue and amend them. If our Sa­uiour stayed almost 4000. yeeres afore euer it pleased him to come to redeeme the world, how is it that these Fathers cannot haue patience with our countrie one 44. yeeres? and if also his redee­ming it was by his dying, how haps it that their spirits are set so all vpon killing? Truelie, the rea­son is that Christ was wholie for vs, and they wholie for themselues; and all his Saints stood wholie on the passiue, these wholie on the actiue fortitude, or rather quarrellous actiuitie.

And thus (my good cosin) to conclude my discourse vpon this point, you may see how harsh a Societie the Iesuits are, and how speenatiuelie they runne on in their mis-grounded conceits and purposes, as well in their reuenge against the Seminaries as aforesaid, which they could aduise no fitter meanes to doe it by then by libell; as al­so in this of State, and of our church, which (for­sooth) but by conquest they can see no other meanes to right; and therefore haue (as wee see) verie vertuouslie erected an Arch-priest the head of their faction both touching the one and the o­ther, themselues being all the braine thereof, and [Page 73] he (good man) but the bare forehead. I could wish the Fathers not to be ouer-hastie in encre­sing his faculties from Rome, till eyther they see another Armado readie in Spaine for our coun­trie; or that hee can vse these he hath alreadie bet­ter then against his own brethren, and in mainte­nance of a libell. And as for vs (cosin) of the lay­tie, let vs as touching the present Schisme, do also our parts aswel as the Appealāts by their Appeale, to quench this fire in our church by euerie ones throwing in his paile-full of water (as by this my answere to you I professe to doe) and as for the latter, let vs remember we are Englishmen, and also Catholicks, whereby bound to be the rather true English.

Let vs remember how altogether as worthie, and as able are English-mens sonnes to inherite and predomin England, as Spaniards Spaine; and how as hitherto England hath bin selfely-substan­tiue, so it to scorne to become now an adiectiue, much more a subiectiue to Spaine or anie other nation in the world. Also let vs in fauour of our countrie repute euen their Holinesses Bulles so highlie tending to the subuersion of our coun­trie, as surreptiue, and graunted forth by them as men, and not as Popes: in which respect an Eng­lish Catholicke to go against them to be no more vnlawfull, then were vnlawfull the last Emperour Charles his warres against the then Pope. For, the matter being a matter of fact and not of faith, as easie may his holinesse erre in his proceedings therein as any other Prince; especiallie tending [Page 74] to war, and to a tradition of gentis in gentem, wher­unto his commission is scarse competent (as afore is said vnder correction) nor yet the holie Ghost to be thought therein his inspirer; but rather (as it is plaine) some hot-spurre Iesuits, and the Spa­niard.

Such for my own part is my opinion thereof, and such (I thanke God) my conscience toward my countrie, that though it be good fishing (as they say) in a troubled water, and that my estate be such as that to better it I need not be squemish to wet my selfe a little; yet rather then be so vn-Catholicke or vn-English, I protest I had rather neuer eate bit of fish or flesh whiles I liue. And such is also my opinion of you, knowing you to be a gentleman, such, as though the Iesuits haue or may seduce your religious nature (vnder co­lour of religion) in inferiour matters; yet in this so capitall an honour to your name and nation (I dare say) you will neuer forget your selfe. Nei­ther doubt I, but wherein they haue hitherro di­strayed you in the matter of the Appeale against the Priests, my loue (whereof you are and may be euer certaine) together with these my reasons which you haue read will reclaime you, or else (truelie cosin) you doe your selfe a great deale more wrong then me.

I haue in my loue to you already exceeded the limits of a letter, neuerthelesse to the end that ple­nariè conuersus confirmes fratres tuos against these Fathers vnchristian and vnnaturall impostures a­gainst our church and countrie, I will say a little [Page 75] more vnto you of thē in general, and also of some of them in especiall, whereby you may the better discerne their vndeserts as well of all Christen­dome as of vs here at home, whatsoeuer they say thēselues their deseruings to be in Indie. Which forasmuch as wee haue no authenticke credence of, eyther from the Sea Apostolicke, or otherwise so much as morrall, that such their owne reports of their well doings there are true, I doe not see but the same are as Gerunds that want Supines, wherby their fatherhoods to stand to the readers curtesie to beleeue them, especiallie farre trauei­lers being naturallie vaine-glorious, and vaine-glorie very apt to tell a lie.

A kinsman of mine of good worship in the North (whom you know as well as I) hath done them the honour, not onlie resolutelie to beleeue them himselfe, but more, to translate their tre-an­nuarie relations from Iaponia into our English, whereby he hath purchast them a good opinion amongst manie his friends to whom he hath im­parted the same; which zeale (certes) I cannot greatlie blame in the good old gentleman, he do­ing it in a religiousnes, and the matters tending to Catholicke-edification whether they be true or false. Neuerthelesse their vanitie I cannot but condemne if they haue written ought other then truth, as (being such manner of men as partlie you haue alreadie read, and now Ile shew you more) it is not vnlikelie but they haue done, though not in most, yet in manie things from thence: which also the rather wee haue cause to [Page 76] suspect, for that diuers other religious Orders do­ing daylie their Euangelicall endeuours in those East-parts as farre forth, if not farther then they, (as we may read in the historie of China and else where) yet they report not one word thereof, but all of their owne: which such their concealing a truth importing so highlie Gods honour to be knowne as anie thing they doe report, is (sure) a priuatiue lie in them; and they that will not sticke to lie so, it is to be feared they wil as little doubt to tell a positiue & a reall vntruth, if it be either for their honour or aduantage, especiallie hauing (as they haue by meanes of the farre distance) the pas-port of vncontroule to patronize them. And so (by their leaues) it is to be more then presumed in manie things they haue done, so vnlikelie and incongrue are sundrie of their relations. And yet in all the Legend of their glorious exploits in Quabucondonoes Island, we finde no mention of a­nie Iesuit that euer offred himselfe slaue to a Chi­nez for his transport ouer to that continent in zeale to preach Christ there, nor yet of 41. Mar­tyrs of them at one clap; neither yet of two hun­dred thousand heathen soules baptized by them in (I wot not) how short a time: all which and a great deale more we reade of Saint Augustines Order in the Phillipines faire afore euer any Iesuit came into the Indies.

Besides, neither is Iaponia, or other the coun­tries of Indie where they are, such as doe stand at this day in competence or Paragon with Spaine, as ours and other Nations here in chri­stendome [Page 77] doe; for which the Iesuits should there (like as here) sow factions for Spanish-State; neither is it there amongst those Barbarians that they care to erect their tabernacles as here in Eu­rope, whereof they are naturals: for which (I in­ferre) they may the rather deserue well in Indie then in Europe, hauing there nothing to intende quae sua sint, but onlie quae dei, and the propagation of Christian beleefe as true religious men ought. Graunt we therefore (saluo all exception to the vnautenticknesse of their relations) that they are good Indians, & please God they were but halfe as good English; it followes not therefore that to be true which a certaine wise man here amongst vs in his vnwise treatie asseuers; that they are so excellent mē aboue all excellence, that in choise of our Ghostlie Father wee are bound if anie of them be in place to goe to them afore any other, and that (forsooth) vpon paine of a deadly sinne. Who euer would haue thought a wise man though but nomine tenus, could haue beene so ve­rie a dottard as to publish such a tract, so absurde as well in sundrie others as in this one point in fuper-exaltation of the Iesuits. Oh were the Ie­suits men of due modestie, how could they en­dure so grosse a flatterie, it being an attribute more then meete to Christs vicar himselfe. But they haue a number of such od Pensionarie-spi­rits throughout all the parts of Christendome to grace them to the people (they seeeming to pro­fesse their kingdome wholie of this world, which Iesus neuer did) that oftentimes with ouer-gra­cing [Page 78] them they disgrace them: and so likewise doe the Iesuits themselues in such their singula­ritie of spirit.

As for exmple, is it not notable singularitie in them to leaue to be called after their Founders name Ignatians or Loyolians (which all other or­ders are) but by the high name of Iesus; a name which no christian creature was euer yet christ­ned (by) but (in) for reuerence sake, but by other his Saints and seruants names? Also is it not sin­gularitie in them, they professing themselues so singular religious, and taking vpon them the 3. vowes as farre forth as any other religious men, not to rise at midnight to the Quire, which all o­ther orders doe? Also to goe so distinctlie habited (that is to say vncould) from all other religious men? likewise to fare so far more daintilie in their diet then they? And which is most singular of all, to put themselues into the Letanies to be praide for by name afore all other orders of the church, yea, and afore Domnum Apostolicum too, whom they haue expresselie left out, and in his steed put in these words (viz) Vt societatem nominis Iesu, and then after, Et omnes Ecclesiasticos ordines in sancta religione conseruare digneris, so mount-God­dardian-high they are in their owne vaine-glory, and yet so moulhill-low in the Church, as yet not a hundred yeeres old; nor yet their Founder to be found in the calender of Saints as afore is said. For which their blemishes and manie moe the like, yea worse a great deale (if they did it in that humilitie) a man might well hold with such [Page 79] their Petition, seeing indeed for to too manie not onlie their blemishes, but also their verie grosse blots they haue great need to be prayed for afore all others, and not for their so excellent deserts. They are so passing vain-glorious a Societie, that call ye it the verie Tetragrammaton of the Catho­licke church, and of all the christian world, I war­rant yee it will nere a whit offend their modestie or make them blush, so much haue they gotten the Indian-hue, and so singular a dottard is singu­laritie.

Againe, is it not singularitie in them (being re­ligious) to affect rule ouer the sccular clergie; al­so to bring armes and conquest into the Catho­licke church, so contrarie to all Scriptures, and the practise of the same hitherto (as afore is discour­sed) and to that end they to manage matter of State more machiuelianlie then Machiuell him­selfe? as appeares by their erection of the Arch-Priest (which is also a title of singularity they haue giuen him) and all his cariages according to them and it? In effect, such singular persons proued the knights of the Temple, for which God in the end gaue them ouer into a reprobate spirit, and so they ended; and so (I doubt me) will these ere long, they being little lesse warlicke, but as verie singular as they. And as they are a Societie thus singular, and singularitie is the roofe of all euill; so haue they their roote according (viz) Radicem omnium malorū auaritiam, betwixt which two ex­treames what medium may be expected at their hāds you may imagine, & in part I will shew you.

First therefore, as for Auarice their other ex­treme, you are not to meruaile greatlie thereat, both for that no vice commonlie comes alone, neither is anie vice substantiue of it selfe as the meanest vertue is, as also for that Pride (you know) is a riotous vice, & a great swaggerer, and therefore requires great costs and commings in, which but by Auarice cannot well be contriued. Pride then being to haue such a prop, the Iesuits greatest care is how to giue it a good glasse, wher­by it may not appeare in them as it is in proper, but as a vertue. For, so haue they coloured their singularitie alleaging for it the Apostles precept, Aemulamini charismata meliora; wherein it cannot be denied but (Aemulamini) they vse, yea, and o­uer-vse howsoeuer (charismata) they abuse. So likewise for Auarice they haue their allowance and approbation, though not from the Apostle, but from themselues, & no waies in ordine ad De­um as hypocriticallie they pretend all their acti­ons, but verissimè ad daemonem (viz) herehence that they hold it lawfull, vtiscientia in confessione; aliâs, to make vse or boote of men in confession, as afore is touched; and how doe they it (I pray?)

First and formost, when anie penitent by their Retriuers meanes hath made choise of one of them for their ghostlie Father, he makes it a dain­tie matter to exhibit himselfe vnto him on the so­daine, but with much ceremonie, and manie a white capō to fore-goe the way as to the reclusd king of the Abissines, or rather as to volto santo [Page 79] in Rome, giuing the Eligent to vnderstand how his Societie is the last order in holie church, and therefore by all intendment the perfectest; for which cause it hath more priuiledges and facul­ties indulged it from the sea Apostolicke, then the Seminaries or all other religious orders whatsoe­uer, to communicate to their ghostlie child. They tell him farther (or rather to seeme the modest, cause it to be told him by their said Retriuer) that their cōming to this vineyard of our church, is a supererogatiue office of charity in them; they not being bound thereto by expresse profession, or as members of the Seminaries (which they are not) and therefore the rather to be welcommed and esteemed aboue them all: that they haue ex­traordinarie correspondence and illumination, with & from the holy ghost as frō a perpendicu­lar Apex or Zenith ouer their heads, by meanes whereof they haue also (they say) certaine spe­ciall spirituall rules and exercises, ouer and aboue their foresaid externall faculties and priuiledges from Rome; and also super-ghostlie skill to distin­guish of spirits, whereby to profit spiritually their childe more then all the church besides: and that by their meanes it was, that we had here in Eng­land the benefit of the last yeeres generall Iubilie, which (by their leaues) euerie Parson of a parish might for the going for haue obtained, so indul­gent a mother is the Catholicke church euer, but especiallie at such a time: briefe, that the lawes of the land stand more penall against them, then all other Priests or Catholicks besides (which is vn­true:) [Page 80] and that generallie they are the most enui­ed and hated members of Christs militant spouse both of the Diuell, the Turke, and the Hereticke, then all religious orders besides; yea, or then the Pope himselfe. All this and a great deale more to this effect like mounte-banks they tell, or cause to be told the ghostlie Conny aforehand, whereby to indeere themselues vnto him, and perswade him that quicum eis non colligit, spargit: and in con­clusion they will him therefore, that how long time soeuer hee was a Catholicke before, to pre­pare him now to a general confession (yea rebap­tisme if they durst) whereby to prosper the bet­ter vnder their new lore.

This introduction made (prouided alwaies that the Connie thus caught be a good Mammo­nist, for a Iesuite is such a leach, that without Ma­mon in the vaine hee will not easilie fasten) then coape they, & so next haue at all. Then (loe) fol­loweth first a spirituall exercise, commendable (out of doubt) in it selfe if it be not abused, but the Iesuits abuse it all to lucre, possessing the Pe­nitent whiles lie is in it, with so many scruples for his life past and also to come, that he must thinke himselfe so verie a worme (or rather so verie a foole) as not worthie to vse his owne, but to put all ouer as well what hee hath, as what hee is, to him his ghostlie father; seeing that both being & hauing (quoth he) all is but to be a saued soule, which to obtaine what soule would not giue a whole world? For, quam commutationem faciet quis pro anima sua? And, quid proderit homini to­tum [Page 81] mundum lucrari, animae autem suae detrim [...]nlum facere? And therefore (marke the end) vade ven­de omnia (quoth he) & da patribus.

With these gulleries (I meane as they vse thē) my Iesuit makes himselfe sole Steward (and that vnaccountant) of all his ghostlie childes both soule and substance, and him a verie childe in­deed; so cunning warriners they are aboue all that euer I knew: for, whereas all other warriners vse to catch the Conie with the purse-net, they for their parts catch the purse with the Conie, whereby they are both purse and coney-catchers all in one. Is not this their making vse of mens consciences whollie to their own interests, like the Ape which being liquorish of a Ches-nut in the fire, tooke a Chit that lay there by a sleep, and with his foot rakte it out of the embers, and all to saue his owne from burning, and to seeme to doe it mannerlie? Or rather is not this a casting men into a trance, & then a flat cutting off their heads? How manie men of worth and wealth haue they drawn into their society by this guile? or wrought to be their benefactors to their vtter vndoings, not seeking to be acquainted with any but for their own turnes? How manie in this lād, special­ly widowes, & womē-kind haue they thus fetcht-vnder, assuming vpon them all their estates; the letting and setting of their lands; the paying of debts and seruants wages; the marketting, the re­warding euen of Christmasse-capons, and what not, al but pios vsus? weening it pleasant and com­mendable in them (though religious) to be so ve­rie worldlings what in their lay-child they hold [Page 82] an incumber. But this (cosin) is not yet (you may thanke God) their case with you, for that your fa­ther is liuing. Neuerthelesse how they vse him in this kinde, with more then licking their owne fingers, you may see before your eyes. You may see, and I haue heard you tell, both what decaie hath beene in your fathers estate, and also what factions in his house euer since (you know) who came thither, which before time were not. Yet neither your father nor you can finde, or at least­wise will not mend the amisse. The truth is that a Iesuit is Piscator, but not like S. Peter Animarum so much as Pecuniarum; and therefore his fishing is euer best in a troubled water. And this is the reason that wheresoeuer he comes he troubles al, being cleane opposite to Antelmus a Sea-spirit, who neuer showes himselfe but after a storme, and they euer bring stormes with them; so as for their sakes the note of the Church, Benedictus may well be chaunged into maledictus qui venit in no­mine domini, not onlie in England, but throughout all christendome. For, runne ye ouer all the same, and finde mee the citie, the village, the house, where they are either manie, or anie, but there is also faction. In cities, with all the religious there; in villages, with the vicar, or cunstable; in houses, your fathers (as is said) for example. Looke into our Seminaries, and you shall finde how peace­able that of Rhemes euer was for not being vnder Iesuits, how fruitfull of Saints, & excellent men: and on the other side that of Rome vnder their Rectorate, how neuer without faction, and lesse [Page 83] fertile of such honours to our Church, or rather fertile of false brothers and Apostataes; and so likewise that of Spaine.

They haue so manie querks and quiddits wherewith to make bate, and abuse religion for their profit and pleasure, that it is verie Puritanis­me to tell. And for I speake of Puritanisme; haue you not (I pray) heard how not long agoe a Iesuit here in London erected a kinde of familie of loue, lecturing by night three or foure nights together to his auditors al women, and those faire ones for the most part? haue you not heard the manner of the night-meetings for feare (forsooth) of the persecution by day, & daemonij meridiani? & yet al the day time nothing but reuell & feast? At least (I am sure) you haue heard of manie, and doe know some, who missing their wiues the while, haue scracht their heads where it icht not, and bit their lips, and swore. Had such exercise bin by day as in Puzzo bianco in Rome, it had beene well; but the nightnes of it, and that night by night, three or foure nights together, & as manie dayes, oh (by your leaue) that smackes to too Cornish. But this was soone discouered, and as soone sup­prest, though much (I dare say) against the Iesuit his loue rather then his charitie, and also without anie checke at all to him therefore to this day, ey­ther from his Prouinciall, or the Arch-priest that euer we heard of.

As often as I thinke of this occurrent here a­mongst vs, applying it to their easie liuing throughout all christendome besides; me thinkes [Page 84] that not father Ignatius Loyola, but some Pompo­nius Latus, or Macharonicus Festus should haue beene their Founder; or that they are descended of the Fratricelli those Lumbard-Libertines, with onlie their name chaunged into Patricelli: and yet for al that, the good men are partlie to be excused too considering their wealth, though not excusa­ble for their wealth. For, omitting what is freely giuen them, if their consciences be to gather it o­ther waies, and in other countries as it is in ours, I doe not see what vow they need greatlie to make of Pouertie. For, say that a man giue them a thousand pounds in Pios vsus to be distributed by their hand; if it be with the addition proprios, then there is no question but they are honestlie worth a thousand pounds at a clap: but say alie­nos, and name yee with-all what alienos; yet in this case too they make it theirs, by construing them­selues verissimè alienos afore all others, as (trulie) such they are here in England (viz) aliens from all English-nature, Spanish-aliens, aliens to all that is called English saue onlie English monie: for, so are they Denizens more then due or worthie, were it but for such their cosoning-constructi­ons. Againe, giue a Iesuit such another summe of monie in Pios vsus in the neuter gender, neyther expressing proprios, nor what alienos; that also they make their owne vpon this ground, that qui tacet consentire videtur, and qui contra me non est mecum est. Thus gull they the religious minded toward them both quicke and dead; whiles on the other­side what vse they make of such In-comes, be­sides [Page 85] their Bancoes and stockes richlie going both here and beyond sea, the present schisme & scan­dals in our Church most lamentablie declare.

I pretermit in particular the large almes that dayly hath beene, and is giuen them here in Eng­land (a point which belongs to that part of A­rithmeticke which is called Multiplication) as first my Lord Burleighes-house in the Strand, gi­uen them by a gentleman dying beyond the seas, and pretending title to that plot: but this be­queath hath a reference to the conquest; & good reason, for that (I doubt me) they will not in haste wage that title against his Lordship in this time. Three hundred pounds a yeere of inheritance giuen them els-where; a hundred by another; a hundred markes in another place; & so (I thinke) in infinitum, all conuayed ouer to them in vses till the Conquest: in so much as with what is giuen them, and what they get besides (for all is fish that comes to net with them, be it by excheate or cheating; as manie prankes of theirs I could dis­couer vnto you in that latter kind) I verily thinke their profits to amount yeerelie to halfe as much as the Queenes reuenue by Recusants; so lucra­tiuelie they begin where the old clergie of Eng­land left, and for which (together with the manie other scandals that proceeded from such their riches) God hath hitherto as we see and feele, giuen ouer his Church and our country both, in­to y^e heauie hand of heresie: though a great deale fouler and grosser transgresse is this of theirs at this day, then that of the old clergie; it being in [Page 86] time of persecution, and that in full fauour of the time. And yet for all this so great bountie of Catholicks vnto them, they are the vngratefullest persons vnder heauen to their Benefactors, if they haue occasion to vse them, either here or be­yond sea (as I haue knowne it by some) as not a Iew more. Nor euer was there more pouertie both in the Seminaries, and likewise in the pri­sons here at home, nor more faction ouer all then now, that they haue thus ingrossed all charitie to themselues. In which respect I could wish all English-Catholickes especiallie my friends to be their owne Almoners, or els if they needes will doe it by the hand of a Iesuit, that they beare as wel an eye ouer them, as a heart toward them, for (I assure them) they will else finde them-selues gull'd by their father-hoods dayly more & more. I could also wish that good Capuchine whosoe­uer, that should happen to carrie a Iesuit ouer a brooke, to examine and search him well for mo­nie afore he take him vp vpon his backe, least hee breake his rule in carrying coyne about him, and be forc'd against the charitie that was in S. Fraun­ces to slip him downe (for sauing his saide vow) into the streame. Lastlie, I could wish both the Lay and Clergie of our countrie to beware of all Zizaniaes amongst them, publike or priuate; pre­sent and to come; and to looke well into the groundes of the same; in so doing it is ten to one but they shall finde either a Iesuit, or a Iesuited person at one end of the line, so well they loue to fish (as is said) in puddle water, and frollicke in [Page 87] stormes, & which is worst of all, when they haue seru'd their turnes by anie, to laugh the partie to scorne be he stranger or their owne vowed Im­plement.

Infinite is their practise in this kinde, and their instruments as manie; whom first they make to their hand, and trie throughlie before they vse them. And that was the reason why that not long agoe, a Gentleman of good sort my ac­quaintance, whom they would verie faine haue wrought theirs; vpon his not making a generall confession to his new father the Iesuit (as dee­ming it impertinent though hee instantlie requi­red the same) what did the good father? forsooth, he tooke the confession which he made, and ab­solued him; but yet to shew his disgust, brought him not the blessed Sacrament the next day as he promist, neither euer after came hee at him. Was this (I pray) religious dealing, or rather not most impious, so to seeke to diue into a mans consci­ence, whereby to discerne radicallie (as it were) in the Sacrament what mould hee was made of? whether apt to serue their seditious turnes or not, without that they neede to trouble themselues with anie farther triall of the man then thus briefelie by the Sacrament, which of all other is the most sincere? Could Machiauell himselfe haue beene so prophane?

If then they dare to diue so sacrilegiouslie in­to mens consciences in the Sacraments to serue their lewd turnes, you may imagine how true the premisses are of their diuing into mens purses to [Page 88] the same end; and how much they would scorne to come an Ace behind either Machiauell or his Maister, in anie other paultrie whatsoeuer against either religion or moralitie. What wresting of Scriptures, together with their consciences to their present turnes? As for example, the libeller asseuers all Neutrals in whatsoeuer controuersie, to be in the predicament of transgressors, yea e­nimies; because (saith he) Qui non est mecum, con­tra me est: and yet in almes-matters whereto anie of them are deputed distributors (as afore-said) in the Neuter-gender, they interpret that neutra­litie in bonam partē (viz) as almes meant to them, as much to say as, Quod contra me non est, mecum est. And no meruaile if they deale so with the neuter, seeing that euen the expresse dole of the Testator (ad alios) they haue the conscience to ap­propriate to themselues, as is also aboue-said. So likewise of Puneisme, which in all honourable comparatiues is and euer was reputed a blemish, they interpret the Puneisme of their Societie as an honour aboue the auncientie of all other ho­lie Orders in the church, euen as Mahomet did his law aboue either Moses or Christs for being after them both, and none to come (say they) af­ter it. Againe for Saints, which is a most sweet and important point of christian religion; they, because they haue none as yet in the calendar of their Societie, you haue read aboue what they say. In like manner, whereas the Scripture de­nounceth that man accursed per quem scandalum venit, they in this their schisme haue procured [Page 89] their Arch-priest to suspend &c. the Appealants to the holy-sea touching the same; as though that schisme were ex parte scandalum accipientis, and not dantis; and so by consequence the curse to be­long to the Appealants, and not to them. Briefe, they goe altogether by their owne grounds, and those fram'd to their own priuate interests; which though they be in many matters meerelie against grace, or nature, or both; yet their constructions (forsooth) must allow them iust.

Vpon this lawlesse liberty, detraction which a­mongst al not onlie christians but heathen men, is & euer was held a vice, is a necessarie vertue to be vsed oftentimes amongst thē. As for example, in the present case of the Appeale, wherin they hol­ding their rule ouer the Seminaries expedient and for the auaile of our Church, yee see how they maintaine their detractious libell against the withstanders of such their iurisdiction, and op­pose as many foule mouthes against them as they can, disordring all our church.

In like manner, their Position being that her Maiestie is an heretike, and an excommunicated Princesse, and consequentlie to be deposed; what Iesabeling of her haue I heard them vse? what questioning whether yet no Iehu haue subdued her? whether yet not giuen ouer by God? why yet she prospereth? why yet she raignes? why yet shee liues? what defaming her? what throwing soyle at her picture? what auowing her royall Li­ons and Floures de Luz, no better worth then to serue for signes to bawdie houses? And not only [Page 90] doe the Iesuits, and Iesuited vse her Maiestie thus as in her royall and annointed person (as to my expresse knowledge in these particulars they haue done, and worse, which for good manner I omit) but more, for her sake how glad are they both abroad and here at home, when they heare of anie miscarriage of our ships or men, by sea or land (though in honest aduentures) and also how readie to blemish anie newes of our good suc­cesses by their lying alarums to the contrarie, and extenuations in fauour of the enimie? Are these men either Catholicks, or true English (trow ye) I need not say religious, that thus repine at anie (saie euils) that God permitteth to be done, but what they doe themselues?

In this kinde haue I my selfe beene bitten by them, and am to this daie, for hauing some nine yeeres since (as you know) deliuered vp to the hand of iustice (though vniusticed) a certaine wretched fellow, who came in the nature of an Enginner, and in a Iesuits name his ghostlie Fa­ther from beyond the seas, to perswade my assi­sting his firing the Queenes nauie throughout England, against the next yeeres comming of a­nother Spanish Armado which was pretended: how haue I beene euer since in their mouthes a relapse, a spie, a treacher? All which, yea, anie of which I as much scorne to be, as I scorn such their disloyaltie and viperie. But are not these iollie mates the while, that thus a man to goe against their vnnaturall and graceles proiects in loyaltie to his Prince and countrie, is straight to be a re­lapse, [Page 91] a spie, a treacher? So likewise, because they thinke their Societie most perfect, and not nee­ding reformation, how haue they not mangled the good Cardinall Borrhomeo who held them o­ther, and was minded if hee had liued to haue e­iected them all out of his Arch-diocese? How baselie also haue they reprocht our excellent good Cardinall Allan with their defamatorie letters since his death, for his hauing the like opi­nion of them, and making shew of a minde hee had if he had liued a while longer, to haue with­drawne them from the Seminaries, both in the Colledges and in our countrie? Did not Doctor Haddocke (for example) their Votarie write thus frō Rome to his friend in Spaine, with the newes of his death? Benè profectò obijt Cardinalis noster, qui si diutiùs vixisset, magnū & sibi & ecclesiae dedecus pe­perisset. Yea, euen the Holines of Xistus Quintus, they haue dar'd to depraue after his death, calling him in their letters Lupus, and I know not what worse; and all because hee meant if hee had liu'd but a few monthes longer, to haue reformed them. It is a shame that they haue no gagge put in their mouthes against so saucie libertie of lan­guage, namelie against so excellent a Pope, and Cardinals as these were; whom as such (to wit the Pope) euen a Protestant-ciuill author here in our countrie, hath in the latter end of his historie of Congo, ex professo singularlie commended.

Then for their lying, that is not to be greatlie marueiled at amongst them, seeing it is the sister of detraction. Doe they not herein euen at this [Page 92] instant notablie play their parts, in that finding themselues now ashamed of their libell, and the defence thereof hitherto against the Priests and the Vniuersitie of Paris, and fearing the Appeale concerning the same likelie to light heauie vpon them ere long (it going on amaine toward Rome for all their braggard opposition) haue they not laboured, & still doe by all meanes possible, both braue and base, here at home and beyond the seas, and namelie of late to the Popes Nuncio in Flaunders, by procuring his letter to the Appea­lants to perswade them to a compremise, which must not be? and yet for all this doe they not in their vain-glorie giue out that (forsooth) the Ap­pealants are they that labour it at their hands, and that they refuse? What impudent lying is this, & other the like, which I could tell you of theirs, which to beleeue were neither Charitie, nor iu­stice, no nor scant good manners? Fie, fie (cosin) I should be ashamed and wearie to tell you all their lying legierdemaines, & dishonest dealings which I know, and haue credibly heard of theirs, consisting of infinite querks & quiddits; as men­tall euasions in their speech, interpretatiue collo­guings, halfe-fac'd tearmes, tergiuersations, ten­tatiue speeches, whole and demie-dublings, the vulpecular-fawne, detraction with sighes, buttes, and the shrugge, circular calumniations, holding it lawfull to be forsworne in to too manie cases, intercepting, rasing, and forgerie of letters, and such like; of all which they haue an Arte, and whereby they take away by such what their do­ctrine, [Page 93] and what their example (being religious) not onlie all good religion from amongst men, but also euen morall honestie.

They haue likewise their Counsell of warre a­mongst them like the Tentonicke-knights of yore, as appeares by their vndertakings for Eng­land, and otherwise, as is aboue showne. Wherein their ground (I meane for England) being that this realme is not likelie to be wonne to the Ca­tholicke religion by the word, at least not so hasti­lie as behooues for their aduantages, do they not sollicite daylie a Conquest thereof from Spaine? and also perswade vs that it is both vtill and ho­nourable? It is (sure) a saucie part in a religious person to be any waies a stickler betweene States be it for peace, especiallie for warre it is a most vn­beseeming office in him, and such as Iohn Gerson neuer dream'd on in his imitation of Christ, di­rected as well to them as to all other religious; or if he had, they know his spirit too well in that point, though little they obserue it eyther in that of anie other thing. In somuch as what for such their soldiourlie mindes together with infinite their other scandals, the penal-Prophets saying, I­bunt praua in directa is false in them, but aspera in vias planas aboundant true.

For is it not a merrie life not to be tied to rising vp to the Quire at midnight, but to lie a bed after the Sunne? to fare well, to be well clad, and all this ex professo, not to fast so much as Fridaies, to be a lier when they will, and yet be beleeued, a detra­ctor, a cheater, a courtier, a soldiour, a kil-Prince, [Page 94] and what not? and all without controule, nay with allowance and commendation. Briefe, is it not a merrie life for a Iesuite to trowle vp and downe the countrie from house to house, from good cheare to good cheare, in a gallant Coach, accompanied with gentle and faire women, at­tended by neat seruingmen, his chamber to be deckt and perfum'd against his comming, yea, and a gentle-woman to plucke off his bootes by his iniunction (forsooth) for mortification-sake? Oh monstrous irreligion so to forget good man­ners, and so to make the Lay religious, and them­selues Lay. What gallants would these men (trow yee) be in an indulgent time, that are such vnder persecution? Their quaint Prouinciall were he a gentle-man, might blush to read these imputati­ons, somuch most of them concerne himselfe, the rest his brethren. A sweet rest (beleeue me co­sin) and yet such as his poore vncle the Tayler at Lambeth fares nere a whit the better for. As for maister Arch-Priest himselfe (whose rest you may suppose is a great deale more, not in paternal Peuter but in pure ore) his brother the Peuterer is able to liue of himselfe. And it is no maruell if the fathers, Gerard, Standish, and Lister could not brooke to be imprisoned from such pleasures; the latter choosing rather to be periured then so de­priued. So sweet a rest the Seminaries haue not; but a sweeter (that is to say) Tiburne, and so hea­uen.

How truelie were the Seminaries in diebus illis afore euer Iesuit was ioyned with them chara de­um [Page 95] foboles, magni Ionis incrementum, and so are yet too a great part of them whom Iesuitisme hath not attainted; but then speciallie when they were not to be said in parts, but all one, anima vna, and opus vnum. Then did charitie flourish indeed as well in the Laytie as in the Cleargie, and heresie lose ground a pace; when both Catholicke faith and Catholicke life marcht together in ech against it. Then nere sounded in our eares the tearmes, Schisme, Rebellion, Suspension, Excom­munication, Irregularitie, Faction, Appeale, Cō ­quest, &c. All this came in with these Fathers, these Courtiers, these souldiers; vnworthie the name of Apostles, of Religious, of Iesus. Grace­lesse minded men, whom not the calamitie of a church vnder persecution, nor shame nor feare of correction past and to come, much lesse the lawes of charitie and humilitie can containe from so grosse scandals, but needs they must be as bad, yea worse vnto vs within our church, then our com­mon enimie is without. Please God, Catay or the Canibals countrie were their abode, rather then so ciuill a land as England; they being a farre fitter Societie to persecute, then to be persecuted, and rather to make Spanish souldiers of for the slaughter of those heathen people vnder drum and ensigne, then to be imployed in Iesus name for our church and countrie. And (trulie) I am perswaded, that if as such manner of men they might be ransom'd from hence by our State as they happen to be apprehended (setting rounde ransomes on their heads) it would sooner rid [Page 96] them out of this land, then anie other course whatsoeuer, and help to bring home from their forraine Bancoes some part of our English-coyne againe, or at least wise saue the rest from their sin­gers.

The Arch-priest was not ashamed in a cer­taine absurde letter of his to his Assistants, to tearme our reuerend Patriots the Appealants, pe­stom planè Ecclesiae nostrae, wherein you may note the spirit of the man, how much it ods from Iesus by being so Iesuited. With how much more rea­son might these men retort those tearmes vpon his owne and the Iesuits vndeserts, and notablie on Father Cowbucke, his, and with him all mis­chiefes primum mouens? For the Arch-priest him­selfe is in truth but motum mouens in the present Schisme (to wit) betweene the said Cowbucke at Rome, and the Prouinciall-Iesuit heere; betwixt whom, as betwixt two dishes he is seru'd vp to our table for such daintie as you see. This is that Arch which the Iesuits haue made, or rather which makes the Iesuits, and with them, way for the Spaniard to passe ouer into England if God defend not. This is our ecclesiasticall-Triumni­rate at this day, verè pestis ecclesiae patriae (que) nostrae as they haue vsed the matter, and not the Oppo­nents thereunto.

As for the first of them, besides the disparage of his birth and name afore touched, he is so no­table a coward, that since his fugacie frō Christs Campe here, hee thought Paris too neere the broiles; for which cause, or whether for that his [Page 97] turbulent humour wanted employment there; he had not beene there long, but wishing to be farther off, & rather ill occupied then vnoccupi­ed (though the short while hee tarried there hee wanted not his brabbles with some of his fellow­fathers in the colledge) hee made it a request to his Rector to let him goe to Rome. Which his said Superiour seeing no iust reason for, and thereup­on refusing it him, marke the shift. Within a few dayes after, he tels the Rector how that by letters from England hee had receiued aduertisement that our State had suborn'd, and expressely sent ouer certain persons thither to murder him how­soeuer. And to make this good, he himselfe sub­bornes certaine Suresbies his speciall votaries (whereof one I know) de facto to come one eue­ning late to their colledge-gate, with pistols halfe in sight and halfe out, and so with angrie lookes to aske to speake with him. Which accordinglie was effected; whom the lay-brother the Porter o­pening the gate vnto, and seeing in that suspitious fashion, came straight vnto this reuerend person, and told him what he saw: who presentlie taking him along with him to their Rector, with pale looke and trembling member, willed his said bro­ther to tel him what he saw: which the Rector vn­derstanding, and no whit suspecting the packe by reason of his well fained feare the while, straight credited his aforesaid suggestion; and so to so [...]e his life, that verie night conuaid him priuilie out of the colledge with monie enough in his purse; who on the morrow tooke his iournie toward [Page 98] Rome, where within a few dayes after hee diu'd vp like a Dux all in Buffe, as though he had bin the greatest champion in all our church. Twen­tie of these gulleries hath this Parsons brat plaid both before and since this pranke; but thus much for that.

Perhaps you will obiect that this was before his Resolutions: what of that? It was since he was a Iesuit, & true neuerthelesse; euen as true as those resolutions were none of his owne but another mans collections, and he but the bare penner of them; for, had they beene his owne, hee would haue shew'd it in his life hitherto, or yet atleast, seeing that nunquam sera est ad bonos mores via. But whether they were his owne or no, or but colle­ctions of another, and his onlie the penning; sure I am, the man might haue bin much better occu­pied to haue continued his hand still in that vaine though hee meant not to liue according; & more credit it would haue beene both to him and his Societie, & also more profit to our Church here, then his becomming since an ecclesiastical Steuk­lie, an Archpriest-maker, and a King-munger. But soft, the king is not yet made; there is a cer­taine Queene must be first askt leaue for that course in her Parke. Nor are the 40000. Catho­licks, no not so much as one (I trust) nor (God willing) will euer be in so disloyall addresse, as to entertaine the Catholike-king or his sister on our shore, as this man hath suggested vnto them. Wherin he gulles them both, seeing that (thanks be to God) England hath as true English-Catho­lickes [Page 99] in it, as it hath Catholicke-English. Nor e­uer shall (by Gods help) the Arch-priest with his conformable dousen make good that plot with al their braines.

Let therefore father Cowbucke no longer abuse the Spanish king with such vaine hopes; neither yet make so daintie of his (Councell of Reformation) as he doth. See the doting man: hee hath fram'd an Ecclesiasticall-Eutopia to himselfe, whereun­to he hath giuē that title, the same to be exhibited at the next Parliament to be holden after the Cō ­quest (viz.) Anno 1. of Phillip the third, im­porting that all Bishops, Deanes, Prebends, Par­sons, and generallie all the secular clergie of this land, must be Pensionary to the Popes Holinesse: for which hee to haue a standing reuenue and Exchecker here in England, out of which to de­fray those Pensions; the surplusage (if anie be at the yeeres end) to be purst vp to Saint Peter. And foure Iesuits, with onelie two secular Priests of their choosing, to be his Holinesse Collectors of such his reuenue throughout the land, and also the disbursers of those Pensions. Hee hath be­sides, I know not what Assessements and in what manner, of all our Laytie toward this Exchec­ker; in consideration whereof, all Abbay-lands and other the old Church-lands of England, to bide as they doe to their present possessors, and the Peter-pence releas'd. Ouer & aboue al this re­uenue to the sea of Rome by assessemēt (as is said) he also awardeth all deuotionarie-supplements to come to the same Exchecker, & both the one [Page 100] and the other to passe through the aforesaid Col­lectors hands. This booke hee beares in his bo­some, as a most pretious iewell, and farre more charie he is of it, then the Dukes of Florence of their Tullie de Republica, which not all the world hath but they. Onelie once on a time to a verie deere friend of his, hee did communicate the same out of his sight for a day; which day was a verie saucie day, seeing that from that day to this there hath beene a copie of it, and out of that co­pie sundrie moe, which ere long (I suppose) will come forth in print, and (as I verilie thinke) long afore the Conquest. What for this and other his like fopperies, as procuring boyes hands of the Seminaries, yea, and womens for want of mens to the Ladie Infantaes title to the crowne of Eng­land, and also to his Cardinalate, I do not see how a Cardinals hat will become the man, or how he hath deserued so much as the linings thereof.

I could therfore wish him (if he aime so high) to betake him to better businesse then of State; namelie, to the penning of more Resolutions like the first, which (trulie) was a good work, and bet­ter beseeming a Parson then a Parsons son; verie good (I say) whether it be good for him to be a Cardinall or no. For, though it be true, that qui Episcopatum desiderat, bonum opus desiderat, yet if he were trulie humble he would thinke himselfe far vnfit for it, much more to be a Peere and pillar of the Church, as most men doe that know him rightlie, and better then hee knowes himselfe. Had he continued still in his Resolutions, a man [Page 101] cannot tel what honour he might haue come vn­to; for, that desert was good, howsoeuer by his miscariages since, he hath and daylie doth verifie the Spanish prouerbe true in him, that is, Come Santo, y caga Diabolo, as much to say, as: hee hath eaten downe Saints and voides forth Diuels.

A man would haue thought that his disgraced presumptions in Oxford, where hee confest him­selfe macht, yea, and ouer-macht, would haue humbled him for euer, especiallie being become since a Catholicke, nay and religious, and hauing taught others religious Resolutions; that hee of all men would no more faoere ascensiones in cor­de suo (I meane so bad) but rather seeke to rise by falling flatte downe (as it were) into his graue, knowing vpon what foundation the Babell-buil­ders became confused, and on the cleane contra­rie S. Paul rapt in tertium Caelum; and how in e­speciall it is part of the blessed virgin Maries song, that Deus exaltat humiles. If in the name of Iesus this man haue not amended, but rather more and more offended, inuoluing all the Seminaries in his and his Societists vndeserts in the opinion of our State, namelie, for trecherie against the State, whereby Gods Church hath bin and is the more persecuted amongst vs, and the good alike with the guiltie: if in processe of such his peeuish pra­ctises hee hath sought the liues of some excellent Priests his Opponents by sleight and suborned treacherie, labouring to make his practises to be thought theirs: if he haue deluded the Sea-Apo­stolicke with false suggestions to the preiudice of [Page 102] the Catholicke-cause, erecting by meanes there­of Iesuitisme amongst vs, and a Spanish faction vnder an Arch-priest: Briefe, if hee haue beene a Iudas to Gods Church and his countrie, to the disparage of the Seminaries and their Founder, whose Soules were sincere to the good of ech: if he haue beene a fire-brand amongst brothers to the disiunction of their vnitie, and a great deale worse, and all this in the name of Iesus: no mar­uaile if he be a false-prophet in threatning some fourteene yeeres since, ones necke to be broken adowne the Alpes, in steed of a Viaticū which he ought to haue giuen him as out of the Popes Pension, which the said partie had through his fingring: but such was his couetousnes of S. Peters pence to his Holinesses dishonour; and withall he so lewd a Prophet. Farre sweeter spirit had good Doctor Allan, being shortlie after called to the Cardinalate, who then and there (to wit at Rome) blist and reblist the said partie against such the bastards malediction, and all other harmes; so as he yet liues to tell him hereof in detestation of his so malignant spirit. Lastlie, if in the serene name of Iesus, this man haue all this while bin so tempestuous a creature, it is no maruell if Cucullus non facit monachum. Rather is it to be maruelled why in that respect Cardinall Bellarmine should say of late that S. Peters Court needes no Cuculla­tos to grace it, more then togated Iesuits, whereof hee himselfe was once one. For which saying of his, I verily perswade me, that wel may his Grace continue as he is a Cardinall, but neuer to see him [Page 103] higher, so improper, and too Iesuiticall was that speech of his. At leastwise I dare assure mee ne­uer to see father Cowbucke the one or the other, he being already high enough, to make his fal seeme so odious as it doth through his disloyaltie and turbulence. Oh no, the Cardinalate is (question­lesse) an honor too high aboue his desert, though inferiour to his heart; nay not onelie (supra) but also (praeter) thereunto: whereby I doe not see how it going one way, and he another (viz. hee doing all his deeds sinisterlie) that they can pos­siblie meete. His greatest credit therefore will be, to say he went (beside) it, or as the Fox did to the grape aboue his reach, to sweare hee will none of it.

And (sure) it is enough for maister Arch-priest to be so dignified a man another day, who is al­readie come to his Dei gra [...]ia; which as well yee may applie to bare. Georgius Blackwellus, as to Archi-presbyter: so grosselie the good man is mis­taken in his singularitie. It is enough (I say) for him to be a Cardinall, and be but for calling in of late so maiesticallie the Appealants bookes, foras­much as (quoth he) the Popes Holinesse hath not done it: which it is verie likelie if his Holi­nesse had seene reason for, hee would either him­selfe haue done it, or willed him to doe it; name­lie his Holinesse hauing seene the Latine booke (as he himselfe confesseth) by his meanes. Again, and lastlie, worthie to be a Cardinall, if it were but for his prompt acceptance of the Archpriest­ship, and maintaining by his said authoritie, cen­sures, [Page 104] and decretass, so learned a tract as Listers a­gainst his owne brethren, as yet he doth.

But what shall I say of maister Lister himselfe for the same? other then that he is verie worthie not of anie honour at all, but still to abide as he is a Iesuit till he repent and amend. What? a libeller and a periurde person too? that is pergo and pro­pero too fast to perdition. Giuing his faith in ver­bo Sacerdotis to be true prisoner to the Knight-Marshall, and yet to breake that word, that oth, whereby to be the cause, that two reuerende Se­minaries were that, or the next night apprehen­ded and committed prisoners in his steed, was flat dishonestie. But the good father perhaps had in taking that oth the moone his ascendant, or some mentall euasion wherewith to rescue his soule at least from remorse, though not from the diuell if he broke it: (as for example) as hee was in that minde he would be true prisoner; or that for any thing the keeper should know to the contrarie vntill he were escapt; or that hee meant [...] runne away on his head, but on his feet, or that hee would not breake away so long as the knight Marshall or his deputie stood by and lookt on; or that hee would not breake away as a Priest but as a Iesuit; or that hee would not scape with a minde ouer to come againe with his will; or that nulla fides fernanda haereticis; or, oh how many ors might I make vpō this point, seeing that as veritas vna est & simplex, so is mendaciū multifa­rium; a large scope for a Iesuit to scape away by from man, but not from God, & but with shame [Page 105] enough. But what talke I of shame in him, who hath no grace? but rather (as I crediblie heare) is the man that stalkes vp and downe for all his scandall, as iocund as the fellow that burnd Dia­naes temple in Athens for same; or as Nero, who almost laught his heart out to see how hee had done the like to Rome. Were Attilius Regulus aliue, he would dart not onlie all the irō nails of his tub at his head for such his perfidiousnes, but also his verie eyes. A shame that so a heathen souldier should excel in the honor of his word, a religious Catholicke Priest though nere so lunaticke; espe­cially he hauing since vsed his said liberty so little in ordine ad deum, as to libell vpon most excellent men, and be a Schismaticke.

A plainer minded Iesuit a great deale was hee of the two (setting aside his aboue-told night-works) who being (belike) ouer-busied with cha­ritable and cheating gettings, and therefore the lesse able to attend his function of inditing Ser­mons, wrote ouer to Father Cowbucke to doe so much as to furnish him with some English ones of his penning, assuring him that hee would conne them exactlie without booke, not doub­ting but that comming frō his spirit they would greatlie fructisie his auditors, and be well applau­ded. This was a letter from the best Iesuit (I assure yee) at this day in England, in that he is a gentle­man, though no wiser then you see. The letter is yet exstant, & that in a Protestants hand, no whit (you may thinke) to his edification.

As little is it to the edification of the hearers [Page 106] how Father Wartford (he that wrote the Resolu­tion from the mother Citie) told a verie friend of his a little afore his going ouer, how that he meant to become a Iesuit, because he could not brooke such a one (naming the partie) to take place aboue him in the shire where hee remai­ned, for onlie being a Iesuit, and a man otherwise (he said) of no desert, but a verie dunse. Was not this (I pray) to become a Iesuit of frailtie, ra­ther then for more perfection that he hop'd to finde in being such a father? I omit the baudie heresie of father Edmonds (viz.) that Lupanaria Romae approbantur, so highlie to the reproch of the mother-Sea and Citie; for that both for it, and other his grosse scandals, hee hath alreadie felt God miraculous reproofe from heauen in the eyes of a manie.

I could thus in particular discouer vnto you much trumperie of the Society here in our coun­trie, but their present Schisme may suffice for all: as also for that I shame to seeme so much the Ie­suit in detraction, though to Gods honour well it might be done, and (as I heare) ere long such a subiect will come forth. For my owne part, I re­uerence the Institution of the Societie, as autho­rised and commended for good and holie by our holie mother, and for hauing had manie good Schollers of it; being sorrie that it digresseth so much from her initiall and fundamental honors. Not but that there haue beene some two or three of it, of good and reuerend desert to our Church, though not altogether so to our countrie; their [Page 107] martyrdomes being to them as a pr [...]mium for the one, and (no doubt) a sufficient Piaculum for the other: of whom one (being my neere kinsman) was so temperate in his opinion of this his So­cietie, that in particular, my selfe questioning him on a time about the case and loftines thereof, and of her degenerating so from her originall by be­ing too to secular, perswading mee that it could not long last in the Church; his answere was: yet is it my comfort to thinke, that whiles it is yet somewhat aflote, my poore Barke may fleet away in her streame to heauen: & if hereafter through disorder it doe sinke more and more to a shallow, Ipsi viderint that come after. A right modest say­ing, and importing plainelie (besides what els hee told mee) that somewhat he saw in it which he himselfe disliked, and for which hee feard a shame comming toward it: and so likewise did old Iohn Haywood, when seeing his son Iaspar now become a Iesuit hee blest himselfe, and said vnto him though merrilie, yet in earnest. Iesu Iaspar who made thee a Iesuit?

And for these two or three Martyrs which haue bin to our Church of the Societie (which I think are all that haue bin in all this time of per­secution) there haue bin of it a father Cowbucke, who (as is shewd) ranne away most cowardlie from the like honour, and is at this day an arrant traytour to his Prince and countrie: Father Hay­wood who got himselfe to be banisht, giuing ther­by the first president (if I mistake not) to others of the like frailtie: and lastlie, father Lister a libel­ler [Page 108] and a ranke Schismatike, &c. It is most strange to see how this latter, but speciallie Cowbucke, car­rie men away with their impostures vnder the ha­bit of Religious and the colour of vertue; euen such (a great manie) as what for their trauailes, and what for their reading, should be both wiser and more vertuous. How doe they extoll their flat euils before others vertues, and their notori­ous wrongs before others notable innocence? As for women, their Sexes ordinarie frailtie excuseth them; they hauing little or nothing besides a will and a tongue. Amongst whom how manie could I name vnto you both wiues and maids, who being aforetime modest, meeke, religious, charitable, yea verie Saints vnder the discipline of the Seminaries; are since their lea­uing them, and deliuering their soules ouer into the hands of Iesuits, become hautie, captious, de­tractious, factious, immodest, irreligious, & what not? and yet for all this, with the Puritane are sure to be saued. But for men, and such as are or ought to be wise for hauing yeeres & gray haires on their heads, and manie good meanes so to be, they (I say) to be strooken so blinde with the Ie­suiticall planet, as to preferre so much a Iesuits driuell before all the braines and soule of a Se­minarie, deserues (certes) a motlie coate. What talke I of a motlie coate? seeing that God is iust, and euen his hand hath fallen heauie of late vp­on some of those men, if not to the making them ere a whit the wiser (through their extreme obdurance in their error) at leastwise to their be­ing [Page 109] an exāple to others (lesse foregone) to recant.

I could name ye some of them, as for example; a kinsman of mine owne the great Executor of the North, & as great a Persecutor of the Appea­lants in the Iesuits behalfe, hath not God within little more (I take it) then one yeere, taken away first his wife, and next his onlie Sonne and heire, whereby his liuing is excheated out of his name amongst his daughters, he neuerthelesse continu­ing as spleenatiue against the good men as euer to fore? It was no lesse or little lesse obdurance in wrong with the Iesuits against the same par­ties, in another kinsman of mine, who ought to loue the Seminaries better for the good Cardi­nals sake their Founder, whom he sometimes ser­ued, and pretended to honour: as also to be more affiant in Gods prouidence toward innocence, he himselfe not being foild in his fortunes at this day, for al he hath heretofore holden vp his hand at the Barre, and passed the pikes for the same; then to perswade one of the Appealants (as lately hee did) that the Iesuits being so mightie men as they are at Rome and euerie where, hee to let fall his Appeale, and so his honour and all. Thus get the Iesuits al the coat-cards they can into their hands, weening thereby to out-face innocence that little Ace.

I haue blusht vnto my selfe for curtesie-sake to heare the reasons that some of these Gaudies (be­ing my kinsmen) haue giuen for such their Iesui­tisme against the Appealants; reasons (insooth) as were able to make a horse breake his halter. [Page 110] One saith, how that the Priest contradict autho­ritie and all good rule, which is as iust as Ger­maines lips to the matter: another, that he ought not to read their bookes being prohibited by the Arch-priest, whereby neither to know y^e truth of the case, otherwise then as his authority prompts it vnto them; so to agree with authoritie, though here so much to the preiudice of Priesthood & in­nocents: another, that he heard a good Queene Marie Priest (being a man well nigh a hundred yeeres old, and so by intendment a dottard) say that (sure) hee thought in his conscience the Ap­pealants would fall ere long, and become flat he­reticks: a fourth, that their cōmerce with heretiks in the processe of this busines is enough to con­demne them and their cause: a fift, that Iesuits are good Schollers and good men. Are not these and the like, sweet reasons (thinke yee) of men other­wise very worshipfull and worldie-wise, to be carried away with, from their true spirituall Fa­thers? or rather is not Iesuitisme so very a witch?

Briefe; all that is Iesuiticall must be esteemed rare, though nere so homelie: their verie Lay-brothers, Cursitors, Charlatagni and Apparators, must be all said to be rare men; much more what proceeds from a Iesuits owne pen (that is to say) from his profound, his religious, his acute, his ir­refragable iudgement, must needs be double-oh rare: yee need not runne farre for examples. Fa­ther Lister his treatie of Schisme so foolish, so spitefull, so reprochfull to the Appealants, how haue they not hitherto, and yet doe be-rare it in [Page 111] despite of the mans moone? Also, how doe not other their bookes which I could name, and (I am sure) you haue seene most toyish some, and treasonish other some, passe currant & applauded not onelie amongst the vulgar, but (which is a shame) amongst the vpper sort of Catholickes. As for their Agents, I know and so do you, more then three or foure, who being men of no good tallent, fashion, or deportment at all, but contrari­wise rude, malapert, humorous, yea, and disho­nest; are neuertheles accepted amongst Iesuited-Catholickes, for rare and singular men. The fel­low that hath a good ful mouth, to resound them and their doings, and to calumniate their Oppo­nents (though otherwise a villaine) they esteeme, and make estimable ouer all; yea, they make him their Entretenido de la Boca, that is, a kinde of Pen­sioner they haue, whom they call of the (mouth) which is a matter of some crumbs vnto the party: and generallie all their vassals of employment they haue a ninth Beatitude in store for (viz.) that liuing vnder their beard, they receiue now and then a droppe of fat that falles from it.

On the other side, all other men, their doings and writings that smacke not of their Societie and Father-hoods (though otherwise excellent and of singular edification) they doe distaste, dis­grace, yea and dischace with manie a mocke, and manie a Flounders-mouth. Much more theyr ex­presse Opponents, their persons and pennes ten­ding to their detection (as namely these late prin­ted bookes concerning the Appeale) no maruell [Page 112] if with all their kennell they lowdlie reproch, and Porcupine-like dart their quils against them. No maruell, if in such their charitie & good man­ners, they assayed this other day by a forged let­ter taken vp at the Clinke-gate, and deliuered to my Lord of London, importing matter of dis­grace to a certaine reuerend person therein spe­cified, and likewise to the supposed author there­of (being ech their knowne Opponents) where­by to crosse the good successes of their seuerall futes then to his Lordship. In fewe, no maruell if reuiling, and slaundering men for not being of their Tribe, and within their circle; they ac­curse and denounce Gods heauie vengeance on their distasters. How manie (euen some now Saints in heauen) haue they threatned misfor­tune vnto, as losse of friends and goods, sicknes, lim-wracks, sodaine death, yea and their soules e­ternall hazard, for either not being with them, or flat disliking them. In somuch, as there is no mis­chance whatsoeuer so much as ordinarie, that hapneth to any such; but straight they right holi­lie attribute it to their not being Iesuiticall: so hy­pocriticall, or rather so magicall and their decepti­ons.

The comfort against which their so great sedu­ction of our Catholicke-Laytie, is, that the Semi­naries themselues (whom indeed the mischiefe chieflie cōcerneth as yet) begin now to opē their eyes toward their brothers of the Appeale and their owne honours, taking the case aright, and subscribing thereunto. Insomuch as from but six [Page 113] or seauen of them (which were all that opposd in the beginning) they are now (God be thanked) growne to betweene six & seauen score; which (considering the great number of Neuters, whō the Iesuits doe not trust) we hold to be as great a partie as theirs at this present, expecting daylie more and more of those Neuters to come in. God of his great goodnes daigne it so, that so the Iesuits being left in the lurch like Aesops Iay (ech bird plucking away his owne feather) and alone to themselues in all their treacheries; they may see and be ashamed of their ingratitude and insolence against so louing friends as they, who to giue them vpper place, and honor in our Church and countrie, haue therein neglected their owne, and their good Founders the good Cardinal, but Gods most of all.

A man would thinke that were not the cause Gods, his Church, and our countries, but meere­lie mans; that euen the deformitie of their man­ners against moralitie and nature, might alien af­fections from them, as namelie, their extreame ingratitude to their friends and Benefactors, and tyrannie to their slaues. For example, certaine of the now Appealants then Prisoners in Wisbich, were the charitable men that trauaild to bring to light a certaine townes-man there, who had libel­led against a Iesuit, and other Iesuited Priests their fellow Prisoners in that Castle, which they perform'd to the condigne reproch of the partie and yet the Iesuits neuerthelesse, aswell since as before, gaue out with great Emphesis, that those [Page 114] men themselues were the Libellers. A faire requi­tall (sure) of curtesie, and right Iesuiticall; farre short, euen of that of the Foxe, who held it a re­ward good enough to the Crane for plucking the bone out of his throat, he not to haue bittē off his head when he had it in his mouth. It had bin a decorum in them, to haue shewd them-selues thankful vnto such the parties kind office (though but from the teeth outward) were it but for hol­ding their loues suspect toward them, as then they did, and now much more by reason of the Appeale. You may guesse by this how homelie they vse their own drudges, and how manie flaps of Fox-tayles they haue in store for their ser­uices.

Here wil I, end touching Iesuits and Iesuitisme at this time, being more then time, though no lesse then due what I haue here said, and worse might say of them and it; not doubting but one day, English Catholicks will be both wiser to thē ­selues, and more charitable to their true spirituall Fathers of the Seminaries, then thus to wrong them for adulterate and intruding ones. Deere ought to be to vs the memories of Allane, Har­ding, Bristoe, Martin, Stapleton, Vaux, Cope, Reig­nalds, &c. all excellent Seminaries, besides no lesse worthie men of the same now liuing; all whom both quicke and dead, this libell and the Arch-priests partaking with the Iesuits therein, concernes to disparage vtterlie, to the honoring of a few seditious and new-fangled Sirs, which must not be; but better it were they were all as far [Page 115] as India from vs, there to take their fortunes, such (I feare me) ere long, as befell the Templars for their like Libertinisme from the sacred sea. It is now aboue twentie yeeres, since this Societie comming first into our countrie, it hath laine so long time like a tub, heauie vpon the grasse-plot both of it and our Church, whereby manie an vglie Toade, Euet, Sow-worme, and other like venom-vermin haue bred vnder it, the grasse be­ing cleane withered away. High time therefore it is, that it be remoued hence to her out-landish place againe, wherby both those vermin may ei­ther flie with it, or die here; & fresh floures grow vp in the plot, such as before time did, & such as the Seminaries haue beene all this while, and yet at this day are round about it. Nor let the Arch-priest in those Fathers behalfes, anie longer bite his brothers and whine ouer them saying: what a Gods name aile these men? what lacke these men? what would these men haue? I an­swere for them, and so doe all honest and true minded Catholickes; they aile their honours which the Iesuits by libell depraue; they aile the Churches libertie and Hierarchie which they would preiudice and supplant; they aile the peace thereof which they haue disordred; they aile the safetie and reputation of their Prince and Coun­trie, which they haue betrayed. All this the Ap­pealants aile, this they lacke, and this they would haue; yea, this they will haue at the Iesuits hands if God say Amen. Belike the Arch-priest thinkes he is at hot-cockles with his brethren like Pilates [Page 116] souldiers, who blindfolding Christ after his con­demnation, strooke him, saying: Dic, quis est qui te percussit. So he in these his interrogations, though the ods be, that Christ was so vsed after his con­demnation, and these afore; the dice throwne vp­on his garment after his death, and vpon these mens afore trial; he so wrongd by souldiers, these by Iesuits and annoynted Priests. Againe, the Iewes their saying of Christ, Si filius dei est, descen­dat de cruce: doth not his saying that their booke of Appeale to his Holinesse could neuer haue come to his hands but by his meanes, sound as much against their innocence, and their abilities to make good the same? Well, well, had the Iesu­its but halfe as iust matter against the Appealants, they would soone descendere de cruce; Rome should soone haue it, and all christendome ring of it, so expedite meanes they haue both of purse & post, whereas our good men must goe as they may, pe­an, peano, and beare their quips the while, as, what aile these men? what would these men haue? But as fluent as they are of their flouts, let them re­member that soft fire makes sweet malt, and fru­stra iacitur rete ante faciem pennatorum.

To the last point now of your letter, where you say that these scandals in the clergie haue & daily doe quarre (as it were) the consciences, and quaile the constancies of the Lay Catholickes, euen to the manifest and manifold fall of a great manie out of the Church: it is true (cosin) as you say, namelie, of the Iesuits Pupils, of whom some haue (indeed) of late giuen verie grosse scandals [Page 117] in matter of Faith, which (I heare) shall ere long be publisht in cautelam to others. But what? as­much is God honoured on the other side in the constancie of his friendes and those that stand. Greatlie are those soules to be pittied that come not into Christs fold; but more those that go out, because, who knowes the will of his maister, and leaues to doe it, multis vapulabit plagis: and great pusillanimitie it is, that but seeing a fray and not needing to be in it, a man to goe hang himselfe. Oh no (cosin) let no scandall within the Church driue vs out of it, how euer it make men daintie to come in; but still let vs sticke to the grounds of our saluation, which in it and not els where are in­fallible. Euer let vs know the pipe of our Pastor, and follow it in all occurrents ouer downe and dale like good sheepe, and in all affaires sort our selues according thereunto. It was Dauids zea­lous prayer vt inhabitet in domo domini omnibus di­ebus vitae suae; so ought it to be ours, yea, much more ours, drinking (as we doe) of the fore-fount of the rocke of life, and he but of the hinder: in which drink is no remorse, for that it procures no surfet. Let vs amid the flouds of Babylon still re­member Sion, sweet Sion here in earth, and her tri­umphant sister the high Ierusalem, and sooner for­get we our right hand, then the one or the other of them. At a word, God and his Church need none, but all need them: Omnes egemus gratia glo­ria dei, and but by the one we cannot attaine the other. For, Non habebit Deum Patrem, qui non ha­buerit Ecclesiam matrem.

Here (my good cosin) I will end for this time, not doubting but if you communicate this my discourse to anie Iesuit, it will seeme ouer-long and vnsauorie vnto his Father-hood: but as for both Iesuit and Spaine, I am at a point, hauing set vp my rest vpon true-Catholicke & English loy­altie. And as little hold I it misbeseeming me (be­ing lay and a souldier) to taxe a Iesuit of dishone­stie, especiallie in the behalfe of the Catholicke-cause and my countrie; as for a Iesuit (being reli­gious) to vsurpe so arrogantlie and contumeli­ouslie vpon the secular Clergie, and be an Elboer betwixt States. Ill beseemes it them to be such, but specially any man to be disloyal to his Prince and countrie: but what will yee haue of Vbiqui­taries, other thē mis-nature, or rather no nature at all, and all because Vbiquitaries, and for neuer ha­uing a head of their owne nation but of a straun­ger ouer them, whereby to be directed Englishly. This is the reason that like those yee call Aegypti­ans, they range lawlesse ouer all, regarding ney­ther Prince nor people, friend nor stranger, grace nor nature, but onelie to serue their own turnes, and maintaine their owne common-wealth. Wherefore as a certaine Spanish gentleman to his kinsman (reprehending him of a hard-heart, for letting a Moore-slaue he had, goe so extreme bare and naked in the dead time of the winter, saying that it was a shame vnto him) answered; Passe he ouer the cold as he cā, & as for the shame ile shift well enough with it: the like is my an­swere to all contradiction hereunto (viz.) passe [Page 119] the Iesuits ouer, their blames, their scandals, their Schisme, their treasons both to God and my countrie, as well as they can, and as for this shame to me in the meane time ile abide it. Easilie can I iustifie my doing herein, as namelie, in that being a member of the Catholicke Church, and of my countrie, I ought (vnlesse I would seeme a rotten and a perished one) to feele my part of any pricke or spraine that is to eyther of them; and also by how much to kill a Viper within dores, is a bet­ter deed then to kill one in the fields; such as these Fathers are both within our Church, in which they haue stung almost to death our true Fathers of the Seminaries; and also in our coun­trie our other deere home, which they labour to betray to Spaine. Wherein whatsoeuer I, or anie other haue said or written, if the Iesuits take it (as hypocritically they boast) rather for a Probate of their patience, then a iust detection of their guilt: much good may it doe their consciences (I pray God) I, for my owne part no whit enuying such their securitie, but rather resting verie well satisfi­ed of my owne. And thus (my good cosin) if I haue hereby complyed ought to your auaile to­ward the right, as well as I haue with God & my conscience, toward the honour of good Cardi­nall Allan and the Seminaries his blessed brood, namelie, the Appealants so innocent and yet so iniured men; and also of all our Church and countrie, against the impostures and disloyaltie of the Fathers: I rest a glad man, not doubting but that according to the Apostle, I haue all this [Page 120] while bin angrie and yet not sinned; and also not doubting, but to finde this mite of mine with the poore widow (viz.) this depositum of my loue to you, and dutie to God, his Church, & my coun­trie in heauen another day. Verie heartilie fare yee well. London this last of Nouember. 1601.