Paragraph. I.
Of the outcries of the Iesuites, against the se­cular priests.

LIster the Iesuite hath written a booke, The Iesu­ites are charged with theft. chap. 3. in which he chargeth all the priestes that appealed to the Pope, to be flat schismatikes. To which booke, Blackwell the Archpriest, and Garnet the prouinciall in England, did both sub­scribe. In this booke, the Iesuites charge the priests to haue fallen from the Church, and the spouse of Christ; to haue troden vnder their féete, their obedience due to the Pope; to haue lost their faculties & authoritie; to be irregular; to haue incurred the sentence of excommunication; to be in all mens mouthes, as infamous persons. To be as publi­cans and sinners. and to be nothing better, thou are sooth­sayers and idolaters. These words are set downe in their relation. Page. 60.

The Archpriest by Iesuiticall appointment affirmed audaciouslie, that he had receiued a resolution from the mother Citie (of Rome,) that the refusers of his au­thoritie were schismatikes, Behold here [...] mē to guide mēs soules. and that he would not giue ab­solution to any who should make no conscience thereof; and gaue direction that they should make account thereof, and make satisfaction, before they receiued absolution. Hee de­nied [Page 20] to giue any faculties to Master Benson, vnlesse he would renounce the schismaticall conuenticle (of the secu­lar priests,) Hee declared also, that M. Moore had written in preiudice of the faith, when he wrote in the behalfe of the priests, concerning the matter of schisme; whereupon, neither his ordinarie ghostly father would administer the sacraments to him, nor his ghostly children receiue any of him, or be present when he said masse. These words are set downe in the hope of peace. Page. 31.

Our Arch-priest chafeth, the prouinciall his good master clappes him on the backe, and egges him forward; the rest of the Iesuites what their tongues, Loe, the Iesuites are malitious slandere 15. and prepare their pens to speake and write, what they can falsely deuise to make vs odious; so as presently we are become a by-word in their mouthes, and are nothing with them, but rebels. Apostates, and what they list to report of vs. These word [...] are set downe in the relation. Page. 60.

The Iesuites caused a libell to be cast out against doctor. Lewis a secular priest, and for that they loued the man, in the course of their hote charitie, they made this deuout prayer for him; vel Turca, velmors, vel demon, euen eripiat à nobis. Eyther the Turke, A godly Ies [...]call prayer. or death, or the diuell, take him away from vs. And indeed not long after he died; we leaue it to Gods iudgement, whether they were the causers of it or not. Thus write the priests in their discouerie. Page. 32. quodl. 4. art. 2. pag. 97.

The Iesuites triumphed openly, vpon the death of an other English priest, Cardinall Allen by name, The Iesu­ [...] seeme to be most worked and hypocriti­cal men. Yet, they a [...] ac [...]ted of that theft chap. 3. and a­mongst other their calumniations against him, they said that God had taken him away in good time; for if he had l [...]ed longer, he would haue disgraced himselfe, and lost the credit which he had got. These men haue the best fortune in the world; for no man, if once they begin to hate him, doth liue any long time after it. These words are set downe in the discouerie. Page. 34.

In the same place the priests write, that the said Cardi­nall was thought to be poysoned, by Iesuiticall meanes and procurement.

Paragraph. II.
Of the outcries, which the Secular priests make against the Iesuites.

THe priests exclaime against the Iesuites, for their Ma­chiuilian practises & diabolicall plots, in their concur­rence, incitements, and execrable perswasions, which they vsed and practised with the Spaniards, and with other for­raine and domesticall powers; for the inuasion, conquest, and vtter subucrsion of most noble England, of her sacred Maiestie, and of all her loyall and faithfull subiects.

This is true Catholike religion, in this case, Marke well this lesson. and true English nature and valure, true faith, and true charitie; and what the Iesuits perswade vs toward a conquest of our deare countrey, vpon pretence of neuer so much pietie, were abhominable disloyaltie in vs to our prince. These words are set downe, in the answere to the Iesuited gentle­man. Page. 70.

The Iesuites affect rule ouer the secular cleargie, so to bring armes and conquest into the Church, The Iesu­ites are dis­loyal wret­ches. They are charged with theft. chap. 3. contrarie to all scriptures; and to that end, they doe manage matters of state more machiuilianly, then Machiuell himselfe; as ap­peares by their erection of the Arch-priest, and all his carriages according to them and it. These words are set downe, in the aunswere to the Iesuited gentleman. Page. 79.

Wee all of the Secular Cleargie vna voce, doe vtterly dis­clayme and renounce from our hearts, Loe, the Iesuites are seditious and arrant traitors. both Arch-priest and Iesuites, as arrant traitors vnto their prince and countrey, whom to death we will neuer obey; no, if the Popes holines should charge vs to obey in this sense, to aduance an enemie to the English Crowne, we would neuer yeeld to it; as by no law of nature, of nations, or of man, to be compelled there­vnto. These words with many moe to the like effect, are put downe in the Preface, to the important considerations. Fol. 9. page. 2.

[Page 22] Note heere gentle Reader, that this sweete harmonie, be­tweene the Pope, the Iesuites, and the Secular priests, were able to make an horse to breake his halter. And doubtlesse, the Pope, yea, many Popes successiuely, haue thus com­maunded them, as shall appeare in the due place of this discourse.

The Iesuites holde this position for a constant doctrine, that the people may depose their princes, and choose others at their pleasures; haue they any or no right to the Crown, that is not materiall, so it be done ad Deum; that is (by our interpretation,) as the Iesuites shall appoint it. Héere we would haue you, to note an other rule of our english Ie­suites, which must concurre with that of ordine ad De [...]m. and it is this, Oh bloo­die, [...] Ie­suite. that all things must be wrought and framed, as the times and occasions require. For example, if the king of Spayne or the Infanta, can by no other practise ob­taine the Crowne of England, then in that case, the people are to haue a right to doe what they list, so they will choose one of them for their soueraigne. These expresse words are set downe by the priests, in their sparing Discouerie. Page. 14. & 15. quodl. 3. art. 4. pag. 68.

Note heere gentle reader, that the Iesuites and their com­plicies, are not imprisoned, or put to death for religion, as they would leaue the world to thinke; but for [...]at treason and pur­posely intended rebellion. For so much their owne pennes, (by Gods prouidence,) doe here testifie, as you see. And consequently, politicke, godly, and very necessarie, are the [...] in that case prouided.

While the inuasion was talked of, and in preparation in Spayne, Richard Hesket was set on by the Iesuites 1592. or there abouts, with father Parsons consent & knowledge, to haue stirred vp the Earle of Darbie to rebellion against her highnesse. Not long after, father Holt the Iesuite and others with him, perswaded an Irish man one Patri [...]cke Collen (as he himselfe confessed,) to attempt the laying of his violent and villanous hands vpon her Maiestie. Short­ly after, 1593. that notable stratag [...]me was plotted, for Doctor Lopez the Queenes phisition, to haue poysoned her. [Page 23] This wicked designement being thus preuented, Holt, and other Ie­suites are traytours, euen by the confes­sion of se minarie priests. by Gods prouidence, the said traiterous Iesuite Holt and others, did allure and animate one Yorke and Williams, to haue accomplished that with their bloodie hands, that the other purposed to haue done with his poyson; we meane her Ma­iesties destruction. Heereunto we may adde, the late vil­lanous attempt, 1599. of Edward Squire, animated and drawen thereunto, as he confessed, by Walpole that per­nitious Iesuite. These words are set downe, in the impor­tant considerations; Page. 33 see chap. 4. paragraph. 6. of Wal­poole the Iesuite.

The Iesuites laboured in Fraunce, (euen the french Ie­suites themselues,) to haue lifted the Spaniard into the throne of that kingdome, The Iesu­ites are wholy bent, to traiterous practises euerie where. with the consequent ouerthrow of their owne natiue countrey. All Christendome to their perpetuall shame, ring loudly of it. They made great stirre in Spayne, to perswade the king to inuade England, yeelding to him many reasons, why he was bound to vndertake that enterprise, and assuring him of great assi­stance, if once his forces were landed. Hereunto may be added, how many they haue intituled to the Crowne of England, as the Duke of Parma the Earle of Darbie, and others, exciting some of them by force of armes to as­saile her Maiestie, and buzzing into their eares, how easily the scepter might be wrung out of her hands, and they obtaine it. But most pertinent to the purpose, is that their plotting and compassing, how to set the Diademe of this Realme, vpon the head of the princesse Isabella the Infanta of Spayne. To this purpose they haue written a booke, wherein they gaue her such an interest, as they make the kings of this land for many yeares to haue béene vsurpers. These words are to be read in their discouerie. Page. 8. quodl. 9. art. 2. pag. 288.

The Iesuites take pleasure to scatter rumors, The Iesu­ites are commonly iudged, to be great lyar. and to suggest certaine nouelties in the eares of Catholikes; yea, to forge and inuent things that are not. insomuch as they are commonly held now a daies great lyars, and it is come to passe, that though they sweare men wil not beléeue them. [Page 24] These words are set downe in the Relation. Page. 73. quod­libet. 2. art. 6. pag. 39.

Paragraph. I.
Of there equiuocations.

A An other thing is to be generally misliked in the Iesuites, and it is their equiuocating, The Iesuits are giuen to lying & cogging. which you may tearme in plaine english, lying and cogging. For this a­mongst others is one of their rules, that a man framing to him selfe a true proposition, when he is asked a question, he may conceale thereof, as much as he thinketh good. For example; one demaunding of you, whether if the Pope should come in warlike manner, to inuade this lande by force of armes, you would take his part, or y ^• Queenes; you framing this answere in your minde; wee will take the [Page 30] Queenes [...]t, That they vse equi­uocations, it is gra [...] ­ted in the Apolo­gie, page. 205. if the Pope will command vs so to doe; may by their doctrine giue this answere lawfully; viz. we will take the Queenes part, and conceale the rest; whereby he that asked the question is plainely deluded. these words he shall find in the sparing discouerie, Pag. 11. quodlib. 2. art. 4. page. 66. Sée chapter second in fine.

Standish, that honest man, must haue accesse to the Popes holinesse, accompanied with two runnagates both of them priests, doctor Haddocke, and M. Martin Array. These must take vpon them, This Stan­deth is a Ie­suited priest. that they were men deputed from the secu­lar priests in England, &c. His holines hearing and mar­king well their suite, demāded of them in expresse termes, if that which they had said vnto him, proceeded from the de­sire and consent of his louing priests in England; affirming, that otherwise hee would in no sorte giue any eare vnto them.

Whereunto Master Standish, very well instructed be­fore by father Parsons, [...]oe, the Pope [...] de­ceiued by his holy priests. and sufficiently assisted by the said two lying priests, answered, that what he had presumed to deliuer to his holinesse, he had done it most assuredly by their consent. The said Standish after his returne into Eng­land, being asked by certane priests, how he durst presume so impudently to abuse his holynesse, with so intollerable an vntruth, he excused himselfe in this sort. Viz. that when he said, he had the consent of the secular priests in England to make that motion, his answere therein was made by him cautè, that is, subtilly, or by equiuocation, meaning to himselfe, Viz. as he supposed or presumed; which words hée kept in his mind and vttred not. These words are set down in the relation, Page. 55. and 56.

Note here gentle reader, two thinges out of this present Paragraph. First, that the Iesuites are indifferent men, and make no more conscience to deceiue their holy father the pope at Rome; then they doe to deceiue our soueraigne Ladie the Queene here in this land. Secondly, that the most essentiall pointe in all the Iesuiticall religion, consisteth in lying and cogginge.

Paragraph. II.
Of the crueltie and tyrannie of the Iesuites.

THe Iesuites giue it out, that the most vnlearned Ie­suite, What great crueltie or tyran­nie can be vsed? doth farre excell the most learned secular prieste, both in faculties and priuiledges. And it is noysed about, as it were by the common cryer, that they haue power from his holinesse, to grant to all, and euery one, all and singular their faculties; in so much as it shall not be law­full and safe, for any to vse there priuiledges, though gran­ted to them from his holines many yeares before, but with the leaue and consent of these Iesuites. And whē they giue out their faculties, they doe not bestow them, on learned, godly, or holy men; but on vnlearned, vngodly, and irre­ligious; nay, seditious persons, such as follow their hu­mor, stowpe at their becke, and stand bounde euer after to them. These words are set downe in the relation, page. 69. and 70.

The Iesuites so rule in all gentlemens houses where they reside, that no lease must be let, but by their aduise; the tenants must either please them, or repent at leasure. Such fines must be taken, Loe, the Ie­suites haue vowed to forsake the world, and yet are wholy oc­cupied, in worldly af­faires, as they thinke connenient, and some part of them must be imployed, as they shall prescribe ordine ad deum. in effect they doe so rule and ouer rule, as scarsely can the master or mistres of the house, giue a piece of bread at their doores, but it must be done with their ap­probation. And for the seruants, they are much more at their commandement, thē at thers whome they serue. Wée would bee loath to tell you, how all this comes to passe. These words are to be red in the discouerie, pag. 15. and 16 quodlib. 3. art. 4. page. 68.

Note heere, that disloyall subiects, goe and doe at euerie traytors becke; but are as dulle as snailes to goe or doe at the command, of their annointed Princesse.

The Iesuites desire, that England should be conuerted of none, but Iesuits only. for they will admit no fellow-labo­rers, [Page 32] and they haue laboured by all meanes, vtterly to dis­solue the colledge at Doway. They also challeng to them­selues, a spirituall monarchie ouer all Englād. Thus I find written in the relation, pag. 71.

A famous Father of the Iesuits, said in plaine words to a gentlewoman of good calling, Behold here tyran ny & ambition, in Iesuiti­call procee­dinge. which was charitablie af­fected to the disgraced priests, in this manner; now is the time of tryall, they that are not with vs, are against vs. If you forsake them not now, you will ouerthrow your selfe and all your posteritie for euer. This he said to affright the charitable gentlewoman, as though the state of her poste­ritie should be vtterly ouerthrowne, vnlesse shee adhered to the Iesuite. What more? was it not an other Iesuite with his assistant, O cruell tyrannie, o tyranous crueltie. which caused a gentle-man either to promise or to sweare, that he should stand fast vnto them, and in­forme whatsoeuer he sawe or heard by priests and others, done against them and the arch-priest his procéedings? they made the lay gentle man their spie, (as they haue euery where many such, Loe the Ie­suites proudly do promise a conquest. as well lay-men, as women, and priests,) vpon promise on their side againe to him y ^t he should be re­stored to al his lands forfeited by his auncestors, in a conui­ctiō by an attainder, whē the world should fall on their side. The silly Gentlemā mooued with this hope, vndertooke y ^• disgracefull office, and said to his friends, that he wrought a good daies worke, Iohn Ger­ard the Ie­suite said to the La­die Markhā of Noting­hame shire that the Ie­suits would make the seculars leape at a crust, ere it be longe. quodlib. 3. art. 10. p. 83. when he entred this couenant. These words are set downe in the dialogue, betweene the secular priest and lay-gentleman, page. 66. page. 66.

Note heare gentle reader, what traytorous and dangerous people our Romish Iesuites bee. They doe not only confident­ly expect a conquest of this noble land, but they also proudly and malapertly promise the same to others, and besides this, they vse all cogging and lying, to allure and stirre vp her ma­iesties subiects, to armes and open rebellion. Let the worlde iudge, vpon how iust and necessarie cause, capitall penall sta­tutes are made, to abandon and bridle the proud and disloyall attempts, of these traytorous Iesuites, these most damnable villaines. If their power were correspondent to their willes, they would most cruelly murder her sacred and louing person [Page 33] together with all their nobles and faithful subiects. God no doubt, who hitherto hath so miraculously protected her most excellēt maiestie, frō their villanous and bloodie hāds; hath also caused many of their owne coate (the secular priests I meane,) to contest and publish to the world in there printed bookes; their bad demeanor, their hypocriticall dealing; their conten­tious garboyles; their seditious conspiracies; their disloyall con­federacies; their tumultuous courses; their vnnaturall practises, and most bloodie complottes; yea, their vehement and conti­nuall perswasions; their allurements and almost compulsions, to lay violent and bloodie hands, vpon their naturall, and vn­doubted soueraigne, most noble Queene Elizabeth. So that hence forth, there can be no d [...]niall made, either by themselues or by their fauourites, of their profane and mere brutish pro­ceedings; of their cursed and diabolicall purposes; of their horrible and bloodie attempts; and their long desired con­quest of this land.

Paragraph. III.
Of the malepeart saucinesse, and intollerable pride of the Iesuites.

THe Iesuites that are in England desirous either to bring vnder bondage, What a malepeart [...]aucinesse is this? what grea­ter pride can be found? or vtterly to beare downe the cleargie of England, haue attempted the same by a won­derfull stratageme. First, their will is, that in euery ca­tholikes house. (which houses are insteede of the Church,) either themselues may be pastors, or others deputed by them in their roomes. And if happily their be any, that do denie the faculties granted by them; or will not take no­tice, that such assemblies or cōpanies of catholikes depēd on them; or will not obediently (as it were at a becke,) ex­ecute those thinges, y ^• they haue commanded; such shall be censured either as apostataes, or heretikes or tainted at least with some infection of heresie. so holy, so godly, so reli­gious would they seeme to be; as nothing is holy, that they haue not sanctified; no doctrine catholike and sounde, that commeth not from them; no dispensation auaileable, [Page 34] that is not granted by them; and which is worse, they haue bea [...]ē into the heads of the most, that the masse is not right­ly and orderly celebrated of any, but of the Iesuite. These words are set downe, in the abstracte of the memorial, in the end of the declaration page. 69.

The Iesuites scorne to come to any one, but where they may be vaintily intertained; they looke not after the cot­tages of the poore, nor minister their helpe to them, [...] be there neuer so much neede. Thus it is set downe in the memo­riall. page. 72.

No Iesuite goeth to visit any one, or trauelleth from one place to another, but he is richly apparrelled, and attended on with a great traine of seruants, as if he were a baron, or an Earle. They wrangle, and reproue the priestes garments, O braue gallan [...] O humble le Iesuits [...] O poore [...]. & spendings; and yet y ^• expences of one Iesuite, is able to maintaine twentie priests, plentifully and rich­ly. These wordes are to bee found in the abstract, page. 70.

Note here gentle reader, that it is more then time, to cut short these bad fellowes, these trayterous new vpstart Iesuits. For otherwise, as you may see, they will raigne as tyrants o­uer this land.

Paragraph. IIII.
Of the couetousnesse, and deceitfull dealing of the Iesuites.

THe Iesuite Holt and his companions gathered, O Iesuits where is your vow [...] pouerty? such an infinite masse of money from the catholikes in Eng­land, for dispensations, or vnder colour of expending it to their vses, as many crediblie affirmed it, to exceede the summe of 50000. poundes English, which make two hun­dreth millions of Italian scutes. These words are set downe in the abstract, page. 75. See thee thirde chap­ter.

The Iesuite Percie when he escaped from Wisbish, Loe, I pray you, the Iesuites cā steale. tooke fra [...]dulently from benefactors abroade, 57. poundes 17. shillings, and y ^• yeare after, he stole 27. pound of the cōmon [Page 35] money, euen by the consent of the other his fellow Iesuites. These words are set downe in the discouerie, page. 19. quod­libet. 3. art. 4. page. 7.

Another Iesuite tooke at times aboue 500. pounds, that was giuen to the priests imprisoned then at Wisbish, The Iesu­ites surpasse the false steward in the gospel. and imployed the same at his owne pleasure. They haue so fléeced there fauourers, that they haue beene able to sende not long since. 2200. poundes towards the low countries. These words are to bee found in the discouerie, page. 20. quodlibet. 3. art. 4. page. 70.

The Iesuites take pleasure to forge and inuent thinges that are not, so y ^• now a dayes they are cōmonly holden for great lyars; & it is come to passe, that though they sweare, Loe, the Iesuits are men of good cre­dit. men will not beleeue them. These words are set downe in the abstract, Page. 73. quodlibet. 2. art. 6. page. 39.

The Iesuites of Rome, doe vse to intercept all manner of letters of all men whosoeuer, All is fish, that come to the Ie­suites hāds, see the next paragraph. not forbearing the packets neither of the Cardinals, nor of Princes. These words are to be seene in the abstract of the memoriall, page. 77. See booke. 3. aduiso. 9.

Note here gentle reader, the wealth, pride, and saucie de­ceitfull dealing of the Iesuites, to be such and so great, that if they remaine a while vnpunished, they will not onely ouer­rule the priests, but our noble Queene and all.

Paragraph. V.
Of the peremptorie and seditious dealing of Iesuites.

THe Iesuits by cunning haue gotten into their hands, all authoritie, good estimation, The Iesu­ites are se­ditious. and all the treasure of money; and so doe what they list at home, and abroade. They thrust out, and let in, hire and buy, and maintaine factions, All religi­ous men hate the Iesuites. at their pleasure. These words are to be found in the memoriall. page. 75.

The Iesuits haue purchased them, an hard opinion of all religious orders; euen so farre forth as to bee written a­gainst, [Page 34] [...] [Page 35] [...] [Page 36] by some of them in most parts of christendome, ex professo; and in particular are banished for such, out of all the most christian kingdome of Frāce, as also for their Spanish faction there. where for all their great meanes, and flatte­ring ballads of late made and exhibited to the king, The Iesuites are ba­nished out of [...]ance, for their se­ditious dealing. they are not like to get in againe this yeare, nor yet the next. onely they hold in heere and there with the good Capuchines, which they may easily doe; for that (as one of those good Friers on a time confessed,) they couet to haue all, and these couet nothing. Vpon this ground, the excellent good bi­shop of Bamberge in Germany, when hee was laboured for their admittance into his reformed diocesse, answered thus; no, I brooke no such Quiddits. These words are to be found, in the aunswere to the Iesuited gentleman; page. 16.

If any priest haue a conuenient place of residence, O what a cursed crew is this? the Ie­suits will not cease, vntill they haue cast him out, and that by wicked meanes, by defaming him, and bringing him into suspition. These words are set downe, in the abstract of the memoriall, Page. 74.

The Iesuites are the firebrands, of all seditions. The Iesuites by right or wrong, [...]eke simplie and absolutely, the monarchie of all England. These words are set downe in the memoriall. page. 74.

The ambition of Iesuites, hath taken footing not only in prouinces and cities, but also in priuat families; it sepera­teth breathren one from an other, and the husband from the wife, O deepe gulfe of sedition? inflaming them with rancour and enuie one a­gainst an other. These words are to be seene, in the abstract of the memoriall, page. 76.

Note heere gentle reader, that whosoeuer loue charitie, christian peace and vnitie; they must abhorre, detest, & eschew, all Iesuiticall societie. For the end as you see, which that cursed broade aymeth at; is nothing els, but to dissolue peace and vnitie, and to maintaine sedition, and rebellion euerie where.

Paragraph. VI.
Of the murders committed by Iesuites.

IKnow there be diuerse, that will thinke this historie straunge, and incredible; but if it chaunce, that master Charles Paget doe but set downe the actions of father Holt, especially concerning master Godfrey Foulgeam, (the verie cause of whose death he was,) you shall see more straunge matters then this. These words are in the reply vnto Par­sons libell, Fol. 70. pag. 1. in fine. Sée the fift chapter, the first and second sections, and note them well.

Note heere gentle reader, that the Iesuite Holt is flatly char­ged to haue beene the cause of the death of master Godfrey Foulgeam. Note also that the Rector of the Colledge of the Iesuites in Vallidolid, with some of his complices, dealt most cruelly with one Barkworth a priest then student in the En­glish Colledge there, after that the minister of the Colledge had deceitfully enticed him being sick in his bed, to go abroad to shake off his feauer. They conueyed the said Barkworth in­to the Colledge of the Iesuites, and there commaunded him to put of his scholers robes, and to put on a sute of ragges, which they offered him. And because he refused so to doe, the Rector called in certaine of his lay brethren strong fel­lowes, to deale with him by violence. Wherof two comming to him, catched him by the legs, and pulling them from vnder him vpon a sodaine, threw him backward flat vpon the paue­ment with such violence (being then sicke and weake with a feauer,) that he was much brused therewith. The rest of the lay brethren, apprehended some a legge, some an arme, haling and beating him most outragiously, and would as it seemed, haue murdered him in his bed, if a casuall good hap had not hindred them. The storie is long, and therefore I referre the reader to the place.

They procured Henry the third to be excommunicated, and then by degrées they murdered him. These words are set downe, quodl. 8. art. 8. pag. 261.

Perhaps they will pretend, that this fruitlesse encrease of [Page 38] of their number, is an argument of Gods blessing vpon their societie, but this were both a daungerous, and an ab­surd consequence. For it will be a long time, ere they come to equall the number of the Arsacides, (who were sent into France by their king a Pagan, to murther S. Lewes,) or Assasins (murtherers) men of their owne stampe. These words are to be found, in the franke discourse. Page. 88.

Let not A Iesuite become a censor of other mens wri­tings, or doing, as temerarius; till he haue amended and satisfied for his owne temeritie, both in his doctrine of prince-killing, and other disloyaltie to ones prince and countrey. A. C. in his second letter, Page. 8. in fine.

If your maiestie please [...]o reade, but the oration of the Polonian gentleman, made in their senate, there you shall sée an Iliade of tumults and ciuill warres. amongst the Christians which inhabite those large and wast countries, stirred and excited by the onely meanes of the Iesuites; who haue there caused of late more battels to be fought, then had béene in fiue hundred yeares before. These words are put downe, in the franke discourse. Page. 89.

This is wonderfull, that in the whole troupe of the Ie­suites, there was not one found (one is a small number,) and yet I say againe, there was not one, that from 89. to 94. was heard to let fall one word, that might be strained to the good of his prince, or countrey: but euermore vehe­ment in behalfe of the Spaniard, and to qualifie the hard conceit of his gouernment. These words are in the franke discourse. Page. 95. vers. 17.

A due religion of the Iesuites: for to speake truth, to deale in State-matters, and to practise the death of prin­ces; are as essentiall parts of their function, as their confession it selfe. These words are set downe, in the Ie­suites Catechisme. Liber. 3. cap. 13. fol. 168.

Loe heere gentle Reader, it is an essentiall point of Iesuiti­call function, to cause sedition, and to murder princes. From such religious men, good Lord deliuer vs.

The first breaking out of our troubles, was in the yeare 1585. at which time all that resorted to the Iesuites to be [Page 39] confessed, if they affirmed themselues to be good subiects, and loyal seruitors to the king, (for they were questioned vpon that article,) they were sent backe by the Iesuites, without receiuing absolution. Sequitur; Our kings represent the true image of God, against whom this yeare there hapned three straunge and vnusuall accidents; first, the rebellion against the late king, which they coloured with the pretext and title of tyranny; secondly, the parricidie committed vpon his person by a Monke: and lastly, the continuance of that rebellion against the king that now is, for his re­ligion. Sequitur; their confessions were instructions, or ra­ther destructions, to teach rebellion; refusing to absolue them, which eyther were not in their consciences fully con­firmed, in their reuolt from the two kings, or had any in­clination to acknowledge them for their soueraignes. And (which is full of horrour and detestation,) their ordinarie conrse was, before they would absolue them, to make them sweare by the holy gospell conteyned in their breuiaries, neuer to take these two kings for their lawful soueraignes. That which I speake, I haue by good information from many, that were faine to passe through that strait; and I know one amongst the rest, more néere me then the rest, who rather then he would giue credit to their doctrine, de­parted from his confessour, without receiuing absolution. These words are set downe by a Catholike papist a French man, in the booke called the Iesuites Catechisme. Lib. 3. cap. 12. fol. 165. fol. 166.

Note heere gentle Reader, these important points with me. First, that not onely our English papists, but euen the French also, do write the same argument in substance; against the Ie­suites, and their damnable doctrine. Secondly, that they vse confession, as an instrument of patricidie, euen of Gods an­noynted princes. Thirdly, that they would absolue none, which acknowledged true loyaltie to their soueraignes. Fourthly, that they caused all those whom they did absolue, to sweare by the holy gospell, neuer to take the king now regnant nor king Henry his predecessor, for their lawfull soueraignes. It therefore is high time for all kings, to abandon and expell all [Page 40] this cursed crue out of their kingdomes, territories, and do­minions.

Jesuitisme agréeth with the Anabaptists opinion, in two propositions, in medling with state matters, and in cau­sing princes and kings to be murdered, accordingly to the conueniencie of their affaires. I will adde, that in the car­riage of this Iesuiticall warre within France, there was some conformitie of names betweene this, and that the A­nabaptists vndertooke in Germanie the yeare 1535. for they had one Iohn Mathew their chiefe prophet, vnder Iohn Leydon their king: and one Bernard Rotman, and Bernard Cniperdolin, principall actors in their faction for the sedu­cing of s [...]mple people; euen as our Iesuites had their fa­ther Claudius Mathew, and Bernard Rouellet. I will not héere recite the other particulars of our troubles, being contented plainely to haue shewed vnto you, that our Ie­suites were the first seminaries thereof. These words are set downe in the Iesuites Catechisme. Lib. 3. cap. 11. fol. 164.

Note heere gentle Reader, that the French papists write as sharpely against the Iesuites, as doe our secular popish priests. And consequently, the priests assertions and reports of them, are of more credit in that behalfe.

The Iesuites hauing set foote in Portugall, sollicited the king Sebastian by all manner of illusions, to make an vni­uersall law, that none might be called to the Crowne, vn­lesse he were of their societie; and moreouer, elected by the consent and suffrages of the same. Whereunto they could not attaine, albeit they met with the most deuout & supersti­tious prince that could be. They were the men, that kindled the first coales of that accursed league, which hath béene the vtter ruine and subuersion of France. In fauour of the Spaniard, they set on worke (to kill the king,) one Peter Barriere, whom they caused to be confessed in their Colledge at Paris, afterwards to receiue the Sacrament, and ha­uing confirmed him by an assured promise of Paradise, as a true martyr, if he died in that quarrell, they set forward this valiant champion, who was thrise at the verie point to execute his accursed enterprise; and God as often mira­culously [Page 41] stayed his hand, vntil at length being apprehended at Melun, he receuied y ^• iust hyre of his traiterous intention in the yeare 1593. I speake nothing, but what mine eies can witnesse, and what I had from his owne mouth, when he was prisoner. View and peruse all the iniquities, that you will, you shall finde none so barbarous as this. To perswade an impietie (to kill a king,) and then to couer it with such a seeming maske of pietie. In a word, to destroy a soule, a king, paradise, and our Church all at a blow; to make way for their Spanish, and halfe-pagan design­ments. Thus is it written in the Iesuites Catechisme. Lib.3. cap. 18. fol. 185.

Note heere gentle Reader, these materiall points with me. First, that the Iesuites labour with might and maine, (as our Secular priests truly write of them,) to ouerrule the whole world. For they would haue had a generall law made, that none should be made king of Portugall, vnlesse he were a Ie­suite, and also elected by their consent and suffrages. Second­ly, that they suborned Peter Barriere, to kill his and their liege­lord the king of France. Thirdly, that they abused the Sacra­ment, to that end and purpose. Fourthly, that they promised him Paradise and to be canonized for a martyr, if he should kill his soueraigne and die in that quartell. Fiftly, that all this was done, in the honour and behalfe of the Spanish king. Put all these together, and see if the same be not the Iesuiti­call practise heere in England, as the Secular priestes haue told vs.

It happened vpon Saint Iohn Enangelists day in the yeare 1594. after the reducing of Paris vnder obedience to their soueraigne, that the king going to his chamber, ac­companied with many princes and lords, found himselfe vnlookt for sodainly strokē in the mouth with a knife, so that neither he, nor those that were with him, could perceiue it. For assoone as Iohn Chastell who was the traytor, and but nineteene yeares of age, had giuen the stroke, he dropped downe the knife, and set himselfe in the midst of the prease. Euerie one was in a maze, and busie to thinke who had done that trayterous déed, and it wanted not much, but that [Page 42] this young y [...]uth had made an escape. Notwithstanding God would not permit that this detestable act should re­maine vnpunished. By chance it was, Iohn Cha­ste [...]'l [...]as brought vp in the Ie­suites schoole. that some ore ca­sting his eyes vpon him, he became as one sore affrighted and appald with feare. But as he promised himselfe to haue the paradise of Iesuites, if he died one of their martyrs, so also he confessed this fact more readily and promptly, then was looked for at his hands. Whereby by decree of the Court of Parliament in Paris, he was condemned to die. I haue no greater argument then this, to shew that the trade of murthering was lodged within their Colledges. For where there was any exercise of good education and studie, no scholler would haue vndertaken such a damna­ble determination, but such a one as was brought vp vn­der them. In other Colledges, they know not what it meant to instruct schollers how to murther kings, and spe­cially in ours. But in the Iesuits Colledges, it is contrarie and preached in their owne assemblies nothing so much as that alone. Of the which indéed, they were but too prodi­gall in their sermons. These words are set downe, in the Iesuites Catechisme. Lib. 3. cap. 8. fol. 155.

When our Iesuites saw themselues remoued from their princes fauour, they began to lay a snare to intrappe him. And as their societie is composed of all sorts of people, some for the penne, others for practise; so had they amongst them, one father Henry Sammier of Luxenburge, a man disposed for all affaires, and resolued to any hazard. This fellow was sent by them in the yeare 1581. towards diners Catholike princes to sound the fourd. And to say truly, they could not haue chosen one more fit. For he disguised himselfe, into as manie formes as obiects; one while attired like a souldier, an other while like a priest, by and by a countrey swaine. Dice, cards, and women, were as ordinarie with him, as his presired houres of prayer, saying, he did not thinke he sinned in this, because it was done to Gods glory. and that he mi [...]t not be discouered, changing his name together with his habite, according to the countries where he pur­posed to negotiate. These words are to be read in the Ca­techisme. [Page 43] Lib. 3. cap. 11. Fol 162.

William Crichton the Iesuite, went into Spaine by the licence of his generall. Whither he is no sooner come, but he practiseth to infinuate himselfe into the kings fauour. And to that effect, drawes a tree of the descent, and pede­gree of the Infanta his daughter, shewing therein that the Crownes of England & Scotland, did by right appertaine to her; and so incite him the rather to take armes against the Scottish king, hee scattered abroad diffamatorie li­bels against him. Whereunto the king of Spayne gi­uing no eare, Crichton determined with himselfe, by letters to sollicite the Catholike Nobilitie of Scotland to the same purpose; and to that ende wrote letters in the yeare 1592. to Gourdon, and other Iesuites remai­ning in Scotland; whereby hee gaue them to vnder­stand, in what grace he was with the king, who by his incitement was resolued, aswell for the inuasion of Eng­land, as for the restoring of the auncient Religion in Scotland. These words are in the Iesuites Catechisme. Lib. 3. cap. 16. fol. 173.

Certaine young diuines infected with the poyson of the Iesuites, loosed the reines to subiects against their king, in the yeare 1589. and Commolet the Iesuite with his adherents, sounded the trumpet of warre in their pulpets, against the king deceased. Whereupon insued those outra­gious disorders, which we haue seene in France since that time. These words are in y ^• Catechisme. Li. 3. c. 14. fol. 169.

Walpole the Iesuite in the yeare 1597. deliuered a poysonous confection to Squire, therewith to make away the Queene of England his Soueraigne. The Iesu­ites at Doway in the yeare 1598. sent the Cooper of I­per to kill Graue Maurice of Nassaw. These wordes are set downe, in the Iesuites Catechisme. Lib. 3. cap. 13. fol. 168.

It is well knowne (O Iesuites,) that your Colledge was the fountaine and seminarie, of all those calamities, which we endured during the last troubles. There was the re­bellion plotted and contriued; there was it fully and wholy nourished and maintained. Your prouincials, your rectors, [Page 44] your deuout superiours, were the first that troade that path, they that first and last dealt with this merchandise. Your Colledge was the retreat or Randeuous, of all such as had vowed and sold themselues, aswell to the destruc­tion of the State, as to the murther of the king. In which your doings, you at that time gloried and triumpht, both in your sermons and lectures. Sequitur; this was the houre of Gods wrath, who hauing long temporized with your sinnes, thought it good to make Chastell a spurre in the hearts of the iudges, to incite them to do iustice aswell vp­on you, as vpon him, that you might all serue for an exam­ple, for posteritie to wonder at. To the accomplishment of this worke, he permitted that Chastell, (who had beene nurtured and brought vp in your schoole,) should assay to put in practise your deuout lectures, and exhortations a­gainst the king; not in the countrey, but in the citie of Pa­ris, and that his dwelling house should be, not in any ob­scure corner of the towne, but in the verie heart of the citie, in a house right opposite to the gate of the pallace, the anci­ent habitation of our kings, and of the supreame and so­ueraigne iustice of Fra [...]nce. This house belonged to the father, who was so infortunate, as not to reueale to the Magistrate, the damnable intention of his sonne, whereof hee had knowledge, as himselfe confessed. God made speciall choyse of that place, of purpose to make the punishment more notorious. For which cause this house was r [...]nated, and raced by order, and in the place thereof a Py [...]amis or piller raysed, bearing the me­moriall not onely of Chastels offence, but of the Iesu­ites also, and this to stand in opposite view of this great royall Pallace. To the ende, that our posteritie may knowe heereafter, how highly Fraunce is beholden to this holy societie of Iesus. These wordes are set downe, in the Iesuites Catechisme. Lib. 3. cap. 19. fol. 191.

Note here gentle reader with me, these important ob­seruations. First, that Iohn Chastell but 19. yeares of age, went about trayterously with a knife prepared for that purpose, to murther his naturall Soueraigne. Secondly, that hee the [Page 45] said youth was fully perswaded by Iesuiticall education and doctrine, that to murther his liege Lord the King was the readie way to heauen. Thirdly, that nothing was more freely taught in the schooles of the Iesuites, then the doctrine of the killing of lawefull kinges. Fourthly, that their sermons abounded, with this kind of maladie. Fiftly, that the Iesuites imployed in this kind of marchandise, one Henrie Sammier a most licentious & dissolute villaine, giuen to all vices vnder heauen. Sixtly, that he reputed all his vices for vertues, in respect of his god­ly intents and purpose; viz. Of killing Kinges. Seuenthly, that the Iesuite Crichton sollicited the Spanish King, to inuade both England and Scotland; affirming that the crownes of both the kingdomes, did by right pertaine vnto him. Eight­ly, that the Iesuite Commolet and his adherents, sounded the trumpet of warre against their king, euen out of the pul­pets; [...]s if it had beene an high point of diuinitie, and most fit for edification. Ninthly, that the Iesuite Walpoole endeuou­red by poyson, to take away the life of his Soueraigne. Tenthly, that the Iesuites at Doway, sent the Cooper of Iper, to kill Graue Maurice of Nassaw. Eleuently, that the colledge of the Iesuites, was the fountaine and seminarie of the calamities in France. That in their colledge was all rebellion plotted, cō ­triued, nourished, & maintained. Twelftly, that the prouincials, rectors, and other superiours of the Iesuites, gloried and tri­umphed in their rebellious dealing. Thirteenthly, that a Py­a [...]it is set vp in Paris, bearing the euerlasting memoriall, not onely of the traytor Chastell, but of the Iesuites also; that all posterities may know, what a kind of seditious and tray­terous people they are. I might here adde manie other most cruell and trayterous murders, plotted and contriued by the Iesuites. But in regard of breuitie, I referre the reader, that shall desire more of this kind of their hellish diuinitie, to that worthie booke which the French papistes haue put forth, (intituled the Iesuites catechisme,) A golden booke in­deede.

Paragraph. VII.
Of the vowes of the Iesuites.

Touching the vowes of the Iesuites. it is not amisse to put downe this corrolarie, as a fit preamble to the discourse following. To conclude, as long as we mingle the bringing vp of our youth, with this munkerie (of Iesuits,) we shall neuer be able to saue our selues from this vnhap­pie confusion, whereof the citie of Paris (thankes be to God.) is at this day discharged. But I speake to them, who being coozened, protecte as yet, this new monster with their authoritie. These words are put downe, in the Iesuites cate­chisme. libr. 2. cap. 8. fol. 97.

I will begin with the simple vow of Iesuiticall order, which I may say is new and monstrous, and which can not be tollerated in our Church, without the ouerthrow­ing thereof, at the least in regard of religious orders and monasteries. The first vow of their order, is that which they call the simple vow, by which he that will vow him­selfe to their societie, makes at the first the three ordinarie vowes of all other religious orders; namely, of chastitie, po­uertie, and obedience. And although in respect of himselfe, he may not after this vow giue ouer his profession, yet it is in the power of the generall, to dismisse him when he will, though he haue beene a Iesuite .25. yeares. And which is more, as longe as he goes no farder then this simple vowe, he is capable of all inheritances direct and collaterall, not­withstanding the vowe of pouertie which he hath made. These words are set downe, in the Iesuites catechisme. lib. 5. cap. 9. fol. 97.

It is a new law, as also the simple vow of chastitie is, which this societie makes; which hinders mariage to bee contracted, and disannuls it after it is contracted. Ibid. fol. 98.

What new monster then is that, which our Iesuites bring from the Church, that he which becomes one of their order, may breake of his marriage, without sinning [Page 47] thereby against his wife? So that vpon a bare discon­tentment of the husband, the poore desolate wife shall re­maine vnmaried, according to the lawes of Iesuitisme; and yet may not marry an other husband, because the lawes of christianity forbids it. These words are put down in the Iesuites catechisme. lib. 2. cap. 15. fol. 113.

Note here gentle reader, that the religion of Iesuites, is no­thing els in deede, but an hotch-potch of omnium githerum, as the seculars rightly terme it. For first, they vow pouertie, and so they abandon all wordly possessions; and yet are they ca­pable of all inheritances direct, and collaterall, after the ma­king of their simple vow. Secondly, though gods Lawe forbid the seperation of husband and wife, sauing the case of forni­cation; yet they roundly dissolue wedlocke, vpon the sole and only making of their simple vow. So as wee may truely say of these Iesuites, as doe the french papistes els where in these words; the Iesuites would say, that their simple vow is a vow of a pettie dissimulation, and that they thinke to deceiue God by the same sophistrie, which the old pagan vsed, whē he said, iuraui lingua, mentem iniuratam habeo; which protestatiō was condemned by thē of the time, though they were not chri­stians. So saith the Iesuite, I vowed pouertie with my tongue, but in my mind I had a bird that sung an other songe. And thinking by this shift to make vs like to their new doctrine, he plaies three partes at once, the Iesuite, the heretique, and the Machiuelist. These words are put downe, in the Iesuites catechisme, libr. 2. cap. 10. fol. 100.

This reseruing of the goods (say the Iesuites,) is not for them, who haue renounced this right, but to helpe them af­terward, if happily they should be dismissed. Therefore if they be not dismist, these goods appertaine to their order. Was there euer more notorious coozenage, then this? A­las, I wonder not indeede, that they very seldome dismisse their disorderly Iesuite; for in so doing, this fat morsell would fall out of their mouth. But why is y ^t Iesuite during this simple vow, kept away from his kin [...]ed? Why is he sent out of one country into another? But to the end that if any new inheritance should fall vnto him, no man might [Page 48] certainly know what his condition is, nor know howe to call in question, y ^e right he pretends. Well, in the end he is freed from his vow, that he may be out of daunger of all impeachments, and hinderances. Which done, hee shall proue himselfe to be the right heire, and yet by a watch­word betwixt him and them, he shall returne afterward to the Iesuites, to bestow his goods in almes vpon them. Adde herevnto, that this is a point that toucheth the estate; that by this meanes, it is easie for the Iesuite to make him selfe in time, maister and head of many cities, townes, vil­lages, and castles, according to the qualitie of them, whom he hath drawen vnto him. Let vs put the case, that their are a doozen gentlemen of good houses, (for such they la­bour to bring into their societie,) that haue made thēselues Iesuites, and that some ciuill or forraine warres, hath ta­ken away all their brethren; who now, but the Iesuites of the simple vow shall succeede in their inheritance, and so being admitted to thier first solemne vow, shall enrich their order there with all? And in time they will become monarches. These words are set downe in the catichisme libr. 5. cap. 15. fol. 9.

The Iesuites after their simple vow make a solemne vow, by which they adde nothing to the former; but only that by making this second, they cannot any more inherit, nor be dismist by their generall. There remaines now the third, which is the vow of three steps, by which besides pouertie, chastitie, and obedience, vowed by them; they make a particular vow of mission to our holy father the Pope, which is to goe to y ^e Indies & Turkie, for y ^• winning of the soules, if they be commanded by his holi [...]sse. But a­boue all, I make great account of that precise pouertie, which is inioyned them by their constitutions. runne through all the orders of religion, there is not one of them in which pouertie is so recommended, as among the Capu­ch [...]nes which liue from hand to mouth, and put ouer the care for to morrow, to the onely goodnes of God The foundation of the profest, which are the Iesuites of the great vow, is to vow pouertie, aswell in generall, as in [Page 49] particular, as it is in all the orders of begging Fryers. But because their pouertie had neede to be expounded, let vs see the commentaries they bring vs by their constituti­ons. They haue three sorts of houses; one for their noui­ces; an other for their religious bounde by their solemne vowes, which they call the house where there Church is; and an other, which they call a colledge, for the religious, that are bound only by the simple vow; whereof some are schollers probationers, others coadiutors, some spirituall, some temporall. In domibus vel ecclesiis, quae á societate &c. That is to say, in those houses and Churches, which the so­cietie shall except of, for the saluation of soules, there shall be no reuenewes proper, either to be applied to the vestrie, or to the frame and buildinges, or for any other purpose whatsoeuer. That the societie may haue nothing to dis­pose of, but onely to depend vpon God, whome by his grace they serue, trusting that without reuenewes he will prouide thinges necessarie for vs, to his praise and honor. They that are professed, (that is, men of the last, great, and solemne vowe,) shall liue by almes in their houses, when they are not sent forth to any countrie, nor to take the or­dinarie charge of Rectors of Colledges, or Vniuersities, ex­cept it be vpon necessitie, or vrgent vtilitiy require it, nei­ther shall they vse the Colledges reuenewes in their hou­ses. they shall be readie to begge from doore to doore, whē obedience or necessitie requires it. And to this purpose let there be one or two, or more appointed, to craue almes for the sustenance of the societie, which shall begge the almes simply, for the loue of our Sauiour Iesus. The houses and churches of the societie, shall not onely haue no rents, or reuenewes, but no possessions or inheritance, in generall or particular.

Gather all these particulars together, was there euer pouertie more obstinately vowed, then this? And therfore it was, y ^t first Pius. 5. & after that Gregorie. the 13. ordained that this societie should be placed among the orders of the men­dicants. If they would obserue that, which here is enioy­ned them; I would excuse them with all my heart of the [Page 50] herefie of their first vow. And that, because that after they had a long time enioyed goods, during the time of their sim­ple vow, at the last to make satisfactiō to God for it, they are come to the periode of their great vow, by reason whereof, they haue the name of fathers aboue the other religious, yet not onely they vow from thence forwards, a beggerie, but also themselues to become treasurers thereof. I would ho­nor them▪ as the true followers of Saint Peters repentance, after he had denied his master, and would esteeme them a­boue all the other orders of mendicants. But when sawe you them goe with a wallet vp and downe the towne? For al this they liue richly and plentifully, not with the manna of God (for they are not children of Israell,) but by a nota­ble point of Sophistrie, and see how. The houses where these holy fathers dwell, O w [...]he Foxe? O religi­ous Iesuits. are not permitted to haue any goodes, but onely their colledges are. Now so it is, that vnder their generals authoritie, they haue all there care and gouernment of their colledges. These are the old Cin­cinnati of Rome, that boasted they had no gold, but com­manded them that had. In like sort these masters, though they may haue noe proper reuenewes but their wallet (which they scorne,) yet doe they gouerne them, y ^t haue good store.

This foundation presupposed, you may easily iudge what will follow. For it is reason, that being fathers, they should be sed and maintained by their children; and it is more honesty for thē, to aske almes of their colledges where they command, then to stragle vp and downe the townes to craue it. See how carefully they make sheaues off carne for God, as Caine did, and yet heerein they are the true and lawfull children of their good father Ignatius, who in all his actions, reserued for himselfe the principall care of his kitchen. Nothing is more familiar to them by their buls and constitutions, then beggerie; and yet neuer had any men better skill to scrape vp coyne, that they may liue at their ease. These words are put downe in the Iesuites catechisme. libr. 2. cap. 14. fol. 10. fol. 11.

Note here gentle reader, the pouertie of the Iesuites, which [Page 51] is wonderful. For first, they professe and vow beggerie, and yet they neuer begge. Secondly, they can haue no possessions, no inheritance, no lands, no goods; and yet they abound in welth, lands, and goods, and haue the worlde at will. Oh, who would not be a begging Iesuite F [...]ier? Thirdly, they re­nounce all possessions, (except their bare wallet, which they sreone and will not vse,) and yet they command both the po­ssessions and the possessours, to come and goe at a becke. Fourthly, the professed Iesuites abandon and forsake all; but the other Iesuites, (who stand at their command,) shall re­fuse nothing that may be had. The fathers can teach them to fish for whales, and not for Gudgins. This then is a goodly religious pouertie.

Paragraph. VIII.
Of the miracles of the Iesuites.

Ignace the founder of the Iesuites, left a writing in a li­tle coffer, in manner of a iornall, how thinges passed be­tweene the holy Ghost and him, and the visions set down, wherewith he was inspired when he made his constituti­ons. These remembrances were found after his death, & with great wonderment presented to the generall congre­gation held at Rome, in the yeare 1558. Where all that he had ordred was considered of, and then passed through the hands of their printers and stationers. You blame Ig­nace in your discourse for all his apparitions, and say they were impostures contriued by him, vpon which ground his societie hath coyned many fables. Pardon me I pray you, for you iudge of these matters like a punie, not like a states man. I tell you againe, I doubt not but that Ig­nace hath told you all his visions, whereof he himselfe alone was witnesse. But when? not in the flower of his age, when he was in action, but when sicknesse and age had broken him, and he saw himselfe at the graues brinke; per­swading himselfe there could be no better meane, to sta­blish his order after his death and confirme his statutes, thē to feede them not with these holy, but rather fained illu [...]i. [Page 52] nations. These words are set downe, in the Iesuites cate­chisme. lib. 1. cap. 18. fol. 64.

One Iustinian a Iesuite in Rome, calle [...] father Iustinian, counterfeicted himselfe to be Leaprous, to make his cure miraculous. Againe he would haue men beleeue, that be­ing shot with a pistoll through his garment, the bullet re­bounded backe againe from his bodie without hurt, and so by the wonderfull grace of God, hee was not wounded. These matters were beleeued by the simple people at the first, but after they were founde to be false, this marred the whole roast of the Iesuites cookerie in Rome. For whē they did speake of a facer out of matters, & an imposter, they were wont to call him. a second Iustinian the Iesuite. It may be you will iudge it straunge I tell you, we neede not looke into Spaine, nor the Indies for their forgeries, sith of late yeeres they bruted it abroade in France, that Theodo­re Beza was dead, and that at his death, he was conuer­ted to our catholike apostolike romaine religion, by one of their companie: by whose example, many citizens of Ge­neua had done the like, through the trauels of the Iesuits. Wee tooke it to be true a while, but after that Beza was knowen to be risen againe, he wrote certaine french and latine letters by which he conuinced their impuden­ [...]ie. What a mint of fables will they haue in strange coun­tries, which euen in the midst of vs, feare not to feede vs with such bables? Thus is it written in the Iesuites cate­chisme. lib. 1. cap. 17. fol. 62.

The kingdome (of Portugall) being fallen to Sebastian, the holy Apostles (the Iesuites) conceiued a hope, that by this meanes it might descend vnto their family, and dealt with him many times, that no man might from thence forward, be capable of the crowne of Portugall, except hée were a Iesuite, and chosen by their societie, What a [...] is here? as at Rome, the Pope is chosen by the colledge of Cardinals. and for as much as he (although as superstious, as superstition it selfe,) could not, or rather durst not condescend therevnto, they perswaded him, that God had appointed it should bee so, as himselfe should vnderstand by a voyce from heauen [Page 53] néere the sea side. Insomuch as this poore prince thus car­ried away, resorted to the place two or thrée seuerall times, but they could not play their parts so well, as to make him heare this voice. These words are set downe in the Iesuites Catechisme. Lib. 3. cap. 16. fol. 174.

Zauier the Iesuite departing this life at Siuet, Zauier or Xauier. his body was rolde vp in quicke lime, that being spéedily consumed, it might not putrifie. Neuerthelesse, being sixe moneths af­ter carried to the towne of Goa, where he lyeth, he was found to looke as fresh and sound, as when he liued. After he was brought to this towne, there was a wax candle of a cubit long, placed at the foote of his tombe, which burnt two and twentie daies, and as many nights, & was not wasted. A man that neuer saw further then the length of his owne nose, hauing got so much fauour of the priests, as to open him Zauiers tombe, tooke the dead mans hand and rubbed his eyes with it, and presently recouered his sight. Many other miracles were done by his dead corps, but I find none so famous as these two; one of his disciples hauing stollen away the whippe wherewith he beat himselfe, and a woman called Marie Sarra hauing cut of a péece of his girdle, which she wrought into siluer, and wore it about her necke, cured an infinite number of all sorts of diseases, by the bare touch of these two reliques. All these miracles were done in the Indies, and many other moe, if you be­leeue Tursellin. But all these stories, are in verie déed such, as by common prouerbe we call old wiues fables, that is to say, fit to be told to simple women, when they sit spinning by the fire side. These words are to be found, in the Iesuits Catechisme. Lib. 1. cap. 17. fol. 62.

Note here gentle reader, that the Iesuites would very gladly haue their first founder Ignatius the Spaniard, to be reputed and canonized for a Saint. And for this end and purpose, they haue deuised to publish many counterfeit and feined miracles, which they affirme in printed bookes, to haue beene done by men of their societie. But the bare rehearsall with the circum­stances, may suffice for the confutation thereof. They are you see, but their owne meere inuentions, and old wiues fables.

Paragraph. IX.
Of the perfidiousnes, lying, cooznage, mutabilitie, and temporizing, which the Iesuites vse in all their proceedings and constitutions.

IN Rome the Iesuites acknowledge the Pope to be Lord spirituall and temporall ouer all Christian princes, else must they directly contradict all the extrauagant decretals, which impose the same vpon all Monarchies. It is a pro­position, very familiar in the court of Rome. And in the Buls appointed for the publication of the Iubily, in the yeare 1600. Saint Peter and Sant Paul are called prin­ces of the earth. In France the Iesuites are of another opinion. For in their pleading in the yeare 1594. they giue out, that the Pope hath no temporalities, but such as he hath by long succession of time gotten in Italy. The Ie­suites are statesmen and temporisers, who hold all things honest and lawfull, which serue their turne. As in former times, when they spoke of a perfidious people, they named the Carthagenians, whereof the common prouerbe grew, Fides punica; the like we may now say of the Iesuites, Fides Iesuitica, They priuately among their friends, make a iest of perfidiousnes, and treacherie. For if you aske them, what is a Iesuite? their answere is, euerie man. Imply­ing, that they are creatures which varie their colours like the Camelion, according to the obiect. A very fit comparison for them; for no more then the Camelion, can they borrow the colour of white, which in holy scripture figureth vertue and innocencie. A little before the king entred Paris, fa­ther Alexander Hays a Scot, seeing the affaires of that league verie much decline, it was his chance to disgorge out of the abundance of his heart, these words in a great audience, in the Colledge Clairmont, where he read the principall lecture. Hitherto (saith he,) we haue beene Spayniards, but now we are constrayned to be french. It is all one, we must formalize vntill a fitter season. Cedendum erit tempori. [Page 55] These were the words he vsed. And that you may not think that this maxime procéedeth from the pliantnes of their consciences, which they restraine or extend, as best fitteth their profit; their good father Ignace first taught them this dispensation, whereof they haue since made a particular constitution. The other holy fathers founders of reli­gion, established diuers ordinances, which they fastened, if I may so speake, with nailes of diamond in tombes of brasse, which should perpetually be obserued by munks and other religions. In the sect of Iesuites, there is nothing so certaine as their vncertaintie, as I said of late. In the Bull of Pope Paul the third, it is written as followeth. That they may make (saith the Pope,) particular ordi­nances, which they shall indge fit for the societie, to the glorie of our Lord Iesus Christ, and the profit of their neighbour. And that such as are alreadie made, or shall be made hereafter, they may chaunge, alter, or abolish, accor­ding to the varietie of place, time, and occasions, and in stéede of them, make new; the which so changed, reuoked, or made new, we will that they be confirmed by the fore­said authoritie of the Apostolike sea, and by the same au­thoritie, of our specall grace and fauour we confirme them.

Out of this generall constitution, they haue drawne one particular, which is worthy to be knowne, in the 16. part of their constitutions, chap. 5. The title beginning thus. That the constitutions may not binde any man in consci­ence, sith the societie desires, that all their constitutions, declarations, and order of life, should be without euasion, conformable to our direction; and also neuerthelesse wisheth to be secured, or at least succoured, that they be not snared in any sinne, which may growe by their constitutions or ordinances; we haue thought good in the Lord, (excep­tion taken to the expresse bow, wherewith the societie is bound to the Pope for the time being, and the thrée other essentiall vowes, of pouertie, chastitie, and obedience,) that no constitutions, declarations, or any order of life, shall impose any yoake of mortall or veniall sinne vpon [Page 56] them; vnlesse their superiour command those things, in the name of our Lord Iesus Christ, or in the vertue of obe­dience. And againe; in stead of feare of offending, let loue and desire of all perfection come in place, and let the glorie and praise of Christ our Lord & maker, be the more exalted. By the first article, it is lawfull for them to change and re­change their constitutions at their owne pleasure, for their owne good. By the second, their constitutions are held (in regard of the soule,) indifferent; so that the Iesuite may breake them, without committing mortall or veniall sinne. A law which their great law-giuer gaue them, to the end, that to Gods honour and glory there might he fewer sinners in their societie.

Oh holy soules? oh pure consciences? who restrayning their inferiours from sinne, take themselues the reines. committing all manner of sinne vncontrolled, Let vs ex­amine these points without passion, and let let vs consider the scope of these two propositions. By the first, no prince shall be assured of his estate; and by the second, no prince shall be secure of his person in his owne kingdome. Con­cerning the first point, call to minde how matters haue béene carried for these 25. or 30. yeares. There hath béene no nation, where they be fostered, but they would be tem­pering with their affaires of state. I thinke they are such honest men, as what herein they haue done, they haue vn­dertaken to doe it, by vertue of their silent constitutions; for if they did it by their owne priuate authoritie, the ge­nerall were vnworthie of his place, should he suffer it. Fur­ther, this was forbiden them in the yeare, 1593. when they saw all their plots were frustrate. Admitte new troubles should arise, these gallants will cassiere and disanull this last ordinance, suffering their companions to intermeddle as before. But what are their rules in such affaires? Mar­rie, that is it lawfull to kill a tyrant; that a king breaking the common lawes of the land, may be depriued of his Crowne by the people. That there are other causes, for the which princes and great personages may be slaine. In what a miserable condition shall princes liue, if the assu­rance [Page 57] of their estate, shall depend vpon these fellowes? Let us sée their new constitutions of 1593. I will that they medle not at all in affaires of state in generall termes. And that particularly, they practise not vpon the person of prin­ces. Are they bound to obey this? Nothing lesse. For their law-giuer chargeth not their consciences, but in ex­presse termes; he would otherwise haue charged them, by vertue of their blind obedience. And this is the cause, that Commolet preaching since this new statute, that there wanted a new Ehud to kill our king. and Walpoole furnishing Squire with poyson and instructions, to kill the Quéene of England his mistresse, thought they sinned not therein. These words are set downe in the Iesuites Cate­chisme. Lib. 3. cap. 26. fol. 234. fol. 236.

It is not christian charitie (O Iesuites,) that leads you to that course, but Iesuitish charitie. Your whole profes­sion is nothing else, but a particular coozning of our priuate families, and a generall villanie of all the countries, where you inhabite. These wordes are put downe in the Cate­chisme. Lib. 2. cap. 12. fol. 106.

The Iesuites make ostentation of a solemne decree con­cluded among them, that they shall no more intermeddle in matters of estate. But let vs see, what date this decrée beares? They say of an. 1593. hath your Maiestie then alreadie forgotten, that since that time they haue practised twise against your life? Behold the performance of this glorious decree. Doe not we know the generall exception of all their statutes? vnlesse it be for the good of the Church; an exception that extends as farre, as they list to straine it. The Iesuites neuer harboured in their hearts any other proiect, but the subuersion of states, disauthorizing of ma­gistrates, and seducing of subiectes from their alleage­ance. These words are set downe, in the franke discourse. Page. 98.

Ribadiner wrote his historie, onely vpon report of the countrey, as the further a Iesuite goes, the lowder he lies. These words are in the Iesuites Catechisme. Lib. 2. cap. 17. fol. 61.

Such iuglings and shiftings of late haue béene vsed by the Iesuites, The Iesu­ites are iuglers. that not onely protestants, but also catholiks, yea priests can scarce tell, when they speake sincerely, when otherwise. These words are set downe, in the reply to Par­sons libell. Page. 23. 1. vers. 2.

These are ordinarie iugling tricks, which are too too fa­miliar with our good fathers the Iesuites. In the reply to Parsons libell. Page. 19. 2. vers. 14.

Concerning the imputation of lying, so famous and no­torious are their equiuo cations, and so scandalous, that the verie protestants take notice thereof, to the great preiudice of our profession, alwaies heretofore famous, for our truth and sinceritie. In the replie to Parsons libell. Page. 23. 1. vers. 1.

Note heere gentle Reader, these important points with me. first, that the Iesuites are notorious lyers, and that their owne fellowes can not tell when to trust them. Secondly, that they are notorious coozners, and full of iugling tricks. Thirdly, that the Iesuites acknowledge the Pope to be Lord spirituall and temporall, ouer all christian princes. Fourthly, that the Ie­suits are notable temporizers, as who account all things lawful that will serue their turne. Fiftly, that the Iesuites are so perfidi­ous a people, as their faith is become Fides panica, the Cartha­genians faith, that is, a false and detestable faith. Sixtly, that the Iesuites will be Spaniards, or Frenchmen, or whatsoeuer else, if opportunitie be offered thereunto. Seuenthly, that no estate is free, from the villanie of the Iesuites. Eightly, that the Iesuites make hauocke of the Popes Buls and constitu­tions. Ninthly, that the Iesuites change and rechange their rules and lawes, at their owne good will and pleasure. The Iesuites therefore are good fellowes, fit for all times, all places, and all companies.

Paragraph. X.
Of the profession and Religion of the Iesuites, in generall.

THe Iesuites neuer harboured in their hearts any other proiect, but the subuersion of states, disauthorizing of Magistrates, and seducing of subiectes from their allege­ance. These wordes are set downe, in the franke discourse. Page. 98. 1.

Vanitas vanitatum, that religious men who should spend their time in studie and contemplation, doe take their grea­test pleasure, delight, and contentment, in writing and re­ceiuing packets of newes from all coastes and countries, making that their whole studie and trauaile. These words are set downe, in D. Elies notes vpon the Apologie. Page. 264. vers. 20.

The whole profession of the Iesuites is nothing else, but a particular coozning of our priuate families, and a gene­rall villanie of all the countries, where they make their aboade. Thus it is written, in the Iesuites Catechisme. Lib. 2. cap. 12. fol. 106.

This is not to stand long hammering about the matter; this is to make short worke, and to tell you in a word, that looke how many cleargie men your Maiestie hath, so many subiects hath the Pope in France; and so kings concerning the cleargie, are not soueraigne princes. This is (my liege) in good french, to erect another state within your state, and another kingdome within your kingdome. These words are in the franke discourse. Page. 24. vers. 1.

If it please you to consider, what is now in practise among our Iesuites, you shall find they follow the same steps in christianisme, which Ismael first trode in Mahumetisme. Their Prophet Ismael is the great Ignatius, who with his fabulous visions, would beare the world in hand, that some­times he spoke with God, somtimes with Christ, somtimes with our Ladie, or S. Peter. And as Ismael fetched out of [Page 60] Hali, the pretended brother of Mahomet, a new branch of religion taken from the old stocke; so Ignatius christening himselfe with the new name of a Iesuit, in steed of the name of a Christian authorized from the Apostles, builded vp a religion neuer anciently obserued by our Church. Ismael vnder a new vow, changed the ancient Turban; Igna­tius inducing a new monachisme amongst vs, yet retaineth not the anciēt habit of munks. Ismael first assembled a hand­full of people after raised millions; Ignatius doth the like Is­mael to make himselfe great, mingled pollicie and religion together; Ignatius followed him. Ismael and his successors, were adorned and magnified by their followers; Ignatius hath beene so idolatrized, and the rest of the successours in the generalship. Ismael made himselfe be called the Prophet of God; the generall of the Iesuits termeth himselfe Gods Vicar. In these proceedings and practises, Ismael troubled and turmoyled the Mahometicall state; and shall not we mistrust in Rome, this same new Iesuited Sophi? whosoeuer suspecteth them not, is no true and legitimate child of the holy sea. These words are set downe, in the Ie­suites catechisme Lib. 3. cap. fol. 230.

Note heee Gentle Reader, these points of great momēt with me. First, that the Iesuites harbour no other proiect in their hearts, but the subuersion of kingdomes, and the withdraw­ing of subiects from their alleageance. Secondly, that they im­ploy their whole time & study, in hunting after newes. Third­ly, that their profession is nothing else indeed, but a particular coozning of your families, and a plaine villany of all countries. Fourthly, that Iesuiticall religion, is a semimonarchicall do­minion, and a flat diminution of all royall regiment. Fiftly, that Iesu itisme is a new late vpstart Mahumetisme. And thus much of Iesuiticall religion in generall; let vs now see what it is in speciall,

Paragraph. XI.
Of the religion and profession of Iesuites in speciall.

FIrst, the Iesuites hold and defend this proposition; hominem non christian̄ posse esse Romanum pontificem. Thus in English; one that is not a christian, may be the Bishop of Rome. Thus it is written in the discouery. pag. 37. quodl 4. art. 2. page. 100.

Let us admit this proposition gentle reader, with our Iesuites; perswading our selues, that the holy Ghost who made Balaams asse to speake, hath enforced them to speake the truth vnawares against themselues. For. as I haue proued at large, in my Suruey of poperie; Their owne renowmed popish writers freely graunt, that dame Iohan, a woman not a man, was once Pope of Rome. And certes, if a woman may be Pope, who by Saint Paules doctrine may not be permitted to speake in the Church: a Fortiori, an Ethnicke, Pagan, Turke, or Iew, who is no christian, may well bee the Bishoppe of Rome.

Secondly, Archer the Iesuite defended this proposition; the Stewes are as lawfull at Rome, as the Pope himselfe, or any order of religious men. the Iesuite Weston also did defend the same, against D. Bagshaw. These words are set downe in the relation. pag. 47.

Note here gentle reader, that the force of truth, and true christian religion is such, that the verie enemies thereof, doe often vnwittingly and vnwillingly acknowledge the same. for by this Iesuiticall doctrine, it followeth of necessitie, that the Popes authoritie and his being at Rome, is altogether vnalw­full; as also that all the religious there, that is, munkes, Friers, Iesuites, and Nunnes, are vnlawfull, wicked, and most ex­ecrable, which conclusion (by Gods assistance) shall be made more euident, when I come to speake of the Pope and his au­thoritie in particular.

Thirdly, the Iesuites hold, teach, and practise this doc­trine [Page 62] that a malefactor being condemned so die, after hée hath once made confession of his sinnes to his ghostly Fa­ther, is not tied to reueale it to his iudge; nay, it is lawfull for him to stand in stiff deniall thereof, at the time of his execution, as being cleare before God, after hee hath discharged the depth of his conscience to his confessour. Thus is it writen in the Iesuites catechisme, libr. 3. cap. 12. fol. 166.

Note here gentle reader, with what strange docrine our Ie­suites vse to feed, the humours of their deuoted vassals. And for the better clearing of the falshood thereof, thou must duly obserue with me, that if it were true, (as the Iesuites suppose, & take pro confesso,) that the malefactor were washed & who­ly purged frō his offence, by his confession and absolution re­ceiued at the priests hands; yet would it not follow by good consequution, that he might lawfully denie, his former com­mitted offences to the iudge; and that for these two insoluble reasons. First, because he doth formallietell a lie, which hee ought not to doe, as Saint Austine affirmeth, if he might ther­by saue the whole world. For to lie is euer a sinne, as all lear­ned diuines doe teach. But that he lyeth, in saying he did not commit such a fact, all the world knoweth. The reason hereof is euident, because a murder committed not to haue beene committed, is a thing so impossible, that God himselfe cannot performe it. Neither doth this argue anie imperfecti­on in God, but contradiction in the thing that should be done. God is truly called omnipotent, because he can doe indeed, whatsouer is dowable or can be done. Yet, whatsoeuer im­plieth imperfection or contradiction, that can he not doe; not for anie defect or impotencie in himselfe, God forbid; But for the contradiction or imperfection of that, which man re­quireth to be done. For this cause, God cannot bring to passe, that Lazarus was not once dead; albeit he could and de fac­to did, ma [...]ke well my dis­course. raise him vp from death to life againe. For this cause, God cannot make another God equall to himselfe. For this cause, God cannot sinne. Yet, whatsoever neither implyeth contradiction, nor imperfection, that God can doe without all peraduenture, because hee is omnipotent. Now then, the ma­lefactor [Page 63] that hath killed a man, and is by a popish priest abso­lued from the guilt of that fact; must perforce tell a leasing to the iudge, when he saith he killed not the man; though we suppose it true, that at that time hee be freed from the sinne. For it is one thing, to haue killed the man; an other thing, to be freede from the crime; euen as it was one thinge, for Lazarus to be restored to life; an other thing, to haue beene dead. And as it can neuer be true, to say Lazarus was not once dead; so can it neuer be true, to say the malefactor did not once kill the man.

Againe, the papists teach generally and vniformely, that none without a speciall reuelation from heauen, can know that he is in the state of saluation, and fréede from his mor­tall sinnes. The malefactor therefore cannot assure him­selfe, that he is purged from the murder by vertue of his ab­solution. And so we sée, or at lest may sée, the fondnes of Iesuiticall doctrine. Fie vpon it. See the end of y ^• fifth chapter, how they bind men & womē vnto thē. Fourth­ly, the Iesuites in Rome, acknowledge the Pope to be Lord spirituall & temporall, ouer all christian princes. All the ex­trauagant decretals, impose the same vpon all monarchies. it is a proposition verie familiar in the court of Rome, and in the buls appointed for the publication of the Iubily, in the yeare 1600. Saint Peter, and Saint Paule are called princes of the earth. These words are set downe, in the Iesuites catechisme. Libr. 3. cap. 26. fol. 233.

The Iesuites teach, that the Pope hath authoritie to ex­communicate Kinges, and to transferre their kingdomes to others; as also to free subiects, from their allegance to their soueraignes. this is proued as well in my Suruey, as in sundry places of this discourse. yet the absurditie hereof, both the English priests and French Papists do acknowledge, and most euidently confute the same. marke their proofes, which now follow in order.

Againe, where Master A. C. saith, that power was not giuen to Saint Peter by Christ, to transferre gentem in gentem, it is both catholike, and true doctrine; and in vaine shall father Parsons, goe about to infring it. These wordes [Page 46] are set downe, in the replie to Parsons. libell. Fol. 97. b. 17.

Neither can any lawe, or necessitie in the world, contra­dict or impeach the law of nature, See the [...] and [...], and note them well. borne with man, and al­waies remaining in himselfe. Thus it is written in the re­plie to Parsons libell. Fol. 42. b. 18. And in an other place of the said replie, viz. fol. 35. b. It is plainly and flatly auou­ched, that the law of Premunire against the Pope and Romish mischiefes, was enacted, and published with the frée and full consent, of all the clergie and temporal­tie.

This we haue said, & doe say, y ^• religious men & priests, haue not to doe with kingdomes; and those of our owne nation, which haue delt in such affaires against their Prince and countrie, we doe therein condemne their actions, and dis­claime from them, as vndutifull and vnpleasant to all true English natures, these words are in the reply to Parsons libell. fol. 38. b.

Jesuite, learne this lesson of me; for I will not suffer, either our countrie-men to be infected with thy poysonous propositions, or strangers that shall reade this booke of thine, to conceiue, that the maiesty of our King is by thy comming anie whit empayred. First, we maintaine, and vphold it for an article inuiolable in France, Loe, the Pope can­not depose kinges, nor translate their king­domes. that the Pope hath no authoritie to bee liberall of our Realme, for any mans aduantage whatsoeuer, what fault soeuer our King shall be found capable of, none excepted, the Pope hath no power, but what is giuen him by commission from God. He is neither that Samuel, nor that Iehoiada, who were commanded by God to doe, what they did vnder the old law. For vnder the new, which we call the new tes­tament, there is no mention of any such matter. The Pope cannot by the power of his spirituall sword, controll the temporall.

We hold it for an article firme and indubitable in this Realme of France, that our kinges are not subiect to the Popes excommunication. A thinge which wee haue re­ceiued from all antiquitie. Lothaire king of Austracia decea­ [...] [Page 65] lest Lewes his brother, who was Emperour & King of [...] to be his successour. king Charles the Balde vncle to them both seazed on it by right of occupation, as lying fit for his hand. Lewes had recourse to Pope Adrian, The Pope is readie to curse, slow to blesse. whoe vndertooke the quarrell for him, and summoned Charles to do his nephew right. But Charles gaue no eare to him. So the Pope went on, to interpose his censures with bitter cur­ses and comminations. He enioyned Hingmare arch bi­shop of Rhemcs, not to admitte the King to communicate with him, vpon paine himselfe to be depriued of his holi­nesse his communion. [...]gmare aduised by diuers prelats & barons of France, wrot backe to the Pope, that all of them were of [...]ended, and grieued with his decree, and would not obey him. These words are set downe in the Iesuites cate­chisme libr. 3. cap. 17. fol. 179.

Boniface the eight felling at variance with king Phil­lippe The faire, would needes excommunicate him, but there was neuer excommunication cost pope so deare, as that did him. For his Nancios were committed prisoners, his Buls burnt, and Boniface himselfe being taken by Nan­geret chancelor of France, presently after died for very sorrow and despight, that hee had receiued so foule a dis­grace at the hands of his enemie. Wherein King Phillippe did nothing, but by the counsell and consent of the whole clergie of France. So farre was his excommunication, from [...]alling to the preiudice of the king and his Realme; that contrariwise, it turned to his shame and confusion, by whome it was decreed.

Bennet the 13. Otherwise called Peter De luna, interdi­cted Charles the sixt and his Realme. The King sitting in the throne of iustice in the parliament, Loe, the bearers of the Pope bull, were set vpon the pillory. or high court of Pa­ris, the 21. of May, 1408. gaue sentence that the bull should be rent in peeces, and that Gonsalue and Conseloux the bea­rers thereof, should be set vpon a pillorie, and publiquely notified and traduced in the Pulpit. The meaning whereof was, that the people should be taught and informed, that the king was not liable to any excommunication. Which decree was accordingly put in execution in the month of [Page 66] August, with the greatest scorne that could be deuised, the two nuncios or legats hauing this inscription vpon their miters; these men are disloyall to the Church, and to the king. These words are put downe in the Iesuites catechis­me, lib. 3. cap. 17. fol. 182.

He hath forgot belike the notorious fact at Louain where the Iesuites by the power and authority of the Kinge of Spaine, forbad the publishing of the Popes order for the vniuersitie against the Iesuites. This facte belike this good father thought to haue beene so secret, as it was vn­knowne to the world, or at the least forgottē. These words are in y ^• reply, to Parlons libell. fol. 20. b. 21. In an other place of the said reply, viz. fol. 42. b. 5. it is flatly set downe, that Pope Paule the fourth sent Caraffe with force of armes, to inuade Naples; to whom the King of Spaine would not yeeld, albeit as it is there affirmed, the Pope hath more right thereto, then the Spaniard.

Note heere gentle reader, these points of great importance with me. first, that by Iesuiticall doctrine, a Pagan or Iew may be the Pope of Rome. Secondly, that neither Pope, Munke, Iesuite, or Nunne, are or can be lawfull at Rome; vnlesse the Stewes be also lawfull there. Thirdly, that one may denie the fact which he hath done, and that before a competent iudge; and yet neither sinne, nor lye at all. Fourthlie, that both the Iesuites and the Pope himselfe tell vs, that the Pope is both Lord spirituall and temporall ouer all christian princes; as al­so, that he can depriue christian princes of their royall scepters and regalities. But withall forget not, that not onely the eng­lish priests, but the French Papists also, tell vs the flat contra­rie. viz. That the Pope hath no authoritie to depose Kinges, or to translate their kingdomes; that the Pope cannot excom­municate kinges; that Charles the Bald contemned Pope A­drian, and derided his curses and comminations; that Kinge Philip the faire resisted Boniface the eight, burnt his buls, and imprisoned his legates; and that all this was done, by the coun­sell and consent of the whole clergie of France; that Charles the sixt despised pope Benedicts interdict; burnt his Buls; cau­sed the bringers thereof to be set on the pillorie; and that to [Page 67] be done in most reprochfull manner, that could be deuised by the wit of man. Fiftly, that the King of Spaine doth with­stand the Pope, and his forces; and will not yeeld Naples, which (his righte, as the Priestes write,) vnto him.

The secular priests giue this commendation, to the re­ligion of the Iesuites. We desire you say they, by the mer­cies of God, to take heede of n [...]uelties and Iesuitisme. for it is nothing, but treachery, dissimulation, ambition, and a ve­ry vizard of most déepe hypocrisie. When other kingdomes begin to loath them, why should you so farre debate your selues, as to admire them? giue vs not occasion to say with the blessed Apostle; yee foolish Galathians, who hath bewit­ched you? These words are set downe, in the important considerations. pag. 39. see quodl. 8. art. 7. pag. 247.

Loe gentle reader, the religion of our Iesuites is nothing els in deed, but treacherie, ambition, dissimulation, and flat hypocrisie.

The Iesuites haue prouided that all who come out of Spaine, must sweare, vow, professe, or at least acknowledge an obedience to M. Blackwell in all thinges; yea, euen to become ranke traytours against their Prince and country; for that is principally intended. These words are to bée found in the sparing discouerie, Pervse the fi [...]t chapter in the first section, [...] note it well. in the end almost of the epi­ [...]le, in the last page saue one.

Now then, the actions of the Iesuites, tending so euiden­ly as they doe and haue done, to the ruine, subuersion, and ouerthrow, of our Prince and country, both by secret pra­ctises, and open incursions of Spanish inuasions, (as is ma­nifest both by their owne bookes, letters, and other dea­linges, aswell in Ireland as England,) what good sub­iect or true hearted English man, can doe lesse thē disclame with his mouth, resist with his bloud, and open with his tongue, all such vnnaturall and treacherous attempts? Wée are too much acquainted therewith, and therefore bound to reueale what we know therein, when it shall be nece­ssarie for the preseruation of our Prince and contry. These words are to be found, in the reply to Parsons libell. fol. 28. b.

[Page 68] All Catholikes must hereafter depend vpon Blackwell, and Blackewell vpon Garnet, and Garnet vpon Parsons, and Parsons vpon the Diuell. These words are set downe in the discouery, Page. 70. quodlibet. 6. arte. 7. page. 173.

But for the Iesuites they are so headlong and vio­lent in these courses, that they seeme no more to regard the good of our countrie or estate thereof, then the Spani­ardes themselues. For notwithstanding the manifest in­tentions of conquest, and subuersion by the Spaniards in­tended: yet do they so concurre with them, as where as the Spaniard of himselfe seemeth slow, they pricke him on con­tinually with plots and suggestions. Witnesse father Par­sons actions, concerning two seuerall nauies which misca­ried; in one of which, Maister Doctor Stillington tooke his death; of the other he speaketh since, in a letter writte from Rome to Maister Thomas Fitzherbert. Witnesse this the late attempt in Irelande, in which fa­ther Archer an Irish Iesuite was a great actor. These wordes are set downe in the reply to Parsons libell. fol. 33. b.

The Iesuites dispose of the last wils of the sicke; they loue to intermedle with the mariages of many, with their tem­porall goods, and in deede with all thinges, they alwaies take that course with all men, that some thinge happen to their owne share, hauing mind indeede of nothing, but their own gaine. These words are set downe in the abstract, pag. 75.

Note heere Gentle reader, these important obseruations. First, that all Iesuited persons must vow to become traytors. Secondly, that all Iesuites seeke nothing els indeede out their owne lucre and gaine. Thirdlie, that all Iesuited persons must depend vpon the deuill, who as you see heere, inspireth gui­deth, directeth, and ruleth the Iesuites. From such religion, good Lord deliuer vs. Amen.

The first Section, of his birth and bastardie.

RObert Parsons the Iesuite, is by birth a bastard, be­gotten vpon the bodie of a verie base woman, by the Parson of the parish where he was borne; (to wit, at Stockgersée:) and his right name is not Parsons, but Cowbucke. The said Parson of Stockgersée which begat him, did afterwards foster him, and hauing brought him vp at the schoole, sent him to Oxford, and placed him in Ba­lioll Colledge. From whence being master of artes, he was expelled; not for religion as he hath vanted, but for his ba­sterdie, factious conuersation, libelling, and other misde­meanors. But thereof ye need no further information, then the said declaration; where you shall finde, that there was such lamentation at his departure from the Colledge, as for ioy he was rung thence with bels. Doctor Bagshaw be­ing then fellow of the said Colledge, was his stifle aduer­sarie in his matters obiected against him; which the good father of his Iesuiticall charity, doth not when occasion ser­ueth, forget. These words are set down in y ^e discouerie. Pag. 42. & pag. 29. quodlibet. 7. art. 10. pag. 217. quodl. 4. art. 2. in fine.

Concerning father Parsons illegitimation, I haue oft wished it had not beene vrged, being not much to the pur­pose. But sith it haue béene vrged, & that he denieth it, I will but aske him, why he was expelled Balioll Colledge in Oxford, and whether the chiefest matter obiected was not periurie, in taking the oath of the house to the statutes, a­mongst the which this was one; Volumus, vt omnes huius collegij alumni sint legitimo thoro nati; which was vrged a­gainst him, and offered to be proued openly. For the auoy­ding of which publike infamie, he made his owne resigna­tion, writing it with his owne hand, as is yet to be séene. This is more, then I ment to haue said in this matter, being [Page 70] a personall touch; had no father Parsons ouer much vr­ged the obiection, not onely as an vntruth, but also inuented and framed by vs. Heereby you may see, that the matter was not coyned by any of vs, nor so void of verity, as he af­firmeth. These words are let downe, in the reply to Parsons libell. Fol. 91. b. 6.

Now then for our credits with father Parsons, for his ri­sing by practises, Lo, the Ie­suites vse to preferre fa­ctious heads. or factious disposition, I will say no more, but what is iusti [...]able à parte rei, viz. that the most stirring, medling, and practising heads amongst all of our English nation, (to goe no further,) haue alwaies come to credite and preheminence amongst them. Witnes this per inductio­nem father Parsons, whose factious dispesition hath béene e­uerie where sufficiently displayed, with proofes suf [...]cient. Witnes father Heywood, and his busie inclination at his comming into England, of which father Parsons can beare witnes, being at variance with him; and many other priests yet liuing in England, some of them hauing beene present at his synodes, where he made himselfe president in the Popes name. Witnes father Holt, of whose disposi­tion you may read in master Charles Pagets answere to the Apologie. Witnes father Creswell, as you may see in Doc­tor Elies answere to the Apologie. Witnes father Garnet, the onely chiefe actor, in all our stirres héere in England. I might adde father Crichton the Scot, with therest; and fa­ther Holt, (if he were aliue,) would take my part. These then are pretie inducements, to thinke father Parsons rose in his order, by his factious disposition.

But for the other point concerning master Blackwell, let him be examined vpon his oath, The Arch­priest must be a witnes, against his good ma­ster. whether he came not to master Bluet then prisoner in the Marshalsies, vsing these or the like words; what meant Doctor Allen to send this man ouer, he will vndoe vs all. And being asked why; he answered, that his expulsiō [...]ut of Oxford was so infamous, that it would be obiected by the protestants, to the disgrace of the cause. Let master Blackwell I say, be vrged with this. and I adiure him, as he will answere it before almightie God at the latter day, to say the truth; & then father Parsons [Page 71] shall see we haue won our credits euen in both these points, besides an hundred more alreadie proued. These words are put downe in the reply to Parsons libell. Fol. 93. a. 30.

Out of this spirit it is, that father Cowbucke (alias Par­sons,) for all the disparage of his birth (which not his bap­tisme could wash away,) and other his scandalous carria­ges, aswell since his Iesuitisme, as formerly when he was an heretike in Oxford, ambitioneth the Cardinalate, forget­ting how that to be a bare priest (though no such peere,) he being a known bastard, is against the canons of y ^• Church; although to be a Iesuite (being such,) well and good he may. These words are put downe, in master A. C. his se­cond letter, page. 23. and more at large, pag. 38.

What name of his, (he speaketh of the Iesuite Robert Parsons,) or but two letters of his name, find ye to this his manifestation of folly and bad spirit, whereby he not to de­serue to be burned in the hand for a vagabond? not any. No nor any durst he shew, manifesting so badde spirit, and so much folly in that censure of his, as he hath done. He is discouered for such as he is, viz. a man who being the mis­begotten of a ploughman, and he a cuckwold too, vpon the bodie of a plough-man, hath accordingly demeaned him­selfe; first, in begetting two bastards male and female, vp­on the bodie of his owne sister, betweene his age of seuen­teene and three and twentie, which was the cause he ranne away (as fearing the sheet, &c.) And so became a Iesuite; secondly, or rather formerly and continually, by being a common alehouse-squire, and the drunkennest spunge in all the parish where he liued; thirdly, for being an heretike of the family of loue all his life, till he became a Iesuite. These words are set downe in master. A.C. his third letter, pag. 50. and more at large, pag. 78.

O Parsons, monster of mankind, fitter for hell then middle earth. Thou giuest occasion to thinke, that thou art not a meere man, but some fairies brat, begotten of some Incubus, or aerish spirit, vpon the bodie of a base woman. These words are set downe expressely, by the author of the quodlibets. quodl. 8. art. 5. pag. 238. and quodl. 4. art. 5. [Page 72] he is termed a sacrilegious bastard, borne of a base queane.

Not, heere gentle Reader, two things of great moment. First, that when the Pope abandoned lawfull and honest wed­locke to priests. (which was euer deemed lawfull, vntill Syri­cius was aduanced to the Popedome in the yeare 385. as I haue prooued in my booke of Surucy,) then the priests had good store of bastards; one of which as the priests heere confesse, was expelled from Balioll Colledge for his bastardie, & seditious dealing, & is this day (euen by the free confession of the secular priests,) an arrant traitor to his prince and natiue countrey. Secondly, that this holy father, who must forsooth reforme the Church of England and manage euerie thing in that high and heauenly function, was to be sent from heauen with heauenly and extraordinarie gifts. viz. he must first be a priests, sacrilegious bastard. Then, hee must be a common drunkard. Thirdly, he must be polluted with the execrable sinne of incest, and beget male and female vpon the bodie of his owne sister. Fourthly, he must be giuen to se­dition and libelling. Fiftly, he must be a ranke traytor to his naturall soueraigne. At the length, being thus qualified with supernaturall gifts, and extraordinarie graces proceeding from Beelz [...]bub that notable Machiuell; he must depriue noble Queene Elizabeth of her royall and princely Diademe, and set the same vpon the Spaniards head; he must make a bloo­die massacre, of all the nobles and other her louing subiects; he must abolish, abandon, and make hauocke, of all the ancient lawes of this Church and Realme; and so forsooth ( si dijs placet) set vp his newly deuised Monarchie, his holy so falsely named reformation.

Sect. II.
Of his notortous treasons and bloodie trecheries.

THe next point brought in by father Parsons, is the last Irish attempt; but before we say any thing to that, we must put his fatherhood in minde of his practises, con­cerning two other preparations, wherein he cannot denie himselfe to haue beene not onely a dealer, but also the verie chiefe and principall actor. The first was that, whe [...]in Doc­tor Stillington and some others got their death, which mis­carried [Page 73] by reason of the ignorance of their pilotes, or ra­ther by the prouision of God, thirtie foure ships being shi­uered vpon their owne bayes. If he denie this, wee haue master Thomas Leake a reuerend priest, and others witnes thereto, with whom he dealt to goe in that armie. And because master Leake refused, he intreated him accordingly. This preparation was intended, (as then was thought,) for Ireland. The second preparation was some thrée or foure yeares after (if I be not deceiued,) of which father Parsons maketh mention, in a letter written to master Tho­mas fitzharbert from Rome into Spayne, desiring to heare of the successe thereof, saying withall, that they had little hope of that attempt at Rome. This preparation (as I remember,) was in the same yeare, that the Earle of Es­sex went into the Ilands, and it miscaried also by tempests. These two preparations are so euident, to haue procéeded with his concurrēce, & cooperation, as he no way can denie it, without the note of impudencie; so many witnesse and his owne letters, being in testimonie against him. What wise man will not laugh at father Parsons, to heare him in such sober protestation affirme, that he neuer intended, that the king of Spaine should haue any temporall interest to the Crowne of England, and yet by all his might and po­wer seeke to make him master thereof, by inuasion and force of armes? Was the booke of titles (wherein the kings daughter, the Ladie Infanta was intituled to all her Maie­sties dominions,) writ to no purpose, Parsons the author of the tray­terous booke of titles. but to exercise father Parsons wit,? was it a vaine speculation in the ayre, with­out relation to effect or end? there is a most trayterous let­ter of his extant, which in time may come to light. But should I labour to light a candle at noone tide? whose po­sitions good father are these? the Catholikes in England, 1 may fauour Tyrone in his warres, and that with great me­rit, and hope of eternall reward, as though they warred a­gainst 2 the Turkes. All Catholikes do sinne mortally, that take part with the English against Tyrone, & can neyther be saued, nor absolued from their sinnes by any priest, vn­lesse they repent and leaue the English. They are in the 3 [Page 74] same case, that shall helpe the English with any victuals, or any such like thing. The most worthie prince Hugh ô Neale and other Catholikes of Ireland, that fight against the Queene, are by no construction rebels. How say you fryer Robert, out of what forge came these warlike engins? they were hammered in Salamanca the seuenth day of March, 1602. and are as you see, read hote. But what Vulcan was the workeman of them? you shall heare euerie one of them, speake for themselues. So I Iohn de Sequenza, professour of Diuinitie in the Colledge of the societie of Iesus, in the famous Vniuersitie of Salamanca, do thinke. I Emanuel de Royas, professor of Diuinitie in the same Colledge of the societie of Iesus, am of the same opinion. I Iasper de Mena, professor of diuinitie, and of the sacred scripture in the same Colledge, doe assent to these fathers sentence, as to an assu­red truth. I Peter Osorio, preacher in the Colledge of the societie of Iesus at Tire, ain altogether in iudgement with these fathers. Now father Parsons, speake out man, haue any of your company beene practicioners in the treasons of Ireland? the Catholike author of the Iesuites Catechisme telleth vs, that all the late rebellious treacheries and mur­thers hée there mentioneth, were plotted and contriued in the colledges of the Iesuites in France: and doe not these Iesuiticall professors, tell vs as much, of their owne pro­céedings in their colledges in Spaynt, for our treasons, re­bellions, and murthers in Ireland? I can be but sorie, that the auncient Christian faith and rebellion of Christ, should thus be scandalized by Machiuilians, vnder pretence of the blessed name of Iesus. We can alledge his letter written to the Earle of Angus, the 24. of Ianuarie, 1600. wherein he confesseth, that he had laboured eight or tenne yeares for his Maiesty of Scotland, and the preferment of his title, with the summe of twentie hundred crownes a yeare for two yeares together from Spayne, which were as hee saith, disbursed in the yeare 1583. and 84. as also 4000. crowns procured to y ^• same effect, from Pope Gregory the 13. by bil of exchange; which he confesseth he brought to Paris, and there deliuered it. And he saith the same had continu­ed, [Page 75] it any correspondencie of gratitude, or hope had continued from Scotland; with no small assurance of farre greater matters, and aduauncement to the kings person, if the enemies since of both our Realmes (as hée saith,) had not ouer throwne, and altered that course. This he hath in that letter, and much more. Whereby you may perceiue, what his practises haue béene from time to time, against her Maiestie and State; séeking first as you see, by large pensions from Spayne, to worke with the Scots and others, for the vntimely aduancement of his title, which must haue beene with the ouerthrow of her Maiestie, or otherwise you know, it could not haue beene. And heere I request the reader, to note these labours of father Parsons for the affayres, of Scotland, to haue beene in the yeares, 1583. and 1584. in which selfe same yeare, happened the trayterous plots of Patry, Frances Throgmorton, and the Earle of Northumberland, and the practises with the Duke of Guise, Spayniard, and other English abroade, about the deliuerie of the Queene of Scots, and ouerthrow of her Maiestie; and shortly after, the treasons of Babington and his compli­ces. Which I note, that you may see, how father Par­sons courses concurred at the same instant with their attempts; and by this you may gesse, whether it be not more then probable, that he was inward with all those deuises; and perhaps some of that money was im­ployed, to the setting forward of those attempts, though he would seeme cleare in all things. But it is Gods will, that his owne letters and writings, should discouer his dealings. There want not other letters of his and his complices, which shew his good will towards our so­ueraigne and countrey, but these shall be sufficient at this time. These words are set downe, in the reply to Parsons libell. Fol. 65. fol. 66. fol. 67. fol. 68.

The Iesuite Parsons caused the students in Spayne, to subscribe to the Ladie Infantaes title to the crowne of England, and to what else he would, hauing gotten their names to three seuerall blankes. These wordes are [Page 76] set downe, in the hope of peace, page. 22. and they are de­fended to be true, in the reply to Parsons libell, fol. 68. b. where it is affirmed, to be a matter verie notorious and euident, as also, that there are diuers priests yet liuing, as­well of them that were enforced to subscribe against their willes, as others that openly refused the same, who will confirme this by oath.

To come to Parsons booke of succession, what title is there, which he doth not inualidate one way or other, with bastar­die, or the like, the Infanta her title onely excepted? doth he not bring the marriage of the Earle of Harford in question, to debarre that line? doth he not exclude the Scot, by the assotiation, and so in the rest? onely he leaueth the Infanta sole heire, without spot or staine. Againe, hath he not ra­ked vp a title for the Infanta, See more of this fel­lowes trea­sons in the next chap­ter. from John of Gaunt, and before? neuer dreamed of in the world till his time, to bring in her as a competitor. I am sure, he might bring in 300. at the least within our owne countrey aswell, and with as good right and interest to the Crowne. These words are set downe, in the replie to Parsons Libell. Fol. 77. a.

Sect. III.
Of Parsons impudencie, and other his bad quali­ties manifold.

I will say, he is impudent, and hath a face of brasse, and is as shamelesse as father P [...]rsons; who will affirme, or denie any thing. For my selfe haue hard the foresaid irre­uerent speeches, from some of their owne mouthes. these words are set downe, in the reply to Parsons libell. fol. 21. a. 22. Againe in an other place, viz. fol. 10. a. 16. Thus; they are so apparantly and inuincibly confuted, as that I admire much at the mans brasen forehead, that he durst, so palpablie laye open his follies, if not his ma­lice.

But this is but an ordinarie tricke with Parsons, and his complices; that euerie man, be he neuer so honest, [Page 77] if he once speake against a Iesuite, must bee esteemed a bad man, and a suspected companion; marrie, if hee runne a longe with them in their courses, let him be neuer so lewde a varlet, he shall be reputed for most ho­nest. Witnesse this, Tomson, Coulfon, Tunsteed, and ma­ny others of that rable, which I could name. These words are set downe, in the reply to Parsons libell. fol. 11. a 19.

Beleeue me, when I read this, I was amazed with wondering at this mans brasen visage, (he speaketh of Parsons that holy Iesuite.) Neuer did I in my life (I pro­test,) reade or heare so notorious wickednesse and inius­tice, so impudently recounted for iust. Iesu, whither will this man goe, or what will he not iustifie and commend? Doth not all our little world know, that the erecting of the Arch. priest, was the cause of all our dissentions? How then was he procured, at our owne petition? did not M. Standish most falsely by his meanes, suggest vnto the Pope in our names a desire of such a thing, we neuer dreaming thereof? did any one priest in England send his hand, or consent with Maister Standish to sollicite any such matter? Were not the Iesuites constrained, Loe, Par­sons hath the trade of lying. cunningly to extort ratihabitions from the priestes themselues, by subscripti­ons vnto a congratulatorie letter, after that they had by forgerie erected him, and saw him impugned? Diabolus est mendax, & pater eius. God send father Parsons more shame, more honestie, and more truth. I wonder not now, at any thing he saith. for I well see, he hath wholy giuen himselfe o­uer, to the trade of fittening; with which it séemeth, he hath made sale of his conscience. These words are set downe, in the reply to Parsons libell, fol 57. a. And in an other place, viz. fol. 53. b. Thus; but father Parsons will neuer leaue, his old trickes of iugling. In an other place. viz. fol. 75. b. Thus; neither were their wits so weake, as not able to sée father Parsons cunning ayme therein, Though like a Gip­sey, he play at fast and loose, yet men that are acquain­ted with his olde trickes, can gesse at his newe fet­ches.

Paragraph. I.
Of Parsons the Popes instrument in state­affaires.

Parsons was the speciall instigator of the Duke of Guise, an. 1583. Or there abouts, for his sodaine surprizing the Citie of London, and her maiesties person, with 5000. men; assuring him, that the Catholikes would assist him, if néede required. It is not vnknowne, what a villanous at­tempt the traytor Parrie vndertooke; against the life of hir Maiestie, ann. 1583. With which outragious plot, sundrie of the Iesuites were acquainted, and namely this arrant traytor Parsons; who also intituled Alexander the Duke of Parma to hir Maiesties crowne, and indeuoured with all his skill, to perswade the Duke in the right of his sonne Ranutius, to set vpon this Realme with all his force. But the attempt of anno. 1588. By the King of Spaine against hir Maiesty and this whole kingdome, is to be abhorred a­boue all the rest, and to be had in perpetuall detestation. And yet in that cruell attempt, this our Iesuite was a chiefe [Page 80] firebrand, and had his hand in that pernitious booke, that was then printed for the stirring vp of her Maiesties sub­iects, to haue taken part with the Spaniard, if he could haue arriued. These words are to be found, in the sparing dis­couery. pag. 49. page. 51. pag. 52.

A large volumne is set forth by this Parsons and his ge­nerall, The high counsell of reformatiō called the high counsell of reformation for England, to take place and to be of force, when the catholike con­querour shall be established in great Brytaine. First, no 1 religious order will that famous volumne permitte in great Brytain, but Iesuites and Capuchines. Neither Be­nedictines, nor Carthusians, nor Dominicans must enter heere, sicut placuit Iesuitis; for the holy Ghost hath forsaken all other religious orders, and is onely in the Capuchenes and Iesuites. If you aske vs, why they make choise of the Capuchenes onely; we answere you, as a good Capuchene did to the like question. we sute best (quoth he,) with the humor of the Iesuits; for their drift is to haue all, and to rule all; and on the contrarie, our orders are such, as we must neitheir rule at all, neither haue any thing at all.

2 Secondly, all bishoprickes great and small, all parsona­ges, vicarages, and monasteries, must be no more in the hands of bishops, Abbots, parsōs, & the rest, as hereto­fore it was accustomed. They all must bee put to their pensions, and the father prouinciall must [...]ull out foure Ie­suites, and two secular Priests, which must be demi [...] Ie­suits. These six vicars, these mightie great Lords, shall haue lands, mannors, Lordships, parsonages, monasteries, and whatsoeuer els, into their owne hands; allowing the Bishoppes, and the rest, pensions or stipends at their good pleasures.

3 Thirdly, no parson, no vicar, no bishop, no fellow of a­ny colledge, must be so hardy, as once to demaund an ac­compte, what is become of their reuenewes, lands, and lordships.

4 Fourthly, the nobilitie must be limited also, what reti­newe they shall keepe; what they shall haue to spende [Page 81] yeerely; and what diet they shall keepe at their ta­bles.

Lastly, the common lawes of our contrie must be abo­lished, 5 and the ciuill beare the sway. happie is hee, that can see and read this booke, called the counsell of reforma­tion. These words are to be found, both in the sparing dis­couerie, pag. 28. 29. and in the dialogue also, page. 95. as al­so, quodlibet. 4. art. 2. page. 93. quodlibet. 9. art. 2. pag. 289.

Note heere gentle reader, these important points with me. First, that the Iesuites doe perswade themselues confidently, and would perswade all others in like manner; that they can procure a conquest of England, at their pleasure. Secondly, that themselues are the onely wise men in all Europe, at least in their owne conceits; and consequently, that all people or all estates and condition whatsoeuer, must in reason yeelde to their counsell of reformation. Thirdly, that all bishops, par­sons, and vicars, must depend vpon the Iesuiticall munks, those irreligious and trayterous fryers; a thing neuer heard of, since the world began. Fourthly, that not onely the ancient lawes of the Church, but also of the Realme, must be altered by Ie­suiticall profested fryers. Fiftly, that munks (the hautie and arrogant Iesuites I meane,) must be the high treasurers of the land. Sixtly, that all the nobilitie of the land, must be censured and limited by the said Friers, what retinew they shall keepe, what summes of money they shall spend, and what diet they shall vse, Seuenthly, and lastly, that these Iesuits, these Lordly Friers, these noble treasurers of England, are lawles and in­dependent; aboue all and vnder none; no man may call them to accoumpt; no man may once aske them, what is become of the common treasure.

Two Priests (Maister Bishoppe & Maister Charnocke,) being messengers to Rome, sent in the name of all the rest, were imprisoned at Rome before their message was deliuered. The French Ambassadour came to the Pope and told him, that in imprisoning those two men, he had done that, whereof no example could begiuen in any age. And therefore beseeched the Pope, to giue them audience. [Page 82] After the Ambassadours departure, forthwith commeth the Spanish Ambassadour suborned by, Parsons, and dis­swadeth the Pope from that which he had promised. The French Ambassadour commeth againe the second time, and vrgeth as before; and againe audience was granted to the Priestes. This being knowne to the Iesuites, they procured the said Spanish Ambassadour to come againe to disswade the Pope, at whole motion audience againe was denied, and the Priests cast into prison. These words are set downe, in the preface to the important considerations. fol. 8. page. 2. See also Maister Elies notes vpon the Apolo­gie. pag. 108. for there the same is auouched.

Note here gentle reader, these points with me. First, that the Iesuites are men, which respect neither religion nor con­science, nor honest morall dealing. Againe, that the Pope is an vnfit man, to gouerne any one nation; and much lesse fit, to gouerne all the christian world. But all is well, his traytorous Iesuites can doe it for him. Yea, they can rule the Pope himselfe, For so themselues affirme. These are their words, in the notes vpon the Apologie. page. 267. Parsons for his credit (you say,) in the Romaine court, doth greatly let & hinder their designements. And this their saying was not ma­nie monethes since confirmed, by one of his owne coate pa­ssing by this way; who said Father Parsons could doe what he would, with the Pope.

Paragraph. II.
Of the Popes dealing in matters of treason.

Pi [...]s quintus practised hir maiesties subuersiō; he sent into England one Ridolphi a gentleman of Florence, vnder colour of marchandize, Loe, the Pope pur­posely in­tended re­bellion. to sollicite a rebellion. He moued the King of Spaine to ioyne in this exploite, for the better securing of his owne dominions, in the lowe countries. He denounced his bull against hir maiestie, purposely to further the intended rebellion, and to depriue hir from hir kingdome. The Pope and king of Spaine assigned the [Page 83] Duke of Norfolke, to be the head of this rebellion. The Pope gaue order to the said Ridolphi, The Duke of Norfolke a traytour. to take 150000. crownes to set forward his attempt. some of which mo­ny was sent for Scotland, and some deliuered to the said Duke. King Philippe at the Popes instance, determined to send the Duke of Alua into England, with all his forces into the low countries, to assist the Duke of Norfolke. Are all these things true, & were they not then in hand, King Phi­lip appoin­ted the Duke of Alua, to aide the Duke of Norfolke. whilest her maiestie dealt so mercifully with you? how can you excuse these des [...]gnements, so vnchristian, so vnpriestly, so treacherous? when we first heard these particulars, we did not beleeue them; but when we saw the booke, and found them there; God is our witnes, we were much amazed, and can say no more, but that his holines was misformed, & indirectly drawen to these courses. To proceed, the Ca­tholikes continued as before, Ergo the Pope may erre. till the said rebellion brake forth in the North, 1569. a little before Christmasse; and that it was knowne, that the Pope had excommunicated the Queene, and thereby freed her subiects (as the bull im­porteth) from their subiection. Thē followed a restraint, but the sword was only drawne against such Catholikes, as had risen vp actually into open rebellion. Well, the sen­tence was procured by surreption, Rebellion in the North. 1569. and the Pope was decei­ued, as hee is often in matters of fact. These wordes are set downe, in the important considerations, page, 10. 11.

Maister Sanders also telleth vs, that Maister Morton and Maister Webbe two secular priests, were sent by the pope before the said rebellion, to the Lords and gentlemen in the North, to excite them with their followers, Loe, euery thing ten­deth to re­bellion. to take vp armes against their soueraigne. And the rather to perswade them thereunto, they signified to them by the Popes comman­dement, that her maiestie was excommunicated, and her subiects released from their obedience. And the said Maister Saunders doth iustifie the commotion, and ascribeth the e­uill successe it had, to the ouerlate publishing of the Bull, it being not generally knowne of, till the yeare after, when Felton had set it vp vpon the Bishoppe of Londons gate.

[Page 84] These words are set downe in the discouerie afore said, Pag. 12 in the said important considerations, page 12. The Priests confesse, that Maister Saunders doth to much extoll the said rebels; because say they, they were men arraigned and executed by the auncient lawes of our country, for high treason.

In the place alleaged, the Priests confesse, that Parsons and others of his coate, haue since followed the former in­tollerable and vncatholike course. They confesse also, that with in foure or fiue yeeres, it was commonly knowne to the Realme, what attempts were in hande by Maister [...] Maister Saunders, for an interprise by force in [...]; in which action Maister Saunders being to much Iesuited did thrust himselfe in person, as a chiefe ring­leader, The priest Saunders, was the Ringlea­der [...] ­bellion. for the better assisting of the rebells. and whilst these practises were in hand in Ireland, Gregorie the 13. renew­eth the said Bu [...] of P [...]us quintns, and denounceth hir maie­stie to be excommunicate, with intimation of all other par­ticulars in the former Bull mentioned, which was procured no doubt by sur [...]ption, the false Iesuites daring to attempt any thing, Loe, the deuill brought the Iesuits. into Eng­land. Ano. 1580. by vntrue suggestion, and lewd surmises; which Iesuites as the diuell would haue it, came into Eng­land, and intruded themselues into our haruest, being the chiefe instruments of all the mischiefes, that haue beene in­tended against her maiestie, since the beginning of her raigne. Their first comming was in the yeare 1580. Cam­pion the [...] and Pa [...]sons the prouinciall, Alias ba­stard Cardinall Cowbucke, as you haue heard alrea­die.

In the said important considerations, pag. 22. it is set downe, how the Pope by the ins [...]gations of the Iesuits, plotted with the King of Spaine, Mendoza is a Iesuite. for the assistance of the Duke of Guise against the Queene of England. For the better effecting whereof, Mendoza the Iesuite and ledger for the King of Spaine in England, See im­pors▪ cōsid p. 22. 24. P. 23. 18. set on worke Fraun­ces Throckmorton and diuers others. two others also about the same time viz. ann. 1583. Arden and Sommervile, were purposed and had contriued how they might lay violent [Page 85] hands vpon her Maiesties sacred person. And Doctor Par­ty the same yeare, Important considerat. p. 22 24. & p. 23. 18. was plotting with Iesuites beyond the seas, how he might haue effected the like villanie. About the same time, the Earle of Northumberland, was brought into the plot of the Duke of Guise. Hereunto may be ad­ded, the notable treasons of Anthonie Babington and his complices, in the yeare 1586. the treacherie also of Sir William Stanley the yeare following 1587. in the page. 40. it is confessed, that Cardinall Allen and Parsons, publi­shed the renouation of the Bull by Sixtus Quintus; so as the Pope must needes be condemned, to haue dealt in matters of treason, and to haue beene the chiefest au­thor thereof. For in his name, and vpon his pretensed au­thoritie, the others did all that was done; and without him they durst not haue done any thing, as is euident by this discourse.

Paragraph. III.
Of the Popes Seminaries.

THat the Pope did erect his seminaries, for to with­draw English subiects, from their due obedience and allegeance to their naturall soueraigne; it may and doth appeare most euidently, by his first mission of his semina­rists, into the Realme of England. For I pray you, when Sherwin, R [...]ston, and Birket, were sent into this land from Rome, (who were the first that came from thence,) did not the Pope send with them at the same time, Gregory 13. the Iesuites C [...]mpion and Parsons that priestly bastard? I wote he did, my selfe was [...]estis oculatus, being then one of that Colledge. And how did he send them? Mush, one of these secular priests which now stand against these Iesuites, can tell as well as my selfe, because he was then of the same colledge at Rome. I know, and he knoweth, that the excommunication was then renewed in fresh print, and common in euerie mans hands, my selfe had one of them at the same time. In which Bull, her Maiestie was denounced to be excommunicate, [Page 86] to be an vsurper, and pretensed Queene of England, and all her subiects were thereby absolued, freed, and dischar­ged of their allegiance to her. In this manner furnished, these good fellowes receiue the Popes blessing, and their viaticum, which was a good one I warrant you, and so they march towards England. Who forthwith after their arriuall, (as you may read in the important considera­tions, Page. 14.) bestirred themselues, as the diuell would haue them, (for these are the verie wordes of the priests,) like a tempest, with great brags and challenges; and Par­sons forthwith fell to his Iesuiticall courses, of which you haue heard copiously, in the chapter next afore going. Touching the erection of popish seminaries, who so listeth, may read at large in my booke of motiues, in the chapter of dissention.

Sect. I.
Of the Popes fact in assoyling her Maiesties subiects, from their homage to her.

TOuching the Bull of Pious Quintus, and the same since confirmed by Gregorie 13. against her Maiestie; as neither the Spaniard, nor any other forraine power, is eyther by expresse or implied termes thereof, incited to dominion ouer this land, as little are English hearts therby disallegeanced so from her Maiestie, as to concurre with any forraine inuadour. For though the said Buls vpon [Page 88] her Maiesties excommunication therein promulged, See the 4. chapter. the 6. Pa­ragraph. doe de facto assoyle the subiects of this Realme from their ho­mage to her; it therfore followes not, that they must and ought to be parties against her Maiestie, and their country to a forraine power, howsoeuer pretending euen Religion, or the ciuill good thereunto. For that were to conster the Popes act so ouermuch in religion, and grace, as to the destruction of nature, which were against the marime a­foresaid. These words are taken out of the answere, to the Iesuited gentleman, Page. 39.

Sect. II.
Of power granted to Saint Peter.

A Man to goe against his owne countrey, is and euer was holden in the ciuill part of the world, an act con­traius gentum; also vnnaturall, yea against all grace. Be­sides, that Christ neuer did delegate any such power to S. Peter, as tradere gentem in gentem, that being a meere tem­porall reuenge, and he but his vicar spirituall.

Sect. III.
Of the confirmation of the power, named in the former Section.

SAint Peters commission against transgressing kings and kingdomes, is no more then onely 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. These words con­teyned in the third and second sections, are set downe in the answere to the Iesuiticall gentleman. Page. 40.

Sect. IIII.
Of the explication of the former confirmation.

I Say againe, I doe not see, howe that chaire and those keyes to be imbrued in blood, and to atchieue con­quests, [Page 89] especially such a tradition as of England to Spaine by the sword, can any wayes stand, eyther with Christs, or his said vicars honour. These words are set downe in the answere to the Iesuited gentleman. Page. 42.

Sect. V.
Of the obeysance to the Popes comamundement.

WE all of the secular cleargie, doe with one assent vtterly renounce both Archpriest and Iesuites, as arrant traytors to their prince and countrey, whom to death we will neuer obey; no, if the Popes holinesse should charge vs to obey in this sense, to aduance an enemie to the English crowne, we would neuer yeeld to it; as by no law of nature, of nations, or of man, to be compelled ther­vnto. These words are set downe, in the preface to the im­portant considerations. Fol. 9. pag. 2.

Sect. VI.
Of the Popes stat commaundement, in matters. of treason.

THe secular priests hau [...]ng told vs, The Pope is the cause of all re­bellion. that the Pope de­nounced his [...]ul against her Maiesty, purposely to suf­fer the intended rebellion, & that he gaue order to Ridolphi the Florentine to take 150000. crownes to set forward the said attempt, and much other matter to the like effect, wher­of I haue spoken at large in the sixt chapter; doe adde ther­vnto these expresse words; when we first heard these par­ticulars, [...]e did not beleeue them, but would haue laid our liues they had beene false; but when we saw the booke, and found them there; God is our witnesse, we were much a­mazed and can say no more, but that his holines was mis­informed, and directly drawn to these courses. These words are set downe in the important considerations, Page. 10.

Now, out of these waightie and important points contey­ned in these Sections, certaine conclusions are necessarily in­ferred, for which I haue reserued the next chapter, wishing the reader seriously to obserue the same.

Paragraph. I.
Of there religion in matters of state.

THe secular priests professe themselues to hould con­stantly, euery point and article of the Romish faith, For thus doe they write; name that article, or one point of the catholike Romish faith, wherein the secular priests doe either stagger in themselues, or seeke to seduce you. These words are set downe, in the preface to the important considerations, fol. 4. page. 2.

Touching this demande, I haue thought it worth the labour to make a syncere answeare vnto the priests, out of their owne papers and writinges published to the iudge­ment of the world. Partly▪ that they themselues may see (if they will not continue obstinate.) their owne folly in reli­gion, [Page 96] as also the great absurdities, which thereby they do vnwittingly and vnwillingly admit and defend. Partly also, that others may dislike their religion, and more zea­lously embrace the truth. First therefore, the bishoppe of 1 Rome holdeth, that he may and can assoyle subiects from their allegeance▪ and depriue her maiestie from her royall d [...]ademe. The Iesuites affirme it. Cardinall Allan [...] ap­proued it, See the fourth booke and fourth chapter, in the .5. secti­on, and your selues haue granted the same, as I haue alreadie shewed. How, either you, (the secular priestes I meane,) hold the same opinion, or not. If ye doe not, then are yee not such perfect papists, as you write. If ye doe so hould, then are you traytors against your soueraigne, as­well as the Iesuites, whome yet your selues tearme arrāt traytors, as they are indeede.

2 Secondly, the Pope houldeth. That Queene Elizabeth is not the lawfull Queene of England, but an vsurper and pretensed Queene▪ you know it, you write so. How, if you hold not so, you are not perfect papists. If you hold so, you are arrant traytors. Beare with mee for my wordes, youre selues haue prouoked mee therevn­vnto.

3 Thirdly, the Pope holdes, that her maiesties subiects may and ought, See the fourth ad­uiso, in the answere to the sixt reason. to take part with the king of Spain against her. If you hold not so, you are not perfect papists, If you hold so, you are ranke traytors.

4 Fourthly, the Pope holds, that he may consecrat grains, and [...]gnus deis, and grant pardon to all them, that will take parte with him against our soueraigne, See the preface to the discouerie, in the end. and vse them as signes and seales of that couenant. If you hold not so, you are not perfect papists. If you hold so, you are traytors.

5 Fiftly, the pope holds and his papists with him, as I haue the wed; that subictes must in conscience follow his direction, in all warres for religion. If you hold not so, you are not sound Romish catholikes or papiste. If you hold so, you are traytours.

Master Saunders a secular priest, iustifieth the rebelli­on in the North, and holdeth the Earles with their adhe­rents, [Page 97] to be glorious martyrs. Morton and Webbe doe hold the same opinion, who are likewise secular priests. the Iesuites at Rome are of the same stampe, and defend the same treason in the highest degrée. for Alphonsus the Iesu­ite then rector of the English colledge in Rome, caused the Organs to be sounded in the English chappell, & all the stu­dents to come to the chappell, Campion is canoni­zed for a Saint. (of which number my selfe was one.) and then and there hee himselfe putting on his backe a white surplesse, (to signifie for sooth, the puritie of the matyrdome,) and the stole about his necke, sange a col­lect of marrtyrs; so after his manner, canonizing Campion the rebell for a saint. This to be so, Iohn Mush, one of these secular priests, knoweth right well, and cannot denie the same, seing himselfe was then present in the colledge at Rome, which publique solemnitie, for a traytorous Iesuite, ( Campion I meane,) Alphonsus durst not haue attempted doubtles, vnlesse he had first obtained the consent of his ge­nerall; neither yet would y ^• generall (for he durst not so haue done,) haue approued the fact, The Secul [...] are either traytors, or not sound pa­pistes. if he had not had the consent of the Pope, whose consent is the consent of all the popish Church. To which I must needes adde, that it is vsuall a­monge the English papists, to keepe the relikes of Campi­on, Sherewin, and the rest; and to pray vnto them, as vnto the saints of God. How, if you secular priestes hold not thus, you are not sound papists. If you hold so, you are arrant traytours. So then, the seculars are either not perfect papists, or els arrant traytours like the Ie­suites.

Paragraph. II.
Of the staggering of the Secular Priests, in their asseueracions.

THe priests write, that they cannot be iustly charged, to stagger in any point. Let therefore the indifferent 1 reader, be an indifferent iudge in this behalfe. Marke the discourse. The secular priestes tell vs in their important considerations, page. 24. that a worthy man hath laid down [Page 98] this for a ground, This wor­thy man was. Cardinall [...]. that euery catholike is bound in consci­ence, to employ his person and forces by the popes directi­on, and at his becke to breake with his soueraigne. This ground worke you sée is flat treason, and yet the priestes tearme him a worthy man, that laid the same. But how they can this doe, and not stagger in their affirmance, let others iudge.

2 The priests likewise write in their important considera­tions, page. 26. that Allan confessed openly, that the pope had made him Cardinall, for the sweeter managing of the Spanish forces; and yet with all, they tearme him the good Cardinall▪ on the one side, they condemne the Spa­nish forces; on the other side, they commend the chiefest a­gent, in that most bloodie and traytorous complot. Againe, in one place they say, Quadl. S. art. 5. page. 223. they professe their obedience to y ^• pope; in an other place, quodl. 8. art. 1. They graunt, they may not doe ought against parliament statuets. Loe, how they stagger.

3 The priests say further, in their important considerati­ons, See quodl. 8. art. 6. page. 243. page. 15. and put downe these expresse words; we had some of vs greatly approued the said rebellion; highly ex­tolled the rebels, and pitifully bewayled their ruine and ouerthrow. Many of our affections were knit to the Spani­ardes; and for our obedience to the Pope, we all doe pro­fesse it. The attempt both of the Pope and Spaniards failing in England, h [...]s holinesse as a temporall prince, dis­plaied his banner in Ireland. The plot was to depriue hir highnesse first from the kingdome, [...]ehould, how God inforceth the Papists to disclose the very truth [...] truth will euer preuaile in time. if they could; and then by decr [...]es, so depose her from this. In all these plots, none were more forward, then many of vs that were priestes, These are their owne wordes. Out of which I note first, that both the Pope and Spaniards wherefully bent, to depose our gratious Queene Elizabeth, from Ireland and England by degrees. Secondly, that the priestes greatly approued this rebellio [...]s course. Thirdly, that the priests highly extolled the rebels. Fourthly. that their hearts were knit to the Spaniards Fiftly, that the priests did and still doe professe, their obedience to the Pope. Sixtly, that in [Page 99] all these plots, none were more forward then the Priestes. This notwithstanding▪ they tearme the said attempts re­bellion, and the agents and dealers therein traytors; they put the Pope himselfe, in the predicament with the Spa­niards, and they [...]reely confesse, that they themselues were as deepe in all these plots, and as forward, See quodl. 9. art. 8. pag 8. pag. 27. et. quod [...]. 8. art. 9. pag. 277. as any others were. And yet forsooth, they would qualifie the matter so, as the state must needs beleeue them, and acknowledge thē for true hearted subiects. Hir maiesties honourable coun­sellors, are so wise and carefull of their places, and charge committed to them, for the peaceable and godly managing of hir dominions; as I nothing doubt thereof, but they will looke narrowly into y ^• practises of these good fellowes, and tr [...]e them throughly before they trust them. They stag­ger you see in there assertions: and what they say in one place, that they gainesay in an other. They contemne e­quiuocations in the Iesuites, and I scare me, that in mat­ters of state, they doe no leise equiuocate themselues they labour to haue a tolleration to liue as they list, and they are offended with the reuerend, w [...]e, graue, and learned fa­ther, the good bishop of Durham; for that in a sermon at Paules crosse, he spoke against the said tolleration. But God of his mercie forbid, that euer any such tolleration be granted to them, The Secu­lar priests in matters of treason and state, seeme to equiuocate. for if it be true wh [...]ch Christ himselfe tel­leth vs, Mat. 6. that no man can serue two maisters, viz. which are opposite▪ and not subordinate thone to the o­ther, as it is most true indeede; then doubtles cannot these Preistes be true to her maiestie, who professe obedience to the Pope, her knowen professed enemie. But if they shall once ioyne with her good subiects, in prayer & sacraments openly in the Church, which God graunt then may they be thought indeed, to be true and faithfull to her sacred per­son to her honour, crowne, and royall scepter. But in the in­ [...]erim, let vs I pray you beleeue them at leasure.

Paragraph. III.
Of the dissimulation, which the priests seeme to vse in their bookes.

THe priests seeme to deliuer plainely, and without all equiuocation, their great enmitie and hatred against the Iesuites, as who say almost nothing of them, which my selfe haue not ineffecte published afore, both in my booke of motiues, and also in my booke of suruey. Where I wish the reader to note by the way, that my aduersaries haue therein iustified my writings, The authors booke [...] iustifid by, the priests. and are not able to charge me with any vntruth in that behalfe. The sub­stance likewise of all and euerie thing and thinges, contai­ned in their seuerall bookes and treatises, which I haue seene; viz. There hope of peace, their important conside­rations, their sparing discouery, their dialogue, their rela­tion, their quodlibets, and sundrie other of their bookes; my selfe vpon my owne knowledge, am able to contest with them to be a meere truth. But when they write, that they will stand to hir maiestie against her e­nemies, be their pretences neuer so faire, for their country, for religion, or what els soeuer can bee deuised; they must pardon me, if I cannot yet giue credite to their pennes, & that for sundrie reasons. First, See more hereof in the third booke, in the fourth aduiso, in the latter end. because equiuocation is demed very lawfull, euen with the best papistes; three circumstances concurring, which I haue set downe in my booke of Suruey. Secondly, because the priests being as yet papists, and so not acknowledging her ma­iestie, nor her maiestrates to bee their competent iudges, may iustly be suspected in the premises. Thirdly, because the priests doe still write resolutely, that they will performe their obedience to the Pope.

Paragraph. IIII.
How the priests doe proudly vant and bragge, of their mightie strength and forces.

HEr Maiestie, Page. 68. as write the priests in their answere to the Iesuited gentleman, Page. 68. hath a wise coun­sell which cannot but see, that though for the present time, the estates ecclesiasticall and ciuill both of our countrey be­ing so throughly setled as they are, It is good and neces­sarie, to keepe the papists vn­der. See quodl. 8. art. 9. Page. 270. it is méete (they thinke,) and easie (we know,) to keepe the Catholike vnder and supprest; yet what hereafter in a chaunge, and in a trou­bled state, our partie may worke it selfe, they may rather perhaps gesse, then preuent. Sure I am, we are not so ignoble a partie in the land, for all the persecution of these fortie yeares, but that the vnity thereof with the rest at such a day, will perhaps be as requisite for our common­weale, as any other. The consideration whereof, together with other no lesse important, may somewhat preuaile with so prudent a counsell as her Maiesties is, if not for a toleration of our rites, at least for a mitigation of our ag­griefes in the meane time. Thus write the priestes out of these words.

I note first, Loe, the papists ex­pect a day, as Esau did when be meant to kil his bro­ther. Gen. 27. 41. that the papists expect a day, viz. the death of her Maiestie, eyther naturall or violent; whose happie life and victoirous raigne, God blesse with Nestors yeares, and defend her sacred person, her honour, crowne, and royall scepter, from all trayterous attempts and bloody designements, of the Pope, Spaniard, Iesuite, and other disloyall papists, now and euer.

I note secondly, that the priests expect trouble, rather 2 then peace; in their long wished change, and conquest.

I note thirdly, that the priests boldly anouch, that her 3 Maiesties graue counsellers cannot preuent the mischiefe, that the disloyall papists are able to worke in this land.

I note fourthly, that they proudly and malepeartly, like 4 saucie malcontents, auaunt their partie to be so great after [Page 102] fortie yeares persecution, that the Queenes power must stand in feare thereof.

I note fiftly that they seeme to haue conceiued an hope, that they shall as it were with bigge words and threats, enforce a toleration to be granted them. Where me th [...]ke, they should rather feare, to procure sharper measure to them selues in time to come, then to liue in hope of any toleration. 1 My reasons are these. First, because where they would haue rendred humble thanks for her Maiesties great cle­mencie, they contrariwise bragge of their great partie, which her Maiestie might haue cut short before this day. 2 Secondly, because if their partie be great and strong, as they auaunt it is, there is greater cause to keepe them vnder and suppresse, then to giue them more scope, by granting a toleration.

Paragraph. V.
Of the popish Catholike religion of Secular priests, and why it is called Catholike.

THus write the Catholike secular priests, of their popish Catholike religion. Is there any sinne (deare Catho­likes.) rising vpon infirmitie, and frailtie of man, commit­ted by an apostate an infidell, an heretike an atheist cast out of the fauour of God, and accursed out of his Church: but a Catholike may, & often hath fallen into the saire, and yet remained constant in his religion to death? questionlesse, there is not. As innumerable examples of treasons, of murthers, of adulteries, of incests, of drunkennes, of cus­nage, of what not vice, doth verifie it in all nations, in all times▪ sexes▪ and sorts of people. These words are set down, in their preface to their important considerations, a little from the beginning thereof.

Note heere gentle reader, many most excellent epithites, which the secular Romish priests, ascribe to themselues, and to their Romish or popish Catholikes. Viz. That they may be traytors, murtherers, adulterers, incestuous persons, drunkerds, [Page 103] co [...]seners, and all manner malefactors; and yet be popish ca­tholiks good enough, constant in the popish religion vnto death. If the papists thēselues had not written thus, who would haue beleeued me? none at all. But Gods spirit hath enforced their owne pennes, to testifie the truth against themselues. Out of this their plaine doctrine, and open confession; these golden corollaries, are deduced euidently. First, that the po­pish 1 religion may fitly be termed Catholike; that is to say, ge­nerall or vniuerall; and the professors of the same religion, Catholikes, that is, generalls. For in good sooth, if they speake truly of themselues, all vices generally are in themselues, and they are generally vitious, as their letters patents tels vs. Se­condly, that where they imagine, there is a purgatorie after this life; it may seeme, that such their opinatiue doctrine, pro­ceeded 2 of their most beastly liuing. For treasons, murthers, adulteries, incests, drunkennes, cou [...]enage, and al vices that can be, must needs haue a purgation doubtlesse. And consequent­ly, these notorious vices remayning in popish Catholikes vnto death, no maruell, if they dreamed of a popish new no pur­gatorie after this life. Thirdly, that the popish religion cannot be good. For as Saint Iames saith, cap. 1. pure and sound re­ligion is this, to keepe our selues vnspotted of this world. And 3 therefore, seeing popish religion may stand with such vices, it cannot be good.

Paragraph. VI.
Of the Romish late English Archpriest, and the excel­lencie of his creation.

IN good sooth, we thinke his mastership as farre to blame, as eyther of them, or more; in that being a secular priest, he doth so tyrannize ouer his owne brethren by cal­ling, and hath not the wit to see, how he is abused and made a puppie to dance after their pipe, and to execute what they doe commaund him. These words are set downe, in the preface to their relation. In another place thus.

Because none are iudged vertuous, that oppose them­selues [Page 104] selues against the Iesuites, Loc, their Popish Archpriest is an idol. or refuse to worship their Iesu­iticall idoll our Arch-priest. But in good sooth master Black­well, speake truly man; doth not that contention, in some sort touch your high authoritie? Was it not the ground of it? Did not our garboyles beget your greatnes? If master Weston had preuailed with vs, master Garnet would haue wiued your nose, for dealing like a young prince abroad as you doe. And therefore indeed in a right goodsense, wee are your good masters, and so you ought to esteeme vs. These words are set downe, in the same preface to their relation.

Note heere gentle reader, these important points with me. First, that the popish priests in this Realme are so multiplied, and become so strong and mightie, and haue conceiued so firme and constant hope, of their abilitie shortly to accom­plish their long wished conquest; that they haue desired their Pope, to appoint presently some bishoppe or bishoppes ouer them. What would these boysterous Nimrods doe, if a tole­ration were granted them? if they be so sawcie, malepeart, and peremptorie, when they are in some sort by law kept vn­der and supprest; what troubles, what garboyles, what se­dition and treacherie would they stirre vp, thinke you; If the magistrates should fauour them, in such sort as they desire? I doubt not, but her Maiesties wise and graue coun­sellers, doe sufficiently see, what marke these good fellowes ayme at. Secondly, that the Iesuites labour with tooth and nayle, that they may haue all, and ouerrule all. And when they could not preuaile therein, as they wished directly, their solemne vowe withstanding it; they brought to passe by indirect meanes, that an Arch-priest to their liking, is appointed ouer all. This Lordly Arch-priest is George Black­well forsooth, I know the man right well. He is made a pup­pie, to daunce as the Iesuites pipe vnto him. For he is the Ie­suiticall idoll, as the priests write; and dareth to doe no­thing, but as they commaund him; neyther may hee re­fuse to execute, whatsoeuer they will haue done. Third­ly, that it is true, which I probably foretolde long since in my booke of motiues. viz. That as the Romish English se­minarie [Page 105] beganne with an vngodly oath and dissention; so it would continue vnto the end. And I pray you, is it not this day apparant to the world? You see it, it can not bee denyed. The priestes confesse, (as you heare,) that their contention was the ground of the Archpriestes authoritie; that their garboyles did beget his greatnesse; and therefore, that they are his good masters. Fourthly, that the secular priests the Romish seminarists, repute it no shame to pub­lish in printed bookes; that the superioritie among them, proceedeth of sedition and factious dealing. Happie are they forsooth, that are gui­ded by such rulers.

Paragraph. I.
Concerning Boromoeo the late Cardinall of Millan.

ANd as for that, which our discontented brethren do cite in diuers places of their bookes, of Cardinall Boromaeo of holy memorie, that he tooke the gouerne­ment of one of his seminaries in Millan from the fathers; we haue informed our selues of the trueth, that the fa­thers of their owne will, and vpon their owne ear­nest suite; left the said gouernment of the great labour and trouble thereof; as also some little difference in opi­nion, about the schollers education; which the good Car­dinall would haue had somewhat more bare in their diet and apparrel, then the fathers order in their seminaries did permit. For which the holy Cardinall alledged no euill reason: saying, that seeing they were to be sent after­wards, abroad to poore benefices among countrey people, where they must faire hardly; they would refuse to goe, beeing brought vppe after the diet of other seminaries. But the fathers thought it easier for them to leaue this gouerment, then to admit this difference, and so they left it. And the good Cardinall did vse all the meanes possibly he could, both there & in Rome, to stay it in their hands. These are the expresse words of Parsons his Ie­suited vassals, Apologie. page. 4 [...]. or rather of Parsons himselfe in the said Aplogie.

By these words, two things are cleare. The one, that the Iesuites had once the gouernment, of one of the semi­naries [Page 156] in Millan, vnder the iurisdiction of the Cardinall Boromaeo; the other, that the said Cardinall was a good man, and of holy memorie. Now the controuersie is this, whether the good Cardinall disliked of their gouernment, and therefore displaced them, or that the Iesuites were wearie of the place, and therefore did voluntarily leaue it. The seculars say, that the Cardinall [...] [...] them, the Iesuites denie it. But why would the Iesuites giue ouer that gouernment, which they had once taken vpon them? because forsooth, the good Cardinall would haue had the schollers, to bee brought vp more barely in their diet and apparrell. Thus they say, but the contrarie is the truth.

1 For first, eyther the Cardinals allowance was suffici­ent, or not sufficient. If it were not sufficient, then was he not so good a man, Note this [...]. nor of so holy memorie, as the priests do affirme. If it were sufficient, then was that excessiue, and consequently vitious, which the Iesuites did require, then was their gouernment iustly disliked, then did they shew themselues to be a prude and arrogant kinde of people, that would not condescend to the Cardinall, in his most lawfull demaund.

2 Secondly, Doctor Lewis the late bishop of Cassana, a man of great credit and renowne, See the r [...] ­p [...]e to [...]. and who had great fami­liaritie with the said Cardinall, did often affirme to his friends, that the Cardinall could not endure them, nor like of their gouernment. Master Hugh Griffeth, master Mor­g [...]n, and master Meredith, all priests this day liuing, can and will testifie this to be so.

3 Thirdly, my selfe admiring, that the Iesuites kept not that place which sometime they had in Millar, enquired di­ligently what should be the cause, for that I thought well of the Iesuites, at that time indeed. And one of their owne order, being then a Prefect in the English Colledge, (to say nothing of the common report of others,) confessed fréely, that the Cardinall could not brooke well their fathers, but he would not in any case, shew the cause thereof. This to be true, I protest before God, and his holy Angels.

Fourthly, they alledge a reason which they would haue 4 to be the Cardinals but both it is from themselues, and doth consute themselues. The reason is this; viz. because they were to be sent afterward abroad to poore benefices, where they must fare hardly. But this reason is their owne, and neuer framed by the Cardinall; and it is confuted ma­ny waies. For first, they grant, (marke their words alrea­die cited) that the cardinals reason was good; and conse­quently, that the Iesuites were bad, and without all reason, when they refused to yeeld vnto reason. Secondly, where shall those benefices be found, See Colle­ton, page. 224. and in what country; which are not sufficient to fill the priests belly? No where doubtles; for the mainteynance of Popish priests, is too great euery where. Yea, by the setled law of poperie, (would God it were so in our english ministery,) euery priest at the houre of his consecration, hath some title for his sufficient maintenance; to say nothing of the huge commodities, that doe dayly insue vpon his priestly functi­on. And for this cause, the papists that now come into England, where they haue no titles; are created ad titulum sanctissimi, and so may iustly chalenge necessary mainte­nance of the Pope; howsoeuer he hath imprisoned the mes­sengers, but bestowed no viaticum on them at all, neither great nor small.

Fiftly, it followeth of the Iesuites their owne procée­dinge, 5 that they are vnfit men for gouernance. For it is a­gainst all reason, to allow larger commons and more libe­rall diet, to those that must be sent where no certaine main­tenance is so be had; and more bare and sparing diet, to such as must haue well setled liuings. And yet doth the case thus stand, by Iesuiticall precéedings in the seminaries. For they grant as you see, that the Cardinals reason was good, (but it is their owne indeed,) in regard of the poore benefices, which are farre larger and better, a wiseman would thinke; then the vncertaine and accidentiall mainte­nance, of the Seminaries in this lande. But this happely may bee gainesaide, in respect of the euerie daye expected conquest; for other reason none can [Page 158] be yeelded, and yet this perforce must be reiected.

Paragraph. II.
Of the Iesuite Bellarmine, now Cardinall of the sea of Rome.

To proue the Iesuite Parsons an impudent and a most notorious lyer; it is sufficient to pervse to remember, what is already said thereof in the third chapter of this booke. See the Second booke in the fift chapter. for after that Parsons hath set downe the narration of the seculars, and freely granted the greater part there­of to be true; yea, the whole in effect; as there it is proued, and so needeth not here to be recounted; he forthwith like a desperate ruffian, and as one vnmindfull what he had immediately written; affirmeth with shamelesse lippes and rayling tongue, that the whole narration is false. Which doubtles, is such a notorious vntruth; as nothing is wor­thy to be of credite, that shall heare after procéede from his penne.

Paragraph. III.
Of the students in the English Colledge,

Parsons that arrogant Iesuite, for his owne credite if it would be; telleth vs in the apologie, in the 184. page, that vpon a certaine falling out betweene Maister Doctor Lewes then arch-deacon of Cambray, and after bi­shop of Cassane, and the English youthes then students in the English Colledge; the said youthes aboue 30. in num­ber, were all dismissed thence, and yet brought againe and placed in the colledge by his good meanes. Thus doth this good fellow boast of his rare fauours towards the en­glish students, and his deserts in this behalfe are excéeding great, if we will beleeue him. But I assure thee gentle rea­der, (whosouer thou art,) and I speake vpon mine owne knowledge as who was at the same time one of the same number; that this is to be enrolled, among his other no­torious 1 vntruthes. For first, there was no disagreement [Page 159] at all, betwéene the late Bishop of Cassana and the students. Againe, the contention was indeed, betweene the Cardinal 2 Morone then the protector of the English, and the students, or rather the Iesuites; who like wilie foxes did all in all co­uertly, and yet would séeme openly, to be most vnwilling to haue the gouerment of the colledge. Thirdly, Parsons was at that time, a man of no reckening among the Iesuits; 3 neither did he, Apologie. p. 184. 1579. 1574. or could hee doe anie thing in that behalfe. The reason hereof is euident, because he confesseth in the said apologie, that the colledge was erected in the yeare 1579. And that himselfe entered into the societie, in the yeere 1574. so that he had then béene Iesuite scantly foure yeeres, whereof one must be allotted for his probation. now if any wise man wil beléeue him, Parsons would ve­ry gladly haue cre­dite, but it will not be. that he could be of such cre­dite with them vpon so short a tryall, he may; but my selfe know the contrarie, and so doe many moe yet liuing; viz. Maister Meredith, Maister Griffeth, Maister Morgan, M. Elize, and sundrie others; but none better then Maister Mush, if he list to speake the truth therein. Fourthly, there were at that time Iesuited English men, of long continu­ance 4 in that societie; who should rather haue done that ex­ploit then this good father, if it had béene but for comely order sake; but as I said afore, the Iesuites would not be knowen to deale in the matter. Fiftly, this good fellowe (this good father I would say,) will needes bee the only 5 man, that procured the schollers to stay; and (a thing to bee laughed at,) the graue and learned father Toledo, (after­ward Cardinall,) was but an instrument to helpe the said Parsons in his imployment. A shame it is for this fellow, to tell of himselfe such a shamelesse lye. The truth is this; the generall of the Iesuites was desirous indeed, to haue the gouernment of the colledge, committed to his societie; as who knew right well, that it would tend both to his credit, and to his commoditie. But for feare of the displeasure of Cardinall Morone, who tooke part with Maister Morice the welch-man, whome he had designed to be the Rector of the colledge; he neither would deale openly for the schol­lers, neither suffer any of the societie, to concurre with thē [Page 160] in that behalfe. yet he did that secretly, which was the vp­shot, and end of all; viz. he commanded by a secret mes­sage, the reuerend father Toledo, a great learned man and one of great reckening with the Pope at that time; that he would instantly beseeth the Pope prostrate on his knees before his holinesse, and to make a most pitifull lamentati­on for the ouethrow of England. that is forsooth, that now were reiected the finest wits; the most toward youthes; the seede of poperie; and the only hope of the English nation, who now exiled for zeale in religion, and come to be his po­pish vassals; must either be trained vp in papistry after the Iesuiticall manner, or els should England neuer be recla­med, world without end. this swéet narration noe sooner sounded in the Popes eares, but the commanded the schol­lers to be receiued into the colledge againe. Where note by the way what politicians the Iesuites bee. This Toledo was a Iesuite, then remaining in the Popes house with the Pope, and was the Popes chiefest aduiser, in all ecclesi­asticall causes. He then being a Iesuite, must needs doe the designement of his generall, the maister Iesuite of all the rest. For his profession was, to obey at a beck. And for that he was present with the Pope, in his pallace Bel-v [...]dére, he was free to deale without suspition, in this great and weightie matter. Lastly, being in high esteeme with the Pope, and speaking in a cause so plausible and profitable for his holinesse, he was most likely to preuaile in his suite. which (I protest to the reader,) the Iesuits did more then once promise to the schollers, before it came to passe. Thus it is most apparant to euerie indifferent reader, that the goodly story which Parsons telleth for his owne vaine glo­ry, is a lye with a witnesse. For the first credite that euer he got, was wrought by his treacheries & treasons against his natiue country, most noble England. By reason where­of he crept into such credite with the King of Spaine, that now he is able to doe all in all, both with that Kinge and the Pope himselfe. Wherefore my opinion is this, that the se­culars are ouer matched, and that howsouer they bragge, that they will haue audience, or els dye for it one after another; [Page 161] yet are they more like many of them, if they goe to Rome to be cast into their holy most holy inquisition. for Parsons hath now by the reason of their writings, matter enough to worke vpon; and therefore their best course is, to submitte themselues to Queene Elizabeth, and to bid the Pope faire well with all his traytorous Ie­suites.

Paragraph. IIII.
Of the dealing of the Iesuite Parsons, during his aboad in England.

THe seculars write, that Parsons being in England, did so exasperate the minds both of the Prince and ma­gistrates by his doings, as then first of all by that occasion, capitall lawes were appointed against priests, Apologie. page. 183. and their receiuers. Parsons answeareth, that this is a calumniati­on, which hath diuerse euident falshoods, reproueable by the witnesse, of all that liued at that time in England, both catholikes and heretikes. But I reply, y ^• this aunsweare of Parsons containeth a lye so palpable and so notorious, as I wonder how he could vtter it, without blushing. For first, diuers of the seculars in England at that time, refuse 1 to witnes this false narration. Secondly, many good chri­stians, whome it pleased this good fellowe to terme here­tikes, 2 will witnes against him. Thirdly, if all must wit­nes with him; then doubtles none will witnes against him, 3 which is most absurd to say or hold. Fourthly, his owne disputation will confute it selfe. For after hee hath 4 told vs of his great paines in preaching, teaching, and wri­ting; and namely in setting forth the reasons of refusall, of going to the protestants Churches; hee forthwith addeth these words; vpon which preaching and writing, when many chiefe men refused to goe to hereticall seruice: there was called a parliament in the end of the same yeere, and the law of twentie pound a moneth for recusancie was or­dained; but no capitall law made against priests or their receiuers, vntill diuers yeeres after father Parsons was [Page 162] gone forth of England. This is that goodly narratiō, which father Wiseman maketh for his honest purgation; if it may stand good either in law, or with right reason. let vs examin it, to know the truth therof. First, he granteth fréely, that by 1 reason of his godly preaching and writing, the penall sta­tutes of 20. pound the month, Apologie page. 183. was imposed for recusancie. Secondly he granteth fréely, y ^• by his traytorous preaching 2 and writing many chiefe men refused to goe to hereticall 3 seruice. Thirdly, he granteth fréely, that he wrote against going to the protestant Churches. Fourthly, he granteth 4 likewise, that he termed the godly prayers vsed in the chur­ches of England, hereticall seruice; and consequenly, hee termed her maiestie an heretike, like an arrant traytour as he is. And yet forsooth, we must beléeue him; y ^• he did not exasperate he Maiestie and her magistrates, to make capi­tal lawes against Iesuites and seminaries. who can thinke, that this fellow hath any witte? Who is so blind, as hee seeth not his contradictions? Who seeth not, how the deuill hath bewitched him? For what was the cause of capitall lawes, against Iesuites and seminaries? Doubtles, the de­niall in English subjects, Parsons hath lost his wi [...]. of their due allegeance to their naturall soueraigne & the profession of y ^t same to the Pope her mortall enemie. And yet is this consequent necessarilie inferred of the premisses, which this fellow fréely hath ad­mitted. I cannot but admire the folly of the man, that doth not see it. for euery recusant is reconciled to the Pope; and must perforce take parte with the Pope against the Queene, as is already proued. And to this recusancie must be ascribed, as to the principall cause; the enacting of all ca­pitall lawes, and other penall mulcts whatsoeuer. I say, to this recusancie, that is, to that recusancie to which treason is annexed as an inseperable accident therof. For vntill re­cusancie was so linked with popish treason, Note this point well. that disloyal­tie was thereby set a broach in euery corner, recusants did i [...]ioy all curtesie, libertie, & freedome, Wherof this is a suf­ficient argument, because all the capitall and other sharpe penall statutes, did nothing at all touch the old popish recu­sants. Albeit we sée this day, (which is to be imputed to [Page 163] the traytorous Iesuites,) that other priests together with the lay-people, are as deepely drowned in treasonable pra­ctises, as the seminarie-priests. But what? Can Parsons say nothing for him selfe? Yes forsooth; he telleth vs first, that he was gon forth of England, before capitall lawes were 1 made against priests, or their receiuers. Alas, alas, Apologie. page. 183. what a poore shift is this? Nay, what a foolish man is this? Parsons committed treason vpon treason, and then ran a­way for feare of the halter. Ergo the capitall lawes ensu­ing, were not made to preuent his and the like future trea­sons. Euery child I weene, will sée the absurdity of this con­sequution. He telleth vs secondly, that in Cāpions arraign­ment, (which was after Parsons his departure,) there was 2 no one action of Parsons objected in particular against the state, though he were known to haue béene the superiour in that mission. To this I reply, that the silence of Parsons in Campions arraignment, cannot discharge Parsons of the same or like treasons. Besides, it may be, that the state was aduertised, how dastardly Parsons ran away; and that they thought that their conniuence and silence in the matter, would be an occasion of his returne, and then they would talke with the good fellow. He telleth vs thirdly, that Parsons was the chiefe in the Iesuiticall mission. which as­sertion 3 doubtlesse, doth vtterly confound the man. For sée­ing all the capitall lawes, were enacted onely and solely a­gainst the Iesuites and their fauorites; it must needes bée granted, it cannot be denied; that they were principally in­tended against the principall Iesuite that is to say, against Parsons who will needes be the chiefe. I therefore con­clude, that the Iesuite, Parsons is a notorious lyar, and that the lye which he would bestowe vpon others, is iustly and fitly retorted against himselfe. See the fift chapter, in the second section.

Paragraph. V.
Of Haddockes life and conuersacion.

Richard Haddocke now doctor, (as Parsons termeth him,) is charged by the secular priests to haue béene of no edification in England, in his life and conuersation. But Parsons (because he resisted the messengers sent to Rome, Apologie, page. 167. and was readie at a becke to doe his designements,) desperatly aff [...]rmeth with a brasen face, the contrary in these words; as for his libertie of life (as they call it,) while he was in England; it is false, that it was of any euill e­dification, and some of vs knew him better then these libel­lers, these are the words of our graue Apologians. To which I aunswere breifely, that these wordes of the Pro­phet are truely verified of Parsons, who was the author of this Apologie indeede. There is no faithfulnes in his mouth, Psal. 5. v. 9. there inward parts are verie wickednesse, their throats an o­pen sepulchre, they flatter with their tongues. For my selfe knew the man, See Colle­ton, page. 126. See also the 5 & 6. chap­ter follow. and his life right well; and I will onely say that in few words of him, which I thinke himselfe will not deny. If he doe, it shall God willing be proued heare­after, by a multitude of honest witnesses, and by such par­ticular knowne circumstances, of times places, and parsons, as no possible deniall can be made thereof. for it shall neuer be proued God willing, that I write any vn­truth of any man liuing. God is my witnesse, See the se­cond booke and third chapter, in the [...] paragraph. See the [...]e­ply to Par­sons libell, fol. 96. a. that is farre from my meanining.

But I wonder, that the earth doth not open her mouth, to swallow vp quicke the Author of this Apologie, for his manifolde notorious slanders, impudent leasings, and most excerable caluminations. And Parsons is the man, as I haue proued in the first chapter. The phrase, stile, and methode, with many other circumstances concurring, doe euidently conuince it to be see. For to say, that it hath not his name, See Colle­ton. page. 1 [...]. is too too vaine and friuolous. for by that rea­son, no man should be the author thereof, because it hath no mans name. To which I adde, that it is not the won­ted [Page 165] manner of Parsons, to put his name to his bookes. The secular priests haue truly vnfolded that secresie, in their publike writings. And Parsons himselfe vnawares, repor­teth no lesse in effect in this Apologie. Well, Apologie. page. 172. what doth Par­sons call euill edification? Richard Hadocke I am well as­sured▪ spent his whole time or the greater part thereof, (sub­tracting time for sleeping, eating, and drinking,) in haw­king, hunting, carding, dicing, and licentious liuing, to say nothing of other more homely, but lesse comely qualities. Of which manner of liuing, he was sufficiently admo­nished, I know when, where, and by whom, and can so decipher all the particulars thereof, as himselfe shall neuer be able to denie the same. I therefore conclude, that when Parsons saith, it is false, See Colle­ton, page. 126. &c. The falshood pro­ceedeth from his owne stinking mouth. He indeed is the libeller, See also the fift and sixt chapters following. See Colle­ton. page. 294. though it please him to bestow that name on the seculars. But such good fellowes as Haddocke, must be maintained, to bolster out master Parsons, and his detesta­ble treacheries. For by his plotting to set the English Crowne on the Spanish Infantaes head, he is become so familiar with the Spanish king, and the Arch-dutchesse Isabella his sister, that he is able with his word to set vp or pull downe, all disloyall kil-princes in the world. Who then dare write against him? the seculars haue entered the combat, and if they faile in the conflict, a halter will be the end. He séeketh by flatterie to make them yeeld, and to bring them to submssion, Apologie Page. 221. & 222. but if that be once done, actum est de illis, they must enter into glorie, that is to say, into the holy inquisition, where there they must eyther remaine per­petuo, or be bondslaues to Parsons and his Iesuited familie. I might enlarge my selfe, in discoursing vpon many other vntru [...]hs, leasings, falshoods, and caluminiations, publi­shed for truths in this scandalous and most disloyall A­pologie. But by these falshoods alreadie discoured, it is apparant to all the world, that no credite can be giuen to the words or writings, of the notorious traytor Robert Parsons that bloodie Iesuite.

Sect. I.
Concerning traytors like himselfe, and his con­federates.

PArsons in one place of the Apologie, Apologie. Page. 22. hath these words; for, (as the common saying is,) howsoeuer the trea­son be embraced, yet the traytor is hated and contemned. But in another place, Apologie. page 172. he hath these words▪ what say you of my Lord Cardinall Allen his answere, to the English iustice; his defence of the twelue martyrs, in one yeare; his epistle for allowance, of sir William Stanleyes rendring vp of Dauentry; his declaration against her Maiestie, and the present state, in the yeare 1588. when the Armado was on the seas, were these exasperating treatises, or no? and how then is father Parsons onely named by this man, as though his writings onely were the cause of all exaspera­tion? Nay, was there any man euer knowen to be parti­cularly troubled hitherto, See the se­cond booke and ninth chapter, in the sixt ob­seruation. for any booke written by father Pasons by name? we are sure, that neyther master Mush, nor any of his, can euer proue it. These are the verie ex­presse words, set downe in the Iesuiticall Apologie, in the places quoted in the margent. Out of which words, the indifferent reader may obserue these important poyntes with me.

1 First, a notable contradiction in wordes of the Ie­suite Parsons, who seemeth to repute himselfe the one­ly wiseman in the world. For in the former place he tel­leth vs, that howsoeuer the treason be embraced, yet the traytor is hated and contemned. But in the second place, he singeth another song, for he commendeth the notorious treason of sir William Stanley, and defendeth him therein.

2 Secondly, that all traytors which take part with the Pope and king of Spayne, are well thought of, and dee­med [Page 167] right honest men. It is euident in Sir William Stanley, a man in great esteeme with them.

Thirdly, that Cardinall Allen was a notorious traytor, 3 euen by the testimonie of the Iesuits; though they will not grant so much in plaine termes. For of the said Cardinall, this Apologie affirmeth foure things, as you haue heard. First, that he wrote against English iustice, (done vpon 1 the seminaries.) Secondly, that hee wrote in defence of 2 the seminaries that were executed, and affirmed them to 3 be martyrs. Thirdly, that he iustified sir William Stanleys 4 treasons, Note here, that the se­cular priests dostil com­mend Car­dinal Allen in al things. See Colle­ton. p. 282. and highly extolled him for the same. Fourthly, that he published a most traytorous booke, against her Ma­iestie and the State, in the yeare 1588. when the kings Armado was on the seas. Adde hereunto for the com­plement, that the seminaries, who euer to this houre speake most reuerently of that Cardinall, and did obey him du­ring life at a becke; could not but be vp to the eares in deepe treasons, seeing the Cardinal himselfe was so forward, in all the bloodie treacheries.

Sect. II.
Of Parsons his letters written to Master Bishop.

THe Iesuite Parsons wrote a letter the ninth of Octo­ber, 1599. to master Bishop in Paris, Apologie, page. 177. for answere (as Persons pretendeth, to certaine grieuous calumniations, which master Bishop and master Charnocke had spread a­broad the world, of the hard and iniurious dealing vsed to them in Rome; which were contrarie to all truth, if the good Iesuites words were of any credit. In one place of the said letter, he hath these words: Master Bishop, it bee­ing now diuers moneths since you departed from hence, and no one letter appearing yet from you, nor from your friend master Charnocke; it made vs maruell, considering your promise at your departure. In another place of the same letter, he hath these words; by a state letter which I receiued this weeke from you, I perceiue &c. These are the words of the Apologie. In which words, any man may easily behold a flat contradiction. For, in the former place, [Page 168] he denieth the receit of any one letter; but in the latter he granteth, that he had receiued one stale letter. The secu­lars haue charged him with this contradiction, and he an­swereth that from May to Nouember is more then halfe a yeare, in which time no letter was come from them, con­trarie to their promises, vntill this present weeke. This is the answere. To which answere, I reply in this manner. 1 I say first, that when Parsons saith, it is more then halfe a yeare from May to Nouember, he is a lyar. For, from May to Nouember, are onely fiue moneths; and yet do 12. mo­neths concurre, to the complement of one yeare. Againe, if he begin his supputation the first day of May, (which is to reckon from Aprill rather then from May,) yet is it but iust halfe a yeare; and consequently, Parsons affirming 2 it to be more, is still a lyar.

Secondly, Apologie. page. 176. that his reckoning must end vpon the ninth day of October, at which time Parsons wrote his letter; and so perforce he is farre short of his halfe yeare, and conse­quently a lyar.

Thirdly, that when Parsons saith, from May to Nouem­ber is more then halfe a yeare, in which time no letter was come from them, he both contradicteth himselfe, and is an impudent lyar. I proue it, because euerie child knoweth, that betweene may and Nouember, intercéedeth the mo­neth of October; and yet as Parsons confesseth liberally, he wrote his letter to master Bishop the ninth of that moneth, and the same weeke receiued a stale letter firm the same Bishop. So then, it is true, that Parsons receiued a letter from master Bishop, in the moneth of October; and conse­quently, it is false, that he receiued no letter from May to nouember.

Fourthly, that the word (now) in Parsons his letter, doth connotate the time present: that is, the time of the date of his letter, to wit, the ninth of October; at which time as he saith in one place, he had receiued no letter, but as he saith in another place, he had that weeke receiued a stale letter: Ergo, Parsons is a stale lyar. This lye is con­firmed, in perpetuam res memoriam, by the word (yet,) [Page 695] for when he saith, no one letter appearing from you yet; he doth flatly contradict himselfe, when he saith, by a stale let­ter, which I receiued this weeke from you.

Fiftly, that when Parsons saith, See the third chap­ter. the reports of the hard and iniurious dealing vsed to the messengers in Rome, is con­trarie to all truth; the falshood proceedeth from his lying lips, as I haue alreadie proued.

Sixtly, that master Bishop (I know the man right well,) is of better credit, then twentie Iesuited Standishes; 70. Ie­suited Haddockes; 100. Iesuited Personians.

Sect. III.
Of the Secular priests, and their writings.

PArsons in the preface of his Apologie telleth vs, that these bookes must needes be presumed to haue beene published eyther by some one or few discomposed passionate people, or by some heretike, or other enemie to disho­nour them all, and to discredit their cause and nation; and so as to such he will answere, Parsons lo­ueth the priestes dearly, as appeareth by the in­t [...]ati [...] of then mes­sengers sent to Rome. and not against his bre­thren whom he loueth most intirely; but in many other places, he singeth an other song. For page. 63. he affir­meth it to be probable by many euident arguments, that a long and slanderous narration, was written by the pro­per pen of the chiefe authors of all these broyles. Againe, page. 8. he confesseth, that two priests (whom he termeth the ambassadours of the secular priests,) came to Rome a­bout the controuersie. Againe, page, 9. he confesseth, that in Nouember last, 1600. diuers of the discontented made a generall appeale from the Archpriests iurisdictien. A­gaine, page, 24. he saith, that his brethren doe vse so fonde a calumniation against the Iesuites, as no man can but wonder thereat. Againe, page. 105. he termeth the au­thors of the bookes, his discontented brethren. To be briefe, in maine other places he confesseth, that master Bishoppe, master Charnocke, master Mush, master Bagshaw, master Champney, See Apo­log. pag. [...]. master Collington, master Warson, and others, haue written against the Iesuites; so as contradictions may [Page 170] be deemed a thing verie common, with our graue and holy Iesuite Robert Parsons; who knew right well, that the de­claration sent to his holinesse, was subscribed with the hands of thirtie priests, whose names I would here put downe, but that I studie to tbe briefe.

Sect. IIII.
Of the elegant Epithetons ascribed to the Iesuite Parsons, by Iohn Collington the Secular priest, in his booke of Defence.

IOhn Collington hath lately published a large volume in defence of the seculars, for their appeale to the Pope a­gainst tyrannizing Blackwel, which book came lately to my hand, but doth so euidently conuince the Arch-priest and the Iesuites, specially that notorious traytor Robert Par­sons, as I cannot omit to make briefe recitall of some parts therof, for the common peace of this our natiue countrey.

In the page, 30. He hath these words, whose busie head (he speaketh of Parsons.) & actions, haue béene the cause and increase of much trouble and persecution, in our Church and Realme. And who being a member of an other bodie, and professing also a mortified state, and to haue relinqui­shed the world, seeketh neuerthelesse to be our great ma­ster, and to rule all, or to tyrannize rather. Againe, pag. 31. He saith, they haue most pregnant grounds to proue, that Parsons was the inditer of the Cardinals letter constitutiue, for the archpriests iurisdiction. Againe, page. 296. He affir­meth, that Parsons writeth no booke, discourse, nor scarse any letter of these stirres, wherein he doth not recount some good act of his owne. Againe, Parsons spendeth 5 or 6. crowns a weeke in [...]. page. 297. he tel­leth vs, that Parsons by managing of the Colledge, hath gotten such store of money, as he spendeth fiue or sixe crownes a weeke, in postage for letters onely. Againe, page. 253. hee affirmeth boldly, that Parsons appointed the Arch-priest. Againe, page. 255. he termeth Parsons [Page 171] the Arch-deuiser, in getting the Cardinals hand, sub­scription, and seale. Againe, page. 206. hee chargeth Parsons with many vntruthes, and to haue as little syn­ceritie in his actions, as truth in his writings. Againe, page. 256. he hath these words, Loe Par­sons studi­deth deepe diuinitie. it would make to the pra [...]se of father Parsons, if religion were lesse worldlisted▪ in him; and state matter, and the designing of kingdomes had not so great a part in his studies. Againe, page. 170. he hath these words, we assure our sel [...]es father Parsons, that your restlesse spirit and pen, your enterprising and busie actions, haue turned heretofore our Catholike professants to infinit preiudice, for to no knowne cause, Parsons the cause of sharp lawes can we impute so much the making of the seuere lawes of our countrey, as to your edging attempts, and vocations. Againe page. 240. hee telleth vs plainely, that Parsons hath proferred and repro­fered the Crowne of England to seuerall princes, now to one, now to another, as opportunities best serued, to en­tertaine the personage with the hope thereof. And to omit many testimonies, because I would not be tedious, I will heere recount one for all, which master Colleton setteth downe in these words. Neyther is father Parsons holden onely of our magistrate for a statist, or marchandizer of the Crowne & Diademe, See & note page. 297. though this were enough to estrange vs from hauing any partaking in ought with him, but his trauels and negotiations this way are become so noto­riously knowne, Loe, the Crowne of England is set on sale. that euen Pasquine in Rome (as intel­ligence is sent vs,) speaketh in this manner of him, if there be any man, that will buy the Kingdome of Eng­land; let him repayre to a marchant in a blacke square cappe in the Citie, and hee shall haue a verie good pen­ny worth thereof. Thus writeth Colleton of Parsons, who both are deuoted to the Pope alike.

Sect. V.
Of Parsons his birth, and expulsion out of Balioll Colledge in Oxford.

THat Robert Parsons the Iesuite, and marchandizer of the Crowne of England, (as in the former Section,) is a bastard, and a man of bad demeanour, the fift chapter of the second booke sheweth copiously. But because Parsons in his Apologie, Quodl. 4. art. 2. page. 109. laboureth to purge himselfe thereof; I haue thought it good, to speake a little to that effect in this place. Watson the secular priest hath these words; we may not imagine, that father Parsons was ignorant of his owne base estate, as being a sacrilegious bastard in the worst sense, s [...]il. à spurius, begotten by the parson of the parish where he was borne, vpon the bodie of a verie base queane. This then being so, and he not so senselesse as to thinke, but that he will find the Canon law more strict in dispensation with him for his irregularitie, then the ciuill or common law, will be for dispensation to inherit; there is no question to be made of it, but that some close statute and prouiso was closely made, and couertly foysted into the high councel of reformation, for enabling some bastards in the spitefullest sense, to be capable of any honour or dignitie, eyther in the Church or commonwealth. And true it is, that this good father Parsons (alias Cowbucke,) filius populi & filius peccati, or the very fiend himselfe, might be chosen to a king­dome by his doctrine, if any people would be so madde, as to chuse him for their king. Thus doth our Quodlibetst write. The same Watson in an other place, writeth of the same Parsons in this manner: O monster of mankind, fit­ter for hell, Quodl. 8. art. 5. page. 238. then middle earth. If thy profession will not draw thee, to consideration of the premisses; yet shew some signes of charitie in sparkes of grace, if it were but onely in pollicie, to moue thee to forbeare thy barbarous crueltie; because therby thou giuest occasion for diuers, to think thou art not a méere man, but some fairies brat, or begotten by an Incubus or airish spirit, vpon the bodie of a base woman, [Page 173] thus doth priest Watson write, you haue his owne words. Againe in an other place, he hath these words, diuers of father Parsons bookes, letters, and treatises, we haue and doe from our verie hearts vtterly condemne them, as con­taining many seditious and traytorous points, Quodli. 7. art. 10. page 184. and being very full of slaunderous speaches and impudent caluminia­tions. Andreas Philopater being the fruites of father Par­sons, and father Creswell, we hold to be fraught till it al­most burst againe, (as some of my brethren els where haue noted,) with all Iesuiticall pride and poyson. and as tou­ching the exthortation printed 1588. It is so detestable a treatise, as all posteritie cannot choose, but condemne father Parsons for a most scurrilous traytor, if he had been brought vp amongst all the ruffians and curtizans in christendome, he could not haue learned to haue writ more vilely, pro­phainely, and heathenishly. Moreouer, the said father Par­sons and his fellow father Creswell, doe glorie in the said booke, that they haue caused not onely it, but also Maister Saunders treatise de schismate, to be translated into the spa­nish tongue, and doe reioyce, that thereby the Spaniards are brought already into a greater detestation of her Maiestie, Quo [...]l. 7. art. 10. page, 217. her gouernment, and proceedings, then they had before. Thus writeth Maister Watson; and in an o­ther place he telleth vs plainely, that he was a lewde boy in his youth, that during his aboade at Oxford, his conuersation was seditious, wanton, and factious, and that for his libelling and other misdemeanour, he was thrust out of Balyoll colledge. Againe in an other place, he hath these words, I meane the great Emperour illegitimate, irregular, abstract quintessence of all coynes, coggeries and forgeries, Parsons the bastarde of Stockgersey beyond Co­sinage in Somersethire.

This is that famous conqueror, Quodl. 8. art. 5. page. 236. who hath bathed all England by his seditious libels in priests bloud. This is that worthy excellent, that lies, dissembles, and equiuocates, at euerie word. This is that learned counseller, that must rule, ruffe, and range, through euery state. This is that same Parsons, whome Pope, Prince, and peere, with [Page 174] all true English hearts, Loe, Par­sons is pur­trayed in his best be seeming colours haue cause to hate. This is he, of whome Maister Blackewell (now his darling) said; that his turbulent head and lewd life, would be a discredite to the catholicke cause. and in few, the generall conceite of all, that haue throughly conuersed with him, is this; that he is of a furious, passionate, hote, cholericke, exorbitant working humour, busie headed, and full of ambition, enuy, pride, rancour, malice, and reueng. Cursed bee the houre, wherein he had the name of a Priest, nay of an irreligious parson, nay of a temporall lay-man Iesuite, nay of a catho­like, nay of a christian, nay of a humane creature; but of a beast, or a deuill; a violater of all lawes; a contemner of all authoritie; a staine of humanitie; and impostume of all cor­ruption; a corrupter of all honestie and a monopole of all mischiefe. These are the words of William Watson, the po­pish secular priest. quodl. 8. art. 5. page. 236. See the fift chapter of the second booke, in the first, second, and third sections.

By these sections, especiallie the fourth and fift, euery man may easily see, Of the vt­tered by Parsons, see Colletō page. 126. that the Iesuite Parsons is not onely a­common impudent lyar, but also a most bloodie and scur­rilous traytor, the monopole of all mischiefe, and the wic­kedst man vpon the face of the earth. The reports recoun­ted of this Iesuite, cannot but seeme strange, if not incredi­ble, to all that shall pervse the same. I know it is sinne to lie on the deuill; and therefore I will not affirme any lye of this Iesuite, nor of any other man. That which I haue written of him, is most true and sincere, in such sort as I haue put in downe. I name my authors, and their words, the tale, and the tale-teller; the assertions, and the places where they are to bee reade. I graunt willingly, and will it not denie, that I haue set downe in this discourse, many sharpe obseruations, annotations, correlaries, & illa­tions, but all are deduced by necessary and euident conse­quutiōs, out of those premises and antecedent propositions; which the secular priests and Iesuites haue published in printed bookes, to y ^• view of the whole worlde. In regard whereof; neither my selfe, nor any others guided by the pre­script [Page 175] of right reason, can but giue credit to the same. For first, the authors thereof are many, and the same of iudge­ment 1 and learning. and yet doe they charg the Iesuits with murdering of Kings. Secondly, they professe euen to death, 2 the selfe same religion with the Iesuites. Thirdly, they all 3 yeeld themselues in all thinges, to the censure of the pope; at whole tribunall the Iesuite must needes preuaile, if his 4 case and cause bée good. Fourthly, they are subiect to such satisfaction, if their accusations should be false; as publi­que pennance must néedes be inioyned them, and that wor­thily; so as they shall neuer be permitted to exequute priest­ly 5 function, while there liues shall endure. Fiftly, they know, that if such haynous accusations, powred out against their fellow-priests, especially against their religious fa­thers, were false and vttred of malice; they should thereby heape Gods heauy wrath, and vengeance vpon themselues. 6 Sixtly, they cannot be ignorant, that all the world would hate and detest them to their liues end, if such their reports of killing of princes and the like, should be proued false and slaunderous. So then, the reports made of the Iesuite Par­sons supposed to be true, and constantly admitted for such; it followeth of necessitie, y ^• his owne bare deniall in his owne cause, of his bastardie, expulsion, and whatsoeuer els; nei­ther is, nor can be demed a sufficient purgation, to any in­differently conceited man. Read the next chapter through­out, and note it well, with the obseruations thereof.

Paragraph. I.
Of the Iesuite Garnet.

THe Iesuite Garnet the prouinciall for England, hath vsed the libertie of his tongue against the secular priests▪ of this Garnet, thus writeth Iohn Collington. Fa­ther Garnet the superiour of the Iesuites, affirmed that we [Page 176] ministred and receiued sacraments in deadly sinne; that we gaue poyson in liew of medicine; that we were such by the opinion of all the learned, as his brother Lister had censured vs to be; that our criminous, sinfull, irregular, and excommunicate state, was so plaine and notrious, as none vnder sinne could forward, or assist vs in the exercise of our funcions. Thus writeth Maister Colleton, out of the Ie­suite Garnets letter the tenth of Nouember. Againe in an other place, Colleton, page. 179. the same Iesuite hath these words; ye haue in the iudgement of all the learned, incurred the most shame­full note of scisme. You haue so intangled them whom you-haue brought to Christ, Collingtō. page. 194. page. 281. or whose pastor and father you haue béene; as if they shall receiue sacraments of you; if they shall induce you to say Masse, or shall assist you in celebra­ting; they seeme to partake with you in the crime of ex­ercising your function vnworthily, and in liew of medicine, carry a way poyson. Thus writeth Colleton out of Garnets letter, dated in March, 1599.

Paragraph. II.
Of the Iesuite Lister

LIster the sawcie and malepeart Iesuite, in a foolish and very malicious treatist hath these words▪ ye are rebels, ye are schismatikes, Colleton. pag. 163. ye are fallē from the Church and spouse of Christ. Yea hane troden vnder foote, the obedience you owe to the Pope. Ye haue offended against all humane faith and authoritie, by reiecting a morall certaintie in a morall matter. Ye haue runne headlong into excommu­cation, and irregularity, ye haue lost the faculties, by which you shold haue gained soules to christ, ye haue raised vp; such great scandall in the minds of all the godly; that as infamous parsons, you are tenesed in euery mans mouth. Ye are no better then sooth sayers, and Idolaters; and in regarde ye haue not obeyed the Church, spea­king to you by the highest Bishoppe, you are as E­thinkes and Publicans. Thus writeth Colleton of Li­ster the Iesuite.

Paragraph. III.
Of the Iesuite Iones.

Father Iones the Iesuite gaue forth, and our superiour said the position was true, that whosoeuer main­tayned vs not to bee the abandoned creatures, Collingtō, page. 180. which father Lister iudged vs to be; in curred ipso facto for there defending of vs, the censures of the holy Church. thus writeth Maister Collington, of our reuerent father Iesu­ite Iones. Againe, in an other place the same Colleton telleth vs; that the same Iesuite Iones affirmed peremp­torily, Collingtō. pag. 272. that whosoeuer should stifly mainteyne, that their refusall to the subordination appointed before the arri­uall of his holinesse breeue, did not make them schismatikes. incurred by such his patronage of the secular priests, the censure of holy Church. Thus much of this Iesuite. I will here surcease to speake of the Iesuite Holtbie, and the rest of that crew, and vse a conuenient, (if not necessarie,) con­uersion, to our archpriest of the new religion: because by very pregnant presumptions, he seemeth to be a couert and close Iesuite, or at the least so Iesuited, as he dareth to doe nothing but after their command.

Paragraph. IIII:
Of Blackewell the Iesuited Arch-priest.

THat all men may know, what a man this new-hat­ched Arch-priest is, the golden epithyte which the se­culars haue bestowed on him, shall heere be set downe for a preamble to the rest. Now all catholikes, say the priests, must depend vpon the arch-priest, Marke wel, all Iesuites & Iesuited persons, do depend [...]p­on the di­uell. and the arch-priest vp­on Garnet, and Garnet vpon Parsons, and Parsons vpon the diuell, the author of all rebellions, conspiracies, treasons, murthers, disobedience, heresies, and all such other diabo­licall and bloudie desigments, as this wicked Iesuite hath hitherto deuised. This is the doctrine deliuered by the se­cular priests. discouery, page. 70. quodl. 5. art. 8. page. 151. The next thing to be considered, is this; that this arch-priest was appointed, by the procurement of Robert Parsons the [Page 178] Iesuite, of whose honest demeanour you haue heard suffici­ent y. This to be so is proued already, if all thinges bewell ma [...]rked; but Maister Collington maketh better proofes thereof. father Parsons saith he, in the eight chapter of the Apologie, Parsons is a great ly­ar, well worthey of the wet-stone. cunningly fassioneth a narration lasting for foure of the first leaues, but with addition of moe vntruths, then he vsed full points in the tale. Hence suddenly arose an vrgent, or as it were, a fatall necessitie in father Par­sons conceit; of making a superiour in England, ouer the secular priests, if witnes be demanded at our hands, we will (saith Collington,) name no other, Behold de­ceitfull dealing. but father Garnet and father Parsons themselues, hauing their owne words for testimonie. for when father Garnet asked Maister Iohn Bennet, for his name (to olim dice bamnr) that is, to a pretensed letter of thankesgiuing to his holinesse, for institution of the authoritie, and found him vnwilling to giue his name; he told him, that the subordination was the fact and prosecution of father Parsons his old friend, and therefore stood assured, he wold not denie the graunt of putting to his hand. Likewise father Parsons in his speeches with M Charnocke at Rome, among other thinges fréely ac­knowledged; that hearing how we went about in Eng­land to make a superiour among our selues, Colleion, page. 126. page. 127. he thought it wisedome to preuent the effecting of such our indeuours, by choosing and promoting one to the roome, whom they knew to be their frind, and would comply with them. Thus writeth Colleton, with many moe wordes to the same effect.

1 The third thinge to bee pondered, is the notorious bad dealing of the arch-priest our Iesuited Blackewell. First then, he said he had receiued a resolution from the mother city, that the refusers of his authoritie were schismatikes, and therevpon denied absolution to such as made no cons­cienced thereof. And yet by his owne affirmance, hee re­ceiue that resolution either from father Warford, or father Tichburne two English Iesuites at Rome. And yet Black­well did so propose & grace the said resolution; as many then did, and as yet some doe beleeue, that it came as a de­finitiue sentence from the Pope. Colleton, page. 199.

Secondly, Blackewell in his letter to M. I. M. bearing 2 date the 22. of Feburarie, 1600. writeth thus; I determi­ned, that hereafter whosoeuer had faculties of me, he should first be content to recall his peeuish opinion; terming the opinion péeuish, that doth not hold vs for schismatikes. Furthermore, your reuerence affirmed the assertion of fa­ther Iones a priest of the societie to bee true, auowing all those to incurre presently the censure of holy Church, who should stiffely defēd, that we were no schismatikes. Which position you againe ratified, in your letters the 14. of March 1600. thus writeth Colleton▪ pag. 195.

Thirdly, Blackewell sent forth a most arrogant, absurd, 3 and diabolicall decrée, against both the clergie and the laity, in these words; I George Blackewell arch-piest in England, in vertue of holy obedience, and vnder paine of suspension from your office, and losse of all faculties in the deede it selfe to be incurred, doe prohibite al priests to divulge any booke, set out within these two yéeres, or heareafter to be set out, by which the lawfull state may be disturbed, or the same of any clergie catholike person of our english nation may be hurt by name; and the same commādement is giuen to the laity, vnder paine of being interdicted, the 17. of Ianuary, 1599 thus reporteth Iohn Colleton, pag. 197.

Fourthly, when the famous vniuers [...]ty of Paris, after full 4 & mature consideration had of the matter, did deliuer their censure on the behalfe of the seculars, affirming thē neither to be scismatikes, nor to haue committed any sinne at all, in that fact of not obeying the new arch-priest in it selfe cōside­red; then our M. arch priest of the new religion, thundred out an execrable curse, (as it were frō the M. diuell of hell,) commanding strictly in vertue of obedience, & vnder paine of suspencion from diuine offices, and losse of faculties in the fact if selfe to be incurred, all ecclesiasticall persons, and al­so al [...] [...]ay catholikes vnder paine of being interdicted, sembla­blie in the fact it selfe be incurred, that neither directly nor indirectly, they maintaine or defende in word or in wri­ting, the censure of the vniuersitie of Paris; whether it be truely giuen or forged, whether vpon true information or otherwise, as being preiudicial to the dignitie of the sea apo­stolike, [Page 180] and his holinesse breue. Thus writeth Maister Colleton, Collington, page. 147. of the arch-priests decrée published the 29. of May. 1600.

Out of these sections and Paragraphes of the fift and sixt 1 chapters, I note first, that the Iesuites are most impudent 2 lyars. Secondly, that they are most arrant traytors. Third­ly, 3 that they are most cruell tyrants. Fourthly, that they are 4 most seditious libellers. Fiftly, that they are most insolent, 5 arrogant & sawcy companions. Sixtly, that they endeuour 6 by flatterie, falshhood, bribes, and tyranny; to raigne and rule as Lords independent, ouer this Realme of England. 7 Seuenthly, that they respect neither right nor wronge; nei­ther truth nor falsitie; neither iustice nor iniustice; neither the iudgement of many nor of few, neither of vniuersities nor of countries, neither false nor true informatiōs; in their manner of procéeding. Eightly, that their owne wills, ter­rene 8 respects, & sensuall appetites, are y ^• sole & only rule by which they measure all their actions. that they haue made religion by their new dealing, but an art of such as liue by their wits, and a very hotch potch of omnium githerum, as the secular priests are hold to write of them. And consequēt­ly, that foolish and senselesse may they be thought, Quodli. 2. art. 8. page. 43. who re­ferre thēselues, their soules, their bodies, and all they haue, to be managed by such bad fellowes, & lewd companions.