with two of Maister Williame Wisemans daughters of Broddocke with Elizabeth Sherlie borne in Leicestershire with Dorothy Buckwood Maister Richard Buckwoods daughter of Suffolke who had a great portion giuen her by the Ladie Elizabeth Drurie her grandmother with mistresse Marie Tremaine Maister Tremains daughter of Cornewell she hauing a large portion with Mistresse Mary Tremain of Dorcetshire of whome he had aboue .200 pounds with mistresse Anne Arundle of whom he got a great portion with Ladie Marie Percie who is now a Nunne at Bruxells All these words of this holy cousinage I would say exercise are set down in expresse terms quodli 3. art 10. toward the end By this aduiso wee may sée in what sort and by what meanes our Iesuites haue enriched their coffers and consequently we may haue a coniecturall prognostication thereby that they expect a day when to bestow the same to their aduantage In the meane time if they with their coÌ„plices be permitted scot frée they will set the whole land on fire with their seditious bloudie treacheries Aduiso X. Of Iesuiticall religious pollicie neuer inough to be admired IT is a plaine testimonie of no religion in the Iesuites but flat I Atheism making religious pietie but only a matter of meere pollicie These words are expressely set downe quodl 6. art 4. pag. 168. There is not a Iesuite nor a Iesuites fautour any where to be found but he hath a fowle tast of Atheisme either directly perâ—â—e or indirectly or virtute primi principalis agentis The experience whereof halfe witted men may see in England and els where These expresse words are set down quodl 4. art 4. p. 113. The Iesuites haue most traytorously cast the platforme doe goe about so much as wit of man can deuise to bring all Kinges princes states in christendome vnder their subiection quodl 9 art 7. page 313. They the Iesuites haue made religion but an art of such as liue by their wits and a very hotch potch of omnium githerum These words are set downe quodl 2. art 8. page 44. The Iesuites during the time of their rebellious practises and conspiracies against the late King Henrie the 3. of France Henry now regnant the 4. did cast at the whole kingdome and crowne of Fraunce quodlibet 9. art 6. page â—11 The seculars will be when not one Iesuite shall be left aliue in the world vnlesse they amend their manners and reforme their order but all damned for heretikes or thruste out of Godes Church as apostaâ—aâ—s and Atheistes These words are to be read quodlibet 2. art 7. page 42. How the Iesuites haue abused that sacred seale of confession of purpose to tyrannize ouer poore soules as getting thereby occasion to intrude themselues for disposing and managing of their wordly causes I leaue it to sundry reports and wofull experiences whereof mistresse Wibur in Kent together with hee husband can and will be witnesses another day against father Curâ—y the Iesuite vnlesse his repentance were great for it ere he died These words are set downe quodl 2. art 4. page 69. Onely in hell and amongst heretikes ordo negligitur Ergo the Iesuites appointing vs a superiour without order doe imitate one of these the diuels or heretikes These words are set downe Quodl 6. art 4. pag. 164. One is in time of solemne processions at which it hath beene noted that the Iesuites will seldome or neuer come These words are to be read Quodl 3. art 1. page 51. The power of priesthood is called into question by these new religious Scribes and Pharisees the Iesuites These words are set downe Quodl 2. art 7. page 42. It followeth that they must eyther renounce the Catholike Churches authoritie in crediting these false hearted seditious and erroneus Iesuites or else renounce the said Iesuiticall doctrine These words are set downe Quodl 2. art 7. page 42. By this Aduiso we see plainely that whosoeuer followeth the doctrine of the Iesuites must of necessitie renounce Christs Church Fie vpon them therfore and their badde religion Aduiso XI Of the testimonie that the Iesuites giue to the Pope THey the Iesuites haue preached openly in Spayne against Pope Sixtus the last of all holy memorie and rayling against him as against a most wicked man and monster on earth they haue called him a Lutheran heretike they haue termed him a Wolfe they haue said he had vndone all Christendome if he had liued And Cardinall Bellarmine being asked what he thought of his death answered thus conceptis verbis quaâ—tum capio quantum sapio quantum intelligo descendit ad infernum Thus in English as farre I can perceiue vnderstand and apprehend our pope is gone to hell They gaue him doubtlesse a merie farewell Thse words are set downe quodl 3. art 2. page 57. The Iesuites hold and defend this proposition hominem non christianum posse esse Romanum Pontificem A man that is not a Christian may be the bishop or Pope of Rome These words are set downe in the discouerie page 37. quodl 4. art 2. page 100. This is a worthie Aduiso which must be well marked and remembred for it giueth poperie a deadly wound First we see here that the Pope may be an ethnicke or atheist and consequently that the Church of Rome may be ethnicall or atheall such as is their head Secondly that the pope euen by confession of the greatest papists may be an heretike that their late pope was one de facto Thirdly that euerie pope holdeth not in euerie point the late Romish religion For if they write truly this late pope Sixtus disliked of popish auricular confession Fourthly that it is lawfull to iudge both of the popes religion and of the pope himselfe For we see here that the Iesuites did iudge the pope Yea our quodlibetist telleth vs in another place that the Iesuites affirmed the pope to haue erred in absoluing the French king quod 4. art 2. gage 101. See the fourth Preamble and the sixt Aduiso sup Concerning the pope how he both hath erred and still doth erre as also how both he hath béene iudged and this day ought to be iudged euen of his dearest popelings I haue sufficiently proued elsewhere neuerthelesse for the full satisfaction of the reader I will here adde a little which in the former bookes is wanting and cannot but wel content euerie indifferently affected person Master Doctor Gerson a famous papist and chancellor of the viuersitie of Paris doth make the case so plaine in many places of his works as none that with iudgement shall peruse the same can stagger or stand in doubt thereof Some few places onely I will heere allege referring the Reader for the rest vnto the author himselfe in his bookes The first place is conteyned in these expresse words coÌ„cluditur ex hac radice duplex veritas Prima quod de terminatiâ— sâ—lius papa in his quae sunt fidei non obligat vt pracisé est talis
pouertie aswell in generall as in 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 wheÌ„ 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 that 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 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 satisfactioÌ„ 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 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 that 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 theÌ„ 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 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 Fâ—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 theÌ„ to feede them not with these holy but rather fained illuâ—â—i nations These words are set downe in the Iesuites catechisme lib. 1. cap. 18. fol. 64. One Iustinian a Iesuite in Rome calleâ— 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
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 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 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 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 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 yâ— fifth chapter how they bind men womeÌ„ vnto theÌ„ 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 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 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 yâ— 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 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 deceaâ—â—â— 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 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 â—â—gmare aduised by diuers prelats barons of France wrot backe to the Pope that all of them were ofâ—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 â—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 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 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
grant the fact and know not how to excuse the same Yet they seeme to haue a great desire to excuse the Pope if possibly they could tell how And therefore they say he was misinformed and indirectly drawen to these courses For which respect I will put downe the next conclusion The second conclusion THe pope was neither misinformed nor indirectly drawn to deale as he did in the matters of treason I proue it many waies First because he knew that our gracious Ladie Queene Elizabeth was heire to the crowne of England by succession in blood royall that she was opposite to his disholy holines in religion and that the crowne was set vpon her head by Oglethorpe the bishop of Carlett a papist to his owne liking 2. Because he knew his owne plottings in that matter viz. that he did excommunicate her Maiestie that he did depriue her from her kingdome by his Bull that he did pronounce her an vsurper and that he discharged absolued and freed all her subiects from their allegeaÌ„ce to her 3. Because he knew Ridolphi the Florentine the king of Spayne the Duke of Guise and Stukeley to say nothing of the rest 4. Because he denounced his Bull as theÌ„selues grant purposely to further the intended rebellion 5. Because he designed Ridolphi as the priests also grant to take 150000. crownes to set forward the said attempt So then it is verie ridiculous to say the Pope was misinformed For euerie thing was truly related to him and he was ignorant of no important point No no he will not say as the priests doe that hee hath no such authoritie For the Iesuite Bellarmine ascribeth the saide authoritie to the Pope and defendeth it in that verie booke which hee dedicated to the Pope himselfe which booke is this day in pâ—int in all or most parts of Europe If the priests doe not recant this point and submit themselues to his holinesse I am well assured they must smart for the same I would therefore aduise them that as they haue wisely renounced the Iesuites and the Archpriest so they will also as I haue conceiued some hope therein renounce the vsurped and diabolicall authoritie which the bishop of Rome falsely chalengeth to himselfe The third conclusion THe Pope euen by the doctrine of the secular priests hath erred iudicially in a matter of faith For the proofe whereof we must oâ— serue first that the Pope hath no authoritie neither from Chirst nor from Saint Peter to translate kingdomes tradere gentem in gentem or to giue the 〈◊〉 of one prince to an other He hath no such powe granted him vpon the face of the earth Thus much â— freely granted in expresse termes by the testimonie of th secular priests Their words are set downe in the chapte next aforegoing Sect. 2. Secondly that the Popes power is wholy spirituall and that hee can no way proceede against transgressing kings and kingdomes but onely in denouncing Gods displeasure against them by ecclesiasticall censures Thus much the priests grant Cap. 8. sect 3. Thirdly that such a tradition as of England to Spaine by the sword can no way stand eyther with Christs honour or his vicars Thus much the priests graunt Cap. 8. sect 4. Fourthly that to obey the pope in that he seeketh to aduance an enemy to the crown is against the law of nature of nations and of man And consequently that such a uommaundement ought not to be obeyed neyther will the priests obey the same Thus much the priests confesse freely Cap. 8. sect 5. Fiftly that the pope hath de facto thus commaunded This I prooue by two strong reasons First because the Iesuite Parsons did charge the English priests vnder paine of excommunication to ioyne themselues foorthwith with all their forces to the Spaniards against our most gracious Ladie Queene Elizabeth Secondly because Cardinall Alien did affirme openly that the pope had made him cardinall with intent to send him as his Legate for the sweeter managing of the said great affayre I will heere alleage their expresse words as the secular priests haue published them in print Thus they write Father Pâ—rsons ascribeth it to error of conscience and want of couraâ—e terming the same an effeminate dastardy that we had then suffered her maiestie almost 30. years o raigne ouer vs. He threatned vs with excommunication and vtter ruine both of our selues and all our posteritie if we did then any longer obay or aide defend or acknowledg her highnesse to be our Queene or superiour and did not forthwith ioyne our selues with all our forces to the Spaniards The good Cardinall Allen by Parsons meanes is drawne to say that the Pope had made him Cardinall intending to send him as his legate for the sweeter managing of this forâ—oth godly and great affaire and to affirme vpon his honor and in the word of a Cardinall that in the fury of the Spaniards intended conquest there should beeas great care had of euery câ—tholike and penitent person as possiblie could be And to allure the nobilitâ—e of his Realme he promised them to become an humble suter on their behalfes that so as they shew themselues valiant in assisting the King of Spaine his forces they may continue their noble name and families These words are set downe in the important considerations page 25. 26. quodl 8. art 7. page 247. See the fourth booke and the fift chapter in the first section and note it well Sixtly that by popish doctrine euery papist is bound in conscience to employ his person and forces by the popes direction For in iustifying the disloyalty of Sir William Standley a worthy papist laid downe this ground viz. that in all warres which may happen for religion euery Catholike man is bound in conscience to imploy his person forces by the Popes direction viz Now farre when and wher either at home or abroad he may and must breake with his temporall soueraigne These wordes are sette downe in the important considerations page 24. See the fourth booke and fift chapter and note it well in the first section Out of these obseruations well marked and throughly pondered the verity of my third conclusion is inferred of necessitie For first seeing it is a matter of conscience faith and religion to follow the Popes direction in all warres concerning religion as is proued in the sixt obseruation Secondly seeing the Pope hath intended willed directed and commanded his english Priests other his popish vassals to â—oyne themselues with the Spaniard and to assist them with all their forces as is proued in the first obseruation Thirdly seeing the Pope hath no such power and authoritie as he may or can lawfully so will direct or command as appeareth by the first Second third and fourth obseruations it is so euident as none hauing but common sence can denie the same that the Pope hath erred de facto euen iudicially and in a matter of faith when he affirmed it to be
in manie thinges they doe often vnwares appeach themselues of high treason I say vnles they ioyne themselues with vs in sacrament and common prayer because many disloyally affected subiects will present themselues in the church with vs as also eat flesh on frydays and temporize with all companies as is proued in the seuenth and eight preambles But if they will receiue the holy Communion with vs reade or singe Psalmes publikelye in the Church with vs that were a signe most probable though not euer infallible This is a grate aduiso it may not bee forgotten Aduiso IIII. Concerning the appeale of the seculars to the Pope THe instituton of the Arch-priest was procured from the Pope sea and court at Rome and that by a bull and in such meaner as not only a Premunire was incurred thereby by auncient lawes of this land but also and much more by recent statute lawes there being treason vpon treason committed in the action quodlibet 6. art 3. 4. 5. This aduiso conteineth matter most important in regard whereof I purpose in God to examine it ad amussm for the better satisfaction of the indifferent reader The secular priests impute notorious treason to the Iesuites as appeareth by their owne words vttered in the defence of their appeale because the Iesuites procured the arch-priests authoritie from the Pope but this notwithstanding they affirme peremptorily that they themselues are cleare and free from all offence For these are their words the seculars are so cleare and farre from all danger of any offence committed by appealing from the arch-priest to the sea of Rome as most daungerous vniust vnnaturall indiscret irreligious and preiudiciall to all both Pope Prince Church common-wealth and all estates if they had not appealed These wordes are set downe quodl 6. art 5. q. 171. Note here gentle reader that these seculars are great wisemen in their owne conceits and so they may rightly be esteemed if they can make good indeed that which they take vpon them in externall shewe of words viz. that they may acknowledge and performe their professed obedience to her maiesties knowen enemie the bishop of Rome that they may submit themselues to his resolution in all thinges and concurre with his bloudie designments against the honour state crowne regalitie and life of their naturall soueraigne and all this notwithstanding still be cleare and free from all offence I will truely lay downe their owne reasons in their owne words and frame my sincere answeare to the same Which when the indifferent reader shall haue pervsed dulie all partialitie set a part I wish that he giue his censure accordingly The first reason of the Seculars TO whome the iniurie is done to him the right of reuenge doth accurne but the popes holinesse was iniured by the Iesuits their suggestion in obeying the bull ergo Thus doe they reason The Aunswere I say first that the right of reuenge belongeth to God alone for so saith holy writte Vengance is mine I will repay And for this cause when lawfull magistrates doe take reuengement vpon this or that malefactor for his irregular and bad dealing all such penall mulcte is hereby iustified for that they are Gods vicegerents on earth and what they doe is done in his name and by authoritie giuen them from aboue So saith God himselfe I say yee are Gods and ye all are children of the most high Againe thou couldest haue no power at all against me except it were giuen thee from aboue Againe there is noe power but of God Secondly that iniurie was done to the secular Priests themselues farre rather then to the Pope and yet doth it not follow by any necessarie consequution that they being priuate persons either ought or could take reuenge either vpon the Iesuites or vpon their Iesuited Blackwell that Romiâ—h traytorus arch-priest for of priuat persons is this text verified all that take the sword shal perish with the sword Thirdly that the greatest iniury of all was done to our gratious Soueraigne most noble Queene Elizabeth For first the Iesuits that procured the authority and the Arch-priest excepting it were all her maiesties naturally borne subiects and so thereby committed execrable villany and intollerable iniurie against her most sacred person Secondly the seculars being also her maiesties subiects did in like manner offend most disloyally against their most gratious and mercifull soueraigne in submitting themselues to the Romish tyrannizing Bishop the professed enemy of her honour her state her crowne her life her regalitie Thirdly the seculars promised their homage and obedience to the Pope so that he would make his good pleasure knowne vnto them and to signifie their alacrity herein they designed two priests Bishope and Charnocke by name to take along painfull dangerous and chargeable iourney euen to the gates of Rome but they were so farre from yeelding any obedience herein to her maiestie that they would not once intimate the matter to her or to her most honourable counsell Nay it is confessed plainly that the Romish faith is defended outwardly on both sides alike quodl 4. art 10. pag. 135. The Second Reason The Iesuites in procuring the Popes Bull and authoritie made it a matter of state in preiudice of regall Maiestie But the sculars in appealing made it a matter of conscience thereby to refell infring and abrogate all such premunireall treacherie The answere I say first that the seculars make it a matter of state as well as did the Iesuites For they professed solemnely to the Pope that they would dutifully obey the authoritie of the arch-prieste if his holinesse would so command them Secondly that albeit the seculars did indeuoure indéede to stay and hinder the arch-prists authoritie yet was not that done for any loyall part in them or seruiceable dutie to her maiestie but for their owne fréedome and to defends themselues from Iesuiticall bondage The disloyall act it selfe was really and intrinsecally the selfe same in them both and not but accidentally and meere respectiuely different in the one and in the other The popes authoritie and power was acknowledged on both sides the Iesuites vrged his authoritie the seculars yelded to his authoritie this only was the difference The Iesuites affirmed that the Pope had authorized the arch-priest the seculars stood only vpoÌ„ this point that so much was not yet knowen to them So then they differed not in the thing but in the modification of the thing Thirdly that the seculars made in deede a matter of conscience because it troubled their dissoyall conscience to disobey the Pope Conscience they had I graunt but in repect of their bloud thirstie Pope not in regard of our most clement and mercifull soueraigne Gods faithfull seruant Queene Elizabeth The Third reason The pretence was made outwardly by the Iesuites to be wholy for matters pertaining to the catholike Church religion and order in workes of charitie pierie deuotion c. Ergo the seculars approuing the contraire
that they neuer had such a meaning neither did the arch-priest practise any such matter meddle no way in any thinges by their appeale whereby a Premunire can be incurred no not so much as interpretatiuely The Answere I say first that the seculars haue an huge multitude of popish fauourites aswell counsellers skilfull in our municipall lawes as others both of the nobilitie and gentry as they confesse els where This former I gather hence for that they make a flourish of these words premunire and premunireall wherein I confesse I haue no skill as being noe parte of my profession Secondly that albeit I am ignorant what the lawe word premunire meaneth yet doe I constantly auouch that if the Iesuites haue incurred the premunire for their dealing in the arch-priests case and cause as they affirme and I willingly admit then haue the seculars likewise incurred the same pemunire by reason of their appeale to the bishope of Rome In which dispute I am content to encounter with them when they shall challenge me for the same Thirdly that the seculars aswell as the Iesuites notwithstanding their contrarie pretence in outward shew of bare words did by their appeale to yâ— romish tyrant repute hermaiesties parliaments of no authority her statutelawes of no validity her royall prerogatiue of no soueraigne excellencie but ascribed all wholy and soly without respect of English regalitie to their professed papall vsurpate primacie All which shall God willingly be made more plaine cleare and euident before the end of this aduiso The fourth reason The Iesuites bolster out and build aswell the intended vsurpate authority of the arch priest as also their owne treasonable attempts ploâ—s and practises vpon the saide bull and his holinesse authority Ergo none other to appeale vnto for iustice against them The Aunswere I say first that this reason doth ouerthrow abandon and turne it selfe vpside downe for seeing the Iesuites doe builde all their treasonable plots and practises vpon the Popes Bull and authoritie it had beene expedient and agreeable to all right and reason that the seculars if they doe or will acknowledge any true loyalty and faithfull allegeance to Queene Elizabeth should not haue appealed to the Pope the mortaâ—l knowen enemie of the said allegeance but from the Pope to her Maiestie or to some in authority vnder her But the seculars haue no such meaning because forsooth they will acknowledge no such allegiance Secondly that seeing the seculars doe resolutely affirme that there is none other to appeale vnto but the Pope alone they desperately appeach them selues of high treason The reason is euident because they peremptorily auouch a forein potentate yea a foraine knowen enemie to be the competent iudge ouer her maiesties subiects euen within her Maiesties Realmes and dominions Which themselues els where graunt to be vnlawfull The fift reason The seculars by their appeale clearely exempt redeeme and keepe out themselues from acknowledging any obedience to that alreadie premunirized arch-priest by consequent from all daunger of incurring a premunire The Aunswere I say first that though the seculars doe not now acknowledge any obedience to the arch-priest yet doe they acknowledge obedience to the Pope which is an offence of like qualitie and greater deformitie and by consequent they neither enioy immunitie from the premunire neither from treason in the highest degree Secondly that the seculars did once acknowledge de facto the arch priests authoritie and humbly yeelded their obedience to him viz. when they vnder stood by the Popes Breue his holinesse holy pleasure therin And that they now reuoke and denie the said obedience to the arch priest such deniall procéedeth of méere malice against the Iesuites and Iesuited crew and not of loyall dutie to Queene Elizabeth whome they outwardly pretend to loue for seruile feare The sixt Reason They labour by their appeale for securitie to her maiesties person for quiet to the state for auoydance of all inuasions for cutting of all conspiracies state-taÌ„perings erasperating libels c. And for assuraÌ„ce of relaxation and fréedom from their heauie persecution procured by the Iesuites against them aswell by false suggestions to his holinesse as also by stirring vp other princes against our soueraigne and nation thereby bringing warres and feares vpon all and heart breaking frownes to be cast vpon the innocent ergo so cleare and farre from all danger of any offence committed by appealing from the arch-preist to the sea of Rome as most daungerous vniust vnnaturall indiscâ—â—t irreligious and prediuciall to all both Pope prince Church common-wealth and allestates if they had not appealed but let the matter he dead in discontent obloquie and daunger of sorest trialles The Answere For the better vnderstanding of this reason and full answere to the same I obserue first in the contents thereof the seculars are freede and made cleare from all offence by their appeale to the Pope Secondly that if the secular priests had not appealed to the Pope they should thereby haue béene made vniust vnnatural indiscrete irreligious preiudiciall to Pope Prince Church and all estates These two obseruations are contained in the words followinge the seculars their Ergo. Thirdly that this appeale was taken in hand for her Maiesties security which I gather out of the first line of the reason Fourthly that the said appeale was for the quiet of the state Fiftly that it was also for auoidance of inuasions and cutting of conspiracies These obseruations well remembred the argument will be aunswered with all facilitie but to the cold comfort of the seculars For first they appealed to the Pope as is in the first obseruation and so they are traytors to Queene Elizabeth by the lawes of Englande For as the seculars write els where euerie appeale is an acknowledging of highest authoritie in the partie appealed vnto And this answere is confirmed by their fourth reason where they flatly denie her Maiesties royall prerogatiue ouer them while they affirme disloyally peremptorily saucily and tootoo arrogantly that there is no other to appeale vnto but onely the bishoppe of Rome whom they know as is alreadie proued to be her Maiesties mortall enemie and the chiefe agent in all conquests inuasions plots conspiracies treasons bloodie intendments whatsoeuer against Queene Elizabeth her sacred person her Realmes her royall honour her princely Diademe and most noble peerelesse regalitie Secondly by not appealing seculars should haue beene vniust and vnnaturall as is in the second obseruation but to the Pope not to Queene Elizabeth To her they are thereby in deed vniust for that they withhold thereby their homage due vnto her to her they are indeed vnnnaturall because they deny that loyalty which by nature they owne vnto her and they are in a sort naturalized to his disholie holines by the said appeale For they say flatly in the next article of the same quodlibet that they may not yeeld to the Iesuites vntill his holines haue decided the cause in the
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 yâ— 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 CHAP. VI. of the Iesuites heere in England and of their demeanour 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 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 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 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 ye are falleÌ„ 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 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 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 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 Iesuite of whose honest demeanour you haue heard sufficient y. This to be so is proued already if all thinges bewell maâ—rked but Maister Collington maketh better proofes thereof father Parsons saith he in the eight chapter of the Apologie 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 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 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 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 date the 22. of Feburarie 1600. writeth thus I determined that hereafter whosoeuer had faculties of me he should