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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07760	The anatomie of popish tyrannie wherein is conteyned a plaine declaration and Christian censure, of all the principall parts, of the libels, letters, edictes, pamphlets, and bookes, lately published by the secular-priests and English hispanized Iesuties, with their Iesuited arch-priest; both pleasant and profitable to all well affected readers.	Bell, Thomas, fl. 1593-1610.	1603 (1603)	STC 1814; ESTC S101424	145,503	220

euer deemed him to be of all religions that it to say of none at all and so the euent did declare He could temporize egregiously and frame his religion in all places after the humours of the companie In the end his creditors came so roundly vpon him for his manifold and huge debts that he was in forced secretly to depart and to take England on his backe Not long after he became so deeply Iesuited that he must needs be a glorious popish martyr viz. an arrant and most bloudie traytour he thought sought by murdering his naturall soueraigne to haue gotten gold money large possessions and so perhaps to haue paid his creditors or at the least to haue cut them short at his pleasure But in steade of a popish imaginarie charter hee found an english reall halter according to his cōdigne deserts Twelftly they grant that shortly after this stratageme the Iesuite Holt and others with him perswaded one Patricke Collen an Irish-man to attempt the laying of his violent and villanous hands vpon her maiesties person Thirteenthly they freely confesse that doctor Lopez the Queenes phisition was stirred vp to haue poysoned her Maiestie and the like they affirme of Yorke VVilliams and Edward Squire animated and drawne thereunto by VValpole that pernitious Iesuite All these notorious treasons right reuerend father damnable in nature intollerable in state and almost incredible in relation are plainly confessed of the Secular-priests and the same together with many other bad licentious barbarous sauage and plaine brutish practises of Iesuited papists are compendiously comprised in this small volume Which I haue therefore endeuoured to reduce to certaine heads distinct bookes and chapters with some profitable annotations annexed to the same because I am verily perswaded that whosoeuer shall seriously pervse them with indifferencie cannot but loath and detest cursed Iesuitisme and all popish Iesuited faction For though it be necessarie to all true hearted English subiects to know throughly the matters discouered by the Secular Priests yet because many for lacke of money are not able to buy the bookes and others because they are tedious and confusely written will either abstaine wholy from the reading thereof or lightly and slenderly runne them ouer and so neuer attaine to the full knowledge thereof I haue imployed my industrie my wits to couch in a small volume and portable manuall the summe effect of all their bookes pamphelets libells edicts and letters so as euery one may easily compasse the price and no one bee wearied in pervsing the discourse My desire was to profit all to confirme the strong to strenghthen the weake to stay the staggerer to rowze vp the drowsie to instruct the ignorant to gratifie the thankefull to perswade the doubtfull and to confound the proud malepeart and disloyall hearts Paule planted Apollo watred but God gaue the increase If therefore any good be wrought by these my labours let such as shall reape that good be thankfull to God for the same The disloyall papists bloud thirstie Iesuites haue alreadie kicked against my former labours and whet their malicious tongues against me Their holy father the bishoppe of Rome whome they tearme the Pope hath thundred out his curse against me But neither secular priests nor religious Iesuites will or can make any sound answere to any of my bookes They haue often beene buzzing about the matter yet neuer durst they publish so much as but one colourable answere either to all or to any one of my bookes so as I must needs thinke that maledictiō cursing rayling will be their morning and euening song against me by reason of this my friendly posie which I present as a most redolent odour to their noses-grauitie so often as they shall kisse the shoe of their Pope and with him commit idolatrie the vsuall manner most reuerend and worthy prelate in all such kind of exercises both is and alwaies hath beene to make choise of some worthy and mightie personage to protect defend and patronize the cause and doubtles neuer did any booke or pamphlet stande in more neede of a stout and resolute patron then this present volume For the traytorous Iesuites and Iesuited papists that cannot endure their owne brethren the secular priests to publish in their honest defence their knowne practises and imperfections will no doubt become starke madde fetch al their Romish friscols against me poore soule who haue as it were anatomized and painted them out in their best beseeming colours After mature deliberation had herein most christian patron of learning and learned men I haue resolued to dedicate this worke to your most reuerend name as to that vertuous Tobi● who is able with the perfumes of the heart and liuer of a fish that is to say with the redolent harmonie of christian diuinitie which continually floweth most pleasantly form his mouth to vanquish all the Asmodean-Iesuites vpon earth to strike such terrours into their harts as they shall not once dare to grunt or barke against my true dealing and sincere proceeding in this behalfe Sundry other motiues do occurre which might most iustly incite me to this dedication of these my late studies if they were better then in deed they are amongst which many large bounties from time to time receiued at your Lordships hand doe well deserue to haue a place So praying the almightie to increase your godly zeale against all traytorous Iesuites disloyall popish vassales and to blesse your good Lordshippe with many happie yeeres to his glorie your owne soules health and the common good of his Church I humbly take my leaue From my studie this 23. of Ianuarie 1602. Your Lordships most bounden Thomas Bell. The Elogie of the author in signe of his loyall affection both toward his late Soueraigne and now regnant The cursed crew of Iesuites A change did long desire A change they haue but to their griefe Both Pope and Spaine admire Our noble Queene Elizabeth From hence to heauen is gone King Iames the first giuen vs of God By right sits in her throne Shee fourtie yeeres and foure complete did Pope and Spaine withstand And maugree all their bloudie plots In peace did rule this land Gods word and his true worshippe euer VVith zeale shee did defend For which cause God did her protect Vntill her life did end Her death perforce we must lament VVho dearely lou'd vs all Her bountie great her mercie rare The world to witnesse call Yet English hearts be not dismaide King Iames is our regent Hence Poperie certes he will supplant All falshood must relent He will doe iustice euery where And poore mens cause respect The mightie must not them annoy He will their right protect Poore men to him must haue accesse Their owne cause there to tell No bribes can haue place in his court Thence vice he will expell The richer sort with lingringe suites Must not the poore oppresse Our noble King the man of God Their

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 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 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 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 master Collington master Warson and others haue written against the Iesuites so as contradictions may 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 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 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 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 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 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 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

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 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 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 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 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●●● 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 ●●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 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