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
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
Pope their popish faction From which and all treasonable practises good Lord deliuer vs Amen A profitable and compendious appendice for the better confirmation of the Reader VVHosoeuer can and will seriously peruse the printed volumes of many famous writers of great account and high estéeme euen in the Church of Rome cannot but behold as in a glasse of Christall that the late Romish religion commonly called of the people the olde religion is but a newly coyned religion and by piece-meale crept into the Church I say the late Romish religion because the ancient Roman religion was in déed sincere and agréeable to the holy scripture but the late Romish religion is quite contrary to the same This I proue by two means first by late practicall experience for that the institution or papall Bull by which an Arch-priest is designed the gouernour ouer the Cleargie and laitie ouer all England is a thing neuer hard of before in the Church of God as the priests themselues do willingly truly grant this is confirmed by the late order of the Capuchenes who affirme theÌ„selues to be nothing else but only reformed Franciscans as the secular priests doe know and can it not denie For as the Francans did by little and little neglect and abolish the ancient rules of their order and brought into their societie nouelties and new deuises in stead therof and therefore were reformed by the Capuchenes and called home again to their old setled rules euen so the late bishops of Rome haue neglected and swarued from the ancient doctrine of the primitiue Church and brought into the Church nouelties new deuises of their owne inuention in stead thereof and therfore godly and zealous princes endeuour to reforme the Church and to abolish such superstitious nouelties after the examples of Iosaphat Ezechias and other godly kings of Iuda Wherof I haue discoursed more at large in my booke intituled the golden ballance Secondly by the flat testimonies of best approued popish writers The great learned popish scholeman Spanish fryer Victoria writetth in this maner paulatim ad hanc c. By little little we are brought to these inordinate dispensations to this so miserable state where we are neither able to endure our owne griefs nor remedie assigned for the same And therefore must we perforce inuent some other way for conseruation of the lawes Giue me Clements Lines Siluesters and I will commit all things to their charge But to speake nothing grieuously against these latter Popes they are doubtles inferiour to Popes of old time by many degrées Loe heere gentle reader the Popes owne renowned doctor and professed frier telleth vs plainly that the bishops of Rome in his time were not like the bishops of â—oâ—â—er ages but did degenerate from the ancient doctrine and discipline of the Church He telleth vs in like manner that this deflection from the truth was not done all at once but was brought by little and little into the Church Thus you see or may see that the doctrine I teach is the selfesame which I receiued from the best learned papists The Popes famous Canonist Covaruvias writeth to the same effect in these words neâ— me latet c. neither am I ignorant that S. Thomas affirmeth after great deliberation that the bishop of Rome cannot with his dispensation take away from monks their solemne vow of chastitie This notwithstanding we must defend the first opinion least those things which are practised euery where be turned vp side downe Thus writeth Coueruvias out of whose doctrine many godly profitable lessons may be learned First that the papists cannot agree about the Popes authority Secondly that great learned papists among whom Thomas Aquinas is one whose doctrine sundry Popes haue confirmed to be sound do denie the Popes authoritie in the premisses Thirdly that the contrarie opinioÌ„ must be defended for the honesty safegard of the Popes pretensed soueraigntie Fourthly that most miserable is the Popes religion which stand in need of such poore and beggerly shifts for the vpholding maintenance therof Fiftly that the papists haue no cause to exclaime against the mariage of priests seeing the Pope dispenseth with his owne munks to marry at their pleasure Sixtly that the doctrine of Aquinas which the Pope himselfe hath approued doth vtterly ruinate and batter to the ground the lately inuested religion of the Church of Rome Now for the better satisfaction of the ignorant I will heere briefely recount the originall of the chiefest points and articles in the late Romish religion First the Church-seruice was made in the vulgar tongue euery where in the old ancient and primitiue Church Secondly popish primacie began in the yeare 607. and that by the tyrannie of the Emperour Phocas at the earnest suit of Boniface then bishop of Rome third of that name Thirdly the Popes pardons were neuer heard of vntill the yeare 1300. Fourthly the mariage of priests was not prohibited till the yeare 385. at which time Siritius then bishop of Rome made a wicked law in that behalfe Fiftly popish â—urgatory tooke not root in the Romish Church till the yeare 250. Sixtly popish pilgrimage began in the yeare 420. SeueÌ„thly the merit of works de condigno was disputable about the yeare 1081. Eightly the popish inuocation of Saints adoration was not known or heard of til the yeare 350. Ninthly the communion vnder both kinds was neuer thought vnlawful till the yere 1414. Tenthly the Popes Buls were not authenticall till the yeare 772. Eleuenthly auricular confessioÌ„ was not established till the yeare 1215. Twelftly generall coâ—ncels were euer summoned by the Emperours Thirteenthly the popish English Archpriest began his new no religion in the yeare 1006. and that by the tyranny treasons of the Iesuites All these important points are soundly proued in my booke of Suruey whither I referre the gentle reader for better satisfaction in that behalfe God grant that these my painfull studies may tend to his glory and the common good of his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table Alphabeticall conteyning the principall matters handled in this worke The letter P. signifieth the Page and the letter V. noteth the verse A ALlen the Cardinall was a traytour Page 93. Vers. 7. p. 92 vers 28. Allen set forth a trayterous booke pag. 108. vers 5. Allen iustified Sir William Stanleyes treason pag. 13. vers 19. pag. 166. p. 167. Arch-priest setteth vp a new religion pag. 89. v. 8. p. 179. v. 30. Arch-priest a traytor pag. 89. vers 8. Arch-priest is an Idoll pag. 104. vers 2. Arden and Someruile See treason Authors true dealing in this discourse pag. 1. vers 7. B BLackwell raigneth as a prince Page 104. vers 7. Bookes written by Parsons are traytorous pag. 173. ve 7. pag. 80. vers 7. pag. 106. vers 9. Bishop of Cassana prayed for by the Iesuites pag. 20. ver 21. Bellarmine against the messengers pag. 152.
fellow-labourers the Secular-priestes haue published to the world in printed bookes and sent the same to the Pope himselfe in his sacred pallace at Rome they cannot but beleeue me whosoeuer they bee yâ— shall reade my writings howsoeuer they like or accept of my laboures For I will euer set downe their owne words as themselues haue in printed bookes published them to the view of the whole world That done I will quote the booke the place where the reader shall roundly finde the same Which being truely performed I will insert mine owne glosses and annotations so often as it shall seeme expedient for the common good and for the helpe of the indifferent reader Preamble II. Of Iesuiticall dealing in state-affaires THe old saying was let the shomaker meddle with his slipper the smith with his anuill and the priests with their prayers but the Iesuiteslike franke gamsters are in at all He is not worth a rush amongst them that is not able to manage a kingdome Matters of state titles of princes genealogies of kinges right of succession disposing of scepters and such affaires are their chiefe studies Some feare they are more cunning in Aretine Lucian and Machiuell then in their breuiaries diurnals or Portiuse assuredly they doe not behaue them selues like any other religious men He that should tell them of liuing in a cloyster were as good goe a mileabout as fall into their fingers There are few kinges courts in Europe where some of their maisterships doe not reside of purpose to giue intelligence to their generall at Rome of all the occurrents in these parts of the world which they dispatch to and fro by secret cyphers hauing either a Iesuite or some one Iesuited in the most of those kings counsels who propter bonum societatis must without scruple deliuer to them the secrets of their soueraignes to their vttermost knowledge These wordes are set downe in the sparing discouerie page 7. quodlibet 3. art 4. p. 65. Preamble III. Of the inuentor of the Iesuiticall profession now become a most seditious faction THe inuentor of the Iesuiticall order was a Spaniard and a souldier and therefore all his disciples of what contrey soeuer they be by birth are in their hearts and practises altogether Spanish breathing little but cruelties garboyls and troubles They haue by their writings their sermons and by all their indeuours laboured to perswade all catholikes that the kinge of Spaine and our faith are so linked together as it is become a point of necessitie in the catholike faith to put all Europe into his handes or otherwise that the catholike religion will vtterly perish These wordes are sette downe in the discouery page 7. see quodlibet 2. art 7. p. 42. Note here gentle reader these points with me First that the preists doe alwaies vnderstand the papistes when they speake of catholikes which I note heere once for all Secondly that the catholike faith that is to say poperie will vtterly perish out of Rome notwithstanding their Popes prerogatiue vnlesse the Spanish king doe patronize the same and consequently a thing to be admired that the catholike Popish faith testeth onely in the king of Spaine Thirdly that popish religion consisteth of troubles cruelties and garboyles Preamble IIII. Of the excellencie of Iesuiticall religion which is the Popish catholike religion in deede THese erroneous temerarious and hereticall assertions contrarie to the catholike faith haue beene defended with great egernes and vehemencie amongst our Iesuited breathren in Wisbish The stewes are in Rome cum approbatione the Stewes are in Rome as lawfull as anie citizen as lawfull as any Maiestrate as lawfull as anie order of religion The Stewes are at Rome cum approbatione as lawfull as the Pope himselfe The Stewes are very good and very necessary That a priest is made by traditions of the chalice patten and hoste into his handes they say it is but a toy They hould that the auncient fathers rem transubstantiationis ne attigerunt These wordes are set downe in the discouerie pag. 13. quodlibet 2. art 4. p. 31. Note heere gentle reader these important points with me First that the Pope is not a lawfull Byshop at Rome because he is no more lawfull then the Stewes which doubtlesse are most vnlawfull as all the world knoweth Secondly that the manner of making Popish priestes is but a toy This is a point to be marked and neuer to be forgotten Thirdly that popish transubstantiation which is the maine point in popish religion is not once named of the auncient fathers consequently popish religion euen by confession of the Popes Iesuites is a new â—oe religion neuer heard of amongst the auncient fathers see the 11. aduiso in the third booke and note it well Preamble V. Of the distinction of Popish religious orders AL religious men are indifferently called monkes or friers for these names are not proper to any in particular but common to all Popish religious orders in generall The Carthusians the Dominicans the Benedictines the Franciscans the Carmelites the Capuchines yâ— Theatines the Iesuates the Iesuites with the rest are all generally called monkes or Fryers the Iesuites being the last vpstart of them all All these the rest generally are cowled and distinguished by there verie habits but the Iesuites being newly hatched and punies to all must needes ouerrule all and be like to none at all I haue spoken more at large of them both in my booke of motiues and in my booke of suruey Which mine assertions in those bookes the secular Priests haue now iustified and made good in their late printed bookes so as my sincere dealing therein is by indirect meanes made apparant to the world The Iesuites haue vowed these three thinges pouertie chastity and obedience as all other religious papistes haue done Of these Iesuites some bee Priestes and some lay-brothers which lay-brothers make also the said triple vow therevpon they are called religious fathers though they be but porters or doore keepers and they will take vpon them I warrant you and so forth Of these good fellowes you shall heere mirabilia before the ende of this discourse The other priests in EnglaÌ„d thoughe brought by in the seminaries doe not make this triple bow afore named and therefore are they called seculars or secular and not religious priestes The persons that are called Iesuited are those men and women aswell priestes as lay-persons which are foolishly so denoted to the Iesuites that they will doe at a becke whatsoeuer the Iesuites shall appoint to be done euen as if they had made the selfesame vow This preamble I haue put downe because I haue vnderstood that manie are ignorant of these thinges See the second booke the fourth chapter and seuenth Paragraph Preamble VI. Of the intended conquest of this land THe Iesuites hauing laid this ground that England is not likely to be wonne to the catholike religion by the word at least not so hastily as
lawfull and a matter of conscience to obey his wicked and most execrable sentence when hee appointed the English preiests and others to take part with the Spanish powers against their soueraigne And heere by the way the gentle reader may note this excellent and golden corollary viz that though the priests and all Papists hold if for a coÌ„stant maxime that the pope is the onely iudg in controuersies yet doe the priests now when the case toucheth themselues take vpon them to censure the Pope and to say bouldly that they will not because they are not bound in such and such cases to obey him Marke well for Christs sake it is not my doctrine but the doctrie of the secular Priests and so of greatest force against them and all other papists The fourth conclusion THe Pope hath no authoritie to assoyle or exempt the subieces of this Realme from the homage to her maiestie This conclusion is cleare and plaine by the free graÌ„t and open confession of the secular Priests where and when they write in expresse tearmes as you haue heard in the chapters a foregoing more then once that the Pope hath no power ouer yâ— law of nature which is indeed the law of God therfore he is no more to be obeyed therein theÌ„ if he should command to commit adulterie incest or to murder our selues or our parents that I may vse the priests their owne words And the case is euident to euery childe for who knoweth not that no inferiour hath power to chaung or alter the law of his superiour And yet is it cleare I weene enen in the opinion of euery papist that God is the Popes superiour and so the Pope hath not to chaunge or alter his law How the difficultie is this if there be any difficultie at all whether the Popes fact in assoylinge subiects from their loyaltie be against the law of nature or nor To which I aunswere briefly that it is so And I proue it because our allegeance to our soueraigne is coÌ„prised in the first precept of the decalogue which is morall and of the law of nature under the name of parents For in the name of parents are contained and vnderstood al superiours by what title or name soeuer they be termed all both old and late writers without exception doe so hold write and beleeue If any papist can this denie let him put downe his reasons I am readie to reply vpon him But I suppose none of theÌ„ will oppose himselfe against this vndoubted truth I therefore conclude that the late bishops of Rome shew who and what they are when they proudly take vpon them to assoyle subiects from their allegeance and naturall obedience to their Prince CHAP. X. Of the secular Priests and there late Printed Bookes 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 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 Rome holdeth that he may and can assoyle subiects from their allegeance and depriue her maiestie from her royall dâ—ademe The Iesuites affirme it Cardinall Allanâ— approued it 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 arraÌ„t traytors as they are indeede 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 Thirdly the Pope holdes that her maiesties subiects may and ought 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 Fourthly the Pope holds that he may consecrat grains and â—gnus deis and grant pardon to all them that will take parte with him against our soueraigne 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 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 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 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 yâ— generall for he durst not so haue done haue approued the fact 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
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 Iesuites with their Iesuited Arch-priest both pleasant and profitable to all well affected readers Esdr. vers 42. Magna est veritas praeualet LONDON Printed by Iohn Harison for Richard Bankworth dwelling in Paules Churchyard at the signe of the Sunne 1603. To the Reuerend father the ornament of learning and religion TOBIE the wise graue zealous and worthie Bishop of Durham THat excellent sentence worthie to be written in golden letters Right Reuerend father which the good Iew man of God Zorobabel pronounced confidently before the mightie king Darius viz. Magna est veritas praeualet is this day verified God be blessed for it euen in the publike writings of the Iesuites against the secular priests their owne deare Popish brethren And reciprocally of the secular priestes against the Iesuites their religious fathers and holy fryers The deepe and serious consideration whereof hath possessed mine heart with such vnspeakable solace as I can not easily with penne and ynke expresse the same Such is the force of truth my good Lord that it hath enforced the professed enemies of truth a thing verie rare and to be admired to testifie the truth against themselues and to publish the same in printed books to the view of the whole world God say the popish priests hath most straungely and in verie deed as it may be termed miraculously reuealed the truth which long hath beene hidden Thus them selues write of themselues Hence proceedeth that rare conceiued ioy which hath enuironed me on euerie side And which I am well assured cannot but bring great contentment to your Lordship and to all true hearted English subiects For as the Apostle saith Some preach Christ through enuie and strife and some of good will The one sort preacheth Christ of contention and not purely but the others preach him of loue What then yet Christ is preached all manner waies whether it be vnder pretence or syncerely and I therein ioy yea and will ioy Thus wrteth the chosen vessell of our Lord Iesus The Iesuites puffed vp with enuie and malice against the secular priests doe vnwittingly and vnwillingly bolt out many important truthes not onely against themselues and to their owne great preiudice but also to the euerlasting scandall and vtter ruine of theit patched hotch-potch late Romish religion The Secular priests turmoyled with the vniust vexations of the cruell Iesuites seeke by all aswell indirect as direct meanes to redeeeme their iniust molestations and to defend themselues from their villanous and diabolicall dealing The while they are thus busied they cannot inuent or deuise how to find out any end of their miseries but by laying open to the world the badde and irreligious conuersation of the Iesuites and by imputing to them those disloyall treacheries and most bloodie complots wherewith their owne hearts and hands had sometime beene imbrewed And consequently while they are encombred to disgrace and gall the malepeart and trayterous Iesuites they doe vnawares grieuously wound themselues euen with their owne chosen weapons They freely grant and can it not denie that all papists were kindly dealt withall vntill such time as themselues gaue iust cause by their disloyall plots and bloudie practises against her Maiestie of greater restraint and sharper proceeding against them For first they grant that the Earles of Northūberland Westmerlād with their adherēts were rebels their insurrectiō flat treasō that the pope ioyned with thē that he excōmunicated her Maiestie that he assoyled her subiects from their allegeance to her that he sent two popish priests Morton and VVebbe my selfe knew them both right well to bring the excommunication into England which they effected accordingly that the Pope assigned the Duke of Norfolke to be the head of the rebellion that he gaue order to Ridolphi the Florentine to take 150000 crownes to set forwarde the saide rebellion That the King of Spaine at the Popes instance determined to send the Duke of Alua into England that with all his forces he might assist the Duke of Norfolke Secondly they grant that the pope plotted with Stuckeley Fitzmo rize and others both English Irish and Italian my selfe was euen then in Rome for enterprise by force into Ireland vnder pretence of religion to further which cruell attempt Sanders did afterward thrust himselfe personally into the like action Thirdly they confesse that Parsons Campian Sherwin and others were sent disloyally into this land from pope Gregory the 13. my selfe was then in Rome and that Parsons presently vpon their arriuall fell to his trayterous Iesuiticall courses and bestirred himselfe with tooth and naile how he might set her maiesties crowne vpon an others heade Fourthly they confesse that the Iesuite Heywood was sent into Englād from the Pope that he tooke vpon him to call a synode and to abrogate auncient customes to the great scandall of many Fiftly they confesse that the Pope plotted with the King of Spaine for the assistance of the Duke of Guise to enter vpon the sodaine and to aduance the Queene of Scotland to the crowne of England For the better effecting whereof Mendoza a Iesuite as they write then ledger in this land for the king of Spaine set on worke Frances Throcmorton and many others They adde there vnto that about the same time Arden and Somervile had conspired how they might lay violent hands vpon her Maiesties sacred person Sixtly they write that about the same time Parrie was also plotting with the Iesuites beyond the sea how he might haue effected the like villanie Seuenthly they confesse freely that the earle of Northumberland was drawne into the plot of the Duke of Guise and that Parsons the bloudie Iesuite was him selfe an actor therein Eightly they write plainely that Babington and his complices committed such notorious treason against her maiestie as it was shameles boldnesse to deny or qualifie the same Ninthly they confesse roundly that Sir William Stanley committed notable treacherie falsified his faith to her maiesty Tenthly they write plainly that in the yeare 1588. the King of Spaine made a most cruell bloudie attempt not only against her Maiesty to vse the priests-words and their commō enemies but also against themselues all catholikes and their owne natiue countrey The memorie of which attempt as the priests write will be an euerlasting monument of Iesuiticall treason and brutish crueltie Eleuenthly they grant that Richard Hesket was set on by the Iesuites in the yeere 1592. or their abouts to haue stirred vp the Earle of Darbye to rebell against her maiestie Where I may not omit to deliuer mine owne knowledge in this behalfe This Hesket I knew very well in his life conuersation and professiō I
their owne doctrine if their supposall were graunted Which they disloyally auouch like arrant traytors as their fellow priests rightlie terme them yet were prescription sufficient in that behalfe Thirdly that they haue offered huge masses of gold and money so to allure men domestical or forraine to the cruel murder and bloudie massacre of our gracious soueraigne most noble Queene Elizabeth If papists themselues had not thus written my selfe could hardly haue beleeued it Preamble XVIII Of Obedience which must be giuen to the Pope against all kinges Princes and monarches of the world IN all warres which may happen for religion euery Catholike man is bound in conscience to imploy his person and forces by the Popes direction viz. how farre when and where eyther at home or abroad he may and must breake with his temporall soueraigne This doctrine was laid downe for a ground in iustifying Sir William Stanleyes disloyall treacherie against his naturall and annointed Soueraigne in the yeare 1587. These words are set downe in the important considerations Page 23. 24. and they are granted of the Iesuites Apol. 172. Sée the fourth booke and fift chapter and note the words Note heere gentle Reader these important points with me First that all Kings Queenes and Monarches of the Christian world are by this popish Maxime and Iesuiticall ground brought into the bondage and slauery of the Bishop of Rome and must be his slaues and vnderlings to doe what pleaseth him Secondly that the Secular priests who vnwittingly haue deliuered this doctrine against themselues are guiltie of the same treacherie with the Iesuites though not perhaps in the same degree For seeing the seculars doe professe their obedience to the Pope in euerie thing and do withall submit both themselues and all their writings to his holy censure as is to be seene at large in this discourse they must needes approoue and like well of this most traiterous doctrine because the Pope liketh and approoueth the same Thirdly that all the Papist in England which ioyne with the Iesuites who are verie many doe obstinâ—tely embrace this Iesuiticall doctrine and so are guiltie of high treason Preamble XIX Of the King of Spayne his purpose and intent against England THat the new king regnant in Spaine plotteth by Iesuiticall faction and resolueth to proceed where his father left against England it is most apparant by the present action in Ireland as also by sundrie of father Parsons subiects sent hither to be agents on the Spanish behalfe for that purpose All which doe conuince the Iesuiticall hispanized faction of falshoode hypocrisie sedition and treason and that it is not religion which the king present careth for more then his father did before him but maketh that onely a pretence to seduce all Catholikes and to draw them to rebellion hoping thereby to haue their spéedier aide and assistance making them and you all deare Catholiks to cut one anothers throate These words are set downe in the preface to the important considerations in the fourth leafe therof Note heere gentle Reader that the Iesuites bend all their thoughts words and actions to stirre vp rebellion and bloodie trecherie euerie where as also that the king of Spayne now regnant is as readie as was his father afore him to effect both in Ireland and in England all bloodie practises which the high counsell of Iesuiticall reformation shall designe and appoint to be done Preamble XX. Of the Iesuiticall hotch-potch Religion IT is a plaine testimonie of no religion in the Iesuites but flat Atheisme making religious pietie but onely amutter of meere pollicie by sending forth trumpetters to sound out their and Blackwels vertues quodl 6. art 4. pag. 168. The Iesuites haue made religion but an art of such as liue by their wits and a verie hotch-potch of emâ—â—m gâ—â—herum quodlibet 2. art 8. pag. 42. The Iesuites are to be marked out for the most malitious traiterous and irreligious calumniators that euer liued on earth vnworthie that euer the earth should heare them and it is an intollerable indignitie to the whole Church of GOD that euer such wicked members should liue vnpunished in her as they doe Quodlibet 4. art 2. page 99. Note heere gentle Reader these important points with me First that these good fellowes who pretend to bee sent of God from Heauen to reforme the English Church and State are men of no religion but men that make religion a matter of meere policie Secondly that they are so wicked so irreligious and so trayterous as the like were neuer heard of Thirdly that it is a great shame for the whole Church of God that such badde fellowes doe liue vnpunished These things well considered hee that will thinke them or the Seculars to be Gods ambassadours may iustly be deemed as wise as hee that hath no witt at all For God is so highly offended with their trayterous dealings and damnable practises that hee hath enforced themselues to discouer their owne bad proceedings against themselues that so all the worlde may knowe their abhominations and detest them with all their traiterous and cursed machinations The second Booke contayning the treacheries and tyrannie of the Pope and his Iesuiticall faction breathed out against the sacred Maiestie of Gods annoynted CHAP. I. Of the swarmes of Iesuites and Seminaries or Secular priests in this Realme of England THe number of Iesuites and secular priests in England is excéeding great as by this discourse will be made apparant and the said cursed brood is increased euery day Thrée hundred seminarie priests besides the Iesuites haue béene sent from the Pope into England And because many doe not vnderstand fully the difference betwéene Iesuites Seminaries and Secular priests it shall not be amisse briefely to instruct them in that behalfe Euerie Iesuite euen he that is but a lay-brother maketh a solemne vow of three speciall and important points whereof many of them I dare not say the greater part séeme not truly to kéepe any one And I doe not barely say it but the Seminarists shall contest the same with me The three essentiall points of Iesuiticall professioÌ„ are these in expresse termes viz. pouertie chastity and obedience Which triple vowe is common to the Iesuites with all their popish sects And for this triple vow it is that they are called religious But how truly they enioy and deserue that name let the indifferent reader iudge when he shall haue perused this discourse For albeit religious profession be a separating of men from the actions of the world yet doe they deale altogether with the world The Secular priests are all manner of priests which make not the said triple vow viz. All priests which are not 〈◊〉 or fryers For our lordly Iesuites are by profession and solemne vow poore munkes and lowly fryers They are called secular for distinction sake because they 〈◊〉 haue proprietie in secular prossessions of the world 〈◊〉 which the others are by vow abandoned but will by 〈…〉 now and then
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 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 then peace in their long wished change and conquest I note thirdly that the priests boldly anouch that her 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 saucie malcontents auaunt their partie to be so great after 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 thâ—â—ke they should rather feare to procure sharper measure to them selues in time to come then to liue in hope of any toleration 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 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 coâ—seners and all manner malefactors and yet be popish catholiks good enough constant in the popish religion vnto death If the papists theÌ„selues 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 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 of their most beastly liuing For treasons murthers adulteries incests drunkennes couâ—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 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 selues against the Iesuites 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 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
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
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
reside and the walkes which they frequent That so her maiesties person may be secured and their natiue countrie preserued form the treasonable practises of those trayterous villaines For if they say they may not this doe least so they become the cause of their imprisonment exile or death that cannot serue there turne nor be a sufficient excuse for them in this behalfe I proue it First for that they shal no otherwise become such a cause thē they haue beene the same alreadie by reuealing their tresonable plots and bloudie treacheries Secondly because thereby they shall doe nothing els then that which as themselues write they are bound in conscience to performe Thirdly because in so doing they shall onely effect that which the law of iustice requireth at their handes as themselues doe graunt Fourthly because how often soeuer two euils doe so concurre that both can not be auoyded but that of necessitie the one must happen then it is not onely charitie but euerie man is also bound to preuent the greater euill with the permission of the lesse For the clearing hereof I will here recount the priestes their owne expresse words which though they be longe yet doe I with the reader to marke them attentiuely because they are verie important plainly conuince so much as I intend First you know say the Priestes it is a generall receiued ground by all that when the actions of any particular man or men be they of what degree they will be secular or religious ecclesiasticall or lay doe tende to anie generall or common huit of a communitie as for example the actions of some particular seruant in a familie to the ruine or ouerthrow of the familie the actions of some particuler scholers in a colledge to the subuersion of the colledge or the actions of some particuler men in a common weale to the destruction of a common weale It is then not onely lawfull to disclose these particuler men and their particuler actions though otherwise priuate diffamatorie to the said particuler parties as all such actions of their owne nature must needes be but also euerie honest seruant euerie faithfull seruant euerie true scholler and loyall subiect is bound in conscience vpon his dutie to his master faith to his colledge loyaltie to his Prince and loue to his countrie to disclose such persons and their facts or intentions without regarde or respect vnto the hurt or damage that may redound to the said particuler parties so offending The reason hereof is this because a generall good is alwaies to be preferred before a particuler and a greater hurt to be eschewed before the lesse As for example when two euils concurre so that both cannot be auoyded but that necessarily the one must happen it is not onely charitie but euerie man is also bound to preuent the greater euill with permission of the lesse rather then the contrarie These words are set downe at large in this manner in the replie to Parsons libell Fol. 28. a. This is a goodly foundation which the Priests haue laid as which indeede is grounded vppon the verie law of nature And out of this grounde may so much fitly be deduced as is sufficient to conclude my scope and purpose If therefore the secular priestes doe in deede meane truly to their Prince and countrie as they pretend in outward shew of words then no doubt they will doe as is alreadie said But if they refuse thus to deale against the traytorous crew of Iesuites for the common good of their natiue countrie then doe they but dissemble and equiuocate when they tell vs they will take part with our Queene and countrie against the Pope and king of Spaine Thus much I thought good to set downe for a caueat to the reader For these obseruations being well remembred the reader shall be more able to iudge of the discourse following This caueat must be well pervsed throughly vnderstood and faithfully remembred or els the reader cannot possibly be able to yeelde a sounde censure vpon the whole worke First therfore reade it then vnderstande it that donne giue thy iudgement as indifferencie and right reason shall prescribe An admonition to the Reader MAnie bookes are lately written by the Iesuites and secular Priests viz the Relation the Sparing discouerie the Important cōsiderations the Hope of peace the Copies of discourse the Quodlibets the Dialogue the answer to the Iesuited gentlemā the Letters of A. C the Apologie the reply to the libell of Parsons the Iesuite the aunswer to the Apologie compiled by Master D. Ely M. Colletons defence the manifestation of folly the Replie to the Apologie the Franke discourse the Iesuites catechisme Which two last bookes the learned Papistes of France haue lately published All these bookes I haue pervsed verie seriously and drawen the summarie and chiefe points of them all vnto certaine heads distincte bookes and chapters So as the indifferent reader may in a few houres vnderstand the effect of the whole proceeding betweene the Iesuites and the secular priestes I haue like wise compiled an Alphabeticall table in which the reader may easilie finde out at his pleasure any principall matter handled in this discourse To read all the said bookes is a labour both tedious and painefull To buy them is too chargeable for manie To vnderstand them as they are cōfusely published is a thing not easie for the greater part The defect herein my annotations and compendious obseruations will supplie The argument of the booke is so necessary for all true hearted English subiects that I wish euerie one to be well acquainted therewith The reader may at his pleasure and that with all facilitie turne to the originall in euerie booke by me named and by the helpe of my quotations finde out roundly the verie wordes which I put downe For I alwaies name both the booke and the page and doe euer alledge their owne words That done I haue inserted some speciall notes obseruatiōs as I deemed it expediēt for the good of the reader Paule planted Apollo watred but the God of heauen gaue the increase The same God I most humblie desire so to water the hearts of the readers with the dewe of his heauenly blessing that they may thereby learne to detest all Iesuiticall treasons and seditious Popish factions Fare-well The first Booke contayning certaine Preambles for the better instruction of the Reader as also that the bookes following may be read more seriously and with greater perspicuitie Preamble I. Of the syncere and true dealing of the Author throughout this discourse THe Iesuits are thought of the simply seduced Papists to be holy men to haue familiaritie with God to haue receiued extraordinary graces from heauen and to be saints vpon earth So then if my selfe should of my selfe speake any thing against them I might perhaps get smal or no credite on that behalfe But when I shal write nothing of them but euen that which their owne brethren in Religion their