denyed The priestes confesse as you heare that their contention was the ground of the Archpriestes authoritie that their garboyles did beget his greatnesse and therefore that they are his good masters Fourthly that the secular priests the Romish seminarists repute it no shame to publish in printed bookes that the superioritie among them proceedeth of sedition and factious dealing Happie are they forsooth that are guided by such rulers The third Booke containing sundry graue aduisoes set downe for the good of all true-hearted Subiects least they be hereafter seduced with Iesuiticall hypocrisie and treacherous Poperie Aduiso I. Of Popish proceedings against Kinges Potentates and Monarkes of this world THE Iesuite Parsons in his booke Philopater is verie peremptorie slie and saucie verie boldly affirming that when kings deflect from the Catholike religion and draw others with theÌ„ then their subiects are frée and both may and ought if they be able to cast such a man out of his dominions An other Iesuite giueth vs this lesson the quarrel for Religion saith he and defence of innocencie is so iust that Heathen princes not at all subiect to the Churches lawes may in that case by the Christian armes be resisted An other Iesuite saith thus that Christians in times past did not depose Nero and Dioclesian and Iulian the Apostata and Vâ—lens the Arrian and others it was because Christians did then want temporall forces for otherwise they might lawfully haue dealt so with them Thus it is written quodl 9. art 4. q. 296. Note here gentle Reader that most vnnaturall rebellion is as a naturall or proper passion to all seditious Popish religion which doubtlesse is a graue aduiso seriously to be thought vpon Aduiso II. Of the charitable physicke of the Iesuites IF hereafter any Pope shall crosse the Spaniards plots and purposes the Iesuites will haue such a figge in store or his paines that shall doe so as no Ruebarbe Angelica Mithridate or other medicine or antidote shall expell the venime poyson or infection from his heart nor any Bezar Pearle gold or Vnicornes horne long preserue his life after it And if there be as there are shrewde suspitions in Rome concerning the death of two Popes two Cardinals and one Byshop alreadie and that but for breaking or rather intending to breke the Iesuites a little of their will and vnbridled insolencie and onely to reforme them in their order then no maruell at their disignments for England and much lesse doubt to bee made what they would doe in such a case if it came to canuasing for a kingdome Thus is it written quodl 8. art 6. p. 245. It is true that in France there are publike monuments of Isuiticall tyrannie For first they procured Henrie the third to be excommunicated and then by degrees they murderd him quod 8. art 8. p. 261. see the 2. Booke chap. 2. and 2. Parag. Note here gentle Reader three important points with me first that our holy fathers the late vpstart Iesuites are not religious fathers as they professe to be but disordered dissolute and blood-thirstie companions Secondly that they are charged with wilfull murder and that of no meane personages but euen of Byshops euen of Kings euen of Cardinals yea euen of Popes themselues Thirdly that murder is a thing so common or rather so connaturall to Iesuiticall faction that if their purposes and plots bee but a little crossed not onely by Barons Earles or Dukes but euen by Kings Emperours and monarkes nay euen by the Pope himselfe whom they would be thought to honour aboue the rest then doubtlesse that Barton Earle duke King Emperour or Pope shall haue such a fig giueÌ„ him by these skilful Phisitions for his restoratiue Catholike anâ—tpast as he shall neuer after it be in neede of any Christian preseruatiue post-past this is a graue Aduiso it doth pourtray our Iesuites gallantly in their deserued and well beseeming colours Aduiso III. Of Cardinal Allens intendment against his prince and natiue Countrey IT can not be denied but that in the yere 1588. Cardinall Allen compiled a booke to be published when the Spaniards should haue arriued to haue stirred vp all English papists to take armes against their Soueraigne for the speedy conquest of their natiue Countrey The first part of which booke was intituled a declaration of the sentence The second part An admonition to the Nobilitie and people of England but presently vpon the ouerthrow of the great invincible Armado vnder their heroical Adlantado for shame of the world they procured the whole Impression to be burnt sauing some fewe that had beene sent abroad beforehand to frindes such as had otherwise béene conueyed away by the Printer and others in secret wise Thus it is written quodl 8. art 6. p 240. Note here gentle Reader that Cardinall Allen the chiefe gouernour vnder the Pope in all popish English affaires did further the Spaniards intended conquest of England with all his might strength power and force and that hee published a most trayterous booke in his own name for the speedy complement of that most cruell and bloody attempt to which adde with mee that the sayd Allen was sent by the Pope to manage that great affaire and was also made Cardinall for that onely ende and purpose as I haue proued in the second Booke ninth chapter and third conclusion now then seeing the Pope the Cardinall and the Iesuits did all wholy intend the inuasion and conquest did at all times bend their Buls bils libels and all their forces to depose her Maiestie from her Crowne and royall Scepter and seeing also that the Secular priests confesse freely as is already proued in the second book tenth chapiter and second Paragraph that many of their affections were knit to the Spaniards and that none were more forward then they in those bloodie treacheries and seeing thirdly that the said priests do still professe their obedience to the Pope in euerie thing and humblie submit themselues and all that they haue written to be decided iudged and censured as shall seeme good to his holinesse for so they write in their important considerations pag. 43. quodlibet 10. p. 342 et p. 361. let them the secular priests I meane say and write what they list and like of their true and loyall hearts towarde her maiestie I for my owne parte will neuer giue credite to them vnlesse they will ioyne with vs in sacrament and commoÌ„ prayer And I verely thinke that whosoeuer shal marke this discourse seriously will be of mine opinion For concerning equiuocating and temporizing instate affaires they are nothing inferiours to the false cogging Iesuites They vtter in deed many truthes but they doe it of necessitie so to be auenged of the Iesuites and to be deliuered from their tyrannie The Iesuites they spare in no respect But Cardinall Allan they highly commend and the Pope they dare not in any case oâ—tend Which two the Pope and the Cardinall while they doe commend
as was brought vp vnder them In other Colledges they know not what it meant to instruct schollers how to murther kings and specially in ours But in the Iesuits Colledges it is contrarie and preached in their owne assemblies nothing so much as that alone Of the which indéed they were but too prodigall in their sermons These words are set downe in the Iesuites Catechisme Lib. 3. cap. 8. fol. 155. When our Iesuites saw themselues remoued from their princes fauour they began to lay a snare to intrappe him And as their societie is composed of all sorts of people some for the penne others for practise so had they amongst them one father Henry Sammier of Luxenburge a man disposed for all affaires and resolued to any hazard This fellow was sent by them in the yeare 1581. towards diners Catholike princes to sound the fourd And to say truly they could not haue chosen one more fit For he disguised himselfe into as manie formes as obiects one while attired like a souldier an other while like a priest by and by a countrey swaine Dice cards and women were as ordinarie with him as his presired houres of prayer saying he did not thinke he sinned in this because it was done to Gods glory and that he miâ—â—t not be discouered changing his name together with his habite according to the countries where he purposed to negotiate These words are to be read in the Catechisme Lib. 3. cap. 11. Fol 162. William Crichton the Iesuite went into Spaine by the licence of his generall Whither he is no sooner come but he practiseth to infinuate himselfe into the kings fauour And to that effect drawes a tree of the descent and pedegree of the Infanta his daughter shewing therein that the Crownes of England Scotland did by right appertaine to her and so incite him the rather to take armes against the Scottish king hee scattered abroad diffamatorie libels against him Whereunto the king of Spayne giuing no eare Crichton determined with himselfe by letters to sollicite the Catholike Nobilitie of Scotland to the same purpose and to that ende wrote letters in the yeare 1592. to Gourdon and other Iesuites remaining in Scotland whereby hee gaue them to vnderstand in what grace he was with the king who by his incitement was resolued aswell for the inuasion of England as for the restoring of the auncient Religion in Scotland These words are in the Iesuites Catechisme Lib. 3. cap. 16. fol. 173. Certaine young diuines infected with the poyson of the Iesuites loosed the reines to subiects against their king in the yeare 1589. and Commolet the Iesuite with his adherents sounded the trumpet of warre in their pulpets against the king deceased Whereupon insued those outragious disorders which we haue seene in France since that time These words are in yâ— Catechisme Li. 3. c. 14. fol. 169. Walpole the Iesuite in the yeare 1597. deliuered a poysonous confection to Squire therewith to make away the Queene of England his Soueraigne The Iesuites at Doway in the yeare 1598. sent the Cooper of Iper to kill Graue Maurice of Nassaw These wordes are set downe in the Iesuites Catechisme Lib. 3. cap. 13. fol. 168. It is well knowne O Iesuites that your Colledge was the fountaine and seminarie of all those calamities which we endured during the last troubles There was the rebellion plotted and contriued there was it fully and wholy nourished and maintained Your prouincials your rectors your deuout superiours were the first that troade that path they that first and last dealt with this merchandise Your Colledge was the retreat or Randeuous of all such as had vowed and sold themselues aswell to the destruction of the State as to the murther of the king In which your doings you at that time gloried and triumpht both in your sermons and lectures Sequitur this was the houre of Gods wrath who hauing long temporized with your sinnes thought it good to make Chastell a spurre in the hearts of the iudges to incite them to do iustice aswell vpon you as vpon him that you might all serue for an example for posteritie to wonder at To the accomplishment of this worke he permitted that Chastell who had beene nurtured and brought vp in your schoole should assay to put in practise your deuout lectures and exhortations against the king not in the countrey but in the citie of Paris and that his dwelling house should be not in any obscure corner of the towne but in the verie heart of the citie in a house right opposite to the gate of the pallace the ancient habitation of our kings and of the supreame and soueraigne iustice of Fraâ—nce This house belonged to the father who was so infortunate as not to reueale to the Magistrate the damnable intention of his sonne whereof hee had knowledge as himselfe confessed God made speciall choyse of that place of purpose to make the punishment more notorious For which cause this house was râ—â—nated and raced by order and in the place thereof a Pyâ—amis or piller raysed bearing the memoriall not onely of Chastels offence but of the Iesuites also and this to stand in opposite view of this great royall Pallace To the ende that our posteritie may knowe heereafter how highly Fraunce is beholden to this holy societie of Iesus These wordes are set downe in the Iesuites Catechisme Lib. 3. cap. 19. fol. 191. Note here gentle reader with me these important obseruations First that Iohn Chastell but 19. yeares of age went about trayterously with a knife prepared for that purpose to murther his naturall Soueraigne Secondly that hee the said youth was fully perswaded by Iesuiticall education and doctrine that to murther his liege Lord the King was the readie way to heauen Thirdly that nothing was more freely taught in the schooles of the Iesuites then the doctrine of the killing of lawefull kinges Fourthly that their sermons abounded with this kind of maladie Fiftly that the Iesuites imployed in this kind of marchandise one Henrie Sammier a most licentious dissolute villaine giuen to all vices vnder heauen Sixtly that he reputed all his vices for vertues in respect of his godly intents and purpose viz. Of killing Kinges Seuenthly that the Iesuite Crichton sollicited the Spanish King to inuade both England and Scotland affirming that the crownes of both the kingdomes did by right pertaine vnto him Eightly that the Iesuite Commolet and his adherents sounded the trumpet of warre against their king euen out of the pulpets â—s if it had beene an high point of diuinitie and most fit for edification Ninthly that the Iesuite Walpoole endeuoured by poyson to take away the life of his Soueraigne Tenthly that the Iesuites at Doway sent the Cooper of Iper to kill Graue Maurice of Nassaw Eleuently that the colledge of the Iesuites was the fountaine and seminarie of the calamities in France That in their colledge was all rebellion plotted coÌ„triued nourished maintained Twelftly that the prouincials rectors and
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
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
absolution Sequitur Our kings represent the true image of God against whom this yeare there hapned three straunge and vnusuall accidents first the rebellion against the late king which they coloured with the pretext and title of tyranny secondly the parricidie committed vpon his person by a Monke and lastly the continuance of that rebellion against the king that now is for his religion Sequitur their confessions were instructions or rather destructions to teach rebellion refusing to absolue them which eyther were not in their consciences fully confirmed in their reuolt from the two kings or had any inclination to acknowledge them for their soueraignes And which is full of horrour and detestation their ordinarie conrse was before they would absolue them to make them sweare by the holy gospell conteyned in their breuiaries neuer to take these two kings for their lawful soueraignes That which I speake I haue by good information from many that were faine to passe through that strait and I know one amongst the rest more néere me then the rest who rather then he would giue credit to their doctrine departed from his confessour without receiuing absolution These words are set downe by a Catholike papist a French man in the booke called the Iesuites Catechisme Lib. 3. cap. 12. fol. 165. fol. 166. Note heere gentle Reader these important points with me First that not onely our English papists but euen the French also do write the same argument in substance against the Iesuites and their damnable doctrine Secondly that they vse confession as an instrument of patricidie euen of Gods annoynted princes Thirdly that they would absolue none which acknowledged true loyaltie to their soueraignes Fourthly that they caused all those whom they did absolue to sweare by the holy gospell neuer to take the king now regnant nor king Henry his predecessor for their lawfull soueraignes It therefore is high time for all kings to abandon and expell all this cursed crue out of their kingdomes territories and dominions Jesuitisme agréeth with the Anabaptists opinion in two propositions in medling with state matters and in causing princes and kings to be murdered accordingly to the conueniencie of their affaires I will adde that in the carriage of this Iesuiticall warre within France there was some conformitie of names betweene this and that the Anabaptists vndertooke in Germanie the yeare 1535. for they had one Iohn Mathew their chiefe prophet vnder Iohn Leydon their king and one Bernard Rotman and Bernard Cniperdolin principall actors in their faction for the seducing of sâ—mple people euen as our Iesuites had their father Claudius Mathew and Bernard Rouellet I will not héere recite the other particulars of our troubles being contented plainely to haue shewed vnto you that our Iesuites were the first seminaries thereof These words are set downe in the Iesuites Catechisme Lib. 3. cap. 11. fol. 164. Note heere gentle Reader that the French papists write as sharpely against the Iesuites as doe our secular popish priests And consequently the priests assertions and reports of them are of more credit in that behalfe The Iesuites hauing set foote in Portugall sollicited the king Sebastian by all manner of illusions to make an vniuersall law that none might be called to the Crowne vnlesse he were of their societie and moreouer elected by the consent and suffrages of the same Whereunto they could not attaine albeit they met with the most deuout superstitious prince that could be They were the men that kindled the first coales of that accursed league which hath béene the vtter ruine and subuersion of France In fauour of the Spaniard they set on worke to kill the king one Peter Barriere whom they caused to be confessed in their Colledge at Paris afterwards to receiue the Sacrament and hauing confirmed him by an assured promise of Paradise as a true martyr if he died in that quarrell they set forward this valiant champion who was thrise at the verie point to execute his accursed enterprise and God as often miraculously stayed his hand vntil at length being apprehended at Melun he receuied yâ— iust hyre of his traiterous intention in the yeare 1593. I speake nothing but what mine eies can witnesse and what I had from his owne mouth when he was prisoner View and peruse all the iniquities that you will you shall finde none so barbarous as this To perswade an impietie to kill a king and then to couer it with such a seeming maske of pietie In a word to destroy a soule a king paradise and our Church all at a blow to make way for their Spanish and halfe-pagan designments Thus is it written in the Iesuites Catechisme Lib. 3 cap. 18. fol. 185. Note heere gentle Reader these materiall points with me First that the Iesuites labour with might and maine as our Secular priests truly write of them to ouerrule the whole world For they would haue had a generall law made that none should be made king of Portugall vnlesse he were a Iesuite and also elected by their consent and suffrages Secondly that they suborned Peter Barriere to kill his and their liegelord the king of France Thirdly that they abused the Sacrament to that end and purpose Fourthly that they promised him Paradise and to be canonized for a martyr if he should kill his soueraigne and die in that quartell Fiftly that all this was done in the honour and behalfe of the Spanish king Put all these together and see if the same be not the Iesuiticall practise heere in England as the Secular priestes haue told vs. It happened vpon Saint Iohn Enangelists day in the yeare 1594. after the reducing of Paris vnder obedience to their soueraigne that the king going to his chamber accompanied with many princes and lords found himselfe vnlookt for sodainly strokeÌ„ in the mouth with a knife so that neither he nor those that were with him could perceiue it For assoone as Iohn Chastell who was the traytor and but nineteene yeares of age had giuen the stroke he dropped downe the knife and set himselfe in the midst of the prease Euerie one was in a maze and busie to thinke who had done that trayterous déed and it wanted not much but that this young yâ—uth had made an escape Notwithstanding God would not permit that this detestable act should remaine vnpunished By chance it was that some ore casting his eyes vpon him he became as one sore affrighted and appald with feare But as he promised himselfe to haue the paradise of Iesuites if he died one of their martyrs so also he confessed this fact more readily and promptly then was looked for at his hands Whereby by decree of the Court of Parliament in Paris he was condemned to die I haue no greater argument then this to shew that the trade of murthering was lodged within their Colledges For where there was any exercise of good education and studie no scholler would haue vndertaken such a damnable determination but such a one
the Church and to the king These words are put downe in the Iesuites catechisme lib. 3. cap. 17. fol. 182. He hath forgot belike the notorious fact at Louain where the Iesuites by the power and authority of the Kinge of Spaine forbad the publishing of the Popes order for the vniuersitie against the Iesuites This facte belike this good father thought to haue beene so secret as it was vnknowne to the world or at the least forgotteÌ„ These words are in yâ— reply to Parlons libell fol. 20. b. 21. In an other place of the said reply viz. fol. 42. b. 5. it is flatly set downe that Pope Paule the fourth sent Caraffe with force of armes to inuade Naples to whom the King of Spaine would not yeeld albeit as it is there affirmed the Pope hath more right thereto then the Spaniard Note heere gentle reader these points of great importance with me first that by Iesuiticall doctrine a Pagan or Iew may be the Pope of Rome Secondly that neither Pope Munke Iesuite or Nunne are or can be lawfull at Rome vnlesse the Stewes be also lawfull there Thirdly that one may denie the fact which he hath done and that before a competent iudge and yet neither sinne nor lye at all Fourthlie that both the Iesuites and the Pope himselfe tell vs that the Pope is both Lord spirituall and temporall ouer all christian princes as also that he can depriue christian princes of their royall scepters and regalities But withall forget not that not onely the english priests but the French Papists also tell vs the flat contrarie viz. That the Pope hath no authoritie to depose Kinges or to translate their kingdomes that the Pope cannot excommunicate kinges that Charles the Bald contemned Pope Adrian and derided his curses and comminations that Kinge Philip the faire resisted Boniface the eight burnt his buls and imprisoned his legates and that all this was done by the counsell and consent of the whole clergie of France that Charles the sixt despised pope Benedicts interdict burnt his Buls caused the bringers thereof to be set on the pillorie and that to be done in most reprochfull manner that could be deuised by the wit of man Fiftly that the King of Spaine doth withstand the Pope and his forces and will not yeeld Naples which his righte as the Priestes write vnto him The secular priests giue this commendation to the religion of the Iesuites We desire you say they by the mercies of God to take heede of nâ—uelties and Iesuitisme for it is nothing but treachery dissimulation ambition and a very vizard of most déepe hypocrisie When other kingdomes begin to loath them why should you so farre debate your selues as to admire them giue vs not occasion to say with the blessed Apostle yee foolish Galathians who hath bewitched you These words are set downe in the important considerations pag. 39. see quodl 8. art 7. pag. 247. Loe gentle reader the religion of our Iesuites is nothing els in deed but treacherie ambition dissimulation and flat hypocrisie The Iesuites haue prouided that all who come out of Spaine must sweare vow professe or at least acknowledge an obedience to M. Blackwell in all thinges yea euen to become ranke traytours against their Prince and country for that is principally intended These words are to bée found in the sparing discouerie in the end almost of the epiâ—â—le in the last page saue one Now then the actions of the Iesuites tending so euidenly as they doe and haue done to the ruine subuersion and ouerthrow of our Prince and country both by secret practises and open incursions of Spanish inuasions as is manifest both by their owne bookes letters and other dealinges aswell in Ireland as England what good subiect or true hearted English man can doe lesse theÌ„ disclame with his mouth resist with his bloud and open with his tongue all such vnnaturall and treacherous attempts Wée are too much acquainted therewith and therefore bound to reueale what we know therein when it shall be necessarie for the preseruation of our Prince and contry These words are to be found in the reply to Parsons libell fol. 28. b. All Catholikes must hereafter depend vpon Blackwell and Blackewell vpon Garnet and Garnet vpon Parsons and Parsons vpon the Diuell These words are set downe in the discouery Page 70. quodlibet 6. arte 7. page 173. But for the Iesuites they are so headlong and violent in these courses that they seeme no more to regard the good of our countrie or estate thereof then the Spaniardes themselues For notwithstanding the manifest intentions of conquest and subuersion by the Spaniards intended yet do they so concurre with them as where as the Spaniard of himselfe seemeth slow they pricke him on continually with plots and suggestions Witnesse father Parsons actions concerning two seuerall nauies which miscaried in one of which Maister Doctor Stillington tooke his death of the other he speaketh since in a letter writte from Rome to Maister Thomas Fitzherbert Witnesse this the late attempt in Irelande in which father Archer an Irish Iesuite was a great actor These wordes are set downe in the reply to Parsons libell fol. 33. b. The Iesuites dispose of the last wils of the sicke they loue to intermedle with the mariages of many with their temporall goods and in deede with all thinges they alwaies take that course with all men that some thinge happen to their owne share hauing mind indeede of nothing but their own gaine These words are set downe in the abstract pag. 75. Note heere Gentle reader these important obseruations First that all Iesuited persons must vow to become traytors Secondly that all Iesuites seeke nothing els indeede out their owne lucre and gaine Thirdlie that all Iesuited persons must depend vpon the deuill who as you see heere inspireth guideth directeth and ruleth the Iesuites From such religion good Lord deliuer vs. Amen CHAP. V. Of the birth parentage qualitie disposition and demeanour of Robert Parsons the Iesuite The first Section of his birth and bastardie RObert Parsons the Iesuite is by birth a bastard begotten vpon the bodie of a verie base woman by the Parson of the parish where he was borne to wit at Stockgersée and his right name is not Parsons but Cowbucke The said Parson of Stockgersée which begat him did afterwards foster him and hauing brought him vp at the schoole sent him to Oxford and placed him in Balioll Colledge From whence being master of artes he was expelled not for religion as he hath vanted but for his basterdie factious conuersation libelling and other misdemeanors But thereof ye need no further information then the said declaration where you shall finde that there was such lamentation at his departure from the Colledge as for ioy he was rung thence with bels Doctor Bagshaw being then fellow of the said Colledge was his stifle aduersarie in his matters obiected against him which the good father of his Iesuiticall charity doth not
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
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
sheweth copiously But because Parsons in his Apologie laboureth to purge himselfe thereof I haue thought it good to speake a little to that effect in this place Watson the secular priest hath these words we may not imagine that father Parsons was ignorant of his owne base estate as being a sacrilegious bastard in the worst sense sâ—il à spurius begotten by the parson of the parish where he was borne vpon the bodie of a verie base queane This then being so and he not so senselesse as to thinke but that he will find the Canon law more strict in dispensation with him for his irregularitie then the ciuill or common law will be for dispensation to inherit there is no question to be made of it but that some close statute and prouiso was closely made and couertly foysted into the high councel of reformation for enabling some bastards in the spitefullest sense to be capable of any honour or dignitie eyther in the Church or commonwealth And true it is that this good father Parsons alias Cowbucke filius populi filius peccati or the very fiend himselfe might be chosen to a kingdome by his doctrine if any people would be so madde as to chuse him for their king Thus doth our Quodlibetst write The same Watson in an other place writeth of the same Parsons in this manner O monster of mankind fitter for hell then middle earth If thy profession will not draw thee to consideration of the premisses yet shew some signes of charitie in sparkes of grace if it were but onely in pollicie to moue thee to forbeare thy barbarous crueltie because therby thou giuest occasion for diuers to think thou art not a méere man but some fairies brat or begotten by an Incubus or airish spirit vpon the bodie of a base woman thus doth priest Watson write you haue his owne words Againe in an other place he hath these words diuers of father Parsons bookes letters and treatises we haue and doe from our verie hearts vtterly condemne them as containing many seditious and traytorous points and being very full of slaunderous speaches and impudent caluminiations Andreas Philopater being the fruites of father Parsons and father Creswell we hold to be fraught till it almost burst againe as some of my brethren els where haue noted with all Iesuiticall pride and poyson and as touching the exthortation printed 1588. It is so detestable a treatise as all posteritie cannot choose but condemne father Parsons for a most scurrilous traytor if he had been brought vp amongst all the ruffians and curtizans in christendome he could not haue learned to haue writ more vilely prophainely and heathenishly Moreouer the said father Parsons and his fellow father Creswell doe glorie in the said booke that they haue caused not onely it but also Maister Saunders treatise de schismate to be translated into the spanish tongue and doe reioyce that thereby the Spaniards are brought already into a greater detestation of her Maiestie her gouernment and proceedings then they had before Thus writeth Maister Watson and in an other place he telleth vs plainely that he was a lewde boy in his youth that during his aboade at Oxford his conuersation was seditious wanton and factious and that for his libelling and other misdemeanour he was thrust out of Balyoll colledge Againe in an other place he hath these words I meane the great Emperour illegitimate irregular abstract quintessence of all coynes coggeries and forgeries Parsons the bastarde of Stockgersey beyond Cosinage in Somersethire This is that famous conqueror who hath bathed all England by his seditious libels in priests bloud This is that worthy excellent that lies dissembles and equiuocates at euerie word This is that learned counseller that must rule ruffe and range through euery state This is that same Parsons whome Pope Prince and peere with all true English hearts haue cause to hate This is he of whome Maister Blackewell now his darling said that his turbulent head and lewd life would be a discredite to the catholicke cause and in few the generall conceite of all that haue throughly conuersed with him is this that he is of a furious passionate hote cholericke exorbitant working humour busie headed and full of ambition enuy pride rancour malice and reueng Cursed bee the houre wherein he had the name of a Priest nay of an irreligious parson nay of a temporall lay-man Iesuite nay of a catholike nay of a christian nay of a humane creature but of a beast or a deuill a violater of all lawes a contemner of all authoritie a staine of humanitie and impostume of all corruption a corrupter of all honestie and a monopole of all mischiefe These are the words of William Watson the popish secular priest quodl 8. art 5. page 236. See the fift chapter of the second booke in the first second and third sections By these sections especiallie the fourth and fift euery man may easily see that the Iesuite Parsons is not onely acommon impudent lyar but also a most bloodie and scurrilous traytor the monopole of all mischiefe and the wickedst man vpon the face of the earth The reports recounted of this Iesuite cannot but seeme strange if not incredible to all that shall pervse the same I know it is sinne to lie on the deuill and therefore I will not affirme any lye of this Iesuite nor of any other man That which I haue written of him is most true and sincere in such sort as I haue put in downe I name my authors and their words the tale and the tale-teller the assertions and the places where they are to bee reade I graunt willingly and will it not denie that I haue set downe in this discourse many sharpe obseruations annotations correlaries illations but all are deduced by necessary and euident consequutioÌ„s out of those premises and antecedent propositions which the secular priests and Iesuites haue published in printed bookes to yâ— view of the whole worlde In regard whereof neither my selfe nor any others guided by the prescript of right reason can but giue credit to the same For first the authors thereof are many and the same of iudgement and learning and yet doe they charg the Iesuits with murdering of Kings Secondly they professe euen to death the selfe same religion with the Iesuites Thirdly they all yeeld themselues in all thinges to the censure of the pope at whole tribunall the Iesuite must needes preuaile if his case and cause bée good Fourthly they are subiect to such satisfaction if their accusations should be false as publique pennance must néedes be inioyned them and that worthily so as they shall neuer be permitted to exequute priestly function while there liues shall endure Fiftly they know that if such haynous accusations powred out against their fellow-priests especially against their religious fathers were false and vttred of malice they should thereby heape Gods heauy wrath and vengeance vpon themselues Sixtly they
our specall grace and fauour we confirme them Out of this generall constitution they haue drawne one particular which is worthy to be knowne in the 16. part of their constitutions chap. 5. The title beginning thus That the constitutions may not binde any man in conscience sith the societie desires that all their constitutions declarations and order of life should be without euasion conformable to our direction and also neuerthelesse wisheth to be secured or at least succoured that they be not snared in any sinne which may growe by their constitutions or ordinances we haue thought good in the Lord exception taken to the expresse bow wherewith the societie is bound to the Pope for the time being and the thrée other essentiall vowes of pouertie chastitie and obedience that no constitutions declarations or any order of life shall impose any yoake of mortall or veniall sinne vpon them vnlesse their superiour command those things in the name of our Lord Iesus Christ or in the vertue of obedience And againe in stead of feare of offending let loue and desire of all perfection come in place and let the glorie and praise of Christ our Lord maker be the more exalted By the first article it is lawfull for them to change and rechange their constitutions at their owne pleasure for their owne good By the second their constitutions are held in regard of the soule indifferent so that the Iesuite may breake them without committing mortall or veniall sinne A law which their great law-giuer gaue them to the end that to Gods honour and glory there might he fewer sinners in their societie Oh holy soules oh pure consciences who restrayning their inferiours from sinne take themselues the reines committing all manner of sinne vncontrolled Let vs examine these points without passion and let let vs consider the scope of these two propositions By the first no prince shall be assured of his estate and by the second no prince shall be secure of his person in his owne kingdome Concerning the first point call to minde how matters haue béene carried for these 25. or 30. yeares There hath béene no nation where they be fostered but they would be tempering with their affaires of state I thinke they are such honest men as what herein they haue done they haue vndertaken to doe it by vertue of their silent constitutions for if they did it by their owne priuate authoritie the generall were vnworthie of his place should he suffer it Further this was forbiden them in the yeare 1593. when they saw all their plots were frustrate Admitte new troubles should arise these gallants will cassiere and disanull this last ordinance suffering their companions to intermeddle as before But what are their rules in such affaires Marrie that is it lawfull to kill a tyrant that a king breaking the common lawes of the land may be depriued of his Crowne by the people That there are other causes for the which princes and great personages may be slaine In what a miserable condition shall princes liue if the assurance of their estate shall depend vpon these fellowes Let us sée their new constitutions of 1593. I will that they medle not at all in affaires of state in generall termes And that particularly they practise not vpon the person of princes Are they bound to obey this Nothing lesse For their law-giuer chargeth not their consciences but in expresse termes he would otherwise haue charged them by vertue of their blind obedience And this is the cause that Commolet preaching since this new statute that there wanted a new Ehud to kill our king and Walpoole furnishing Squire with poyson and instructions to kill the Quéene of England his mistresse thought they sinned not therein These words are set downe in the Iesuites Catechisme Lib. 3. cap. 26. fol. 234. fol. 236. It is not christian charitie O Iesuites that leads you to that course but Iesuitish charitie Your whole profession is nothing else but a particular coozning of our priuate families and a generall villanie of all the countries where you inhabite These wordes are put downe in the Catechisme Lib. 2. cap. 12. fol. 106. The Iesuites make ostentation of a solemne decree concluded among them that they shall no more intermeddle in matters of estate But let vs see what date this decrée beares They say of an 1593. hath your Maiestie then alreadie forgotten that since that time they haue practised twise against your life Behold the performance of this glorious decree Doe not we know the generall exception of all their statutes vnlesse it be for the good of the Church an exception that extends as farre as they list to straine it The Iesuites neuer harboured in their hearts any other proiect but the subuersion of states disauthorizing of magistrates and seducing of subiectes from their alleageance These words are set downe in the franke discourse Page 98. Ribadiner wrote his historie onely vpon report of the countrey as the further a Iesuite goes the lowder he lies These words are in the Iesuites Catechisme Lib. 2. cap. 17. fol. 61. Such iuglings and shiftings of late haue béene vsed by the Iesuites that not onely protestants but also catholiks yea priests can scarce tell when they speake sincerely when otherwise These words are set downe in the reply to Parsons libell Page 23. 1. vers 2. These are ordinarie iugling tricks which are too too familiar with our good fathers the Iesuites In the reply to Parsons libell Page 19. 2. vers 14. Concerning the imputation of lying so famous and notorious are their equiuo cations and so scandalous that the verie protestants take notice thereof to the great preiudice of our profession alwaies heretofore famous for our truth and sinceritie In the replie to Parsons libell Page 23. 1. vers 1. Note heere gentle Reader these important points with me first that the Iesuites are notorious lyers and that their owne fellowes can not tell when to trust them Secondly that they are notorious coozners and full of iugling tricks Thirdly that the Iesuites acknowledge the Pope to be Lord spirituall and temporall ouer all christian princes Fourthly that the Iesuits are notable temporizers as who account all things lawful that will serue their turne Fiftly that the Iesuites are so perfidious a people as their faith is become Fides panica the Carthagenians faith that is a false and detestable faith Sixtly that the Iesuites will be Spaniards or Frenchmen or whatsoeuer else if opportunitie be offered thereunto Seuenthly that no estate is free from the villanie of the Iesuites Eightly that the Iesuites make hauocke of the Popes Buls and constitutions Ninthly that the Iesuites change and rechange their rules and lawes at their owne good will and pleasure The Iesuites therefore are good fellowes fit for all times all places and all companies Paragraph X. Of the profession and Religion of the Iesuites in generall THe Iesuites neuer harboured in their hearts any other proiect but the subuersion of
states disauthorizing of Magistrates and seducing of subiectes from their allegeance These wordes are set downe in the franke discourse Page 98. 1. Vanitas vanitatum that religious men who should spend their time in studie and contemplation doe take their greatest pleasure delight and contentment in writing and receiuing packets of newes from all coastes and countries making that their whole studie and trauaile These words are set downe in D. Elies notes vpon the Apologie Page 264. vers 20. The whole profession of the Iesuites is nothing else but a particular coozning of our priuate families and a generall villanie of all the countries where they make their aboade Thus it is written in the Iesuites Catechisme Lib. 2. cap. 12. fol. 106. This is not to stand long hammering about the matter this is to make short worke and to tell you in a word that looke how many cleargie men your Maiestie hath so many subiects hath the Pope in France and so kings concerning the cleargie are not soueraigne princes This is my liege in good french to erect another state within your state and another kingdome within your kingdome These words are in the franke discourse Page 24. vers 1. If it please you to consider what is now in practise among our Iesuites you shall find they follow the same steps in christianisme which Ismael first trode in Mahumetisme Their Prophet Ismael is the great Ignatius who with his fabulous visions would beare the world in hand that sometimes he spoke with God somtimes with Christ somtimes with our Ladie or S. Peter And as Ismael fetched out of 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