A True relation of the faction begun at Wisbich, by Fa. edmond's, alias Weston, a jesuit, 1595. and continued since by Fa. Walley, alias Garnet, the Provincial of the jesuits in England, and by Fa. Parsons in Rome, with their adherents:  
novelties, and thought it dishonourable to the ancient Ecclesiastical Discipline of the Catholic Church, that Secular Priests should be governed by jesuits.  
Newly Imprinted.  
1601.   

To the true Catholic Reader.  
IN such books as some of our brethren have been lately constrained to set out for your satisfaction: there is often mention made of the contention at Wisbich begun 1595. Of this contention, there have gone many reports: and as yet the truth thereof hath not been so fully published, as it is convenient: the indirect course of our new adversaries considered. Such as are infected with our English jesuitisme, do ascribe all the blame in that behalf unto us, that are secular Priests: in that we could not be brought to alter our old orders for the advancement of Fa. Weston a jesuit to become our Governor or Agent; as his faction termed him. To make this matter therefore as clear as the sun, and that no indiscreet Catholic may be ignorant of the truth herein, if he will not wilfully shut his eyes, or stop his ears, as our Archpriest would have them: we have thought it our duties to deliver unto you from point to point (as in the sight of God) the beginning and proceeding of those garboils then amongst us. And at this time, we are the rather moved so to do: because it hath pleased Master Blackwell our said Archpriest, very lately to send to his twelve Assistants to be divulged a certain Censure, or (we know not what to term it) a sheet of paper, fraught neither with wit, honest dealing, discretion, or learning: but in effect with as many shifts and lies almost as lines, in derogation not only of some of the said books set out by our brethren, terming the same (as if either he himself, or some of his commanders the Jesuits had made them) to be seditious books: but likewise taketh upon him, to touch the said contention, not in many words, but with much folly and great untruth. We will be bold by way of Preface, a little to touch them.  
These are his words. The first point (saith he, meaning the division at Wisbich) was a thing long since ended with great edification, and by the means principally of those which are most condemned. It toucheth the greater and better part of that company. It nothing concerneth our authority: it being more ancient, and having orders taken at the atonement by their own consent. It is well known at Rome by whose means they were disannulled. Neither is it more unfitting for those which lived in one house to institute rules for such as voluntarily demanded and accepted them then to procure a sodality abroad. Thus far our Archpriest: and it is all he writeth to his assistants of this matter: which we the rather note to show the extremity of his pride, in supposing by such an answer to the said books concerning that division to wipe away those imputations & matters, wherewith both Fa. Garnet, & Fa. Weston, & he himself in some sort are charged. That which here he saith either touching our contention at Wisbich, or any thing whereof he hath written to his said assistants against the said books, is fully answered in print by one of our brethren, a true Catholic Priest: We heartily pray you to procure the book, and then judge of our Archpriest as you find him. In the mean while and because this our treatise may come to your hands before the other, although the history following doth sufficiently confute his words by us now cited: yet will we give you some little trial of our new governors wisdom and sincerity, by that which here he writeth.  
The first point (saith he) was a thing long since ended. And what then master Blackwell? will you reason thus? It was long since ended: ergo, master Garnet and master Weston, the firebrands of that garboil with their factious adherents are not to be blamed as our brethren have writ of them in their said book? But we beseech you sir upon your small credit tell us, is that contention long since ended? Nay rather (speak man) is it ended as yet? It was in effect: whether it were meet, and according to the ancient ecclesiastical Discipline, that a jesuit should have the commandment over secular Priests. And is this point yet decided? There was we confess (as we thought) an end made amongst us 1596. by master Much, and master Dudley, and that with edification: but it fell out far otherwise. The edification you make mention of was nothing suitable to that edification, whereof the Apostle speaketh: but was much more agreeable to the building of Babel that tower of confusion. For whilst we of the unity were quiet, and supposed all had been well: master Garnet, and his subject master Weston, were so moved, that they had been disappointed of their said government amongst us, as like proud Nymrod's and boisterous hunters they cast about how to bring us under them by an other stratagem, ȧs by the history it will appear.  
When he also further saith, that the end he mentioneth was made by the means principally of those which are most condemned: he meaneth master Garnet and master Weston to be those principal persons; or else his speech is senseless: and then also he writeth most falsely. For true it is, that the end which we supposed had been made, was compassed by master Much and master Dudley full sore against the hearts and good like of the said two Jesuits. Mary if he mean such an end of the said contention as they two propounded to themselves, which was but an interim to a further mischief, such an end, as than they respected and sought after, and do now persuade themselves to have found it (whilst master Garnet ruleth the roast) then indeed Fa. Garnet and Fa. Weston may truly be said to have been the especial contrivers of it: otherwise it proceedeth from incredible boldness to pretend them to be authors of any good peace, who breath forth nothing but dissension and cruelty.  
And where he saith (as we suppose) that master Garnet and master Weston, are two men now most condemned: it is true that they are indeed condemned for their Machiavellian practices against their brethren: being (under pretence of their Fatherhoods) so puffed up with pride and arrogancic, as it is scarce probable to relate. But yet some exception may justly be taken to his words, in that he saith, they are most condemned. For in good sooth, we think his mastership as far too blame as either of them, or more: in that being a secular Priest, he doth so tyrannize over his own brethren by calling, and hath not the wit to see, how he is abused and made a puppy to dance after their pipe, and to execute what they do command him.  
But it followeth for sooth: that the said division toucheth the greater and better part of that company. Alack alack, doth it so? It toucheth indeed the greater part: and that very nearly: for it showed them for the time to be very factious: such as secretly banded, and combined themselves with a jesuit against their fellow prisoners and brethren. And therefore in that he saith those conspiring companions were the better part, he speaketh like himself very untruly, as we in our judgements do esteem of honest men. Mary in his sense, and according to the common saying, the verier knaves, the better luck: they may well be reckoned the better part: because none are judged virtuous or of any estimation that oppose themselves against the Jesuits, or refuse to worship their jesuitical Idol our Archpriest. And yet we will be content to let them go for once as he would have them: so he join those words with the other that follow: and to this effect. The said contention toucheth the better part, and therefore it concerneth neither himself, nor any of his loving assistants, nor their impregnable authority. But in good sooth master Blackwell, speak truly man: doth not that contention in some sort touch your high authority? Was it not the ground of it? If we had yielded to Fa. weston's agency, had you been ever advanced as you are? Did not our garboils beget your greatness? If master Weston had prevailed with us, master Garnet would have wiped your nose for dealing like a young prince abroade-as you do. And therefore indeed in a right good sense, we are your good masters, and so you ought to esteem us. But if we should deal more seriously with you, and urge you to set down, wherein the said great part was, or is the better: what durst you say, if you have any spark of the fear of God before your eyes? Are they better learned? for shame you will not say it. Are their lives more sincere? I hope you will charge us with no dishonesty: or if you dare, we defy you: being in our lives we trust blameless before men, and every way as honest as yourself at the least.  
As touching the orders you speak of; they were yielded unto (it is true) by our consent, and that most willingly: but as for master Weston, it so struck him to the heart to yield unto them, as he fell down presently before the company into a swoon: such was his pride, and so unwilling he was to be overruled for the time. And whereas our Archpriest saith: that it is well known at Rome by whose means the said orders were disannulled: we are glad to hear it, and have taken some little pains in this treatise, to make it also as well known here in England. If his meaning be that we of the Unity did first disannul them, he saith untruly, and they in Rome are falsely informed. No, no, those orders crossed too much the Jesuits designments to have any long continuance, where they had any factious creatures to infringe them.  
But that which followeth, is worthy some especial consideration. Neither was it more unfitting (saith master Blackwell) for those which lived in one house to institute rules, for such, as voluntarily demanded and accepted them, then to procure a sodality abroad. In good faith we are sorry, that we are compelled to disclose this fellows falsehood, and how much he is sunne-burnt with jesuitisme. It is a world to see how artificially he doth smooth over in thi● place divers false, and some very absurd points. And firs● consider we pray you: whether it was as fit for Priest's i● prison to choose a jesuit to rule them, as for other Priests abroad, to desire to have a Bishop to govern them: and whether suiteth better with the ancient discipline of the Catholic Church for secular Priests to sue to the Provincial of the Jesuits to have a jesuit for their head: or for others to sue to his holiness to assign them a Bishop. But let this pass: and proceed we to the rest: and when you hear the truth in a word, then consider the man's sincerity. It will appear unto you by the history following, that Fa. Weston had been labouring for a superiority over his brethren for the space of seven years. To that purpose he had insinuated himself by hypocrisy, and unequal distribution of money into the favours of the younger sort, such as were either themselves Jesuits, or else inclining thereunto. The Rules he speaketh of, were of Fa. weston's own making. And all this was done secretly, the graver sort of the company being never acquainted with it. When they had contrived their business, as you have heard: they pretend themselves to be more holy, than the rest of us whom they misliked: and that therefore, in respect of the sins that reigned amongst us; they would no more either eat or drink with us, but would have their diet by themselves. And in conclusion, they severed themselves from us, and dealt as you shall perceive in this treatise at large; more like Donatists, then Catholic Priests. And all this iniquity doth this jesuitical Archpriest cover in the said words, so Clerkly masked with good terms, without any regard either of conscience, or common honesty, but to abuse the world, for the better upholding of his own credit: which being gotten by falsehood, is still yet so maintained. But we keep you too long from the story itself: and therefore referring you for this matter to the said printed discourse, in answer both of it, and many other points, we commit you by our prayers to Almighty God, who open your eyes and hearts, that you may truly discern between wolves and true pastors of your souls, and accordingly to embrace them, as heretofore you have done, and we hope will do hereafter.   

A true relation of the faction begun at Wisbich.  
IN the year 1579. M. Saunders was dispatched from Rome to Ireland: and not long after the Pope sent other forces thither. About the same time also, the King of Spain intending to assail Portugal, upon the death of King Henry the late Cardinal, prepared an Army and a Navy (as it was pretended) for England. And to countenance the same, he procured by Cardinal Alexandrino his means, the renovation of the Bull published by Pius quintus against her Majesty: and printing of them to the number of 1500. at the least, he was content they should be spread abroad. Not long after Father Parsons, and two other Jesuits his subjects, Father Campion and Father Cotham, came into England with such a noise, as moved great expectation in some, and diligent caution to be had of their proceedings by others. These things happening thus together: her Majesty and the State (as fearing the worst) disposed of the affairs in the Realm accordingly: and thought it convenient to carry a hand more hardly upon the Catholics. So as in the year 1580. Doctor Watson Bishop of Lincoln, Doctor Fecknam Abbot of Westminster, Doctor Young, master Metham, Doctor Oxenbridge, and master Bluet, were sent to remain as prisoners in the Castle of Wisbich, where they lived in great unity and brotherly kindness: every man intermeddling only with his own affairs and private meditations. They were all in commons with the keeper: and for their recreation, had a Garden there to walk in, and to solace themselves as they thought good. Such money as was sent to any particular man he had himself the disposition of it as he thought it convement, that which came for the common use, was by all their consents delivered still to master Bluet, who divided the same to every man alike. There was then no affectation of superiority, but every man yielded of his own accord that duty and precedency which to every one was due, the keeper having the commandment over them all. Afterwards within about three years, eight or nine Gentlemen were likewise sent to remain there as prisoners, upon certain speeches that the Duke of Guise had some intendment against England, whereby the number of the prisoners increased, without any disturbance at all to the foresaid unity. These Gentlemen lived at their own charges, and as most dutiful children demeaned themselves towards their fellow prisoners, and spiritual fathers. If at any time some little indiscretion happened in any, a word (especially of his ghostly father) was more than sufficient to reform it: or if upon such like an occasion Bishop Watson were moved to reprove this or that, his answer was, What? are we not fellow prisoners? Are we not at the commandment of an other? Shall jadde affliction to one that is afflicted? Are we men who profess ourselves to be examples to others in suffering for our consciences, and shall we not be thought then able without controllers to govern ourselves? Be content: I will not take upon me to reprove my fellow prisoners. And indeed this was the course that every man held: so as by submitting themselves one to an other, every man had a commanding power one over an other, such was the most christian and brotherly affection amongst them. In this sort they lived till all were either dead or gone, but master Metham and master Bluet, which was for the space of about six or seven years.  
Afterwards (upon new attempts by Babington and his associates against her Majesty, and by reason of the rumours of the King of Spain's preparations) above thirty priests that were prisoners elsewhere, were in the year 1587. (as we remember) sent likewise to Wisbich. In which number was master edmond's, alias Weston, a jesuit: a man, who after Heywoods' departure out of England, was sent hither by Parsons from Paris to be his substitute, or Provincial: Upon whose apprehension master Walley, alias Garnet, by order from Fa. Parsons, did succeed him in that office. This company had scarcely consorted themselves with master Metham and master Bluet by the space of a week, but Fa. Weston (having in him the relics of his late provincialitie) began to cast about how he might advance himself above his brethren. To which effect, entering amongst his best acquaintance into a great commendation of discipline, he offered to their considerations a very simple man one master Dryland (a Seminary priest, and his ghostly father) for a fit person, to take upon him the direction and oversight of the whole company: adding, that if they thought that there were any thing in him (the said Weston) worthy the reckoning of, he would employ the same at their commandment to the assisting and directing of him the said Dryland for the full supplying of any defects in him. This motion finding little success, it being very absurd to make choice of a head, that must borrow his discretion and directions of an other (as at this day our Archpriest Blackwell doth of Fa. Garnet the jesuit) he the said Weston gave it over for about three weeks. And then he began again (though in a more general sort) to insist very gravely upon his said pretended discipline: aiming with all his skill at his own particular preferment: for thus the case stood. Master Bluet (being a man that had been chiefly employed in the affairs of that house) was junior to master Metham: and he the said master Metham (having more lately entered into the society of the jesuits than master Weston) was thereby (notwithstanding that otherwise he was far his ancient) yet his inferior according to the rules of that calling. Now one of these three (if there should have been a governor chosen) being supposed to be the fittest amongst all the rest for such a place: master Weston guessed, that in that choice they would have omitted master Bluet in respect of master Metham; and him the said master Metham in regard of himself, and that so they should have been driven to have chosen him the said Weston. But it fell out otherwise: for in their consultation it was thought that master Bluet, by reason of his long experience in that house, and of his acquaintance in that town, together with the general knowledge had of him with all Catholics in England, in respect of his long dealings with the common money, could in no sort be omitted: So as they concluded, that if they must be driven to have any such government over them, it was most expedient to choose them all three. Whereupon master Weston perceiving that he could not get the whole regiment to himself, gave that attempt over: under pretence, that he being a jesuit, was forbidden by the rules of his order, and others his superiors, to meddle in matters of government.  
But it is here to be observed: that the Jesuits long before this time, having gotten the regiment of the English Seminary at Rome: our countrymen of that order no sooner came into England, but presently (as the sequel declared) they began to lay their plots how they might bring the secular priests heads under their girdles. For notwithstanding their said rule (of not intermeddling with government) mentioned by Fa. Weston, they have so many ways to qualify it, as indeed it is but a mask to cover their sleights with, till opportunity doth serve them. Whereof Fa. Weston having sufficient intelligence and skill, did not from time to time (almost by the space of seven years) omit to put the same in practice. He laboured, as cunningly as he could, to creep into the favour of the younger sort. When strangers came, it should escape him narrowly, but he would be the first that should bid them welcome: and no friendship could be held with him, except he might make the collation at such times usual. In which collations he would seldom omit to insist upon the commendation of order and discipline: which being things in themselves of great worth, he was still therein to them that understood him not very plausible. Being a man as impatient as some of his fellows, and of as haughty a spirit as any man can be: it was wonderful to consider, what humbleness and simplicity he would pretend. His sighs and zeal seemed to be extra ordinary: as though the perfection of true mortification had been the only thing he aimed at. Marry, with all this hypocrisy he deceived none, but such as did not look more narrowly into his proceedings: a righter Pharisee cannot easily be found. In the midst of his humility nothing troubled him more, than that master Doct. Bagshaw (being a Doctor of Divinity) should have place before him at the table: insomuch as the better to content him, we were driven to place him at the table's end with him. The Jesuits abroad having gotten the greatest part of contribution for prisoners into their hands, much was sent to be distributed, by this good father: wherewith (through his unequal distribution of it) he laboured nothing more, than how he might draw, and bind men unto him, to make his side and faction strong enough against the time, he had occasion to use them. These & many other such his underhand practices being well discerned by master Metham and others, he the said master Metham was very much moved, and did greatly lament the same. This master Metham was a virtuous learned Priest, who when he was prisoner in the Tower vowed to become a jesuit; as admiring that calling, because he was not acquainted with their courses: but afterwards at his being in Wisbich, he found by woeful experience that all was not gold that glisteren. Sundry times he hath said to some of our company, not without tears in his eyes, Keep this fellow down as much as you can, meaning Fa. Weston: by labouring to be popular, he becometh the ringleader of all mutinies in the house, which in time will breed faction against you. This house will come to utter shame through his folly. I pray God that I die before it cometh to pass, for I do foresee such a mischief. Thus master Metham.  
Cardinal Alane, when the Jesuits first came into England, told sundry of his friends, that certainly they (the said Jesuits) would raise great garboils in this country, by seeking to disgrace secular priests, and to advance themselves above them. He had great experience of the ambition which reigned in many of that society, and therefore endeavoured (as he might conveniently) to repress that humour in our English Jesuits, which kept them within some reasonable compass whilst he lived. But afterwards they heard no sooner of his death, and shortly after of the death of Doctor Lewis Bishop of Cassane (of whom they stood in some fear, suspecting he should have been made Cardinal in the others place) but their insolency burst forth as a flame that had been long suppressed. They depraved both those worthy persons now dead very slanderously, charging the Cardinal to have been but a simple man, and of no great worth; and the Bishop to have been a factious person in Rome: and all this (forsooth) because sometimes they both had crossed sundry of their lewd attempts. Fa. Weston at Wisbich (as a man who had long travailed with his imaginary discipline) hearing of these men's deaths, and being as he thought, backed sufficiently by his confederates, began to bring forth the fruits thereof. He lifted up his countenance, as if a new spirit had been put into him, and took upon him to control, and find fault with this and that: (as the coming into the Hall of a Hobby-horse in Christmas) affirming that he would no longer tolerate these and those so gross abuses, but would have them reform. At this his pride and vanity some of us greatly marveled, but the reason thereof (which we then knew not) was this. We were then prisoners in the house to the number of 34. whereof by his foresaid practices he had alured unto him 19 who by his direction had chosen him to be their head, and given him the name of their Agent. Whereupon this grand senior thus promoted, withdrew himself to his chamber by the space of a fortnight, of purpose (as we afterwards perceived) to rouse himself, and to devise some such new orders and laws, as he thought most convenient for the government of his subjects, which being resolved upon by him, he did dedicate them upon Candlemas day to the blessed Virgin, as himself afterwards confessed. You must understand, that he did not proceed thus far, without Fa. Garnets' privity and consent. Howbeit, his said subjects being ignorant thereof, they poor fools must needs write a letter to his fatherhood, to crave his approbation of their said election. Besides, Fa. Weston had to practised under hand with some of his said 19 subjects, as this his new preferment must be obtruded upon him, whether he would forsooth or not. And accordingly the said letter was framed: signifying to master Garnet, that he the said master Weston was as a man taken with the palsy of the mind, and would in no wise accept of their election, except that he by his commanding authority, would bid him rise up and walk before them in the way of the righteous.  
With this letter they sent also the said laws or rules, being in number 22. where of some of them were ridiculous, and some of them very scandalous. These things (as we conjecture, for the distinct times were kept close from us) being sent to Fa. Garnet; the new Agent after he had withdrawn himself from the rest of the company by the space of a fortnight, directed master Southworth a Priest, and our fellow-prisoner unto master Bluet, to signify unto him, that Fa. Weston desired him to allot to him, and to his company being 19 the high table in the Hall: and that leaving the ordinary Kitchen to them, he the said master Bluet, with the rest (but twelve in number) would be content to provide themselves of another. What mean you by this message, quoth master Bluet? Cannot the Hall and Kitchen serve us all now, as heretofore they have done? No, saith master Southworth, we are determined (20. of us) to draw ourselves into a more strict order of life: and have therefore resolved to keep commons together amongst ourselves, thereby the better to avoid such sins, as whoredom, drunkenness, and dieing, the same being too ordinary with some in this house. What, quoth master Bluet: hath Fa. Weston sent you unto me with this message? and he answering, yea: He the said master Bluet went to Fa. Weston, who justified the said message: saving that he qualified the mentioning of the said crimes with hum and hah: saying at the last (as though butter would not have melted in his mouth) indeed we reverence you, and master Doct. Bagshaw: but amongst the rest, there are some enormities, which we would be glad to avoid: and do therefore purpose to impose upon ourselves a more strict order, leaving you and others, to follow such courses, as you shall think good. With this his answer, master Bluet being somewhat moved: Have you kept your chamber (saith he) all this while, for this? Shall we have a new Donatus amongst us, to revive again that pestilent schism? Can you name any in the house, worse than yourselves? Well, well: I pray you leave this course: it is nought. Be content to eat and drink with us still: for, assure yourself, we will never yield, that you should have any several rooms granted unto you; thereby to sever yourselves from us. And so after many other speeches, for that time they parted.  
When master Bluet had imparted unto us the said message, and his said discourse with Fa. Weston, it did very much grieve us all, as foreseeing what public scandal it would grow unto: and therefore divers of us dealt with them particularly, that they would desist from that their purpose, and be content that we might live together still, like prisoners, and loving brethren, as we have done before. But all was in vain: they enlarged their calumniation and slauders of us, and began to spread the same abroad to our great discredits: and would in no wise be stayed from the course they had begun. Howbeit, we hindered as long as we could their public separation from us, by keeping our old places, some of us, at every table: so as they could not choose, except they would have forborn their dinners and suppers, but that they must needs sit amongst us. Whereupon Fa. Weston sent the said Southworth to our keeper, with the like message in effect to the former, concerning their intent (for the avoiding of sin) to keep commons by themselves, apart from the rest: and therefore to entreat him, that they might have a room assigned them, to make a Kitchen of, and some other places meet and convenient for them; offering him some large consideration for his good will therein. But he consulting with some of the graver sort, disliked their attempt: and rejecting their suit, commanded them to continue in peace and quietness, as the State had appointed, and as he found them, at his first coming to be their keeper: unless they could show unto him against the rest, some capital crimes which might warrant him to grant their separation: for (said he) I am a justice of peace, qualified to take notice of such crimes. To whom master Southworth answered: that in this case, the Queen could not make him a competent judge: and that the crimes were such and so great, as in conscience they could not keep company with us. Why (said master medley) what crimes are those so horrible, that the Queen's authority cannot reach to take knowledge of? Master Bluet can tell you (saith master Southworth) for I have signified them unto him. Very well quoth master Bluet: I see the old proverb verified now in you: An English man Italionate, is a Devil incarnate. If you told me the causes why Weston and you do attempt to make this schism and division in the house, why may not your slandering tongue utter the same to master medley our keeper? Must I be your beadle to proclaim your lies? But master Medly, this italianated company on hath this craft in his budget: if I should now relate unto you what he hath told me of this matter, then would he being merely jesuited, deny it, and so turn the blame upon me, that I telling it you publicly, do slander the house, and not he, nor his fellows, that told it but secretly. Upon this, and such like communication, master medley fell to the commendation of the quiet behaviour of those prisoners, which were first sent to Wisbich: saying, that it was nothing, but the turbulent spirits, and humour of youth, that wanting due wisdom, discretion, and gravity, thrust them into these novelties.  
Much jangling they kept both at this time and afterwards for several rooms: but failing of their desire therein, they grew to a great dislike with the keeper: and to be revenged upon him, procured in short time two Priests to escape from him out of prison, which they knew would grieve him much. Besides, the ordinary Chapel belonging to the Bishop of Ely, lying fitly by them, they adventured of themselves to dedicate the same to Bacchus for their Buttery: and entertaining an other Brewer (one Palmer) laid such Beer in it as they thought meet. It is not almost credible what brabblings were about these matters: and with what malice and impiety they did also prosecute us, by seeking to blemish our good names, as though they had quite forgot that we were Catholic Priests, and their fellow prisoners. The common enemy could not have used us much more despitefully.  
By this time Fa. Garnet having perused the said rules and letter, returned his approbation of them in a general letter to that company, and alluding to a point mentioned in their letter to him, commanded his subject Fa. Weston as an hypocritical paralytic, to take up his bed and walk: that is, he gave him leave to accept of the Agency, imposed forsooth by them upon him: but underhand sent to Fa. Weston himself a private letter; wherein he admonished him in any sort so to take upon him that his new Prelacy, as both his the laid father's name for avoiding of envy might be concealed: and that it might seem to proceed wholly, from the importunity of those that had chosen him. All these particulars were at this time unknown unto us: they played fast and loose in corners (as you see) buying and selling of us (as honest men as themselves) at their pleasures.  
Whilst they were thus in this garboil with us, animated therein by Fa. Garnet: it happened that master Dolman (a grave Priest) came to Wisbich, with some contribution for the whole company: who perceiving and lamenting what a breach he found of our ancient unity, did endeavour for the space almost of a week, to have reduced us thereunto again, being earnestly desired by us all so to do. At this his being there, master Southworth drew him with importunity into his chamber, and did show unto him their foresaid letter, and rules, which they had sent to Fa. Garnet, entering into a long discourse with him, concerning their purpose, to separate themselves from us. Whereunto master Dolman answering, that in so doing, they would assuredly be the occasion of great scandal: he replied, that their company were resolute to go through with it.  
We had heard before of the said letter and rules sent to Fa. Garnet: but (as we then told M. Dolman) we could never come to the sight of them: and therefore we desired him to be a means, that we might have the perusing of them. Whereunto he did very willingly yield; as thinking our motion therein very reasonable: and thereupon going to master Southworth, he so prevailed with him, as that he the said master Dolman brought them unto us: which when we had read, we were much perplexed, finding our credits to be greatly touched by them. Howbeit, master Doctor Bagshaw, in a very mild and charitable sort, did then desire master Dolman, that by his mediation he might have conference with Fa. Weston: promising, that he would be a means, that this controversy should be ended to his honour & credit, and to a further increase of amity and charity, than ever there had been for a long time amongst us. Master Dolman being a glad man to hear so much from him, dealt with Fa. Weston accordingly: whom he found so stiff, as he could by no means persuade him to admit of that godly offer: notwithstanding it was made unto him thrice; and so oft pressed by him the said Dolman. Whereby master Dolman gathered, that Fa. Weston had received some commandment from master Garnet, to take upon him his said Agency: and for the better contenting of Doctor Bagshaw and his friends (being somewhat moved, that master Weston had so oft refused conference) told them so much: adding, that he thought master Weston his said refusal to be thereupon grounded: it being unlawful for him to reject, or call into question that, which his Provincial had imposed upon him. But afterwards he the said master Dolman imparting to master Weston what he had said to Doctor Bagshaw and his friends, master Weston flatly denied that he had received from master Garnet any such approbation or commandment, either by letter, or otherwise. With which his answer, master Dolman acquainting us, we did the more marvel why he disdained the said offer of conference. Howbeit, seeing their courses, we said that we would not impeach any order, which they themselves thought meet to live under: only we desired to live in commons together with them, that the world might not take notice of any such schism amongst us: but this was rejected. Whereupon master Dolman demanded of Fa. Weston whether they meant to keep any more strict or large diet by themselves, than the rest? who answered, that they did not. Why then (quoth he) have you taken another Brewer? Master Weston answered: it was, for that he brewed better Beer than the other. Upon occasion of these speeches betwixt them, master Dolman told him, that by reason of the choice of the said new Brewer, the Townsmen began to talk at large of their great breach in the Castle: and further said, that some scandal was already grown, by appointing the said Chapel for their Buttery. To which last point master Weston replying, answered: that he thought (as the case stood now in England) they might use things here as they found them: which words of his gave master Dolman occasion to show the contrary, both out of S. Thomas, and out of Navarre, in his Commentaries De spolijs. It were too long to set down what then passed amongst us, at this time of master Dolmans being with us: but he perceived such opposition to his godly motions, as that he desired to have some joined with him: and that he might then depart, and return with his Colleague, named by them one Doctor Bavin, a fortnight after Easter. Hereunto we all willingly yielded: and so after six days travail amongst us, he bade us farewell. But consider now a jesuitical trick that happened. As master Dolman was going to horseback, master Southworth met him in the Porter's lodge, and told him with great vehemency of spirit, that Fa. Weston had greatly abused both him the said master Dolman, and the whole company: in that he had received a fortnight before a letter from Fa. Garnet in approbation of their choice to have him for their Agent: and had kept the same in his hands so long, without making his company acquainted with it: which he termed to be double dealing, as indeed it was in them both. But master Southworth pretending his great discontentment in that respect, persuaded master Dolman to return back to master Weston, and then hearing the said letter read, and perceiving that it was ambiguously written, so as the time did not serve him to enter into any discourse of it (having a great journey that night) he departed, without making any of us acquainted with the said letter: much marveling (as since he hath confessed) to find so gross a falsehood in master Weston.  
In the mean time that we were in expectation of master dolman's return with his Colleague, it was a world to hear the people, that before had honoured and admired us, so long as we kept unity and integrity, how they changed their opinions of us, especially of the Jesuits, terming them in all ordinary assemblies, proud, ambitious, and undicative persons: perturbers of states, countries, and commonwealths. What would these men do (say they) if they had all in their hands: that being in a jail, dare take upon them to raise up such tumults and garboils? Certain good men relating these things to master Weston, desired him humbly upon their knees, to consider what scandal he gave to the world, and how God and his truth were much blasphemed by this dissension: but he, with great contempt and irrision answered, that he weighed not any man's judgement: let them alone (saith he) caeci sunt & duces caecorum: if it be a scandal, it is scandalum per accidens, which I care not for: this matter is gone further than may be controlled by man: you shall see it with hands and seals confirmed, ere it be long. With this father's obstinacy many were discontented: and master Bluet did thereupon think it convenient to write to master Perpoint, and to desire him (having been a prisoner before at Wisbich) to move master Weston by his letter to some better quietness. But the said master Perpoint being now altogether jesuited (which master Bluet knew not of) showed his letter to Fa. Garnet, who taking it in evil part, writ himself thereof to Fa. Weston, advising him, that seeing master Bluet had begun to write abroad of the affairs in that place, they should not now spare either him or any of the rest, to requite them with the like. So as thereupon master Weston stirred up a young Priest very well learned, to write a bitter, railing, and an unghostly letter to a Gentleman in London (a lay brother of that society) against Doctor Bagshaw and master Bluet: to the intent that the said lay brother (being well esteemed amongst all the chiefest Catholics) should blaze and spread the same abroad, to their exceeding discredits. But Doctor Farbeck being about that time in London, and knew very well the affairs then at Wisbich: upon the sight of this letter by a Noble man, dealt very roundly with the said lay jesuit, for the indignity and unchristian dealing offered to those two persons secretly behind their backs, where they could not defend their innocency. He did at that time after a sort, satisfy the Gentleman so far forth, as the spirit of that generation will be qualified in such a matter: and beside so informed the Nobleman of such things as he knew, as that he was pleased with some disdain to tear the letter in pieces. But the poor Priest that was urged against his conscience to write it, being admonished thereof, fell out of his wits, and threatened to kill those that set him on work: whereby they were driven to entreat their keeper to shut him up in a close chamber, where he remained a twelvemonth, and confessing willingly, that for abusing his pen against innocents, he was thus tormented: he asked the said parties forgiveness. You have heard peradventure of a Machiavellian maxim: detrahe audacter, aliquid adhaerebit: and here you have seen the practice of it.  
Master Doleman (as you have heard before) being departed from us, hath reported upon occasion, how carefully he employed himself on our behalf. I met (saith he) with a dear friend to you all: a man well known to be excellently well learned in both laws, and for his virtuous wisdom and other singular good parts in him well beloved, and greatly esteemed of all that know him. I mean Doctor Windam: unto whom, I opened plainly and sincerely the whole matter, and craved it earnestly at his hands, that he would take some pains therein, and for the love he bore the general cause, the especial affection he had to your company, which I know is as great as he can give and you desire, and for the old acquaintance and love, that was between us beyond the seas, he would advise and instruct me what to deliver unto you. How much he lamented this controversy amongst you, I am not able to express. After three days advisement, he told me, for any that lived together as you do (presupposing he understood your state very well) to divide themselves from the board, from the rest of the company (things so standing as they do now) though their purpose were right good, was both against charity and policy. Whereupon hearing his great mislike, I made some hasty return, and let Fa. Weston, with some of his company, understand his resolution, with mine own therein. Thus far master Dolman. This his return was within ten days after his departure, and before the time limited to him and his Colleague to deal in our causes. Upon which his said speeches and communication with Fa. Weston concerning Doctor Windams opinion: Would God (said master Weston) with most earnest affection (as it seemed) that you master Dolman were as well able to persuade the rest, as you have done me. For mine own part, I mind to give over and meddle no further, but to commend the cause wholly to God: assuring you, if I could do the least of this house good for his soul's health, by laying my head under his feet, I would most willingly do it. I pray you talk with some of our company, and see whether you can persuade them. And thus far this dissembling jesuit (by master dolman's report) very well putting Father Garnets' advise in practice, so to enter into his course of government, as that it might be thought to be imposed upon him in effect against his will. But how found master Dolman this Agents subjects? Fa. Weston could have told him, like a crafty company on, if he had list to have saved the poor old man's labour. For he no sooner moved them to reunite themselves, but they startled thereat, and said, they were still resolute to proceed in the course which they had undertaken: and would hear nothing to the contrary.  
At this time (as we remember) of master Dolman's being at Wisbich, master Bluet entered into speech with master Weston in his the said master dolman's presence, concerning both their desire of several commons, and also their rules and laws before mentioned: and said unto him: that it seemed very strange that he should persist as he did, in defence of these his proceedings. To whom master Westons' ghostly father answered: that as he, and Doctor Bagshaw, had carried away the glory and fame of all that was heretofore lawdably done in that Castle: so from henceforth Fa. Weston would endure it no longer, but would have the same ascribed to himself, and to the Jesuits. Fa. Weston half ashamed of this so plain a confession, took upon him to mend it: saying, that their intent of separation was, rather to avoid such sins as were in the house, as whoredom, drunkenness, and dicing, then for any such cause, as the party before had mentioned. And being further urged to speak plainly, whether he knew himself of any such sins to be in the house, he answered, that he spoke not in particular, but in general of them. Whereunto master Bluet replying, affirmed, that in saying as he did, and charging no man in particular, he involved the whole house as guilty of those sins, and was a detractor thereby in the highest degree. He also the said master Bluet proceeded further in effect, as followeth. If there be such enormous sins amongst us, have we not ghostly fathers to reform them? or can you name any that herein hath been refractarious? Is not the sacrament of healthful penance a sufficient remedy for men in our cases, to keep us from such enormities? If the means appointed by Christ, have not sufficient force to remedy these evils: what extraordinary grace or power can we expect from your supposed authority and laws to effect the same? Again, if such sins were in the house: either some particular men were guilty of them, or all: if some, why are they not denounced, that the rest may know, as well those that committed them, as those that favour or defend them in such their turpitudes? And whereas we are prisoners here against our wills, and therefore cannot choose but of necessity must daily converse and be together, by order and commandment of the State, and condition of the prison: how dare you (except you will encroach upon her majesties authority) thus violently attempt to separate her subjects, promulgate laws, execute punishments, and make yourself in effect to have as full power as the Pope hath himself? In that you seem without his authority to make a new order of Religion, or I know not what, with bands, laws, rules, and punishments, except your power be more than we can dream of: you incur thereby the sentence of excommunication: and by the laws of this Realm, it is well known, that omnis coitio in the kingdom not prescribed by her Highness, is subject to a very heavy censure. When james and john privately and therefore unlawfully sought by inediation of their mother, the right hand and the left: the rest of the Apostles did worthily dislike that attempt: but when Peter and these two were called up to Mount Tabor to behold Christ in his Majesty; all the rest took it in good part, and never grudged, because they were called thither by lawful authority. Besides▪ if you and your pretended subjects will keep no company with us, because of our sins (as you pretend) be your surmises true or false: yet (as you proceed) you join therein with the Donatists; who because they would not defile themselves (pure creatures) with other men's sins, departed from the Church, and perished in their foul schism and heresy. In the proceeding of this discourse there were sundry interruptions: but the sum was, that master Weston did little regard it: notwithstanding his pretence of yielding mentioned before, if his company would be thereunto persuaded.  
When master Dolman was to depart, he moved master Weston and others, that forasmuch as he had acquainted them already both with Doct. Windams opinion and his own, concerning the intent of his company for dividing themselves in Commons from their brethren: he might with their good favours be released of his promise of coming again after Easter. But they would in no sort yield thereunto: but desired him in any wise, as he loved them, to keep the time appointed. Which made some of us to marvel, knowing now by master Dolman, that Fa. Garnet had approved master weston's Agency: although neither then nor since we could ever obtain a copy of his letter to that effect. Howbeit afterwards we perceived his drift herein: which was to make trial, if by any possible means he could win of the said Arbitrators; to determine that some other order, then formerly had been used in that place, was necessary to be appointed. For then presently by way of a consequent depending upon Fa. Garnets' authority, he would have obtruded upon us his own Agency: or at the least have gotten some advantage against us, to have depraved us to those, who would not consider, that the admitting of master Weston for our head, we had thereby submitted ourselves to Garnet, and should so have become mere subjects to the Jesuits.  
At the time appointed our two Arbitrators, Doctor Bavyn and master Dolman coming to Wisbich: we found him the said Bavyn much more stiffly lined with jesuitisme, then ever we could have suspected. He being in master Bluets chamber, and demanding the cause why they were sent for: answer was made, that their presence was desired for the examining and deciding a fact of great scandal and deformity: yea a flat schism (as we thought) begun, and prosecuted in prison by Fa. Weston: and to reduce us again to our ancient unity. To this Doctor Bavyn said, that he would do his best endeavour, to set quietness amongst us: and further told us; that he had with disdain read Father weston's laws and platform, and was fully resolved to cashier them, whatsomever came ofit: but yet (quoth he) you must have some order and form of government amongst you. It was answered him; that we had desired their company, but to judge, whether the breach they had made, was lawful or no: judge that first (quoth we) and then we will friendly confer, what is meet to be done hereafter. We are in prison, and sometimes close prisoners, not in case to speak one with an other: and perhaps must be, as heretofore we were at the Keeper's diet: what shall we then trouble ourselves, with rules, orders, or common wealths? Are not the Canons of Counsels, the laws of the Church, and the sacrament of penance sufficient for Priests, that are in prison for the Catholic faith? Did the Bishop of Lincoln when he lived here, trouble himself with any such matters: or hath this younker amongst us, a jesuit, more wit, grace, experience, and authority, than he had, being the Pope's Legate over all England? To admit these his new laws and penal statutes, were to confess in effect, that we had lived inordinately, until this jesuitical youth came to reform us. No, no, they shall have no such advantage against us: it is the But, they aim at, to make the simpler sort of Catholics believe, that we secular Priests are no body, nor able to do any thing of ourselves, except the Jesuits may have the commandment over us, to direct and command us, as they think good.  
After such communication had in master Bluets chamber, master Dolman and he went to master Weston, and his adherents, to know wherein they would command their service. But master Weston after the new fashion, desired them first to fall down and pray with him: which done, he arose; and framing his countenance as though he would have wept, said unto them thus in effect. Your coming hither maketh us glad, and heavy: glad, if that you will assist us in that we have begun; and so we will give you praise and benediction: but if you will cross our designments, and condemn our endeavours, you shall give us very great cause of sorrow. Advise therefore yourselves very well what you do: for the matters are of great importance, which we put into your hands. Then Doctor Bavyn (to pay master Weston with his own coin) pretended to be so moved with his words, as if he likewise could scarcely have refrained from tears: which master Dolman and we observing, we doubted to find him but an halting Arbitrator. Besides it seemed, that they were half unwilling, to commit their former designments to these men's arbitrement: had it not been for fear, that else the world would have condemned them: and therefore they laboured them in secret, with all their might and main to approve their enterprises. Whilst we were in consultation (sayeth master Dolman) good Lord, how were we dealt with underhand, to allow wholly of their doings, and to reprove the others. Many jars happened in these conferences. One of them that stood for the unity, told the Arbitrators that a brother of the separation, threatened him, and all the rest that stood against master Weston, that if they would not submit themselves under the Jesuits obedience, and live under their statutes and laws, they should starve, and not have a morsel of bread to put in their mouths.  
When Doctor Bavyn and master Dolman grew to the consideration of Fa. weston's rules, and other his designments, he the said Doctor Bavyn did utterly reject them. Marry withal he made mention of a certain draft and form of discipline, which was more beneficial to the Jesuits, than their own: and such a one (as he himself hath confessed) the Jesuits abroad had agreed unto. In this platform, eight (besides master Weston) were to have been chosen out of the brethren of the separation, and two of the united to make up ten: which ten should have governed all the rest; master Weston being appointed ever for their mouth. So that as before in his own common wealth called the Agenage, he was master Agent: so in this other of Doct. bavins (termed the ten men, and the mouth) this our devout jesuit was to have been called in proper speech, master mouth. In communication about this new platform of Doctor bavins, there grew some heat betwixt him, Doctor Bagshaw, and master Bluet: both of them with great earnestness, and very forcible arguments impugning the same, which Doctor Bavyn took in evil part, but was afterwards well enough appeased. Then after a day or two our said Arbitrators (having taken great pains this way and that way) agreed together upon a form of pacification, to be offered unto us all: the principal effect whereof was: that we should reconcile ourselves generally one to an other, remitting freely and wholly each to other, all pretended or supposed injuries past, uttering the same in order by some short word or speech, without any rehearsal, debating, or reasoning of any matters past, and without any condition, or exception for the time to come. This pacification being first showed to Doctor Bagshaw, and master Bluet, they did most joyfully receive it: and desired the Arbitrators very instantly, that for God's sake, they would go forward with it. Afterwards they went to Fa. Weston, and master Southworth, and delivering them the copy of it, they seemed very willing to accept the same: so as an hour the next day after dinner was appointed for the mutual reconciliation of all the company, according to the effect of the pacification before mentioned. Against which time master Dolman being in the Gallery ready to go into the Hall to dinner, Fa. Weston drew him aside to a window, and used these words unto him: I trust (master Dolman) this reconciliation shall not prejudice our determination, of division of Commons: to whom master Dolman answered, that all their breach was about that matter: and that therefore, he and his fellow could in no sort like thereof, nor permit the same. Then saith master Weston very sharply, you do us great wrong. I mean you no wrong, quoth master Dolman, but all the good I can wish or devise: yes mary do you (saith he) and so you would confess, if you saw but our extract: which containeth three sheets of paper of the enormous crimes, that we have to charge them withal. But I pray you (saith he) let us entreat master Doctor Bavyn, and you to stay this reconciliation, until to morrow: for we have certain Articles to show you first, that cannot so soon be made ready. Unto this motion the Arbitrators condescended, hoping it would have turned unto the best: but it fell out quite contrary. For they found that nothing would content them, except they would agree unto the separation of Commons.  
The Articles exhibited concerning us, together with our Articles which we were constrained thereby to offer to our said Arbitrators, we have thought good here to set down. First theirs (which are rather indeed Interrogatories to examine the Arbitrators, than matters that do much touch us) and then our own: which we offer to all men, to be censured, as they shall think good.  
1 Whether (say they to the Arbitrators) will you stay the time to examine those Articles, which any may be accused of?  
2 Whether you think it secure for us, that live and meet together many times in the day (not having the means to avoid each other) to have those things proposed, and examined, and whether you can compass our quiet?  
3 That whosoever doth come to declare any matter, shall submit themselves to you, as to their Ordinary, to declare without all equivocation, or lying, any thing, whereof you think necessary to the manifestation of the verity.  
4 That you do take the promise of every one that is called before you, to behave themselves with modesty and good terms.  
5 This supposed: we are all for our parts contented, that they object, what they can against us.  
6 We require also, that they shall give their consent, that they are all contented, to hear what may be laid out against them.  
7 Every thing being heard: that you pronounce sentence against those, that you shall find culpable.  
When our said Arbitrators had perused these Interrogatories, no marvel though they troubled them, being so contrary to their expectation: and devised of purpose to break off all hope of reconciliation by their means: and such likewise, as by jesuitical shifts might have been prolonged, if they had list, for we know not how many years. With these Articles we were no sooner acquainted: but presently we set down these four in some sort to aunfwere them.  
1 We require that sufficient satisfaction may be made for the slander and diffamation of us by their breach and letter: if sufficient causes cannot be proved for their so doing.  
2 We require that every accusation be set down in writing under the accuser's hands, sub poena talionis, if it be not proved.  
3 We will answer in all things according to the order in the Canon law: supposing these men to be our lawful judges.  
4 We will sustain any censure, with this condition, that being censured by these men, we may be secured thereby from all other censures concerning that matter.  
When these our Articles were delivered to Fa. Weston, and he with some others had perused them: they began first (saith master Dolman) to take exceptions against the fourth Article: and in the end against them all, plainly showing indeed, that they liked nothing, but their own designments, being resolved to proceed in them: let it fall how it should either back or edge, as the common proverb is. Whereas we (by the testimony of the said master Dolman) professed ourselves very desirous of reconciliation: and offered our readiness to answer any matters, that might be objected against us: protesting that we would only endeavour to maintain our own credits, without any recrimination at all.  
But the truth is, that our said Arbitrators saw so many inconveniences that would have followed, if they had entered into this course, as they by no means would be drawn unto it: but still insisted to have lapped up all discontentments in their said general reconciliation. Whereunto we for our parts, were all of us well inclined: insomuch as master Dolman himself protesteth, that he he will ever charge master Weston and his company, to have been the causes that the said goodworke so greatly urged by him and Doctor Bavyn, was not effected by them. For (saith he the said master Dolman) all our motions were irksome unto them: and two or three, one after another came unto me: and told me, that except I would remove my opinion touching the breach of commons, they wished me to be gone. Whereupon he writ a letter to our whole company, and concluded thus. As before God I speak it in conscience, I am thoroughly persuaded: you, that shall under pretence of submitting yourselves under a head, and to live under an order, divide yourselves from the rest, shall do a thing sinful. This is my mind: this is my censure. And so the good old man departed from us.  
After his departure, notwithstanding that Doctor Bavyn, to our own knowledge was very resolute against our dividing of Commons; as master Dolman and divers others can also witness: yet we know not, how afterwards it came to pass (through their jesuitical practices with him) but (as we have heard) within two days he turned his tippet, and encouraging them to take their own course, went his way like a charitable Priest, and never bade us farewell. We would be loath to do him injury, if this matter hath been misreported unto us: but this we do affirm, that since that time his credit hath so increased amongst the Jesuits, as now he is become one of their Archpriests assistants: and that within a day or two after his departure from Wisbich, master Weston and his company, entered into an actual and public schism: they refused either to eat or drink with us: they left the Hall altogether: they made the Chapel their Buttery, master Brampstons' lodging their Kitchen, and their Agents chamber their Refectory.  
Whilst Fa. Weston and his consorts were talking, as you have heard before, of certain great matters which they had against us, why they could not keep company with us any longer: he the said good father, to show what good stuff they had in store, called one Garret forth, and persuadeth him to unfold to the Arbitrators his own confession, that unto Weston his ghostly father, he had made a year and a half before. This demy-Iesuite, although the thing seemed most absurd and irreligious, obeyeth willingly to unfold to the Commissioners, either what he had uttered in his confession of one of his fellows, or at the least, what he had devised between him and master Agent. Well: propter bonum societatis, he cometh most sadly (as if he had been compelled) and telleth them that he is most unwilling to unfold that which turneth to the diffamation of a Priest: but yet for disciplines sake, which was seen decayed in the house, and for the obedience which he ought unto his ghostly father, he will inform them of that, which may give them light to proceed, as they thought good. Marry he will not have it known, but unto themselves in secret. This protestation made, he saith, that one of master medley his men, an heretic told him, how that a Priest (and named him) was in the green chamber (which was the keeper's lodging) talking with Mary master Medlyes' may de: and that the Porter (who was in love with her) was by master Southworth willed to go up to the green chamber, for that there was such a Priest talking with Mary: who in all haste went up, and finding the Priest not in the chamber with Mary, he looked into the Study within the chamber, and found him there with an english book in his hand, whereat he was offended. Now (saith master Weston) you see matter sufficient for to lead you to give sentence with us. Indeed (saith Doctor Bavyn) this is a matter that moveth me to be willing to give my judgement: what think you master Dolman? The Romans being Pagans' (quoth M. Dolman) would not condemn S. Paul upon the request, and accusations of the jews, before they heard Paul defend himself in a public place: and shall we here condemn a Priest, and in him, 12. more, unheard, unexamined, and no place of defence left them? Master Ba. I will not do it: but I will hear what the Priest can say for himself. I do not think (quoth Bau.) that we can do so: for this matter is uttered to us in secret, not to be opened again. How then, shall we pronounce an external sentence (quoth master Dolman) as we are external judges, and condemn these 13. but it must be known? Well, well, this is very strange: and so that matter was dashed.  
If master Agent and Doct. Bavyn had proceeded with the rest of their supposed enormous crimes against us (so many as filled up three sheets of paper) and that M. Dolman would have been advised by them: you see what a pretty course of justice would have been held in these assizes. What all those several accusations were, we could never have the favour to be informed: either by M. Agent or his assistants. You may suppose they were not great, in that we had been received with great applause, as companions with them of their holy order: if we would but have yielded to Fa. Ed. weston's Agenage, thereby admitting a kind of Friar to be the head of secular Priests: as rare a devise, as lightly hath happened. But to return where we left. A separation is made, and master Agent is in his ruff, sitting in a corner with his obedient subjects. If we should have termed him Usher of their new Hall, which was his own chamber, and master Brampston in the like respect, their chief master Cook, having good opportunity, though he had lain in his bed, to have ruled the roast: the phrases had not been very improper. Howbeit, such manner of conceits were then far from us: our hearts being very greatly replenished with grief, to see so many of our brethren Catholic Priests, and imprisoned for the same cause with us, so irreligiously to separate themselves from us. Besides: we were otherwise set on work by them, in labouring to defend ourselves from their devilish practices in slandering of us: as though we had been the men, that had made the faction, and not they: whereas it was most apparent to those that would not shut their eyes, that we swerved not one jot from that course which had been held both by us, and our very honourable & reverend predecessors in that prison: as men that detested such childish innovations. Furthermore, our said grief was greatly increased, in that we were daily advertised from our friends abroad, how many Catholics in every corner (otherwise very grave and zealous) began to favour this new devise: being possessed with a conceit, that we (formerly reputed their dear and loving fathers) were become on the sudden, without any change at all in us, persons of great licentiousness; such as could neither endure any good order nor wholesome discipline. Lord (thought we) whither do these things tend: or what will be come of the most ancient and Catholic Roman Religion; if the old and constant professors thereof do begin to delight in change and innovations? And here by the way, we would gladly have it observed, that as well in all the aforesaid garboils, as in the rest that follow hereafter: we that stood for unity, have always been in effect merely passive, standing still upon our defence: our adversaries (for so our brethren did make themselves) practising their best activity to hurt and wound'vs.  
For to keep their hands and tongues in ure, this Gentleman our said new Agent was no sooner invested in his jesuitical authority, but presently he sendeth abroad certain reasons (five in number) to his friends, lest he should (forsooth) have been mistaken in his said public separation from us. In which pretended reasons, many points being childish, and many false, we hold them not fit to be here inserted: only we have mentioned them, because they drive us again to our Apology, by encountering them with five others, which we will also pretermit: the fact itself attempted by the Agent and his confederates being so absurd, and schismatically handled, as whosoever doth well know it, his own reason and judgement (if he have any) are sufficient to condemn it.  
You have heard at large before of our troubles, which Doctor Ba. and master Dolman would gladly (we are persuaded) at the first, have compounded, but as the matter fell out, their pains therein, did not only, not end them, but through master Agents jesuitical skill in shifting and false glozing, were the beginning of other new garboils. For he having gotten into his hands certain writings and letters of Doct. bavins, did pretend and give it out amongst his friends, that he and his adherents had been very willing to have entered into any good pacification, had we not been so obstinate as no reason would content us. He showed some Priests of the said Doctors letters, wherein (as it should seem) he affirmed, that their separation was in effect, no separation. Besides, it was given out, that we utterly refused to have the crimes objected against us, sifted by the arbitrators and looked into. Again, they said, that we having given the said Commissioners full authority to decide all matters betwixt us, did for fear, or because we would be still wilful in our disorderly courses, revoke the same: so as thereby nothing could be effected. Also they quarreled with us concerning our yielding to have received such new laws, as the Arbitrators should think good to impose upon us. All which particulars, with many more such like, being most falsely laid to our charges, they went from hand to hand, far and near, and were received by such Catholics, as began to be infected with jesuitisme, as if they had been true: thereby taking occasion to deprave us exceedingly. Insomuch as the good old Father master Dolman was driven to write divers letters, for the cleared of the said false accusations, and was so earnest in them, as these and divers others such like sentences fell sometimes from his pen: Detrahere, aut detrahentem audire quid horum sit damnabilus non facile dixerim: it is hard to say, whether is the greater sin to be a slanderer, or give ear unto him: sub Christi specie daemon inique lates? thou art disguised (Satan) in the habit of Christ? O secula nostra, hoc pharisaismo plenissima! our times are pestered with pharisaical hypocrisy!  
By these and such like courses which this jesuitical faction did thus practise against us, the Catholics abroad were greatly distracted: some leaned to us, but more inclined to them: it being the fatal calamity of our Nation to be too much addicted to faction and novelties. They of the new guise, sent us word that in opposing ourselves against the jesuits, we laboured but in vain, and lost thereby our reputation: that order being of such excellency, as it might not be withstood. An other writ unto us a long discourse, dated the 26. of june 1595, how unwilling the jesuits are to take upon them any superiority: that Father weston's agency was not worthy to be termed by the name of superiority, because it was not praeesse sed prodesse: that Cardinal Allen a little before had willed sundry Priests that came for England, to acknowledge the jesuits for such men, as had been their superiors and masters: and that therefore, they should make no difference but keep peace with them, and go unto them for their advise and direction. And afterward in the same letter, the Catholics (saith he) are so wholly affected to the society, & have them in such estimation, that whosoever shall show himself to favour any part against them, or not so throughlie to affect them, yea though he be one of our own coat (meaning a Priest) he shall be less grateful and welcome to them. And a third: in his letter dated in August 1595. the same year, writeth thus unto us: I can assure you, that in the general opinion of the best sort of Catholics, the tide is against you; and if you love me, contend not with Father Weston. This and much such like stuff we received from the fanciful. But on the other side, they that plodded in the old steps of antiquity, and had a great disgust of novelties, did now and then write unto us, after another sort: Sometimes they signified unto us with great indignation, the abuses offered unto us, how our fellow prisoners of the faction did write in such manner against us, and they were in horror to think of it: and how also the gallants abroad (being at liberty) did insult upon our miseries, treading us under their feet, as though no secular Priest were worthy to be named the same day, that mention is made of a holy jesuit. And some of great fame said unto others, that Father weston's separation from us, was so odious, as they thought it expedient in their opinions, that seeing they divided themselves from our table, we should divide ourselves from their prayers. An other moved us to this effect: that seeing the old sigillum Salomonis, and our saviours direction failed, we would invent some new pentacle to bind these furious spirits (meaning the jesuitical faction) which will do much hurt, if God be not merciful, and men provident. An other also in one man's person describeth unto us, the right qualities of our English jesuits, as we ourselves have found by experience, and the world in the end shall try them. The man he writeth of, is now one of the assistants to the Archprelate: and these are his words: he is the jesuits Cursitor, always in motion for them, either for gathering of money, or for hearkening after news. If he can learn of any legacy given to your house, he seeketh by all the means he may, to convert it from you to their uses, so (as I verily think) there is not of a Priest a greater enemy to your company than he is. Notwithstanding if he talk with any, yea, that he likes not, he will most palpably flatter him; but behind his back he will most monstrously detract him. Let him be told again of it in such sound manner, as with no face he may deny it; then he looketh a while up to the heavens, and after answereth: he remembreth no such matter. Nevertheless for humilities sake, he will say he will render what satisfaction you will: and so with that gesture, and this hypocrisy, he will shuffle over all matters, be they never so foul, that he shall be charged with. O Lord grant him better grace. And some there have been, who have by their letters, been so far from disliking of our proceedings at that time: as in julie 1595. they moved us earnestly to continue, as we had begun, and in no wise to give place to faction, and novelties: adding that they had not talked with any, that were either of learning or judgement, which did not greatly condemn father Weston for his unquietness: deeming him either to be grown into great melancholines, or else unto too much simplicity. We spare to trouble you with more to this effect; our purpose only being in this point to let you see the division in the Church: procured by this breach amongst us then at Wisbich. Whereof a godly father writing thus generally unto us all, saith: if through the continuance of your dissensions and discord, you will so greatly terrify us, as we shall think: our holy anchor drayling a floote: our visible Church to be hid under a bushel: our form (through the great good conceit we abroad had of you) of heaven, to be now a figure of hell: look then hereafter for small commiseration & pity, when too late you shall lament your incurable woe, which by giving the full reins to your passions, you have endrenched and implunged yourselves into.  
But howsoever at this time, many Catholics were grown to be of Father weston's faction: yet it seemeth that some of themselves, who best knew the impiety of it, & what a dangerous scandal it gave to the Catholic cause, began to draw back, as repenting very much that ever the said Agenage was attempted. For if M. Perpoint the lay jesuit, be an honest man, and his report to M. Dolman true, made in julie 1595. M. Garnet himself upon occasion said: that he was never willing with the breach or division of commons: which being made plain to him the said M. Perpoint to be as false as God is true, his own letters testifying the contrary, he the said M. Perpoint answered, that he was well assured of it, that M. Garnet did now utterly mislike it. Whether this last cause was true or no, it doth not much concern us, because no man is able to bind upon any jesuits word, they have so many shifts, and so little conscience in speaking truly, except it be one of themselves to another. Otherwise their manner is, to frame their speeches, according to their company: always applying themselves to the times and occasions, as they fall out: if their disseignements prove well, they take the contriving of them to themselves: if not, there is none will more condemn them: utterly renouncing them, as having never liked them, or consented unto them. Some further experience hereof, you shall find in the process following concerning this good Provincial.  
You have heard before in some sort, how we were used by the aforesaid faction amongst us at home, and by their adherents abroad in depraving us, and slandering us, far beyond the limits of all Christianity. They charged us to be stragglers, backbiters, livers upon rapine, extortioners, impugners of order, men of confusion, violent persons, deteyners of other men's goods, and with we know not how many other impieties: whereof our consciences bear us witness, we were as clear and free as the best jesuit in Christendom. Neither durst the devil himself have been so impudent (as we suppose) to have fraught their hearts with these conceits of us, or framed their tongues to have uttered them, had he not first inueagled them with this most odious opinion: That detraction in general (so that a singular person be not named) is no offence. Upon which ground, they ran a great while, not daring to touch us with any particularities till at the last in plain terms, they laid theft in effect to some of our charges. Now these and such other like reports, flying far and near against us, as though we had been not Catholic Priests, but devils incarnate, it pleased God to move the discreeter sort of Catholics in the North, to send unto us about a quarter of a year (after the aforesaid separation of commons) two learned Priests, M. Much, and M. Dudley, to see and understand how matters went with us, and whether we were such men, as the reports (made by our adversaries) went of us. These two, both of them very discreet and zealous persons, men of great travail and pains in their vocations, and of especial estimation in the parts of their abode, for their great wisdom, learning, and sincerity, coming unto us, and finding such garboils amongst us: they so demeaned themselves, as on all sides, we were content to impart our griefs unto them, and to be advised by them. Whereupon, after the debating of many things, having considered with themselves, what course it were best to hold, for the repairing of the rent that was amongst us (so scandalous and offensive to all true Catholics) they drew twelve articles, whereof one was, that we should all join again in commons in the common Hall: and the rest did contain such other orders, as they thought meet for quietness to be observed by the whole company. Which articles, they first offered to M. Weston and his favourers to be perused, allowed, and subscribed by them: but they albeit they showed then no dislike of them, yet they entreated M. Much and M. Dudley to carry the same, first unto M. D. Bagshaw and M. Bluet (hoping as the event declared) that they would presently have rejected them, as they had done before D. Bavyns' ten men and the mouth: whereby he himself, and his adherents might have more just colour likewise to disclaim them. But contrary to his expectation, we of the unity, having well considered them, did presently without any further delay, subscribe unto them very willingly and readily. Whereat master Agent and his subjects were much amazed: and in fine it pleased the good Father utterly in effect to reject them: saying, that he and his, had certain rules of their own approved unto them, which they must follow, & minded not now to alter or change them, for these which they offered or any such like. Hereupon master Much and master Dudley (supposing they should not be able to do any good amongst us) left us: and took their journey towards London, of purpose to confer with the Catholics there, about these matters and scandals amongst us. At their coming to the City, they found the laity generally, & likewise many of the Clergy, exceeding stiffly bend to justify master Weston, with all his proceedings, and to condemn us, especially D. Bagshaw, and master Bluet, as men of no worth, unruly, disordered, and disobedient persons, not to be favoured or respected by any. Besides, such a prejudicial opinion, they perceived to have possessed men's hearts, through their admiration of jesuitisme, as if the Catholic faith had never been truly preached, nor any good order rightly established, or practised, by us poor secular Priests, or any of our predecessors: before these younkers thrust themselves, with high looks and great brags into our labours, and that it might be sufficient for us, if we might have but some curateshippes to say Mass, and so much favour as to attend upon them, to know their masterships pleasures what they would command us. These two godly Priests, seeing the violence of this stream, offered at the first but little resistance: but as though they had inclined to the imputations against D. Bagshaw and master Bluet, drew forth their said articles before mentioned: and having read them in the hearing of some principal Catholics, addicted as you have heard, desired their judgements of them: who (thinking they had been master weston's rules) did answer very readily, that they were reasonable, discreet and godly: such as no honest Priest would, or could refuse to admit & allow of. And these be the articles (quoth master Much) that D. Bagshaw and the rest of the united company have very willingly subscribed unto: but have been very peremptorily rejected by Father Weston and the nineteen his adherents: whereby you see, that matters go not at Wisbich, as (I well perceive) you have been informed. Here they that were so ready to condemn us, began to blush, and hold down their heads, being willing to hear and know, what before (like proper judges condemning Catholic Priests unheard upon an imagined opinion that the jesuits could not do amiss) they would not endure to hear mentioned. So as after true knowledge, taken of the estate and disposition of both sides, and remembering what letters Father Weston & his adherents had sent abroad against D. Bagshaw and master Bluet, and the rest of the thirteen united to the effect, that no Catholics should send them any relief, or countenance them, that thereby through want, they might be compelled to yield to the regiment imposed upon them by Father Garnet: they repented them of some courses, which formerly they had held against us: and desired very instantly these two learned Priests to go back again to Wisbich, and to spare no pains, until they had brought us all to peace & concord, giving them great thanks, praise, and benediction, for that which they had done already. Whereunto they answered, that they could be well content, to spend if it were their lives to bring that to pass; but at Wisbich, they thought they could do no good, except they could first persuade him to order, who had been the author and contriver of those novelties (which had procured such garboils there) and that was (as they were informed) Father Garnet the Provincial of the jesuits. If we can (said they) bring him to argue with us touching that action, we doubt not, but that we shall prevail with him: and then our trouble is in effect at an end before we begin: Eius est solvere, cuius est ligare; his letters to master Weston & his favourers, were the cause of their separation, and a word from him, will be sufficient to reunite them. Now (as God would have it) it so fell out, that according to their desire, they met with master Garnet, who at their first encounter, seemed to be inexorable, affirming that he saw no reason why the jesuits might not govern, and have as well the pre-eminence over all the secular priests in England, as they had at Rome, over the English Seminary. With which proud answer they were somewhat sharpened, and entered more roundly into farther communication with him: no whit fearing to tell him what they thought, aswell of his said words unto them, as of other the jesuits proceedings in matters of state, succession of the Crown, and such like (having lately perused master Parsons book of titles:) and also what account the secular Priests have had with all true Catholics, before his society was borne, and must still have of necessity, except God in his secret judgement, do purpose some greater overthrow to the Catholic faith, than they relying upon his mercy, did any ways expect. Many words passed betwixt them, and some in such heat, as he threatened to be even with them for their good wills to the jesuits: but in the end he was content to yield unto them, and bidding them farewell, did write his letters to master Weston, D. Bagshaw and some others, of his pleasure and purpose, that the said agency should be committed to their further consideration, to be either retained, or disannulled, as they should think meet: very heartily desiring them so to compound all matters amongst themselves, as that hereafter they might live in quietness.  
Amongst many fair flourishes, used by him to master Doctor Bagshaw, he writeth thus: Edmundum meum tibi socium & adiutorem adhibeo. In this business, I assign unto you, as your company on and assistant, my beloved master edmond's. And again: hisce ego literis eum vehementer moneo etc. by these my letters to you, I do earnestly admonish him (master edmond's) alias Weston, and also in the name of our Lord jesus Christ, and in the virtue of his obedience, command him, that he apply his mind seriously to the propounding and establishing of some rules, whereby an honest and firm friendship may grow and continue amongst you. And in an other of his letters to a friend of his in Wisbich at that time, he saith after this sort: I do determine, that if an agreement be not now made, to write to the 20. that Fa. edmond's may live privalty as the rest, all or some by course performing that which was laid upon him. What he writ to Fa. Weston we know not: but craftily enough, we are assured by his practices towards us since: being as mere a jesuit, as if he had been spit out of Fa. Parson's mouth.  
The aforesaid two godly Priests, having wrought with master Garnet as you have heard, returned to Wisbich, where notwithstanding the said letters, they found Fa. Weston exceeding loath to lay down the sceptre of his agency, casting out some words, as though he had not been bound in that case to the obedience of his Provincial. Howbeit master Much, and master Dudley so urged him before all the company, that sundry of his own adherents, perceiving how the matter went, began to draw back from him, and said, they would have peace with their brethren, and divide themselves no longer from them. Whereupon (quoth master Weston) very pitifully: Ha, my masters, will you for sake me thus? I would never have left you, but sith it is so, I am content to give over: and thus speaking, corruit inter manus discipulorum, he fell down as if he had been in a swoon, and much ado there was in recovering him. This entrance towards our unity being made, than many things came in course to be debated, and particularly the report of theft published abroad by them of the Agenage: viz. that master Bluet and master Potter had riotously detained from them so much Pewter, and other furniture, as amounted to the value of 17. pound, and that they could have no justice for the recovering of it. And first for the better trial thereof, Fa. Weston, master Bluet, and master Potter, were required by the said two Priests, that they would cause all the Pewter, and other kitchen furniture which they had in their hands, severally to be brought forth: which was done by them all accordingly. Then master Much and master Dudley, sent for a Pewterer, and willed him to view all the said Pewter, and kitchen furniture, and to tell them truly, what he judged it to be worth: which upon due consideration, and view had of it by the said party, he affirmed it to be all scarce worth four pound. Well then (said master Much) yesterday, you master mine (naming the party) exclaimed that we had not the courage to say with Saint john Baptist, non licet tibi habere, but now we answer, that although we are not comparable to Saint john Baptist, yet as Priests must tell you plainly: non licet, it is not lawful for you to infame and belie your fellow-prisoners, as we find you have dealt with M. Bluet, and M. Potter. For we saw your letters abroad, wherein you charged them two, to withhold from you 17. pound value in Pewter and kitchen furniture: and now we see, that all that both you and they have, is scarce worth 4. pound. And therefore we say again with Saint john Baptist: non licet. You ought not so to have belied them, but are bound in conscience to ask them forgiveness: and with your second letters to revoke this slander that you have so raised against them: which if you shall refuse to do, we must be glad to do it for you. Now it is to be observed, that when master Weston and his adherents divided themselves from us, and made master Brampstons' chamber their kitchen, they found an opportunity to go into the common kitchen, and took from thence such Pewter and other furniture, as had been provided, and ever before used for the company in the common Hall; and afterwards thought it a kind of theft, that any was detained from them, but that they might have had all.  
These matters and others likewise, these two good Priests having compounded amongst us, they fell to the draft of new Articles, increasing the said 12. after much discussing of them on all sides to the number of 19 Whereunto we all subscribed in the year 1595. the 6. of November; and so after our long dissensions, a general peace was concluded to our great contentment, we dare be bold to say it; and master Weston and his friends returned unto us again, and took their commons with us in the common Hall, as before their breach made they were accustomed. Now we being all of us thus reunited, not long after it pleased master Garnet to write an other letter to master Doctor Bagshaw, dated the 17. of November 1595. Wherein it is very strange to consider, what joy he pretendeth in that behalf, whereas indeed, we are able to affirm it upon our own knowledges, that the overthrow of master weston's agency went to his heart: we mean vexed him, and angered him exceedingly. But hear the devilish Politician how he transformeth himself into an angel of light. When the blessed souls in heaven (saith he) did sing with one consent, Glory be to God on high, you at Wisbich preached, and restored comfort and in earth peace to men of good will: then no doubt the princes went before, the singers followed after, and in the midst were the damsels playing on their timbrels. Also he telleth us, that as there is a celestial Hierarchy in Heaven, so we had then an other at Wisbich, which all England did reverence: which the Queen of Saba admired: and which many from the uttermost borders of the earth came to see and behold: adding, that those men were blessed together with our servants that stood in our presence, that heard our wisdom, and beheld our mutual love. Hereunto also, it may please you, that we add some other words of his written to master Doctor Bagshaw two years before, after himself had been with us at Wisbich in the year 1593. concerning his judgement of our whole company at that time: I assure you (saith he) that the being with you hath wrought such effect in the barts of all that were with me (being indeed three or four Gentlemen, whom we afterwards termed his Deacons, and Subdeacons') that they never saw place or persons which more delighted them: and for mine own part, I tell you very sincerely, that it was the greatest comfort to be amongst you, which I had these whole seven years. Testis enim mihi est Deus, quomodo cupiam omnes vos in visceribus jesu Christi: Which sentence of S. Paul being read that very day in the Epistle in the Church, when I came first unto you, with other many most comfortable sentences, I was both not a little recreated, with a conscience of an unfeigned love towards every one of you, and moved to thank God almighty, Super communicatione vestra in evangelio Christi à prima die usque nunc: considerans quia qui caepit in vobis opus bonum, perficiet, sicut est mihi justum sentire de omnibus vobis: And (that which contented me most of all) comforted with an assured hope, that you are they, who in your singular charities will have me daily in cord & in vinculis vestris, & in defension & confirmatione evangelii socium gaudij vestri. Hitherto master Garnet then: and now again in the letter before mentioned he professeth: that being at that time with us, he thought himself all that while to have felt the joys of Heaven. Now we refer ourselves and our cause to your considerations, to judge as God shall move you: If he the said Garnet did think then truly of us, and writ sincerely as he thought, what cause had his subject master Weston before the year 1593. or afterwards, we continuing as before we were, to moil and make a faction amongst us for the setting up of his Agency, as though we had been not such men, as master Garnet saith he found us, but as Fa. Weston to colour his ambition reputed us, that is, persons of all disorder, licentionsnes, and confusion. And again if master Garnet at his being with us three or four days, did think himself all that while in Heaven: what a hell did he afterwards find in his conscience, when he had been the chief cause that Father Weston and his adherents did separate themselves from us. Moreover if the said letter congratulatory for our uniting proceeded from master Garnets' heart: and that thereby we were indeed in his opinion so charitable, so wise, and so admirable persons: how justly may all Catholics, that took part with the said separators from us, and factious against us, blame and condemn themselves, in that we continuing our former courses without alteration, either in our conversation, or in our regiment (if it may so be termed) from the time that master Garnet was with us, unto the very instant of our said reconciliation: the joining again of master Weston and his adherents unto us, is now reckoned by him the said master Garnet to be a matter so glorious both to God and men, as he hath described it. But we will proceed.  
The aforesaid agency being thus overthrown, and a peace concluded amongst us, we for our parts, were replenished with great joy: but you are far deceived, as we ourselves were, if you think as we then thought: that either master Garnet, master Weston, or their jesuitical crew, did take this so great a foil in good part: we afterwards perceived to our grief, that master Weston would never have yielded to have joined in commons with us again, except master Much, and master Dudley underhand had consented unto them, that if afterwards he and his company should think it convenient to separate themselves again from us, they should have these, and those rooms, such a table in the Hall, such a place for their Kitchen, and such other rooms, as they held convenient for them: all which they set down particularly under their hands, and left the same sealed up with them: which God knoweth, we never dreamt of. Besides, master Weston did not long sit at the upper Table with us, and below master Bluet, and Doctor Bagshaw, where his due place was, but that he desired, and had it easily granted unto him, that he might leave his said place, and sit in some other as he thought good Whereupon as disdaining to sit where he did before, he bound himself afterwards to no certain place, but sat (you must think) for humilities sake, now here, now there, as he list. Moreover notwithstanding our said reunion, such abroad as had depraved us poor Priests, and charged us as you have heard: did continue (to show their constancy in their former good wills towards us) justifying in their common assemblies, what before they had reported of us. Master Dolman who dealt like a very honest man, to have compounded all strifes amongst us, as is before expressed, was likewise very sharply galled by them, because he deemed their said separation from us to be a sin, and that he had before greatly blamed them for making the Chapel at Wisbich their Buttery. Which particulars being reproachfully cast into his teeth, he maintained his former assertions: adding, that by their said profaning that Chapel, they were scandalous, sacrilegious, irregular, and excommunicated persons. Whereof master Garnet having notice, he desired master Doctor Bagshaw, by his letter to pacify and stay master Dolman, from these or any such like speeches, which might tend to the renewing of the memory of our former breach. Which master Doctor Bagshaw undertook, putting him the said Fa. Garnet, notwithstanding in mind how vilely he the said master Dolman had been dealt with, by such as he the said Garnet had great interest in: in that first Fa. Parsons had set out the book of Titles in master dolman's name, which (notwithstanding that he detested the contents of it) might have brought him into great danger: and secondly, for that one (a iesuite) under his command, had very cunningly thrust him out of a place, where of long time he had found great entertainment, and so wrought, as four pound yearly have since been detained from him, which was given unto him, as a legacy by will. Again: within some quarter of a year, after our said established concord, great heart-burning grew, and many slanderous speeches were cast abroad against some of us by master Weston and his old friends, concerning a priest and prisoner with us, his escape ●●om Wisbich: who being advised so to do by some of that crew, and with Fa. Westons' privity, ●is taking again was ascribed by them to master Doctor Bagshaw and some others: which gave not only them occasion, but many of their friends abroad to write and rail against us exceedingly. Not long after, viz. in September, master Archer a jesuit (that lived with us in prison) gave an other occasion of very great garboils by affirming that the stews in Rome were there cum approbatione (testified under the hands of Doctor Norden, master Buckley, master Meredith, and Doctor Bagshaw:) that the stews were as lawful in Rome, as any Citizen there: (testified under the hands of Doctor Norden, master Buckley, and master Meredith:) that the stews were in Rome, as lawfully as any Magistrate in that City: (testified under the hands of Doctor Norden, and Doctor Bagshaw:) that the stews were in Rome as lawfully as the Pope himself, or any order of religious men (testified under the hand of Doctor Norden, and Doctor Bagshaw:) and that they were most necessary (testified under the hands of Doctor Norden, master Buckley, and Doctor Bagshaw.) Which very lewd assertions, coming to Fa. weston's ears, and understanding how they were impugned by master D. Norden, he the said M. Weston, did take upon him by a fond and false distinction to defend them. Whereupon master Doctor Bagshaw being drawn into that opposition, divers long treatises passed betwixt him, and Fa. Weston: he the said master Doctor Bagshaw impugning those lewd positions, and master Weston with all his shifts and skill labouring to defend them. About these points, there grew such parts-taking and hatred, as that the said orders established amongst us by master Much and master Dudley, (in that they crossed these and such like demeanours) were in the latter end of the year 1596. utterly cashiered and rejected. So as notwithstanding we kept commons still in the Hall together: we lived (God knoweth) there with great disquietness: many of our old friends abroad being so far drawn to jesuitisme, as that they blamed us, and took part with them in defence of these so abominable absurdities.  
And now it may please you to leave us in our said troubles and discontentments, and to be advertised of the beginning of a more bitter tragedy. Whilst after our said peace we were lulled asleep for a time in Wisbich, by master Garnets' enchanting letter of congratulation, and exercised with the unjust afflictions of our brethren, as before we have touched: he the said master Garnet with his complices bestirred themselves, and that secretly, so as then we did not suspect, or look for any further plots to be in contriving against us. We will be bold to acquaint you with one of their notable stratagems, which argueth more wit and foresight, then plain dealing or honesty. It appeareth that by the Jesuits practices hear amongst us, in disgracing and abusing the secular priests very shamefully, there was some rumour thereof in Rome, to the great impeachment of the Jesuits credits there, being then as turbulent in that City in their dealing with our English Seminary, as they had been, and were still firebrands amongst us. For the better encountering of which rumour, it being thought inconvenient, that any of their own calling by commending themselves, should take upon them that office, a secular priest was found out, a man of a quicker pen, then either of wisdom or sincerity: who being well acquainted with all the jars and quarrels betwixt us, and the Jesuits; and having written himself a letter unto us, as presuming to advise men of far greater experience than himself, concerning our troubles about the said agency: this man (we say) did so harden his forehead, or in his simplicity was so seduced, as contrary to his own conscience he writ the tenth of january 1596. to Card. Caietan●, Protector of the English Seminary, in the behalf of the Jesuits, a most false and impudent letter. Wherein amongst many other things, he assureth the Cardinal, that of his own knowledge, for twenty years, there had not been any dissension betwixt the secular priests and the Jesuits: and that the reports made against these good Fathers, concerning their ambition, were so far from the truth, as that indeed the Jesuits were in all places most notable examples to the secular priests of singular humility, gentleness, patience, piety, and charity. The letter itself with some observations upon it, you shall find amongst other things to this story annexed. With this cunning trick of these good Fathers, we were not then acquainted: it was well handled of them, that they had got so false a brother from amongst ourselves to fit their designments so aptly, that is so lewdly, according to their desire.  
After that master Weston had begun his said agency, as hath been before mentioned, our brethren abroad of the graver and wiser sort, began to foresee: that if the same did continue, master Garnet would shortly after, as well by M. weston's example in Wisbich, as also by the example of the jesuits government of the Seminary at Rome, challenge, and take unto himself, ere it were long, the Prelacy and government over all the Priests in England. For the preventing whereof, as also there being many Catholic Priests in England, and many wants, as of authority of confirmation for the full accomplishing of the effects of Baptism, and of holy oil, being of so necessary employment, they thought it convenient to devise certain orders, for a general association, amongst all secular Priests: and in the end concluded to refer the estate of our Church here, together with their reasons and most humble supplication to the Pope's Holiness, that it might stand with his good pleasure (if he thought it convenient) to grant unto them that they might have some Bishop or suffragan here: as he had yielded heretofore to our brethren in Ireland. In these consultations, one master Standish a Priest was a great intermeddler, no man being therein more forward than himself: but finding in the end so many fitter men in all respects than himself for any employment or extraordinary preferment in that company: he shortly after shifted his sails, & going to the jesuits, did acquaint them with the whole course that the secular Priests had taken, and intended to proceed in. Whereof they (the jesuits) having full notice (as we guess by the event) sent into Spain, to admonish Father Parsons of all the premises, aswell concerning master Westons' said agency, and the overthrow of it, as of the enterprise, which our brethren the secular Priests here had in hand: and likewise to impart unto him, an other course devised by them, & to be better managed and brought to pass by his great policy, wisdom and credit. What answer Father Parsons returned unto them, we can but also guess. But we think we may conjecture it, by that which followed, viz. that he would think of the matter, and that they should send one to meet him at Rome with further instructions, for his better proceeding to the accomplishment of their desires. Now you have heard before, what a way they had made already for themselves, and for the repairing of their credit in Rome, by master Blackwell his false letter mentioned, very well knowing, that if any means might be had to advance their credits, and set them aloft, it must come from thence, and therefore laid that machivilian ground for Father Parsous their only hope to work upon afterwards: which as you see fell out, as they could have wished at that time.  
Also the said Father Parsons (then as we suppose) or shortly after, having taken notice what our brethren the secular Priests were in hand with in England, did send to some of the best account amongst them, and likewise to some others that in any sort, they should not proceed in that course: assuring them that it would be very offensive to his holiness, because of this knowledge, the very same in effect, having heretofore been offered to his consideration, he did utterly reject the same as inconvenient in all respects as things stood for England. Besides to our further abuse, and to keep us occupied with our own concits, that we might not somuch as suspect any thing of theirs: we in our plain dealing acquainted them with our whole drift, and purpose. Whereunto for a time, they craftily applauded: as hoping shortly, by their former courses to have it dashed: but afterward perceiving that their own purposes could not so soon be compassed: (as wise men in their generation fearing the worst) them they mightily opposed themselves, and depraved ours. And then master Blackwell himself amongst others could write a discoursing letter with very much earnestness and rhetorical arguments against so ambitious a cogitation, as once to think of any one man's Sovereignty over all his brethren, during the times of our persecution.  
Howbeit we continuing resolute in our former purpose, but prosecuting the same with great dullness, master Garnet and his fellowers, dispatched the said master Standish, our false brother to Rome in the latter end of the year 1596. there to expect Father Parsons coming. We will here leave this honest man about his business in that City, and put you in mind, that after Cardinal Allens death, the students in the English College there, felt no less oppression by the jesuits their tyrannizing governors, than we did at home: because we withstood their designments in aspiring to the like sovereignty over us here. It may be that hereafter some of our brethren, will set out those tragedies at large, which endured long, and will appear to all men of indifferency to have been very intolerable. In the mean while you shall understand that two or three, being of likelihood more grieved than the rest, or having a greater sense of our calamities, both at home and abroad, than many others: did write a treatise of the jesuits dealing, & naming it a memorial, dedicated the same in Latin to his holiness in the year 1597. about which time Father Parsons being come to Rome, was in the midst of all his machivilian plots, and under pretence of compounding the stirs in that Seminary, first so dealt, as in very short time by cozening the Rector, he got that place for himself, and now enjoyeth it.  
The imputations laid upon the jesuits in the said memorial (the effect whereof you shall find at the end of this history) were so very sharp, and touched their freehold so nearly, as no marvel if Father Garnet bestirred his stumps to salve their credits by all the means and ways he could devise. And therefore he held it best to write his letter to all the secular Priests: wherein after certain flourishes, how much they were beloved and honoured by him and all his brethren of the society, he entreateth very earnestly their testimonies in their behalf, against those reports made of the jesuits in the said memorial. And that he might obtain a fair show of many hands, he was content to play small game before he would sit out (as our English proverb saith:) and therefore he commendeth to them such a triple answer, as he thought would fit the most. Although (saith he) we are not so well known to many of you, as you all peradventure will pronounce the whole contents of the said treatise to be false: yet one of these three answers may sit all your turns. Some may say all is false: other that they themselves have nothing to accuse the jesuits with, and do not therefore believe the said reports to be true: and the rest may affirm without any scruple, that for their parts, they never dreamt of the said memorial, nor do in any sort approve the same. And the better to persuade them thus to answer, he sweareth by more than his little honesty, that there is not a true word in it. There is a saying amongst such lawyers as are of experience, that they seldom fall out to be the honestest men, who aredriven so oft to seek testimonials for the approving of their good behaviour. But that is no matter with them, and peradventure, that conceit here holdeth not at Rome, so as master Garnet did content himself with his own course, and made such haste therein, as before August the same year, the testimonial he got, was with Fa. Parsons in the English Seminary. And here we cannot omit one thing, which indeed made us a little merry in the midst of our sorrow, how good Fa. Parsons was troubled with one man's subscription to the said testimonial. For thus he writeth: as he pretendeth from Naples, primo Augusti 1598. to the said party. After I saw a particular testimony of your own hand in latin, concerning the memorial given up against the society, I could have been content you had not written it: but either have subscribed simpliciter, as many other ancient and grave Priests did to the cunning letter, as it was written (being very modest and most true) or that you had said nothing at all: as well you might have omitted: the memorial being writ and sent from Plaunders, whilst you were yet in Italy: and so that it was done, and exhibited, Te neque consentiente, neque conscio (for those are only the words of testimony that you give) was not needful: the thing being evident of itself, and your particular writing so bare a thing under the common letter, was to detract from all the letter before: and for the matter itself (which was most abominable, false, and slanderous,) you leave it indifferent to be believed, or not believed etc. Were it not that you might hereby perceive what packing, and practising is amongst these fellows for the maintenance of their own credit: and how swift they are in the expeditions they take in hand: we would have made no mention hereof, because thereby our own dullness may justly be condemned, who all this while had not sent our messengers to Rome, for the information of his holiness, as touching our estates here, and the common desire of us secular Priests, for a Bishop as before is mentioned. In which slow proceeding, we will leave our brethren for a time, and return to master Standish attending upon Fa. Parsons in Rome.  
After this good Father had gotten the Rectorship of the English Seminary, it then pleased his Worship to proceed with the cause commended unto him by his subjects in England, Fa. Garnet and the rest. We doubt not, but that in the mean time he had conferred with his friends, and was resolved of the plot he meant to effect: the execution whereof was in manner as followeth. Standish that honest man must have access to the Pope's holiness, accompanied with two runagates, both of them Priests, Doctor Haddock, and master Martin Array. These must take upon them, and so they did, that they were men deputed from the secular Priests in England, most humbly to entreat his Holiness that he would be pleased by his most preheminent Authority, to appoint a superior over the Church of England. And the rather to persuade him thereunto, they affirmed like very lying wretches, that there was such great dissension betwixt the secular priests and the laity, as great inconveniences would certainly ensue, except one were placed amongst them, that by his authority might reform and reconcile them. Now it is too well known, that the strife which was here, rested betwixt us and the Jesuits; no one lay Catholic (for aught we know) being at enmity with any other secular Priests, then with some few of us, that were at Wisbich, and one or two more abroad that took our parts: and the dislike that such lay persons had of us, was procured by the false practice of the Jesuits: we ourselves, otherwise having never offended them, nor entertained any quarrel with them, God is our judge. His Holiness hearing and marking well their suit, demanded of them, in express terms, if that which they had said unto him, proceeded from the desire and consent of his loving Priests in England, affirming that otherwise he would in no sort give any ear unto them. whereunto master Sandish, very well instructed before by Father Parsons, and sufficiently assisted by the said two lying Priests, answered, that what he had presumed to deliver to his Holiness, he had done it most assuredly by their consent. If Ananias was justly charged with lying to the holy Ghost, in telling Saint Peter an untruth, being replenished with that holy spirit, we see no cause, why we may not so charge this dishonest company on with all his assistants (Fa. Parsons and the rest) in that they jyed so apparently to Saint Peter's successor the Pope's Holiness, who we doubt not, but that he is likewise endued with the spirit of God in such plentiful sort, as the excellency of his high calling doth require. For it is well known, and may be proved most evidently, (if any dare be so shameless as to deny it) that if you except Fa. Garnet, and some one or two of his adherents, the rest of the Priests in England generally were altogether ignorant of that devise. Insomuch as the said Standish after his return into England, being asked by certain Priests, how he durst presume so impudently to abuse his Holiness with so intolerable an untruth, he excused himself in this sort, viz. that when he said, he had the consent of the secular Priests in England to make that motion, his answer therein was made by him Cautè, that is, subtly, or by equivocation, meaning to himself, viz. as he supposed, or presumed; which words he kept in his mind and uttered not. By which ungodly shift, the tyranny wherewith now we are oppressed, was hatched.  
By this so false and jesuitical a sleight, the Pope's Holiness being abused as you have heard, committed that matter (so propounded unto him) to the further consideration of Cardinal Cajetan, protector of the English Seminary, and to Cardinal Burghesius, which was the very plot that Fa. Parsons before had laid: the said Cardinal protector, being one, with whom he the said Parsons had especial familiarity and friendship; and by reason of his protectorship overruled the other Cardinal as he thought good: so as they two being appointed for this service, Parson's deseignement was in effect thereby accomplished. Well it had happened to us, if his Holiness had been at that time endued with that worthy gift of the holy Ghost, termed discretio spirituum: that when he made this deputation to the Cardinal, he might have said to the aforesaid false wretches: why have you lied to the holy Ghost, that thereby, either some extraordinary calamity might have fallen upon them, or his Holiness have taken some other course for the inflicting upon them such punishment as they deserved. But the matter passed as you have heard: and Parsons must contrive it as he thinketh it convenient, which he did in sort as followeth. One must govern all the Priests in England, but Parsons durst not name a jesuit for that purpose: that had been too gross dealing, he must then be a secular Priest, there was no remedy. And who should that be, but master Blackwell, who was known to be a chief parasite of the Jesuits, and would be sure, if he might have this authority by them, never to do any thing, that might in any sort displease them. Whereupon Blackwell is named for the Archpriest of England: assistants are appointed to wait upon him: a letter with the Cardinal's consent is framed by Father Parsons, dated the seventh of March 1598. rules are made, and one in effect you may be sure, that master Archpriest and his assistants shall do nothing in any matter of importance, without the Jesuits consents. All things thus dispatched, master Standish (as we think) is sent back with this stuff into England; and even when our two messengers were ready at the last to go towards Rome, he arriveth: master Blackwell receiveth his authority, and publisheth the same for want of a Crier by his own letters: requiring all Priests to subscribe unto it.  
Hereof when sundry of us had notice, we conferred together as we could: and finding that the Cardinal's directions were not warranted, by any Breve from his Holiness: we feared some false packing by Father Parsons. Also some of our brethren talking with master Blackwell, about the Cardinal's constitutions, took him directly with a manifest forgery, in pretending certain to have come from the Cardinal which he was driven to confess, were of his own making. Besides we considered, that if the Pope were made acquainted with the said Cardinal's designments; what he did, or allowed therein, was upon false suggestion, (for as then we did not certainly know, how Standish had played the jesuit by Parson's advise as is before expressed. Again, we perceived by the Cardinal's instructions, that master Blackwell was made no better in deed then an Archpriest of clouts, being limited to do nothing, but as it should please master Garnet. And it could not sink into our heads, that his Holiness being thoroughly acquainted with these plots, would ever have been drawn to have yielded, that his Clergy of England should be overtopped, and controlled by the new upstart Jesuits. We also did easily see into what danger this subordination would bring us, being left in effect to Father Parson's directions. For these, and sundry other considerations, we desired that we might not be urged to subscribe to the said authority, until we might either see the Pope's Breve to ratify it, or have time to know his Holiness further pleasure: when we should have informed him the truth in these matters. Upon our stay herein, (which seemed to us so reasonable,) it is scarce credible, how we were slandered and abused: insomuch as through such and many other injuries offered by the Archpriest and Jesuits unto us, we were compelled to appeal to his Holiness. But we were still too slow and dull in our proceedings, and indeed wanted money, and other fit opportunities to make such quick dispatch as we desired. Whereupon Father Garnet, and master Blackwell abounding in all things, and perceiving our intent, they presently dispatched their cursitors into every part of the Realm, to get hands to certain letters (drawn either by them, or by their direction) of thanksgiving to the Pope, and Protector, for their singular care over the Church here, in appointing unto them so excellent a form of government: with much more to this purpose. And such a course was taken with our poor brethren, who many of them had never heard of this matter before, as partly through ignorance in some, through threatening and fear in others, and by fair promises to many; a number of hands were gotten to the said letters. This exploit thus effected, they sent the said letters with all speed to Rome, and procured by their messengers as they went, other letters, from sundry persons beyond the seas to their friends in that City to deprave our enterprise as much as possibly they could, affirming that what our messengers, when they came thither, should propound against the subordination in England, did proceed only from a few that were factious, and that it would be very dishonourable to his Holiness former proceedings, if they should find any favour or countenance there.  
With these aforesaid Machiavellian practices, we were not then acquainted, but as honest and plain dealing men; when our said messengers, master Bishop and master Charnock, two learned Priests, were ready to go to Rome to prosecute our causes there: we acquainted our Archpriest therewith and desired, (if so it might stand with his pleasure) to send some thither also, that might be furnished to answer for him, if we should be thought to inform amiss. This motion of ours, was so greatly disdained by his mastership, as we think the highest Cardinal in Christendom, could not with greater contempt have rejected the meanest Priest his suit that liveth. And relying upon Father Parsons, and his other said plots, he presumed to tell us plainly (to the great prejudice of justice in the Court of Rome) that if we sent any thither, they should not be heard, but find that entertainment, which they little expected. Howbeit we never imagined, nor could in deed think, either of those messages which they had sent before, or of that which followed: but rather supposed he had used such speeches unto us of purpose to stay us from proceeding in our former determination. And therefore we dispatch them hence, who being gone, our Archpriest chafeth: the Provincial his good master, claps him on the back and eggs him forward: the rest of the jesuits whet their tongues and prepare their pens to speak and write what they can falsely devise against us to make us odious: so as presently, we are become a byword in their mouths, & are nothing with them but Rebels, Apostates, and what they list to report of us. One Lister a jesuit writeth a book to prove us all schismatics, who had appealed to Rome, and both master Blackwell and Father Garnet subscribed unto it. In this book, besides the terms before expressed, we are said to have fallen from the Church, and the spouse of Christ: to have trodden under our feet our obedience due to the highest bishop: to have lost our faculties, whereby we ought to have won souls unto Christ: to have made ourselves irregular: to have incurred the sentence of excommunication: to have given a scandal to all goodmen: to be in all men's mouths as infamous persons: to be as publicans and sinners, and to be nothing better than soothsayers and Idolaters.  
We have now brought this story to the setting out against us of the said treatise of schism: and for the rest do refer you for a larger discourse to the books lately printed and published by some of our brethren. Therein you shall find that by Father Parson's practices, our said messengers no sooner came to Rome, but within six or seven days they were cast into prison, and could never be suffered to come to the Pope. Whilst they were in prison, his Holiness Breve is procured for the confirmation of master blackwel's authority. Afterwards the poor men are set at liberty, but kept asunder, and banished into divers Provinces, not to repair into England, until they should have leave from Rome. The said Breve cometh hither: we being informed thereof, submit ourselves to our Archpriest: showing ourselves to be far from schismatics; and such was our desire of peace, as we were well content to remit all the former slanders imputed most falsely unto us.  
Besides, for the avoiding of further contention, we desired our Archpriest, (whom now we reverenced as we were bound in duty) to take such order, as that hereafter there might not be so much as once mention made of the said pretended schism. Whereunto he yielded very willingly, and made a Decree to that effect: promising to be a means that our said two brethren might be released of their banishment. His dealing with us in this kind sort did very much comfort us, because we being men, who still had been afflicted, any thing seemed a great benefit to us. But shortly after we well perceived, that our former appellation and sending to Rome with our refusal in the mean time to bow unto him, did stick in his stomach. For whether provoked by the malicious Jesuits, or stirred up by his own pride, and rancour to be revenged upon us, now that we had submitted ourselves unto his government, he renewed the remembrance of the old sore, contrary to his said decree, and that under the pretence of a letter that should come unto him from Rome, from two Jesuits, Tichborne, and Warford: wherein he said, it was exprestely set down, that we were judged in Rome to be schismatics before the obtaining of the said Breve, in that we did not subscribe to his authority, when the Cardinals first letters were intimated unto us. And upon this false ground (except these two Jesuits and some one or two more of that crew had so judged us) he writ his letters abroad to that effect, as well what forsooth he had received from Rome, (concealing the names of the said two Machiavellian Jesuits) as also that he would receive none to his favour or absolve them, which would not acknowledge that they had sinned, and given a great scandal by their said prolonging to acknowledge his authority. When we heard hereof, it grieved us much to see the weakness of our new Governor: but more in that we perceived what new troubles and dissensions would thereby ensue. We did write therefore both to him and to his assistants, that they would be pleased, the old controversy amongst us might lie buried still in the grave of oblivion, and not to be again now renewed. But they shut their ears to our humble suits, and reject us with contumelious and reproachful words, for presuming so rashly (forsooth) to intermeddle with any thing that they had resolved of. Notwithstanding because they were our brethren, and many of them before that time some of our inferiors; we adventured once again to entreat this favour at their hands, that two or three of the best learned amongst them, might be appointed to confer of this matter with as many of us: that so the controversy might be compounded, before it broke out any further. How this was taken at our hands, it is scarcely credible: they termed our supplication a tumultuous expostulation, being fraught (as they said) with the forgetfulness of our duties, and with the spirit of pride and presumption. And hereupon even now, that we were become his subjects, after we had understanding of the Pope's Breve, and looked to have been greatly cherished and defended from injuries by the strength of his sovereign authority, we are again as sharply prosecuted with imputations of schism and rebellion as we were before, which caused us to propound the question in controversy amongst us, to the famous University of Paris: having offered to them before, but in vain, if it pleased them to join with us therein. That worthy company after due consideration, determined the matter on our side. Whereof the Archpriest being informed, addresseth out his own edict, and condemneth therein their said judgement: inflicteth great censures upon those Priests that should at any time maintain that determination: and spareth not likewise to mulct the laity (over whom for aught we know he hath no authority at all) as many as should incline to the embracing and favouring of it.  
When we saw this our Archpriest with his assistants thus peremptorily bend by strong hand to oppress us: and without either conscience, or consideration of moral honesty to spread abroad again to our discredits their former calumniations, and very gross and palpable slanders: we thought it our best course if it were but to heap coals upon their heads, to commend unto them this consideration: whether it might not stand with their good liking to send two Priests to be chosen by them, with two others of ours to Rome to know his Holiness opinion and direction in this cause so hotly impugned by them: the same being the assured rule for the ending and final determination of it: adding, that if we were condemned for schismatics, for delaying our obedience, as is before expressed, till we knew his Holiness pleasure, we would most willingly subject ourselves to the heaviest censures that might be imposed upon us: and if cleared, the least satisfaction that they would think good to award us, should fully please and content us. But this our last suit was more disdained (if it were possible) then either of the former: and so far the Archpriest was from yielding unto us herein, or to afford us otherwise the least shadow of his favour, as he cast abroad his decrees, that our said deferring to receive his authority before the Breve came, was schism, and prohibiteth any under grievous pains, either by word or writing to affirm the contrary. Whereupon we were compelled, as having no other refuge at all, to appeal again to the infallible seat of the holy Apostle Saint Peter: thinking with ourselves that thereby (at the least till the cause were decided) our adversaries would have forborn the prosecution of their malice against us. But the humour they are possessed with, being altogether jesuitical, that is violent and implacable, they ceased not but still continued, contrary to all course of law & justice, every day more and more to wound and oppress us. Our said appellation subscribed with the hands of 30. Priests, men of good desert and reputation, they term an infamous libel, and presently upon the sight thereof, de facto, do suspend and deprive ten of them from their faculties: eight of them being prisoners at Wisbich, and two others, both of them persons of extraordinary note and worth. There hath been of long time an old saying in England: that set a beggar on horseback, and he will ride a gallop: our said new governors sitting in their thrones, and scorning that any should refuse to worship them, can find no limits for the stay of their fury, but still run on from one mischief to an other. For, our cause thus depending, they forbid all the lay Catholics to keep us company, to relieve us, or to suffer us to execute any spiritual function with them: affirming, that whosoever shall be present at one of our Masses, or assist us therein, doth commit a great sin: and that to receive the sacraments at our hands, is loco medicaminis, to receive a deadly poison. None may confess their sins unto us, and none may hear us preach, (at the least of those which are to too many) that yield themselves to the direction and pleasure of such absurd commanders, and wicked condemners of their brethren, notwithstanding we be exempted from such their prohibitions by our appellation, and do therefore still mioy the full liberty of our Priesthood. The course they hold against us, or at the least their stomach, may appear unto you, by that which a jesuit hath written concerning us, to one of his friends: Detest (saith he) my dear mother the cursed crew of the disobedient to lawful authority: if you know any, either of our coat, or of the lay sort, that be tainted with this pestilent poison, eschew his company, as you would avoid one that hath a plague-sore running upon him, assuring yourself, that if such rebelliow persons do not submit their necks to the yoke of their superiors, that unless God show them some extraordinary fanour (which in such cases he usually denieth to such malicious Rebels) their revolt and Apostasy from the Catholic unity, will be the just reward of their obstinacy and malapert opposition against their ordinary. God be merciful unto us poor men: some of us are prisoners, and are daily in the Magistrates hands to be cut off, and finish our miseries at their pleasures; and on the other side, where we should find comfort, we are dealt with, as you see: and all is either because we are ready to offer our lives for the Catholic faith, or refuse, till we may be heard by the Pope's Holiness▪ to acknowledge ourselves to be Rebels, Schismatics, contemners of the See Apostolic, Ethnics, Publicans, Idolaters, Apostates, and what not? because we did not at the first subscribe to our Archbishop's authority, but appealed as you have heard. Which acculations, we trust no man living by learning or arguments shall be able to prove against us: and in the mean time, God is our witness, how free we are in foro conscientiae, from any of these wicked imputations. In the aforesaid process with these our adversaries, some of our brethren have been as careful to defend us from schism by writing, as they have been busy to accuse us: and amongst sundry of our discourses to that effect, two have been lately published in print, which we desire you would procure: and having duly perused them, then think and judge of us as you shall find cause. Now for our conclusion, if any jesuitical humorist, shall blame or seek to discredit us, because in the premises of this Narration we have forborn to use any sharp speeches against our common enemies, we think it convenient for the preventing of their malicious collections, to yield unto you our reasons thereof. First, the story gave us no occasion so to do. Secondly, we retain still the opinion which we have signified to his Holiness, that the jesuitical persecution begun against us, is much more grievous unto us, then that which we are subject unto from the State. Thirdly, we have found by experience, that the railing course which the jesuitical crew have taken and used in many of their treatises against her Majesty: and the proceedings by the laws of the Realm: hath done the Catholic cause exceeding much hurt. Fourthly, as our case standeth, and for aught we see, if the pretended holy Fathers may have their wills, we shall be driven to rely more upon her highness favour for our temporal relief, that we perish not with famine, before we be cut off by her laws, then upon all the world beside. And lastly, howsoever we descent from the State in the profession of our Religion: yet we are her majesties born subjects, and vassals, and ought not for any cause, as we are persuaded, to withdraw in that respect, our duties, love, and allegiance from her Highness, or our native Country: much less to slander, or seek the cruel overthrow of both, as our traitorous adversaries of the society, not indeed of jesus, but of the Devil, and their adherents have done. And thus praying to God with all our hearts, to heap upon her Majesty all temporal and heavenly blessings, and upon our state sufficient wisdom and providence, for the good continuance of it: and upon our Country all prosperity and happiness, and upon the Church a daily increase of zeal for the propagation and maintenance of the Catholic faith, and upon our jesuitical adversaries such riches of his mercy, as seeing the height of their own pride, and the excremities of their proceedings, they may become humble in their own eyes, and desist from their very proud Machiavellian and cruel designments: and upon all Catholics sufficient grace to take heed of those that are the authors of schism and contention: delighting in nothing, but in factions and novelties: and upon ourselves constancy to continue in his obedience, and patience, to be able to endure whatsoever calamities shall happen unto us for our profession of the truth, and the discharge of our consciences: we take our leaves, and do here end for this time.  
The memorial mentioned Page 52. is hard to be got: few or none of us that are secular Priests could ever come unto the sight of it. Certain abstracts of it are common. We have seen two: whereof one hath annexed unto it certain observations of the Jesuits carriage of themselves in Rome: and both are as followeth.  

An abstract of the memorial sent by certain Englishmen out of the Low-countryes', to the Pope's holiness Clement the eight, against the Jesuits labouring in the English Vineyard, September 1597.  
The inscription of the memorial.  
A brief declaration of the miserable state of Catholics in England.  
After the Preface, it followeth in these words.  
THe Jesuits that are in England, desirous either to bring under bondage, or utterly to bear down the Clergy of the Church of England, have dared to attempt it by a wonderful stratagem. First, their will is, that in every Catholics house, (and such houses are in steed of the Church) either they themselves may be the Pastors, or others deputed by them in their rooms. And if happily there be any, that do de●y the faculties granted by them; or will not take notice that such assemblies, or companies of Catholics depend on them; or will not obediently (as it were at a beck) execute those things, that they have commanded; such shall be censured either as Apostates, or Heretics, or tainted at least with some infection of heresy. So holy, so godly, so religious would they seem to be; as nothing is holy, that they have not sanctified; no doctrine Catholic, and sound, that cometh not from them; no dispensation available, that is not granted by them: and which is worse, they have beaten into the heads of the most, that the Mass is not rightly, and orderly celebrated of any, but a jesuit.  
When any of the Clergy granteth a dispensation in any case; by and by there is doubt made of his power and authority; some question ariseth of his life, and conversation; as if his Priesthood, and calling were not certain, or assured. It is not enough for the Clergy to live a godly, and an holy life, unless withal they will acknowledge the lesuites to be their superiors; thus some man shall be tormented, another some turmoiled, a third some troubled: for who so gathereth not for and with them only, he shall be judged altogether to scatter. And that they may the better set this their devise abroeh, they cause to be made known to all men the faculties granted unto them by his holiness the Bishop of Rome; and they give it out, that the most unlearned jesuit doth far excel the most learned secular Priest, both in faculties, and privileges. And it is noised about, as it were by the common crier that they have power from his holiness to grant to all, and every one, all and singular their faculties; insomuch as it shall not be lawful and safe for any to use their priniledges though granted them many years before from his holiness, but with the leave, and consent of these Fathers of the society. And when they do give out their faculties, they do not bestow them on learned, godly, or holy men; but on unlearned, ungodly, and irreligious; nay seditious persons, such as follow their humour, stoop at their beck, and stand bound ever after unto them.  
Further they endeavour, that by all means possible, both those alms which are given for the relief of them that are in prison, or any other poor afflicted whatsoever; as also whatsoever is paid in cases of dispensation, may come to their hands. Heretofore (when Priests had the collection of these alms) prisons were therewith maintained; the want in Colleges was supplied; the banished Catholics (whose goods were forcibly taken from them by Heretics) were yearly succoured: but now, what is done with them we know not. Prisons and Colleges are deprived of them; the banished have them not; the Priests see them not: but there are hired herewith seditious persons; devisers of fables, slanderers of their brethren, and scorners of the Saints are herewith enriched; these, and such as these, receive large stipends of their labours.  
And yet so great a mass of moneys cannot be consumed, with so small charges, and expenses, but that the Fathers also bestow much upon themselves. For they go indeed in great gallantry; no jesuit goeth but to visit any one, or traveleth from one place to another, but he is richly appareled, he is attended on with a great train of servants, as if he were a Baron, or an Earl; which is not necessary, but plainly ridiculous and absurd. The secular Priests themselves do go also Gentlemen-like because of danger; but not arrayed in that sumptuous manner, nor guarded with so many attendants, as the Jesuits. They wrangle, and reprove the Priests garments, and spend; whereas the expenses of one jesuit were able to maintain twenty Priests plentifully, and richly. Neither by this means also could so great a quantity of alms be wasted, but that (as the report goes) much treasure is conveyed beyond the Seas, but to what purpose, we know not, unless it be bestowed upon their body, their corporation, or society.  
Besides they desire (as some conceive) that England should be converted of none but Jesuits only. For they will admit no fellow-labourers: and they use the same means they heretofore used in Colleges, to dissuade many for the order of their calling, counseling them by all means to enter into their society; and this they daily attempt by flattery, by gifts, and rewards, & sometimes by threatenings. They never send one scholar out of England to the College at Douai to study there, but hinder what they may them that are going thither. They care not for that College, because they cannot draw it into their society: nay they have laboured by all means utterly to dissolve it.  
Moreover, they challenge unto themselves a spiritual Monarchy over all England, as it may appear by a certain contention in the prison at Wisbich, in which there were, and are in hold for the profession of their faith 32. Priests, daily looking for their death. These living a long time a godly, and an holy life, did eat altogether, studied altogether, used every day to preach, to dispute, to entreat of cases of conscience, to expound the scriptures; and exercised the same studies, as they were wont to practise in the Universities: all were of one mind; all of one heart; all as brethren; one bearing with another. The town of Wisbich loved them; all the land praised them; the heretics admired them; the keepers of the prisons greatly affected them: so that they enjoyed every day more and more liberty. Their maintenance came to them from all places yea the very Ministers (though heretics) very often helped to reheve them. Many years lived they in this godly, holy, and devout kind of life, until a jesuit, one Edmunds by name (inspired we know not with what spirit) gave to some occasion to doubt of the well employing of the alms received. This foundation laid, he so insinuated himself with fair demeanour and false devices into the hearts of many, as that he divided the Priests into two parts, whereof the one part drew to him, the other stood against him.  
They use also to fawn upon men of noble birth, especially if they be rich, and mueigle them by all fair means to sell all that they have, and enter into their Society. Women also are induced by them to become Nuns, and to leave such goods as they have, to them. Which thing many that are godly-wise allow not. For such rich Laity (all circumstances considered) are able to further more the establishing of the faith in England, than the Jesuits consider of. For such as they, might give maintenance to Priests; every the prisons of Catholics with their gifts; help the afflicted: they may more freely, and with less danger speak of the Catholic religion, and faith; more commonly argue and discourse with heretics. But the Jesuits consider not, that these, and such other things may be done, and would be done by them without any difficulty. But in this manner do they make merchandise of the conversion of England; thus do they dispose of the last wills of the sick; thus love they to intermeddle with the marriages of many, with their temporal goods, and indeed with all things: Always taking that course with all men, that something happen to their share, having mind indeed of nothing, but their own gain. They scorn to come to any one, but where they may be daintily, and costly entertained: they look not after the cottages of the poor, nor minister their help to them, be there never so much need.  
Moreover, they are so delighted with equivocation, or a subtle and dissembling kind of speech, as that to the scandal of others they are not ashamed to defend it in their public writings. There were read before the judges on the bench in open Court, and in the hearing of all the people the letters of a certain jesuit named Southwell, wherein equivocations were most absurdly defended, which gave cause of laughter to the heretics, and occasion of scandal to the Catholics. They take pleasure also to scatter rumours, and to suggest certain novelties in the ears of Catholics, yea to forge and invent things that are not, insomuch as they are commonly held now a days great liars; and it is come to that pass, that though they swear, men will not believe them.  
All University men, and such as have taken any degree in schools (and such in our country are most regarded) they hate most, despise, contemn, and reproach. It is a common report in England, that had it not been for the pride, and ambition of the Jesuits, there had ear this been granted some toleration in Religion.  
To conclude, omitting all other things (which are very many) I will only rehearse one, which I have heard of many; that it is come to this pass now, that the Catholics stand in more fear of the Jesuits, then of the heretics. For the heretics (say they) can but chasten the body only; but the Jesuits wound both their bodies, and their good name. They do not indeed directly cause Priests to be apprehended, but indirectly. That is, having spread some reports of them, whereby their good name is taken away, so as they stand suspected either of heresy, or of some other heinous offence, no Catholic entertaineth them, and so consequently, they are driven to poverty, how can they escape the hands of the heretics? And albeit they lie in prison, and bonds, and are many ways tormented, if they be not crowned with the glory of martyrdom, they shall never be purged from that former suspicion, but shall be accounted every day more and more, as heretics.   

Certain chief points of accusations, wherewith many English men have justly charged the Jesuits unto the Pope, and divers Cardinals: taken out of the Memorial and other letters: some of them dated at Rome 8. of November 1597.  
Touching the Jesuits in England.  
THe Fathers of the Society do dissent among themselves, Fa. Henry the superior, and Fa. edmond's, in the Prison at Wisbich, and there 26. Articles of their dissension.  
If any Priest have a convenient place of residency, the jesuits will not cease until they have cast him out, and that by wicked means, by defaming him, and bringing him into suspicion.  
That the Jesuits are the firebrands of all soditions.  
That the Jesuits by right or wrong seek simply and absolutely the Monarchy of all England.  
They are enemies to all secular Priests.  
They are the causes of all the discord in the English Nation.  
They are called of the schismatics horseleeches, or bloodsuckers.  
That Fa. Parsons, and Sir Fra. Inglefeild Knight, devised the complot to set the Cardinals Aldobrandinus, Cajetan, and the Bishop of Cassana together by the cares: and to fall foul one upon an other.  
N. wrote to Cardinal Allen, that Fa. Holt stood guilty, and might be accused by him of such infamous matters, as he durst not make mention of in his letters.  
That Fa. Holt did not only intend, but would indeed give wretched England in Conquest to himself and his favourites.  
That Fa. Holt and his companions had gathered such an infinite mass of money from the Catholics in England, for dispensations, or under the colour of expending it to their uses, as many credibly affirmed it to exceed the sum of 50000. pounds' english, which make two hundredth millions of Italian Scutes.  
That the Jesuits have driven certain excellent men to desperation, enforcing them to leave England, and to enter into some religious order, or to take some other miserable course.  
That the Jesuits in England by certain cunning sleights, having gotten into their hands all authority, good estimation, and all the stock or treasure of money, do what they list at home and abroad. They thrust out, and let in, hire, and buy, intercept letters, and maintain factions as they please themselves.  
That Fa. Holt in Belgia, and Parsons in Spain, have continued these nine whole years, to the great gricfe of the Nobility and Clergy: and have procured themselves to be continued the King's servants.  
That there are many things in the dealings of these Fathers which offend good men: viz. the contempt of Nobility: the turning away of Students from the College at Douai: the attempting to bring the most flourishing kingdom of England into a Province: the polling and pilling of Catholics in England, under the colour of holy uses by intolerable fraud: a continual enterdeale with heretics, and men of suspected religion.  
There must be care taken that the Priests in England may have either equal or greater faculties than the Jesuits, seeing their pride by reason of their large faculties is fenced (as it were) with authority.  
That the English Nobleses which are in Belgia, wonder that his Holiness suffereth Jesuits in England, who are the firebrands of all contentions especially in any place of authority, and that these ten years and more, notwithstanding the miserable clamour and lamentations of our Nobles and Gentlemen, who be oppressed under the yoke of slavery and their tyranny.  
The Jesuits do withstand any man's coming out of England into Belgia, unless they know him prepared to write, to speak, to do what they will: and that he swear to be ruled by them: and herein they exercise notorious tyranny.  
Other infinite matters of this nature are omitted, which are contained in the letters that are kept upon record: Taken out of letters dated at Rome, 8. November 1597.   

Concerning the whole Society, and the Jesuits at Rome.  
THe Jesuits are so ambitious, as not content with the bounds which their Fathers placed, in their unsatiable desire they have already swallowed up Kingdoms and Monarchies.  
That being led by this ambition, they go about to change the form of the Hierarchy, or supreme government of the ancient Church by disordered packing.  
That this pride and ambition of the Jesuits, is the cause of seditions not only in England, in the very prisons there, in the Low countries, and in Italy, but all the world over.  
That this their ambition hath taken footing not only in Provinces and Cities, but also in private families: it separateth brethren one from an other, and the husband from the wife, inflaming them with rancour and envy one against another.  
That men must give way to the time (as in the controversy at Rome) lest while they set a dam against the stream of this their pride, the raging course thereof do burst asunder all the bands of honesty and modesty, and carry away headlong many with the force thereof.  
That if this ambition do remain unpunished, the age that is to come shall see that it will bring into bondage not only Prelates, but the very Princes and monarchs themselves, whom yet she flattereth in her infancy.  
They beseech the Pope that he would lay the axe to the root of the tree, and cut off this pride of the Society, spreading itself far and near, lest if once it arm itself with the authority of his Holiness, it power forth a full revenge upon all others to their destruction, and make an infinite slaughter and massacre of souls, which they have already begun to attempt in wretched England, to the great decay of the common cause.  
That the Priests of England can find in their banishment no harbour safe enough from this their ambition, unless they have first received the mark of this beast in their forehead.  
That the Pope can command nothing in all his Mandates but the Jesuits find means to frustrate it by the secular power, to the great scandal of many.  
That the revenge of these Jesuits hath never an end but with the death of their adversaries, and their reproach after their death.  
That the Jesuits (meaning them of Rome) do use to intercept all manner of letters of all men whosoever, not forbearing the packets neither of the Cardinals nor of Princes.  
N. calleth God and his Angels to witness, that the greatest part of the Nobility and Clergy in England both at home and abroad do bewail with sighs and tears their miserable estate, in that they suffer more grievous things under these new Tyrants the Jesuits, then in their daily persecutions.  
That the persecution of the Jesuits is more grievous to the Catholics then of the heretics in England, in this respect, because they suffer under them for their virtue, but under these in the name of treachery and unfaithfulness.  
The Jesuits have so persecuted some Priests that are now Martyrs, as that their death hath been imputed partly to the heretics, and partly to the Jesuits.  
That it is a known position among the Jesuits (divide and govern) and therefore those Fathers at Rome do both stir up, and maintain dissensions.  
That the Jesuits Confessors are wont to abuse the consciences of their penitentiaries to their own commodity.  
That of 300. Priests which have entered into England, scarce six or seven have fallen away. But of twenty Jesuits eight have revolted: which is a notable slander, seeing there can not be found one of them to have revolted which were sent in by the Society.  
That the jesuits in the Low-countries are so cruel, as that they have not only brought many excellent men to a miserable end, but have reproached them after their death.  
That nothing doth so vex the English Catholics as the contempt and hatred of the Precedent that now is: and the slanderous reproach falsely imputed to the renowned Cardinals, Tolet, and Alexandrinus.  
That the Jesuits do eagerly wait for the death of the Pope, and of the renowned Cardinal Tolet, that they might bring upon all those that slaughter and bloodshed, which they long since assayed against as many as have dared to oppose themselves against their tyranny.  
The chief remedy wherein the state of all controversies at Rome dependeth is, that the affairs of all the Colleges be committed to an assembly of honourable Cardinals that are regular, both to look into, and to determine of. For there is nothing that these tyrants more fear, then that they should be compelled before the Cardinals to render an account of their dealings. Neither doth any thing give them greater liberty of their insolency, then that they are free wellnigh from being called before any judgement seat.  
See you see (quoth N) my letters secretly and effectually, because the enemy, if he be not prevented, flattereth himself in an assured hope of a Monarchy. While the iron is hot, strike: work out your business while your patrons live. Your enemies seek but to gain the time; and if they once set free themselves from the straits wherein they are yet encumbered, they will (believe me) domineer most tyrannously.  
The Jesuits seek also the government of the College at Douai, neither fear they any bridle wherewith they can be kerbed, but only, that the jesuit Rectors should be made subject to the regular Congregations.  
The Jesuits by their Machiavellian practices go about to procure the dissolution of the College at Douai.  
The tyranny and insolency of the Jesuits is horrible, especially of those that living in Belgia, do reproach, disgrade, deprive whom they list: and I fear (quoth he) do indirectly betray some unto the enemy.   

The Censure of Paris before mentioned for our justification, in suspending our obedience to master blackwel's authority, until we knew his Holiness further pleasure.  
IN the year of our Lord 1600. upon the third day of May, it was proposed to the faculty of the Divines of the University of Paris, that by the letters of a most illustrious Cardinal, an Ecclesiastical Superior was constituted in a certain Kingdom with the title and dignity of an Archpriest, to have authority and jurisdiction over all other Priests residing in that Kingdom. This Cardinal did also declare in those his letters, that he did it according to the will and good liking of the Pope. Notwithstanding, many of these Priests refused to subscribe to the authority of the said Archpriest, before he had obtained letters from the Sea Apostolic, containing the tenor of his confirmation, as well because that kind of government was altogether new in God's Church, and hitherto never heard of, that an Archpriest should have charge of a whole Kingdom, and such jurisdiction over every Priest in that Realm: then also, for that it seemed to them by certain words of the Cardinal's letters, that the Archpriest and his authority was granted by false information: then lastly, because they noted great partiality in the choice of the Archpriest and of his counsellors. Upon which and some other reasons, these Priests sent messengers to the Pope, for laying open unto him these their difficulties: and therewithal to signify their greatest readiness, as in this matter, so evermore in all other, to obey his Holiness.  
The Archpriest and those who are of his side accuse the other Priests of schism, in that they deferred to obey the Cardinal's letters, which moreover he said were written according to his Holiness mind and pleasure.  
The Question than is, whether these Priests be schismatics? and if not, whether they did commit at the least some grievous sin?  
The head and chief men of the faculty of Divinity in Paris chosen out of the whole company, assembled together in the house of the Signior beadle in the year and day above written, after full and maturest consideration had of the matter, gave this censure.  
First, that those Priests, who upon the abovenamed causes deferred to obey, were no schismatics.  
Secondly, that they committed no sin at all in that fact in itself considered.  
By commandment of our Dean and masters deputed and selected by the whole faculty of Divinity in Paris De lacourt.   

The rash and unadvised answer of Master Blackwell to the Censure of Paris.  
Reverendi Patres & Fratres.  
WHereas after the condemnation at Rome of the two Ambassadors together with all their complices here; and also the Pope his Breve confirming the Cardinal's letters, as validas ab initio, and utterly condemning and invalidating all things done to the contrary: Some unquiet persons have secretly sought to the University of Paris, and thence pretend to have or have received a resolution, that they neither incurred schism, nor any sin in their proceedings here against mine authority. Whereas also it is manifest that after notice had from their Ambassadors of the Pope his express will made known unto them partly by their imprisonment, partly by the testification of the two Cardinals, Caietan, and Burghesius, to whom their cause was committed: which also the aforesaid two Ambassadors did certify hither by their letters, exhorting all here to the quiet acceptance of their superior, as being ordained by his Holiness special knowledge and absolute order, without dependence of their consent: that yet notwithstanding this perfect knowledge they repugned and stood still obstinate in their disobedience: so that the pretence of seeking to know the Pope his will was altogether frivolous in those which remained here. And thereby it appeareth, that the information given of the cause to the Parisians was altogether wrong, and (as it may be thought) fraudulent. For so long as they refused not their superior appointed by the known will of the Pope, they never were condemned as schismatics: and since and whilst they acknowledged their superior they were never censured, but only as seditious in opposing against the Pope his order, and in disturbing the wished peace and tranquillity of the Clergy and Laity of the Catholics, and yet could never be freed from one of these two crimes. Propterea, In Dei nomine Amen. Nos Georgius Blackwellus Archipresbyter Angliae, & Protonotarius Apostolicus ex authoritate nobis sufficienter & legitime commissa praecipimus strictè in virtute obedientia, & sub poena suspensionis à divinis, & amissionis omnium facultatum ipso facto incurrendarum, omnibus ecclesiasticis personis: omnibus autem laicis Catholicis sub poena interdicti similiter ipso facto incurrendi, that neither directly nor indirectly they maintain or defend in word, or in writing the censure of the University of Paris (whether it be truly given or forged: whether upon true information or otherwise) as being prejudicial to the dignity of the See Apostolical, and expressly contrary to his Holiness Breve: and to the sentence judicially given by the two Cardinals appointed judges in our cause: and to our common peace so much wished for by his Holiness. And this we inviolably command to be observed under the pains afore specified, and greater also, according to his Holiness pleasure. Yet hereby we intent in no wise to disgrace the most famous University of Paris. For we hope verily, that either there is no such censure of theirs: or else, that it was procured by wrong informations, and without manifesting the sentence of the two Cardinals: and the express confirmation of his Holiness of those first letters, by which our authority was derived unto us, which (God willing) we will speedily procure they shall receive from the Court of Rome. And so nothing doubting of your duties towards your superiors, I leave further to instruct, or exhort you, beseeching God to bless us all.  
29. May. 1600. Georgius Blackwellus Archipresbyter Angliae & Protonotarius Apostolicus.  
Arejoinder of Master Darrell Deane of Again, in defence of the censure of Paris, against M. Blackwell.  
Reverendi Patres & Fratres.  
THere is come unto my hands the sentence of M. George Blackwell Archpriest, in condemnation of the censure and judgement of the Catholic, ancient, and renowned University of Paris. Wherein was also thrust a very peremptory Proviso, but most necessary to avoid reprehension: that no man should undertake either by word or writing to defend the said censure. I deemed it not impertinent in few words to run over the said sentence, to show in part the insufficiency of it, as well for the honour of the said sacred faculty of Paris (which for the worthy scholars it hath brought forth, is highly esteemed throughout all Christendom) as for the advertisement of the abovenamed Archpriest, that he may hereafter be somewhat better advised ere he thunder out his censures: and do not vainly persuade himself, that he can either tie the tongues, or stay the pens of men by any such unreasonable writ, unless he take some more sober and considerate course of proceeding. And for bresities' sake to omit the frivolous preambles that are partly untrue and wholly to small purpose: the first of importance is, where he saith, That the information given unto the Parisians, was altogether wrong, and (as it may be thought) fraudulent. His reason is: for that they, who liked not his election at the first stood still obstinate in their disobedience, after perfect notice of the Pope's breve in confirmation of it, sent them by their Ambassadors (who for honours sake (you must think pardy) he always so termeth) how sound and true this assertion is, all England (as I think) knoweth right well. Sure I am, the common fame spread in all countries betwixt England and Rome, (where the English are resident) approved also by sundry letters out of England, and from other coasts, was, and is clean contrary: viz. that they, who before suspended their judgements attending his Holiness resolution, as soon as they were by the Pope's breve certified of his pleasure, submitted themselves to the Archpriest, and acknowledged his authority. And that I stay not about needless proofs in so notorious a matter, the very next words after in this his rescript, declare as much. Mary I must needs confess, that they are so clerkly and clea●ely set down, that they may perhaps cover some pretty equivocation. These be his words. For so long as they refused not their superior, appointed by the known will of the Pope, they were never condemned as schismatics: and since, whilst they acknowledged their superior, they were never censured, but only as seditious, in opposing against the Pope's order etc. The sense in common understanding must needs be: that at first, so long as they had not certain notice by the Pope's breve of his will, and therefore refused to accept the new Magistrate, they were not condemned as schismatics. Afterward they understanding of the Breve, acknowledged their superior: and therefore were not censured as schismatics, but only as seditious. By the latter part of which sentence, it is most evident and clear by his own express declaration: that after certain knowledge of the Pope's commandment, they acknowledged their superior; and therefore were not censured, but only as seditious. What can be more contrary to that which he said before? There, he avoucheth boldly, that after certain notice given of the Pope's will, they stood still obstinate in their former disobedience here, that after intelligence had, they acknowledged their superior. I dare not ask you, whether part of this flat contradiction you will believe, because both cannot be true: for you must either hold (contrary to the rules of reason) both parts to be true, or else discredit him, that within the compass of a few lines affirmed them both. But no marvel: for I am almost astonished, to see so many foul oversights in this one poor sentence. Let that contradiction pass: and mark an other in the same end of the sentence. They are censured only as seditious, saith he: in opposing against the Pope's order. What order was that, I pray you? Was it any other, then that they should receive Master Blackwell for Archpriest, and obey him? No surely: how then did they oppose against that order, who in that very time acknowledged their superior, as in the same period he hath himself set down? What a wilful perverseness is this, and blind desire of slandering others, to censure those for seditious, whom they know and do confess to have acknowledged their superiors. But not to stand upon these contrary points (which give but small grace unto a grave sentence) I may not omit that strange proposition contained in the former part of the sentence. It is: that they who liked not of his authority, were not, before they received certain notice thereof, by his Holiness breve, condemned as schismatics. This is so apparently false, and so contrary unto every one's knowledge, that I much muse what he meaneth, and where the starting hole, and evasion lieth. If he understand only, that they were never condemned by sentence of judge, it may then pass: for so indeed they could never have been justly. But to say, that he and his fellows did not so call them, so report of them, and so write of them, and in a rude railing pamphlet in latin so denounce them to the wide world, were (as I take it) to make open profession, that he had made shipwreck of verity, modesty, and honesty. Having thus briefly examined the preamble, I come now to the sentence itself: wherein I will yet be more brief. Me thinks he seemeth not a little to abuse that great authority committed to his charge: ad aedificationem non ad destructionem. For following his letters patents, and the right order of correction, he is to punish enormous faults after they be committed, using also before brotherly admonition: to try whether in the spirit of lenity, the party may be amended. But he contrariwise goeth about by new decrees to make faults (which passeth his Commission for aught that I ever yet could see) and to punish faults without any warning most grievously. But you will say: that it is for some heinous crime, or else he would never have been so terrible and hasty to revenge? well: let us hear what enormous fault it is? Mary sir, if any maintain in word or in writing directly or indirectly, the grave, Catholic and learned judgement of the famous University of Paris, although it be upon due information truly given (for so much his words seem to import) when he saith: whether it be truly given or forged, whether upon true information or otherwise) if he be of the Clergy, he is presently to be suspended, and to lose all his faculties (the greatest penalty that he could lay on him) if of the laity: he is ipso facto, interdicted. I pass over, that for a light offence, or rather none at all, he hath ordained a grievous punishment, contrary to that rule of justice: Proratione delicti, sit plagarum modus. But this would I fain know, for the instruction of many others: how he cometh by the authority to interdict any of the Laity. Sure I am, that in his letters patents, and the Pope's breve, he hath no authority given him, but over Priests only: whom neither can he interdict, much less any of the Laity, over whom he hath no jurisdiction at all, for aught I have yet heard: let him then take heed, that casting out those censures which belong not to him; he do not himself incur the true censures of his superiors: and for censuring others unjustly, fall into the just indignation and displeasure of almighty God. But he taketh it otherwise: and deemeth the University of Paris to have failed much. Let that be his opinion.  
But whether is likelier to fail, trow you: either one Bachelor in Divinity, or many Doctors: one as yet raw, and little practised in the discipline of the church: or many, of long time daily conversant in Ecclesiastical affairs: one hasty man (as it seemeth) and in the heat of faction: or divers grave advised men, free from all passion and affection? If he think by the privilege of his titles, to be any whit holpen: the University of Paris have in their faculty present diverse Protonotaries Apostolic and Archpriests, and many greater officers of their body, as Archdeacon's, Chancellors, or Vicar generals: that I may omit Bishops, who are commonly resident in their Dioceses. But perhaps some will say; albeit our Archpriest be surmounted in all other respects: yet in reasons and proofs, he passeth them all. Let us therefore come unto his reasons which are three in number, and barely averred; but not one of them proved. The first is, that the censure of Paris is prejudicial to the dignity of the Sea Apostolic. Prove that good sir. For without proof, that assertion will be taken for fond: and I in a word, will prove it also to be false: for they say, it was neither schism nor sin in that doubtful case of the Archpriests election, to seek unto the Pope's holiness for certain resolution, where they are so far off from derogating any whit, from the dignity of the Sea Apostolic, that they do highly commend it; acknowledging the right of appellation from all inferior courts, to appertain unto the Court of Rome, which is a special prerogative, whereby we prove against heretics, the supremacy of that Sea. This first worthy argument then, is drawn perhaps a contrario sensu.  
The second is, that their censure was contrary to the Pope's breve. As just as jermaines lips. For their censure only was: whether it were schism or any sin, before there was any breve, and wholly abstracting from the breve: How could it then be opposite to that, with which it did nothing at all meddle, or any whit concern? The third and last reason is: that their censures were contrary to the sentence of the two Cardinals. No such matter good sir: For the Cardinal's sentence was only against two by name, and for no other matter, as the sentence expresseth, then for that they had exercised controversies with some other men of their own order (which also how true it is, let them judge, that know their conversation) therefore they thought it expedient, that they should not return into the Country for a season without leave. Now let them consider who are of higher capacity than myself: how this sentence is opposite unto the censure of Paris: that in doubtful causes to appeal or sue unto Rome, is neither schism nor sin: for my wit is too simple to reach unto it. Well to draw towards an end. After that this good man had in over great haste taxed the censure of the University of Paris, as prejudicial unto the dignity of the Sea Apostolic, and contrary to the Pope's breve and Cardinals sentence: he forsooth (and if you lift to believe him) telleth you that he meaneth not to disgrace that most famous University. Surely, if he thought, that he could disgrace it, he deceived himself foully. For the grace, credit, and renown of the university of Paris, little dependeth upon the verdict of so base and mean a Magistrate, and contemneth the bald unlearned reprehensions of such simple Clerks. If they mean in substantial arguing, to cope with so honourable a companion: let them put down plainly the case, as it was proposed unto them, with their censure, and withal in Latin (as they may understand it) without passion disprove it like Divines: and then it may be, if they see any thing worth the answering; that they will give sufficient satisfaction to the world of their censure. In the mean season it must needs be small honour unto the Archpriest and others of his band, to oppose themselves against the most learned, catholic and famous University of Paris, as he himself acknowledgeth it: who do still avouch, and will uphold their censure for just and true in any place, wheresoever it shall be called in question: which me thinks should much move all good Catholics, not so stiffly to back that side against other innocent men, who after so long and fruitful travels for our Country, are now for nothing (as it were) mightily wronged in their good names and credits.  
I for my part, who always have most tenderly loved the Catholic cause, am most sorry to see such pitiful dissension about trifles: and do most earnestly in visceribus Domini nostri jesu Christi, request and require the Archpriest, and those that are over passionate on that part; to content themselves with the submission of others unto the Pope's Holiness Breve (which was a high point of perfect obedience, considering what slender audience was given unto those whom they sent) and leave off that fruitless jangling, whether they sinned before or no: or what kind of sin it was. Who would not have thought, but that upon the receipt of the Pope's Breve, and obedient acceptance thereof, all would have been quiet and appeased: one forgiving another, if ought before had passed amiss: and all joining together in defence of each others credit and good name, which was and is most necessary for the maintenance of the common cause and comfort of all Catholics. Well at the length yet, for God's honour, and the holy Churches good, and your own quietness, return unto that Christianlike and brotherly peace and charity, so much desired of all entire and devout Catholics: which that our loving Saviour may give you grace to do, my humble prayers have always been, and shall never, I hope, fail. Thus in all duty and affection, recommending myself to your good prayers, I desire to be partaker of your fruitful travails. At Again the 4. of August.  
Your humble brother and servant in our Lord: john Dorel.  
We were here constrained to break off, for fear of some danger by an intended search: so as we have omitted M. blackwel's letter, mentioned pag. 49. with answer unto it: which together with some other matters you shall receive ere it be long. In the mean while we commit ourselves to your faithful prayers: and you by ours, unto Almighty God.