THE ANATOMY OF POPISH TYRANNY: Wherein is contained a plain declaration and Christian censure, of all the principal parts, of the Libels, Letters, Edicts, Pamphlets, and Books, lately published by the Secular priests and English hispanized Jesuits, with their jesuited Archpriest; both pleasant and profitable, to all well affected readers.  Esdr. vers. 42. Magna est veritas, & praevalet▪ 
LONDON, Printed by john Harison, for Richard Bankworth, dwelling in Paul's Churchyard at the sign of the Sun. 1603.   

To the Reverend father the ornament of learning and religion, TOBY, the wise, grave, zealous, and worthy Bishop of Durham.  
THat excellent sentence worthy to be written in golden letters (Right Reverend father,) which the good jew & man of God Zorobabel, 
Esd. 3. vers. 42.  pronounced confidently before the mighty king Darius; viz. Magna est veritas, & praevalet;) is this day verified (God be blessed for it,) even in the public writings of the Jesuits, against the secular priests, their own dear Popish brethren. And reciprocally of the secular priests against the Jesuits, their religious fathers and holy friars. The deep and serious consideration whereof, hath possessed mine heart with such unspeakable solace, as I can not easily with pen and ink express the same. Such is the force of truth, (my good Lord,) that it hath enforced the professed enemies of truth, (a thing very rare and to be admired,) to testify the truth against themselves, and to publish the same in printed books, to the view of the whole world. God (say the popish priests) hath most strangely, 
Quodl 8. art. 9 Page. 267.  and in very deed (as it may be termed,) miraculously, revealed the truth, which long hath been hidden. Thus themselves write of themselves. Hence proceedeth that rare conceived joy, 
Phil. 3. vers. 15.  which hath environed me on every side. And which (I am well assured,) cannot but bring great contentment to your Lordship, and to all true hearted English subjects. For as the Apostle saith: Some preach Christ through envy and strife; and some of good will. The one sort preacheth Christ of contention, and not purely: but the others preach him of love. What then? yet Christ is preached all manner ways, whether it be under pretence, or sincerely; and I therein joy, yea, and will joy. Thus wrteth the chosen vessel, of our Lord jesus. The Jesuits puffed up with envy and malice against the secular priests, do unwittingly and unwillingly bolt out many important truths; not only against themselves, and to their own great prejudice; but also to the everlasting scandal, and utter ruin, of their patched hodge-podge late Romish religion. The Secular priests turmoiled with the unjust vexations of the cruel Jesuits, seek by all aswell indirect as direct means, to redeeeme their injust molestations, and to defend themselves from their villainous and diabolical dealing. The while they are thus busied; they cannot invent or devise, how to find out any end of their miseries; but by laying open to the world, the bad and irreligious conversation of the Jesuits; and by imputing to them those disloyal treacheries, and most bloody complots, wherewith their own hearts and hands had sometime been embrewed. And consequently, while they are encumbered to disgrace and gall the malepeart and traitorous Jesuits; they do unawares grievously wound themselves, even with their own chosen weapons. They freely grant, and can it not deny; that all papists were kindly dealt withal, until such time as themselves gave just cause, by their disloyal plots and bloody practices against her Majesty, 
See quodl. 7. art. 8. page. 199.  of greater restraint and sharper proceeding against them. For first, they grant, that the Earls of Northumberland & Westmoreland with their adherents, were rebels, & their insurrection flat treason; that the pope joined with them; that he excommunicated her Majesty; that he assoiled her subjects from their allegiance to her; that he sent two popish priests, Morton and Webbe, (my self knew them both right well,) to bring the excommunication into England, 
The Duke of Norfolk.  which they effected accordingly; that the Pope assigned the Duke of Norfolk, to be the head of the rebellion; that he gave order to Ridolphi the Florentine, to take 150000▪ crowns to set forward the said rebellion. That the King of Spain at the Pope's instance, 
The duke of Alua.  determined to send the Duke of Alva into England, that with all his forces he might assist the Duke of Norfolk. Secondly, they grant that the pope plotted with Stuckeley, Fitzmo. rise, and others both English, Irish, and Italian, (my self was even then in Rome,) for enterprise by force into Ireland, 
ann. 1578.  under pretence of religion; to further which cruel attempt, 
ann. 1579.  Sanders did afterward thrust himself personally into the like action. Thirdly, they confess, that Parsons, Campian, Sherwin, and others, were sent disloyally into this land from pope Gregory the 13. (my self was then in Rome,) and that Parson's presently upon their arrival, 
ann. 1580.  fell to his traitorous jesuitical courses, and bestirred himself with tooth and nail, 
1581.  how he might set her majesties crown upon an others head. Fourthly, they confess, that the jesuit Heywood was sent into England from the Pope, & that he took upon him to call a synod, and to abrogate ancient customs, to the great scandal of many. Fiftly, they confess, that the Pope plotted with the King of Spain, for the assistance of the Duke of Guise, 
1583.  to enter upon the sudden, and to advance the Queen of Scotland to the crown of England. For the better effecting whereof, Mendoza a jesuit (as they write,) than ledger in this land for the king of Spain, 
The jesuits sludie nothing but treason.  set on work Frances Throcmorton, and many others. They add there unto, that about the same time Arden, and Somervile had conspired, how they might lay violent hands upon her majesties sacred person. Sixtly, they write, that about the same time Parrie was also plotting with the Jesuits beyond the sea, how he might have effected the like villainy. Seventhly, 
1586.  they confess freely, that the earl of Northumberland was drawn into the plot of the Duke of Guise; and that Parson's the bloody jesuit, was himself an actor therein. Eightly, they write plainly, that Babington and his complices committed such notorious treason against her majesty, 
1587.  as it was shameless boldness to deny or qualify the same. Ninthly, they confess roundly, that Sir William Stanley committed notable treachery, & falsified his faith to her majesty. Tenthly, 
1588.  they write plainly, that in the year 1588. the King of Spain made a most cruel & bloody attempt, not only against her Majesty, (to use the priests-words,) and their common enemies; but also against themselves, all catholics, 
1592.  and their own native country. The memory of which attempt (as the priests write,) will be an everlasting monument of jesuitical treason, and brutish cruelty. eleventhly, they grant, that Richard Hesket was set on by the Jesuits, in the year 1592. or their about, to have stirred up the Earl of Darbye, to rebel against her majesty. Where I may not omit, to deliver mine own knowledge in this behalf. This Hesket I knew very well; in his life, conversation, and profession, I ever deemed him to be of all religions; that it to say, of none at all, and so the event did declare. He could temporize egregiously and frame his religion in all places, 
Lo, all traitors are welcome to our Jesuits.  after the humours of the company. In the end his creditors came so roundly upon him, for his manifold and huge debts; that he was in forced secretly to depart, and to take England on his back. Not long after, he became so deeply jesuited, that he must needs be a glorious popish martyr; viz. an arrant and most bloody traitor. he thought & sought by murdering his natural sovereign, to have gotten gold, money, 
1592.  & large possessions; and so perhaps to have paid his creditors, or at the least to have cut them short at his pleasure. But in stead of a popish imaginary charter, he found an english real halter; according to his condign deserts. Twelftly, they grant, 
1592.  that shortly after this stratagem, the jesuit Holt and others with him, persuaded one Patrick Collen an Irishman, to attempt the laying of his violent and villainous hands, upon her majesties person. Thirteenthly, they freely confess, that doctor Lopez the Queen's physician, was stirred up to have poisoned her Majesty. and the like they affirm, of York, William's, and Edward Squire, animated and drawn thereunto, by Walpole that pernicious jesuit. All these notorious treasons (right reverend father,) damnable in nature, intolerable in state, and almost incredible in relation, are plainly confessed of the Secular-priests; and the same together with many other, bad, licentious, barbarous, savage, and plain brutish practices of jesuited papists, are compendiously comprised in this small volume. Which I have therefore endeavoured to reduce to certain heads, distinct books, and chapters, with some profitable annotations annexed to the same; because I am verily persuaded, that whosoever shall seriously peruse them with indifferency, cannot but loathe and detest cursed jesuitisme and all popish jesuited faction. For, though it be necessary to all true hearted English subjects, to know thoroughly the matters discovered by the Secular Priests; yet because many for lack of money, are not able to buy the books; and others because they are tedious and confusely written, will either abstain wholly from the reading thereof; or lightly and slenderly run them over, and so never attain to the full knowledge thereof; I have employed my industry & my wits, to couch in a small volume and portable manual, the sum & effect of all their books, pamphelets, libels, edicts, and letters; so as every one may easily compass the price, and no one be wearied in perusing the discourse. My desire was to profit all; to confirm the strong; to strengthen the weak; to stay the staggerer; to rouse up the drowsy; to instruct the ignorant; to gratify the thankful; to persuade the doubtful; and to confound the proud, malepeart and disloyal hearts, 
1. Cor. 3. ●. 6.  Paul planted, Apollo watered, but God gave the increase. If therefore any good be wrought by these my labours, let such as shall reap that good, be thankful to God for the same. The disloyal papists & blood thirsty Jesuits, have already kicked against my former labours, and whet their malicious tongues against me. Their holy father the bishop of Rome, (whom they term the Pope,) hath thundered out his curse against me. But neither secular priests, nor religious Jesuits, will or can make any sound answer to any of my books. They have often been buzzing about the matter; yet never durst they publish so much, as but one colourable answer, either to all, or to any one of my books. so as I must needs think, that malediction, cursing, & railing, will be their morning and evening song against me; by reason of this my friendly posy, which I present as a most redolent odour to their noses-gravitie; so often as they shall kiss the shoe of their Pope, and with him commit idolatry. the usual manner (most reverend and worthy prelate,) in all such kind of exercises, both is and always hath been, to make choice of some worthy and mighty parsonage, to protect, defend, and patronize the cause. and doubtless, never did any book or pamphlet stand in more need of a stout and resolute patron, than this present volume. For the traitorous Jesuits and jesuited papists, that cannot endure their own brethren the secular priests, to publish in their honest defence, their known practices and imperfections; will no doubt become stark mad, & fetch all their Romish friscols against me poor soul; who have as it were anatomised, and painted them out in their best beseeming colours. After mature deliberation had herein, (most christian patron of learning and learned men,) I have resolved to dedicate this work to your most reverend name; as to that virtuous Tobi●, who is able with the perfumes of the heart and liver of a fish; that is to say, with the redolent harmony of christian divinity, (which continually floweth most pleasantly form his mouth,) to vanquish all the Asmodean-Iesuites upon earth, & to strike such terrors into their hearts; as they shall not once dare to grunt or bark, against my true dealing and sincere proceeding in this behalf. Sundry other motives do occur, which might most justly incite me to this dedication of these my late studies, if they were better then in deed they are; amongst which, many large bounties from time to time received at your Lordship's hand, do well deserve to have a place. So praying the almighty to increase your godly zeal, against all traitorous Jesuits, & disloyal popish vassals; and to bless your good Lordship with many happy years, to his glory, your own soul's health, and the common good of his Church, I humbly take my leave.  
From my study, this 23. of januarie 1602. Your Lordship's most bounden, Thomas Bell.   

The Elegy of the author, in sign of his loyal affection, both toward his late Sovereign, and now regnant.  
The cursed crew of Jesuits,  
A change did long desire;  
A change they have, but to their grief,  
Both Pope and Spain admire.  
Our noble Queen Elizabeth  
From hence to heaven is gone;  
King james the first given us of God,  
By right sits in her throne.  
She forty years and four complete,  
did Pope and Spain withstand;  
And maugre all their bloody plots,  
In peace did rule this land.  
God's word and his true worship ever,  
With zeal she did defend;  
For which cause God did her protect,  
Until her life did end.  
Her death perforce we must lament,  
Who dearly loved us all;  
Her bounty great, her mercy rare,  
The world to witness call.  
Yet English hearts be not dismayed,  
King james is our regent;  
Hence Popery certes he will supplant,  
All falsehood must relent.  
He will do justice every where,  
And poor men's cause respect;  
The mighty must not them annoy,  
He will their right protect.  
Poor men to him must have access,  
Their own cause there to tell;  
No bribes can have place in his court,  
Thence vice he will expel.  
The richer sort with lingering suits,  
Must not the poor oppress;  
Our noble King the man of God,  
Their wrongs will soon redress.  
Christ's Gospel still he will maintain,  
Our true peace to prolong;  
Both Spaniard, Pope, and jesuit,  
May sing a doleful song.  
They sought by treason Scotland's crown,  
On Spanish head to bind;  
Crichton was actor chief, who may  
in thened an halter find.  
Most traitorous parts and bloody plots,  
To Jesuits are dear;  
To all that will this book peruse,  
This truth must needs appear.  
Disloyal papists still presume,  
A tolerate to crave;  
But God preserve our gracious King,  
No such sport must they have.  
Their combs are cut, their crests are fallen,  
They stand amazed with fear;  
Their spirits rampant are made couchant,  
Their doom will soon appear.  
For this rare blessing yield him thanks,  
That sits in heaven above;  
And let our faith and Godly life,  
Make known to him our love.   

The Preface to the gentle Reader.  
THis Anatomy of popish Tyranny, (gentle Reader,) was compiled and made ready for the press before the tenth of October, in the year of our lord God 1602. but by reason of casual accidents, and other circumstances concurring, it was not printed until this present year 1603. before which time, it pleased the Almighty to call hence to his mercy, our most gracious Sovereign the mighty Princess Elizabeth, late Queen of England, France, and Ireland. Against whose sacred person, the Pope, the Spaniards, and Englist Spaniolized Jesuits with all jesuited popelings, devised, contrived, and practised, many most cruel stratagems and bloody complottes. All which were effected, for this sole and only purpose, because forsooth her most excellent Majesty of holy memory, did ever with singular Christian zeal and rare magnanimity, protect, patronize, and stoutly maintain, Christ's holy gospel and his divine worship, throughout her Realms and Dominions. These treacheries and most villainous conspiracies against her royal person, with innumerable indignities against her Realms & most loving subjects, contrived and put into actual execution, by the cursed crew of English Jesuits, and jesuited papists, are compendiously, distinctly, and pithily, comprised in this present volume. By reason whereof it cometh, that though this present work be published, after that the imperial Diadem of the Realms afore named, came and descended wholly and lawfully to the high and renowned prince now our undoubted Sovereign lord, james the first, King of England, Scotland, France, and Ireland, yet must all the chiefest parts thereof, be referred principally to our late Sovereign lady Queen Elizabeth. I say (principally) for that the same do in some sort concern his royal person & regal prerogatives, who this day most happily reigneth over us. For, the cursed and traitorous Jesuits, who for their manifold treasons against their Sovereign lords, the late king of France & the king now regnant, are justly banished out of the whole kingdom of France, even by public decree of Parliament, (as the French papists tell us,) and who also (as the Secular priests their own brethren write of them,) have endeavoured with tooth and nail to stir up sedition in the kingdom of Scotland, so to set the imperial Crown thereof upon a Spaniards head, will not now doubtless surcease, from their inveterate and wont bloody treacheries, (seeing their profession is linked inseparably with treason, as the priests affirm against them,) if our liege lord king james the first, shall grant them any footing and resting place, within any of his kingdoms, territories, or dominions. God for his mercy sake, (which hath no end,) either convert them sound, or confound them utterly, for the peace of his Church, the safety of our gracious King, and the comfort of all his true hearted subjects, English, Scottish, and Irish. Amen.   

The names of the Secular priests, that subscribed to the supplication sent to the Pope.  

Thomas Bluet.  
Christopher Bagshaw.  
Christopher Thules.  
james Tailor.  
john Thules.  
Edward Caluerley.  
William Cox.  
james Cope.  
john Collington.  
George Potter.  
john Much.  
William Watson.  
William Clarke.  
john Clinsh.  
Oswald Nedeme.  
Roger Strickland.  
Robert Drury.  
Francis Munford.  
Anthony Heburne.  
Anthony Champney.  
john Lingley.  
john Boswell.  
Robert Thules.  
Edward Bennet.  
Robert Benson.  
Cuthbert Trolope.  
john Bennet.  
William Much.  
Richard Button.  
Francis Foster.   
Note here gentle Reader, that though these thirty only, (who make a number sufficient,) did subscribe to the appeal, and to the petition sent to the Pope, yet were there, and are there many others, as the priests write, which would willingly have set to their hands, but that they were in fear to deal against the proud tyrannising Jesuits. Yea, as the Jesuits write, there are this day in England 300. priests. God either convert them speedily, or confound them utterly. Amen.   

A memorable caveat to the gentle Reader.  
I Have employed my whole industry and best endeavour (gentle Reader) to do thee good, and to confirm thee in the truth of Christ's gospel, who, if I shall understand, that my painful labours for thy sake, shall be accepted in good part, and be an instrument under God, to direct thee the ready way to eternal life; shall doubtless attain my desire, and hold myself fully satisfied for my pains. Now, for the better accomplishment of mine expectation herein, I have thought very expedient and necessary, to instruct thee in some general points, without the knowledge whereof, neither canst thou fruitfully read this discourse, nor fully and perfectly understand the same.  

Primò principaliter. Peruse the second book, the fifth chapter in the first section, & note it well: see also the second section and forget it not.  First therefore, the gentle Reader must observe seriously, (though some, otherwise learned, be of an other opinion,) that the discontented secular Priests, are in truth and without all doubt, at utter defiance with the Archpriest and the Jesuits; that they condemn the proceeding and dealing of the Archpriest; that they utterly abhor and dearest, the licentious living, the unchristian cozening, and the treacherous practices, with infinite other bad dealing of the Jesuits; as also that they write nothing of or against the Archpriest or the Jesuits, but that only, which they think themselves bound in conscience to write, and to make the same known unto the world. I myself am thus persuaded of them doubtless, and I prove the same many ways.  
First, because the Secular Priests have a long time suffered intolerable injuries, at the hands of the Jesuits; because they have often insinuated so much one to another; because they have often complained, of the hard usage of the jesuits against them, because they have often repined at their partial dealing with their favourites, and rough dealing against such, as would not bow and bend to their designs at a beck: this myself know to be so, as also that it hath ever been their usual practice every where.  
Secondly, because the Secular priests were most unwilling to reveal the turpitude, and the villainous dealing of their religious fathers the jesuits, (as who profess one and the same religion with the jesuits, & saw rightwell, that it could not but tend to the great scandal, & utter disparagement of their Romish religion) until necessity itself enforced them thereunto.  
Thirdly, because their Seculars write nothing of our English jesuits in deed, 
See the second book, fourth chapter, & sixth Paragraph.  but the French papists have in effect and substance made the same known unto the world; affirming generally, that for their seditious and treacherous dealing, they are wholly banished out of the kingdom of France; and that by a public decree of Parliament. Hereof none be ignorant, that shall thoroughly and duly peruse the jesuits Catechism, and the Frank discourse, lately set forth by the Catholic Frenchmen in the french tongue, and since translated into English, by some of the Secular priests.  
Fourthly, because neither the jesuits nor the Seculars do spare one another, in catching and snatching the least advantage, that they can find or pick out of their reciprocal writings, so to reproach and give the foil one to another.  
Fiftly, because other English Secular priests, & laypapists of best account beyond the seas, seeing such endless contention between the jesuits and the other priests, and knowing the bad dealing of the jesuits against them, have thought themselves bound in conscience to take part with the Seculars in England, and thereupon have written very sharply against the jesuits, on their behalf.  
Sixtly, the same is proved by many invincible reasons, which the Reader shall find set down at large, in the last section of the fifth chapter of the fourth book, all which in regard of brevity I here omit.  
Again, the gentle reader must observe seriously, that though I do charge the seculars with treasonable practices, and dissimulation in state-affairs, & have proved the same out of their own books and writings in rigour of words; yet will I not deny, but they may have a better meaning toward the state, than their bare words externally seem to insinuate & purport. For albeit they profess themselves wholly devoted to the Pope, & do submit their books, their writings, their opinions, and their own selves also to his censure; yet do they seem utterly to dislike of many of his proceedings; yet do they flatly condemn all English popish treasons; yet do they renounce the doctrine of Sanders, Allen, & jesuits, in state-matters of wars, and kingdoms: yet do they write plainly and resolutely, that the Pope hath no power to deprive kings of their royal sceptres & regalities, nor to give away their kingdoms to another. In which opinion likewise, the French papists do concur & jump with them. For though Cardinal Allen affirmed roundly, that all papists were bound in conscience to join with the Pope, and his power, in all manner of wars for religion; & though also the secular priests do highly commend him for many respects; yet doth it not follow of necessity, but the seculars may take part with our sovereign against the Pope, & fight on her side in defence of their native country, as they profess; to do in their books. The reason hereof is this; because the Seculars, though they acknowledge the Pope's power supereminent in spiritualibus, yet do they disclaim from it in temporalibus, when he taketh upon him to dispose kings of their Empires, and to translate their kingdoms.  
Thirdly, the gentle reader must observe seriously, that howsoever the seculars may be doubted and suspected, to dissemble or equivocate in state-affairs, which are not articles of popish faith; yet may we safely believe them, and securely give credit to their words and writings, whensoever, and how often soever, they speak, write, or deliver their opinions, in matters of popish faith and doctrine. For to make equivocation lawful, even in popish manner of proceeding; these three things must all concur, or else it may not stand. First, the matter must not be an article of popish faith. Secondly, it must be before an incompetent judge. Thirdly, it must be in a matter of moment, as to redeem one's unjust vexation, and the like.  
Fourthly, 
Quodl. 1. art. 4. p. ●●. 9  the gentle Reader must observe seriously, that the secular priests acknowledge themselves bound in conscience, to detect the jesuits to the uttermost. For these are their own words; all priests and others, that are not of that seditious jesuitical and Spanish faction, are bound in charity, as now the case stands, to detect them to the uttermost. First, for a caveat to the ignorant multitude seduced by them, hereafter to beware of them. Secondly, per legemtalionis, returning their malice, detraction, defamation, calumniation, obloquy, and what not invented by them against the innocent, upon their own heads: thus it is written verbatim. Quodl. 1. art. 4. pag. 9 the Reader must likewise observe, 
Quodl. 9 art. 4. p. 304  that the seculars confess treason to be now by jesuitical proceeding, linked inseparably with Priesthood. For these are their own words; The execution of Priesthood and treason are now so linked together by the Jesuits in England; as they cannot exhort any to the Catholic faith, but Dogmatizando, in so doing they draw him in effect to rebellion; thus it is written, quodl. 9 art. 4. p. 304. The Reader must further observe, that the Secular priests know where the jesuits usually reside, where their walks are, and with whom they do converse. For these are their own words; which of the jesuits hath hitherto been in danger of apprehension by our means, and yet we know all, or most of their residences in England, & their walks? I am sure he will say, that if we were so lewdly disposed, we would begin with them first. Thus is it written verbatim, in the reply to Parson's libel. fol. 57 a. in fine. The reader must yet further observe, that the English penal laws are justly made against the Jesuits. For these are their own words; until at last they were entangled by penal laws, which were justly made against them equally, as against the Jesuits: thus it is written, verbatim, in the Preface to the Quodlibets, towards the end of the sixth page. And when the gentle reader hath well observed all these four points; first, that the Secular priests are bound in conscience, to detect the Jesuits to the uttermost; secondly, that treason is inseparable to jesuitical practices, & can no way be severed from them; thirdly, that the Seculars, know the walks of the jesuits, the persons with whom they converse, and the houses where they reside; Fourthly, that the seculars acknowledge and willingly confess, the penal laws of this Realm to be justly made against the Jesuits; then may he rightly inform himself therewith, and constantly hold this opinion, as built upon a sure and sound foundation; viz. that if the secular priests be indeed as they write, sincerely and loyally affected to her majesty, and fully resolved to spend their lives and best blood in their bodies, in defence of her sacred person, and of their native country, against the King of Spain, the Pope, and the Jesuits; then doubtless they will make known those disloyal persons, who have conspired with the Jesuits in their bloody treacheries; the persons who have and still do, harbour, aid, and relieve them; the persons that have devoted and consecrated themselves, to the king of Spain, the Pope, and the Jesuits, against their natural sovereign and dear country. Then doubtless they will disclose to her majesty, the houses where the traitorous Jesuits reside, and the walks which they frequent. That so her majesties person may be secured, and their native country preserved, form the treasonable practices of those traitorous villains. For if they say, they may not this do, lest so they become the cause of their imprisonment, exile, or death; that cannot serve there turn, nor be a sufficient excuse for them in this behalf. I prove it.  
First, for that they shall no otherwise become such a cause, them they have been the same already, by revealing their tresonable plots and bloody treacheries. Secondly, because thereby they shall do nothing else then that; which (as themselves write,) they are bound in conscience to perform. Thirdly, because in so doing they shall only effect that, which the law of justice requireth at their hands, as themselves do grant. Fourthly, because how often soever two evils do so concur, that both can not be avoided, but that of necessity the one must happen; than it is not only charity, but every man is also bound to prevent the greater evil, with the permission of the less, For the clearing hereof, I will here recount the priests their own express words; which though they be long, yet do I with the reader to mark them attentively, because they are very important, & plainly convince so much as I intent.  
First, you know, (say the Priests,) it is a general received ground by all, that when the actions of any particular man or men, (be they of what degree they will be, secular or religious, ecclesiastical or lay,) do tend to any general or common huit of a community; (as for example, the actions of some particular servant in a family, to the ruin or overthrow of the family; the actions of some particular scholars in a college, to the subversion of the college; or the actions of some particular men in a common weal, to the destruction of a common weal;) It is then not only lawful to disclose these particular men, and their particular actions, though otherwise private & diffamatory to the said particular parties, (as all such actions of their own nature must needs be) but also every honest servant, every faithful servant, every true scholar, and loyal subject, is bound in conscience upon his duty to his master, faith to his college, loyalty to his Prince, and love to his country; to disclose such persons, and their facts or intentions, without regard or respect unto the hurt or damage, that may redound to the said particular parties so offending. The reason hereof is this, because a general good is always to be preferred before a particular, and a greater hurt to be eschewed before the less. As for example, when two evils concur so, that both cannot be avoided, but that necessarily the one must happen; it is not only charity, but every man is also bound to prevent the greater evil, with permission of the less rather than the contrary. These words are set down at large in this manner, in the reply to Parson's libel. Fol. 28. a. This is a goodly foundation which the Priests have laid, as which indeed is grounded upon the very law of nature. And out of this ground may so much fitly be deduced, as is sufficient to conclude my scope and purpose. If therefore the secular priests do▪ in deed mean truly to their Prince and country, as they pretend in outward show of words; then no doubt they will do as is already said. But if they refuse thus to deal against the traitorous crew of Jesuits, for the common good of their native country; then do they but dissemble and equivocate, when they tell us they will take part with our Queen and country, against the Pope and king of Spain. Thus much I thought good to set down for a caveat to the reader. For these observations being well remembered, the reader shall be more able to judge of the discourse following. This caveat must be well perused, thoroughly understood, and faithfully remembered; or else the reader cannot possibly be able, to yield a sound censure upon the whole work. First therefore read it; then understand it; that done, give thy judgement, as indifferency and right reason shall prescribe.  

An admonition to the Reader.  
Many books are lately written, by the Jesuits and secular Priests; viz the Relation; the Sparing discovery; the Important considerations; the Hope of peace the Copies of discourse; the Quodlibets; the Dialogue; the answer to the jesuited gentleman; the Letters of A. C; the Apology; the reply to the libel of Parsons the jesuit; the answer to the Apology, compiled by Master D. Ely; M. Colletons defence; the manifestation of folly; the Reply to the Apology; the Frank discourse; the Jesuits catechism. Which two last books, the learned Papists of France have lately published. All these books I have perused very seriously, and drawn the summary and chief points of them all, unto certain heads, distinct books, and chapters. So as the indifferent reader may in a few hours, understand the effect of the whole proceeding, between the Jesuits and the secular priests. I have like wise compiled an Alphabetical table, in which the reader may easily find out at his pleasure, any principal matter handled in this discourse. To read all the said books, is a labour both tedious and painful. To buy them, is too chargeable for many. To understand them, as they are confusely published, is a thing not easy for the greater part. The defect herein, my annotations and compendious observations will supply. The argument of the book is so necessary for all true hearted English subjects, that I wish every one to be well acquainted therewith. The reader may at his pleasure, and that with all facility, turn to the original in every book by me named, and by the help of my quotations, find out roundly the very words which I put down. For I always name both the book and the page, and do ever allege their own words. That done, I have inserted some special notes & observations, as I deemed it expedient for the good of the reader. Paul planted, & Apollo watered, but the God of heaven gave the increase. The same God I most humbly desire, so to water the hearts of the readers with the dew of his heavenly blessing, that they may thereby learn to detest all jesuitical treasons, and seditious Popish factions. Farewell.    

The first Book, containing certain Preambles, for the better instruction of the Reader; as also that the books following may be read more seriously, and with greater perspicuity.  

Preamble. I.  
Of the sincere and true dealing of the Author, throughout this discourse.  
THe jesuits are thought of the simply seduced Papists, to be holy men, to have familiarity with God, to have received extraordinary graces from heaven, and to be saints upon earth. So then, if myself should of myself speak any thing against them, I might perhaps get small or no credit on that behalf. But when I shall write nothing of them, but even that which their own brethren in Religion, their fellow-labourers, the Secular-priestes, have published to the world in printed books, and sent the same to the Pope himself in his sacred palace at Rome; they cannot but believe me, whosoever they be that shall read my writings, howsoever they like or accept of my labours. For I will ever set down their own words, as themselves have in printed books published them, to the view of the whole world. That done, I will quote the book & the place, where the reader shall roundly find the same. Which being truly performed, I will insert mine own glosses and annotations; so often as it shall seem expedient for the common good, and for the help of the indifferent reader.   

Preamble. II.  
Of jesuitical dealing in state-affairs.  
THe old saying was, let the shoemaker meddle with his slipper, the smith with his anvil, and the priests with their prayers; but the jesuiteslike frank gamesters, are in at all. He is not worth a rush amongst them, that is not able to manage a kingdom. Matters of state, 
The jesuits are courtiers.  titles of princes, genealogies of kings, right of succession, disposing of sceptres, and such affairs, are their chief studies. Some fear they are more cunning in Aretine, Lucian, and Machivell; then in their breviaries, diurnals, or Portiuse, assuredly they do not behave themselves, like any other religious men. He that should tell them of living in a cloister, were as good go a mileabout, as fall into their fingers. There are few kings courts in Europe, 
The jesuits love nothing worse than a cloister.  where some of their masterships do not reside, of purpose to give intelligence to their general at Rome, of all the occurrents in these parts of the world, which they dispatch to and fro by secret ciphers, having either a jesuit, or some one jesuited, in the most of those king's counsels, who propter bonum societatis, must without scruple deliver to them, the secrets of their sovereigns to their uttermost knowledge. These words are set down in the sparing discovery, 
The jesuits have an oar in every man's boat.  page. 7. quodlibet. 3. art. 4. p. 65.   

Preamble. III.  
Of the inventor of the jesuitical profession, now become a most seditious faction.  
THe inventor of the jesuitical order was a Spaniard and a soldier, and therefore, all his disciples of what country soever they be by birth, are in their hearts and practices altogether Spanish, 
A notable epithet for the Jesuits.  breathing little, but cruelties, garboils, and troubles. They have by their writings, their sermons, and by all their endeavours, laboured to persuade all catholics, that the king of Spain and our faith are so linked together, as it is become a point of necessity in the catholic faith, to put all Europe into his hands; or otherwise, that the catholic religion will utterly perish. These words are set down in the discovery, page. 7. see quodlibet 2. art. 7. p. 42.  
Note here gentle reader, these points with me. First, that the priests do always understand the papists, when they speak of catholics; which I note here once for all. Secondly, that the catholic faith, that is to say, popery, will utterly perish out of Rome, (notwithstanding their Pope's prerogative) unless the Spanish king do patronize the same, and consequently (a thing to be admired) that the catholic Popish faith testeth only in the king of Spain. Thirdly, that popish religion consisteth of troubles, cruelties, and garboils.   

Preamble. FOUR  
Of the excellency of jesuitical religion, which is the Popish catholic religion in deed.  
THese erroneous, temerarious, and heretical assertions, contrary to the catholic faith, 
See the Second book and the 4. chapter in the 6. parag  have been defended with great egernes and vehemency, amongst our jesuited brethren in Wisbish. The stews, are in Rome cum approbatione, the Stews are in Rome as lawful as any citizen; as lawful as any Magistrate; as lawful as any order of religion. The Stews are at Rome cum approbatione, as lawful as the Pope himself. The Stews are very good, and very necessary. That a priest is made by traditions of the chalice, patten, and host into his hands, they say, it is but a toy. They hold that the ancient fathers, rem transubstantiationis ne attigerunt. These words are set down in the discovery, pag. 13. quodlibet. 2. art. 4. p. 31.  
Note here gentle reader, these important points with me. First, that the Pope is not a lawful Bishop at Rome, because he is no more lawful than the Stews, which doubtless are most unlawful, as all the world knoweth. Secondly, that the manner of making Popish priests is but a toy. This is a point to be marked, and never to be forgotten. Thirdly, that popish transubstantiation (which is the main point in popish religion,) is not once named of the ancient fathers; & consequently, popish religion, even by confession of the Popes Jesuits, is a new ●oe religion, never heard of amongst the ancient fathers. see the 11. adviso in the third book, and note it well.   

Preamble. V.  
Of the distinction of Popish religious orders.  
ALL religious men, are indifferently called monks or friars, for these names are not proper to any in particular, but common to all Popish religious orders in general. The Carthusians, the Dominicans, the Benedictines, the Franciscans, the Carmelites, the Capuchins the Theatines, the jesuates & the Jesuits, with the rest, are all generally called monks or Friars, the Jesuits being the last upstart of them all. All these & the rest, generally are cowled, and distinguished by there very habits; but the Jesuits being newly hatched and punies to all, must needs overrule all, 
The jesuits are poor monks by profession, but lordly fellows in all their conversation.  and be like to none at all. I have spoken more at large of them, both in my book of motives, and in my book of survey. Which mine assertions in those books, the secular Priests have now justified and made good, in their late printed books; so as my sincere dealing therein, is by indirect means made apparent to the world. The Jesuits have vowed these three things, poverty, chastity, and obedience, as all other religious papists have done. Of these Jesuits some Bee Priests, and some lay-brothers; which lay-brothers make also the said triple vow, & thereupon they are called religious fathers, though they be but porters or door keepers; and they will take upon them I warrant you, and so forth. Of these good fellows you shall here mirabilia, before the end of this discourse. The other priests in England, though brought by in the seminaries, do not make this triple bow afore named, and therefore are they called seculars, or secular and not religious priests. The persons that are called jesuited, are those men and women, aswell priests as lay-people; which are foolishly so denoted to the Jesuits, that they will do at a beck, whatsoever the Jesuits shall appoint to be done; even as if they had made the self-same vow. This preamble I have put down, because I have understood, that many are ignorant of these things. See the second book the fourth chapter, and seventh Paragraph.   

Preamble. VI  
Of the intended conquest of this land.  
THe Jesuits having laid this ground, that England is not likely to be won to the catholic religion by the word, at least not so hastily as behoves for their advantages, do daily solicit a conquest thereof from Spain; and withal they labour to persuade us, that it is both utill and honourable. These words are put down, in the answer to the jesuited gentleman; page. 93.  
Note here gentle reader, that nothing can please these blood-thirsty traitors, the Jesuits; save only the conquest, of this their native country.   

Preamble. VII.  
Of going to the Church in time of common prayer.  
THe wise jesuits prevented all dangers; they freely permitted Catholics to go to Church with protestants, and made no sin nor scruple thereof. Yea, the Jesuits, father Bosgrave, and father Langdale, went to the Church themselves. These words are in the Dialogue. Page 97. 98.  
Note here gentle Reader, that by jesuitical both grant and practise, the Papists may freely go to the Church with the Protestants, and thereby not sin at all. This is a point worthy to be remembered.   

Preamble. VIII.  
Of eating of flesh in time of Lent.  
A Famous jesuit now in England made offer to a Gentleman, that if he would become Catholic, he should have licence to eat flesh in Lent, and on all fasting days, among Lollards and Protestants; that by so doing he might live without suspicion, and escape danger of the laws. Thus it is written in their Dialogue. Page. 99  
Note here gentle Reader, these important points with me. First, that the Jesuits are right Machivels, and make Religion a nose of wax, which they use as a servile instrument, to bring to pass all their bloody, tragical, and traitorous attempts. Secondly, that those traitorous persons in high authority under her Majesty (whereof I have spoken in the third book in the second reason of the 12. advise) who have entered closely into league with the Spaniard, do (as it may seem) enjoy these kinds of popish dispensation. Thirdly, that jesuits and Seminaries are both most dangerous to the state, and unfit persons to live in this land: unless they will join in Sacraments and common prayer, with the rest of her majesties faithful subjects. For to no other symbol or sign, can credit be safely given.   

Preamble. IX.  
Of winning and redeeming of time.  
THe Jesuits have an axiom of winning of redeeming of time; which is in effect to run with the time, in altering their positions so, as they may best serve to win their desires. The practice of which ground, is in no one of their affairs so manifest, as in labouring to set up, now this man, now that man, to attempt the Crown; furnishing every one with sufficient authority, that of right it belongeth unto him. And true it is, that rather than they fail, they care not who he is, or of what race, nor of what nation, that will step in for the kingdom, so he be a Catholic. These words are set down in the discovery Page. 64. quodl. 2. art. 8. pag. 43. quodl. 9 art. 3. pag. 293.  
Note here with me, that the Jesuits are most errant traitors, as who desire so vehemently the conquest of this land, that they care not who have it, so he be a papist.   

Preamble. X.  
Of the fasting and penance, which the Jesuits use.  
THe Jesuits have a merry life, in not being tied to rising up to the choir at midnight, but to lie in bed after the sun, to fair well, to be well clad, and all this exprofesso; not to fast so much as the Fridays, to be a liar when they will, and yet be believed, a detractor, a cheater. a courtier, a soldier, a kil-prince, 
See the reply to Parson's libel. Fol. 8. b.  and what not. And all without control, nay with allowance and commendation. Brief, it is a merry life for a jesuit, to troll up and down the country from house to house, from good cheer to good cheer, in a gallant coach, accompanied with fair gentlewomen, attended with neat serving men, his chamber to be decked and perfumed against his coming: yea, a gentlewoman to pluck of his boots, by his injunction forsooth, for mortification sake. Oh monstrous irreligion, so to forget good manners, and so to make the lay religious, and themselves lay. These words are let down, in the answer to the jesuited gentleman. Page. 93. 94. See the second book, and third Chapter.  
Now I beseech thee gentle reader, are not those men and women void of all sense and reason, that do so admire these Jesuits, and so depend upon them, that rather than they do not all their dissignements, they will be at defiance with their sovereign, and native country? Let wise men judge, and give their indifferent censure herein. Not I, but their fellow-labourers the Secular priests, who with tooth and nail labour to defend the Pope and popish religion, do bitterly exclaim against them as you see. I put down their own words, I add nothing, I subtract nothing, alter nothing. Let the reader therefore remember well what I write, and ponder deeply the whole discourse.   

Preamble. XI.  
Of the dependence of the Jesuits, and jesuited persons, upon the foul fiend the devil.  
BY Parson's platforms, Secular priests must depend upon Blackwell, and Blackwell upon Garnet, and Garnet upon Parsons, and Parsons the priest's bastard upon the Devil: and therefore do the Secular priests pray thus; when they say the Litany; a machinationibus Parsoni, libera not domine. These words are set down in the Discovery. Pag. 70. quodl. 5. art. 8. pag. 151. See the second book and fourth Chapter.  
Note here gentle reader, that to depend upon the Jesuits, is to depend upon the devil; and consequently, that to follow the Jesuits and their bloody, tragical, and traitorous designments, is nothing else indeed, but to forsake God; to abandon his true fear and worship; to be traitors to your prince; to be enemies to your native country; and to make shipwreck of your own souls. I say not so. If I should have said so, none would have believed me. But the Seminary priests, the Popes own darlings say so, and therefore it must needs be so▪ the truth cannot but prevail.   

Preamble. XII.  
Of the Cardinalship of the traitorous jesuit Robert Parsons.  
THe jesuit Hole, & Doctor Worthington, drew aformal letter supplicative, in the names of all the English soldiers, labourers, artisans, pensioners, aswell men as women, (yea very serving maids and laundresses were not omitted) the same to be presented to the king of Spain, most humbly beseeching his Majesty, in regard of his great affection and care of England, and the afflicted English; that he would deal earnestly with the Pope, to prefer the worthy Father and Prelate, Father Parsons, to the dignity of a Cardinal; affirming it to be the only way, to bind and unite the English to his Majesty. These words are set down in the discovery. Page. 61. quodlib. 4. art. 6. pag. 121.  
Note here gentle Reader, that this arrogant jesuit hath quite forgotten his vow of poverty and obedience, and must needs be a Cardinal. For we may be assured, that this motion was never made to the King without his knowledge. Behold here the final end, scope, and intendment, of all his travel, lying, cogging, slandering; of all his treasons, cruel tragedies, and most bloody designments. He must forsooth be a Cardinal; then the Pope's Legate in England; and so rule the king and all. God save my Lord Cardinal, bastard Cowbucke of Stockgersee, for so is his right name, as shall be seen hereafter. Yea, he is termed King Cardinal. quodl. 5. art. 8. he is said to have a vile, bloody, and bastardly mind, quodl. 5. art. 8. and to be the bastardly vicar of hell. quodl. 5. art. 9 pag. 157.   

Preamble. XIII.  
Of the pomp and pride of our traitorous Jesuits.  
THe jesuit Heywood kept many men, horses, and coaches, as the jesuit Garnet doth at this present. By means whereof, the usual contributions to the Secular priests, were and are greatly diminished. These words are set down in the Discovery. Page. 48.  
Note here gentle Reader, that by this and many other the like proceedings, it appeareth eudiently, that the Jesuits seek for nothing else, but honour, preferment, case, delicate fair, sumptuous apparel, horses, coaches, and their own sensual pleasures. To which may be added, that both they and the Seminaries, have money and worldly wealth at their pleasures; unless the four score and ten Seculars, which of late are bend against the Jesuits, be lately by that means, bereaved of their former golden banks. But questionless their having as yet, is far above their deserts. See the tenth Preamble.   

Preamble. XIIII.  
Of the dissension amongst the Jesuits.  
THe jesuit Heywood, was against the jesuit Parsons; neither would Parsons be under Heywood, nor Heywood under Parsons. Parson's alleged, that their general had appointed him to be the provincial all over all the jesuit, in England, & consequently over Heywood. But Heywood replied, that his mission was immediately from the Pope, and that he thereby was exempted from all submission to him. This quarrel gr●w to be hot, and had many partakers on either side. In the end the said Heywood loathing and abhorring many enormities amongst the Jesuits wrote sundry letters to the Pope, instantly desiring his hulings, that the Jesuits might be reform; affirming that otherwise he should see their ruin (he feared,) in his own dates. These words are to be found in the discovery. Pag●. 48. 46.  
Behold here gentle Reader, the sweet unity between these Jesuits; mark the arrogancy of them both; call to mind their vows of poverty and obedience; forget not, 
See the Apology. Page. 22.  how the priests were divided, touching this jesuitical quarrel: and putting all together, thou shalt easily perceive, and behold as in a glass of Crystal; that God who is the author of peace, and not of dissension, 1. Cor. 14. verse. 33. did never send them into this land; but is highly displeased, with their disloyal and treacherous dealing. God grant, that all simply seduced papists, may in due time consider the same.   

Preamble. XV.  
Of the Duke of Medina.  
IT is known right well, both from the Duke of Medina his own mouth, and by other certain intelligence, that all the Catholics in England, as well as others, and perhaps rather were designed to the slaughter. For the said duke being told, that there were 〈◊〉 Catholics in England, made answer, that he cared not. I will make (quoth he,) the best Protestants in England, as good Catholics as they, if I have them once under my sword. I respect neither the one nor the other, I mean to make room there for my m●ster. This he hath spoken diverse times, and the Jesuits themselves have so reported. yea, the jesuit Southwell did confess no less at 〈◊〉, in the hearing of divers priests their prisoners. These words are set down, quodl. 6. art. 10. pag. 177. and the same is affirmed, in the important considerations. Pag. 25 vers. 18. as also in the reply to Parson's libel. sol. 65. a. vers. 24. fol. 29. a.  
Note here gentle Reader, this important point with me. Viz. That if the Spaniards should make a conquest of this land, as the Papists do disloyally expect, whose expectation God of his mercy hath hitherto confounded, and will I trust still confound the same; then doubtless, they would make a most tragical and bloody massacre of all promiscuè, neither respecting one nor other: for their intendment is, to advance and entich themselves; to have a kingdom, not to reform religion. No, no, neither they, nor yet the Jesuits, have any such meaning.   

Preamble. XVI.  
Of the title of Isabella the Spanish Lady.  
THe jesuit Parsons caused the students in Spain to subscribe to the Lady Infantaes title to the Crown of England, and to what else he would having got their names to three several blanks. These words are set down in the hope of peace. Page. 22. See the next Preamble, and note it well.  
Note here gentle Reader, that every allegation one after another, jumpeth upon this settled and constant position; Viz. that the scope and whole intendment of the Jesuits, is flat avowed rebellion, and doth nothing at all concern religion. See the fourth Chapter, in the sixth Paragraph.   

Preamble. XVII.  
Of most notorious and intolerable treason, intended against her majesties sacred person, and the royal Crown of England.  
THe Jesuits are so desirous to set the Diadem of England, 
O traitorous 〈◊〉, & cursed brood 〈◊〉 the devil.  upon the head of the princess Isabella the Insanta of Spain, that they have set forth a book to this purpose, and in that book they give her such an interest, as they make the kings of this land for many years to have been usurpers: they have also procured men by indirect means, to subscribe to this Lady's sovereignty over us. Yea, offers have been made to one of the secular priests, that if he could have eaten gold, and would but have given his countenance and assistance that way, he should have had it. In brief, some of the Jesuits have conspired among themselves, and with sundry other most wicked persons at divers times, to have laid violent hands upon the queen, and to have bereaved her of her life. It cannot be denied, but that they have done so; the circumstances have showed it; the parties themselves with whom they practised, have confessed it; yea, sundry Catholics beyond the seas do very well know it, and have charged in their writings some of them with it. These words are set down in the Discovery. Page. 9 see the 16. Preamble.  
Note here gentle reader, these important points with me. First, that the Jesuits labour with tooth and nail, with gold and money, with threats and fair promises, to cause others both domestical & foreign to join with them, in setting the royal diadem of England, upon the Spanish Infantaes head. Secondly, that they affirm in a most traitorous, and execrable book published for that end, that the kings of England have been usurpers, and not lawful princes, for many years together. Where I must needs put them in mind of this one thing, that their Cardinal Bellarmine telleth them with their Pope's good liking; that if the Popes had sometimes been usurpers, yet prescription would justify the Pope's title in these days. So then by their own doctrine, if their supposal were granted, (Which they disloyally avouch, like arrant traitors as their fellow priests rightly term them,) yet were prescription sufficient in that behalf. Thirdly, that they have offered huge masses of gold and money, so to allure men domestical or foreign, to the cruel murder and bloody massacre of our gracious sovereign, most noble Queen Elizabeth. If papists themselves had not thus written, myself could hardly have believed it.   

Preamble. XVIII.  
Of Obedience which must be given to the Pope, against all kings, Princes, and monarchs of the world.  
IN all wars which may happen for religion, every Catholic man is bound in conscience, to employ his person and forces by the Pope's direction; viz. how far, when, and where, either at home or abroad, he may and must break with his temporal sovereign. This doctrine was laid down for a ground, in justifying Sir William Stanleyes' disloyal treachery, against his natural and anointed Sovereign, in the year, 1587. These words are set down in the important considerations, Page. 23. 24. and they are granted of the Jesuits, Apol. 172. See the fourth book and fifth chapter, and note the words.  
Note here gentle Reader, these important points with me. First, that all Kings, Queens, and monarchs of the Christian world, are by this popish Maxim and jesuitical ground, brought into the bondage and slavery of the Bishop of Rome, 
See the compliment of the third book, and note it well.  and must be his slaves and underlings to do what pleaseth him. Secondly, that the Secular priests (who unwittingly have delivered this doctrine against themselves,) are guilty of the same treachery with the Jesuits, though not perhaps in the same degree. For seeing the seculars do profess their obedience to the Pope in every thing, and do withal submit both themselves and all their writings to his holy censure, (as is to be seen at large in this discourse;) they must needs approve and like well of this most traitorous doctrine, because the Pope liketh and approveth the same. Thirdly, that all the Papist, in England which join with the Jesuits, who are very many,) do obstinately embrace this jesuitical doctrine, and so are guilty of high treason.   

Preamble. XIX.  
Of the King of Spain his purpose, and intent against England.  
THat the new king regnant in Spain plotteth by jesuitical faction, and resolveth to proceed where his father left against England, it is most apparent by the present action in Ireland; as also by sundry of father Parson's subjects, sent hither to be agents on the Spanish behalf, for that purpose. All which do convince the jesuitical hispanized faction, of falsehood, hypocrisy, sedition, and treason; and that it is not religion, which the king present careth for, more than his father did before him; but maketh that only a pretence, to seduce all Catholics and to draw them to rebellion, hoping thereby to have their spéedier aid and assistance, making them and you all (dear catholics,) to cut one another's throat. These words are set down, in the preface to the important considerations; in the fourth leaf thereof.  
Note here gentle Reader, that the Jesuits bend all their thoughts, words, and actions, to stir up rebellion and bloody treachery every where: as also that the king of Spain now regnant, is as ready as was his father afore him, to effect both in Ireland and in England all bloody practices, which the high counsel of jesuitical reformation, shall design and appoint to be done.   

Preamble. XX.  
Of the jesuitical hodge-podge Religion.  
IT is a plain testimony of no religion in the Jesuits, but flat Atheism, making religious piety, but only amutter of mere policy, by sending forth trumpeters to sound out their and Blackwels' virtues. quodl. 6. art. 4. pag. 168. The Jesuits have made religion, but an art of such as live by their wits, and a very hodge-podge of em●●m g●●herum quodlibet. 2. art. 8. pag. 42. The Jesuits are to be marked out for the most malicious, traitorous, and irreligious calumniators that ever lived on earth, unworthy that ever the earth should hear them; and it is an intolerable indignity to the whole Church of GOD, that ever such wicked members should live unpunished in her, as they do. Quodlibet. 4. art 2. page. 99  
Note here gentle Reader, these important points with me. First, that these good fellows, who pretend to be sent of God from Heaven, to reform the English Church and State, are men of no religion, but men that make religion a matter of mere policy. Secondly, that they are so wicked, so irreligious, and so traitorous, as the like were never heard of. Thirdly, that it is a great shame for the whole Church of God, that such bad fellows do live unpunished. These things well considered, he that will think them or the Seculars to be God's ambassadors, may justly be deemed as wise, as he that hath no wit at all. For God is so highly offended, with their traitorous dealings and damnable practices; that he hath enforced themselves, to discover their own bad proceedings against themselves; that so all the world may know their abominations, and detest them with all their traitorous and cursed machinations.    

The second Book, containing the treacheries and tyranny of the Pope and his jesuitical faction, breathed out against the sacred Majesty of Gods anointed.  

CHAP. I.  
Of the swarms of Jesuits, and Seminaries, or Secular priests, in this Realm of England.  
THe number of Jesuits, and secular priests in England, is exceeding great, as by this discourse will be made apparent; and the said cursed brood, 
90. priest do hold against the Jesuits. Quod l. 2. art. 6. pa. 39 in fine. Ergo, their number is great in England. The Jesuits affirm in their apology, Page. 118. That 300. seminary priests are on their side. Irgo the number of all is very great.  is increased every day. Three hundred seminary priests besides the Jesuits, have been sent from the Pope into England. And because many do not understand fully, the difference between Jesuits, Seminaries, and Secular priests: it shall not be amiss, briefly to instruct them in that behalf. Every jesuit, even he that is but a lay-brother, maketh a solemn vow of three special and important points, whereof many of them, (I dare not say the greater part,) seem not truly to keep any one. And I do not barely say it, but the Seminarists shall contest the same with me. The three essential points of jesuitical profession, are these in express terms; viz. poverty, chastity, and obedience. Which triple vow is common to the Jesuits, with all their popish sects. And for this triple vow it is, that they are called religious. But how truly they enjoy and deserve that name; let the indifferent reader judge, when he shall have perused this discourse. For albeit religious profession, be a separating of men from the actions of the world, yet do they deal altogether with the world.  
The Secular priests, are all manner of priests which make not the said triple vow; viz. All priests, which are not 〈◊〉 or friars. For our lordly Jesuits, are by profession and solemn vow, poor monks and lowly friars. They are called secular for distinction sake, & because they 〈◊〉 have propriety in secular prossessions of the world; 〈◊〉 which the others are by vow abandoned, but will by 〈…〉 now and then be intermeddling a little therewithal. shall. 〈…〉. I say, for distinction sake, be●●●●● the word (secular) both fitly distinguish them, from the Dominicans, Carthusians, Benedictines, Carmelites, Jesuits, and the rest. All which are called religious, because they make a more strict profession of religion, than other Christians do; howsoever they keep the same.  
The seminary priests are mere secular, 
●ee the ●●d Preamble of the first book.  as well as they that never were out of this land. They are called seminaries, because they study and are maintained in the Colleges or seminaries; and some of them, never are made priests at all. I say (some,) because very few are in that predicament.   

CHAP. II.  
Of the unspeakable dissension, between the Jesuits and Secular priests.  
THe malice of the new upstart Jesuits, is exceeding great, and the w●th plainly; that they are bad fell●●●s, licentious, proud, haughty, cruel, covetous, ambitious, 
〈…〉  〈◊〉 deceitful irreligious; nothing less than that, which they would seem and profess to be. All this to be tree, shall evidently appear out of printed books, 〈◊〉 even by the Jesuits themselves and the secular priests, to the judgement of all the world: yea, the Pope himself in his sacred Palla●●, 〈◊〉. For of Weston the jesuit th●s write the priests; 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 & simplicity he would pretend (in the time of his provincialship.) His sighs and zeal seemed to be extraordinary as though the perteetion of true mortification, had been the only thing he aimed at. Marry, with all his hypocrisy he deceived none, but such as did not look narrowly into his proceedings. A righter Pharisee, cannot easily be found. In the most of his humility, nothing did trouble him more; then that Master Bagshaw being a Doctor of Divinity, 
Lo, the Jesuits are flat hypocrites.  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. Thus write the secular priests, in their relation. Page. 5.  

Paragraph. I.  
Of the outcries of the Jesuits, against the secular priests.  
LIster the jesuit hath written a book, 
The Jesuits are charged with theft. chap. 3.  in which he chargeth all the priests that appealed to the Pope, to be flat schismatics. To which book, Blackwell the Archpriest, and Garnet the provincial in England, did both subscribe. In this book, the Jesuits charge the priests to have fallen from the Church, and the spouse of Christ; to have trodden under their feet, their obedience due to the Pope; to have lost their faculties & authority; to be irregular; to have incurred the sentence of excommunication; to be in all men's mouths, as infamous persons. To be as publicans and sinners. and to be nothing better, thou are soothsayers and idolaters. These words are set down in their relation. Page. 60.  
The Archpriest by jesuitical appointment affirmed audaciously, that he had received a resolution from the mother City (of Rome,) that the refusers of his authority were schismatics, 
Behold here 〈◊〉 men to guide men's souls.  and that he would not give absolution to any who should make no conscience thereof; and gave direction that they should make account thereof, and make satisfaction, before they received absolution. He denied to give any faculties to Master Benson, unless he would renounce the schismatical conventicle (of the secular priests,) He declared also, that M. Moor had written in prejudice of the faith, when he wrote in the behalf of the priests, concerning the matter of schism; whereupon, neither his ordinary ghostly father would administer the sacraments to him, nor his ghostly children receive any of him, or be present when he said mass. These words are set down in the hope of peace. Page. 31.  
Our Archpriest chafeth, the provincial his good master claps him on the back, and eggs him forward; the rest of the Jesuits what their tongues, 
Lo, the Jesuits are malicious slandere 15.  and prepare their pens to speak and write, what they can falsely devise to make us odious; so as presently we are become a byword in their mouths, and are nothing with them, but rebels. Apostates, and what they list to report of us. These word● are set down in the relation. Page. 60.  
The Jesuits caused a libel to be cast out against doctor. Lewis a secular priest, and for that they loved the man, in the course of their hot charity, they made this devout prayer for him; vel Turca, velmors, vel daemon, even eripiat à nobis. Either the Turk, 
A godly jesuitical prayer.  or death, or the devil, take him away from us. And indeed not long after he died; we leave it to God's judgement, whether they were the causers of it or not. Thus write the priests in their discovery. Page. 32. quodl. 4. art. 2. pag. 97.  
The Jesuits triumphed openly, upon the death of an other English priest, Cardinal Allen by name, 
The Iesu●●● seem to be most worked and hypocritical men. Yet, they a●● ac●●ted of that theft chap. 3.  and amongst other their calumniations against him, they said that God had taken him away in good time; for if he had l●●ed longer, he would have disgraced himself, and lost the credit which he had got. These men have the best fortune in the world; for no man, if once they begin to hate him, doth live any long time after it. These words are set down in the discovery. Page. 34.  
In the same place the priests write, that the said Cardinal was thought to be poisoned, by jesuitical means and procurement.   

Paragraph. II.  
Of the outcries, which the Secular priests make against the Jesuits.  
THe priests exclaim against the Jesuits, for their Machiavellian practices & diabolical plots, in their concurrence, incitements, and execrable persuasions, which they used and practised with the Spaniards, and with other foreign and domestical powers; for the invasion, conquest, and utter subucrsion of most noble England, of her sacred Majesty, and of all her loyal and faithful subjects.  
This is true Catholic religion, in this case, 
Mark well this lesson.  and true English nature and valour, true faith, and true charity; and what the jesuits persuade us toward a conquest of our dear country, upon pretence of never so much piety, were abominable disloyalty in us to our prince. These words are set down, in the answer to the jesuited gentleman. Page. 70.  
The Jesuits affect rule over the secular clergy, so to bring arms and conquest into the Church, 
The Jesuits are disloyal wretches. They are charged with theft. chap. 3.  contrary to all scriptures; and to that end, they do manage matters of state more machivilianly, than Machivell himself; as appears by their erection of the Archpriest, and all his carriages according to them and it. These words are set down, in the answer to the jesuited gentleman. Page. 79.  
We all of the Secular Clergy una voce, do utterly disclaim and renounce from our hearts, 
Lo, the Jesuits are seditious and arrant traitors.  both Archpriest and Jesuits, as arrant traitors unto their prince and country, whom to death we will never obey; no, if the Pope's holiness should charge us to obey in this sense, to advance an enemy to the English Crown, we would never yield to it; as by no law of nature, of nations, or of man, to be compelled thereunto. These words with many more to the like effect, are put down in the Preface, to the important considerations. Fol. 9 page. 2.  
Note here gentle Reader, that this sweet harmony, between the Pope, the Jesuits, and the Secular priests, were able to make an horse to break his halter. And doubtless, the Pope, yea, many Popes successively, have thus commanded them, as shall appear in the due place of this discourse.  
The Jesuits hold this position for a constant doctrine, that the people may depose their princes, and choose others at their pleasures; have they any or no right to the Crown, that is not material, so it be done ad Deum; that is (by our interpretation,) as the Jesuits shall appoint it. Here we would have you, to note an other rule of our english Jesuits, which must concur with that of ordine ad De●m. and it is this, 
Oh bloody, 〈◊〉 jesuit.  that all things must be wrought and framed, as the times and occasions require. For example, if the king of Spain or the Infanta, can by no other practice obtain the Crown of England, then in that case, the people are to have a right to do what they list, so they will choose one of them for their sovereign. These express words are set down by the priests, in their sparing Discovery. Page. 14. & 15. quodl. 3. art. 4. pag. 68  
Note here gentle reader, that the Jesuits and their complicies, are not imprisoned, or put to death for religion, as they would leave the world to think; but for ●●at treason and purposely intended rebellion. For so much their own pens, (by God's providence,) do here testify, as you see. And consequently, politic, godly, and very necessary, are the 〈…〉 in that case provided.  
While the invasion was talked of, and in preparation in Spain, Richard Hesket was set on by the Jesuits 1592. or there about, with father Parson's consent & knowledge, to have stirred up the Earl of Derby to rebellion against her highness. Not long after, father Holt the jesuit and others with him, persuaded an Irish man one Patri●cke Collen (as he himself confessed,) to attempt the laying of his violent and villainous hands upon her Majesty. Shortly after, 1593. that notable stratag●me was plotted, for Doctor Lopez the Queen's physician, to have poisoned her. This wicked designment being thus prevented, 
Holt, and other Jesuits are traitors, even by the confession of seminary priests.  by God's providence, the said traitorous jesuit Holt and others, did allure and animate one York and Williams, to have accomplished that with their bloody hands, that the other purposed to have done with his poison; we mean her majesties destruction. Hereunto we may add, the late villainous attempt, 1599 of Edward Squire, animated and drawn thereunto, as he confessed, by Walpole that pernicious jesuit. These words are set down, in the important considerations; Page. 33 see chap. 4. paragraph. 6. of Walpoole the jesuit.  
The Jesuits laboured in France, (even the french Jesuits themselves,) to have lifted the Spaniard into the throne of that kingdom, 
The Jesuits are wholly bend, to traitorous practices every where.  with the consequent overthrow of their own native country. All Christendom to their perpetual shame, ring loudly of it. They made great stir in Spain, to persuade the king to invade England, yielding to him many reasons, why he was bound to undertake that enterprise, and assuring him of great assistance, if once his forces were landed. Hereunto may be added, how many they have entitled to the Crown of England, as the Duke of Parma the Earl of Derby, and others, exciting some of them by force of arms to assail her Majesty, and buzzing into their ears, how easily the sceptre might be wrung out of her hands, and they obtain it. But most pertinent to the purpose, is that their plotting and compassing, how to set the Diadem of this Realm, upon the head of the princess Isabella the Infanta of Spain. To this purpose they have written a book, wherein they gave her such an interest, as they make the kings of this land for many years to have been usurpers. These words are to be read in their discovery. Page. 8. quodl. 9 art. 2. pag. 288.  
The Jesuits take pleasure to scatter rumours, 
The Jesuits are commonly judged, to be great liar.  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 pass, that though they swear men will not believe them. These words are set down in the Relation. Page. 73. quodlibet. 2. art. 6. pag. 39    

CHAP. III.  
Of the excessive expenses, and great gallantry of the Jesuits.  
THe Jesuits endeavour by all means possible, that both those alms which are given for the relief of them that are in prison, 
Money taken for dispensations.  or any other poor afflicted whatsoever; as also whatsoever is paid in cases of dispensation, may come to their hands. Now what is done with this money, we know not. Prisons and Colleges are deprived of the great sums; the banished have them not; the priests see them not; but there are hired here with seditious persons; devisers of fables, 
The priests are saints, in their own judgement.  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, but that the fathers bestow much upon themselves. For they go in deed in great gallantry; no jesuit goeth to visit any one, or traveleth from one place to another, 
Oh brave religious friars? where is the poverty ye profess?  but he is richly appareled, and is attended on with a great train of servants, as if he were a Baron, or an Earl. They wrangle, and reprove the priests garments, and spend; whereas the expenses of one jesuit▪ were able to maintain twenty priests 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, 
The Jesuits are very honest men, and faithful collectors.  but to what purpose, we know not, unless it be bestowed upon their body, their corporation, or society. These words are to be found in the Relation, Page. 70. See the tenth Preamble, and note it well.  
The Jesuits became our collectors, or rather not ours, but their own; to whom for their accounts, the false Steward in the gospel may give place. One jesuit hath taken at times above 500 pound, that was given to the imprisoned priests then at W●●●●, 
500 li.  and employed the same at his own pleasure. Percy the jesuit escaping from Wisbish, took fraudulently from benefactors abroad, 
Who will not hang their souls upon such religious fathers? 2200. li. Page. 19 20  57 pound, 17. shillings, and the year after stole 27. pound of the common money, by the consent of the other his fellow Jesuits. They have so fleeced their favourers, as over & above their own expenses, (which are exceeding great,) they have been able to send out long since, 2200. pound towards the Low countries. To scrape together so much money, they have many sleights, besides their apparent consenages, frauds, and thefts before mentioned. Thus they write in their discovery. Page. 19  
First, 
Myself 〈◊〉 able to testify this to be true.  I will but refer you unto all the priests and Catholics that lived in England in father Haywoods' time of liberty, and knew him & his manners, and fashions well, and if they do not assure you, that his port and carriage was more Baronlike, then priestlike, all the world will condemn them for most partial, and impudent deniers of the truth. Was he not wont to ride up and down the country in his coach? had he not both servants and priests attendants in great numbers? was not his pomp such as the places where he came seemed petie-courts, by his presence, train, and followers? again, for present I refer you to father Garnets' pomp and expenses, of which I have heard some honest priests (who have been much with him,) report, that he cannot spend less than 500 pound by the year. The mighty and extraordinary excess of master john Gerard, hath been such and so notorious, that I suppose few priests (besides our cath.) to be ignorant thereof. His apparel at one time hath been valued at an higher rate, than I will for shame speak of. His horses were many, and of no small price. Myself have known him to have two geldings in a gentleman's stable, at 30. pound a gelding, besides others elsewhere, and horses of good use. During his imprisonment in the Clinke, he kept a private table continually, with great store of dainties, and much resort daily. Besides, he paid his ordinary commons at the common table, and chamber rend. Let them which have lived in the Clinke, but judge what this would come unto in the year. But that you may not think this to have been the uttermost of his excess, you shall understand, that he ordinarily kept his geldings in the town, 
O faithful 〈◊〉 Imprisonment of Jesuits, is 〈◊〉 become great liberty: This year would be looked into.  and his man, which I suppose to be some round charge unto him. He also so wrought the matter, that he road into the country at his pleasure, and returned. Which I think you will suppose cost his purse well, in bribes to such as were his keepers, if to no other. He also maintained two houses in the town, with servants in them, and not this without great expenses I ween. Sure I am, that such as lived with him in the Clinke, were of opinion, that he could not maintain all this I have spoken of, under 400. or 500 pounds by the year. I may not omit master Oldcorm, though but a petty jesuit in this kind. I know, that his apparel is seldom less worth, than 30. or 40. pound. He is always extraordinarily well provided for horses, and those of the best. An honest gentleman, and one whom I think you will judge to be no liar, (besides that he is not evil affected towards the Jesuits,) told me, that he had eight good geldings at one time. Such as have heretofore been secular priests, and were wont to go on foot sometimes, to visit poor people willingly, becoming afterwards Jesuits, have been so a cockhorse, that it must be thought no small favour to be worthy of their presence, and that not without their attendants, and other ceremonies. Witness this master Banks, master Blunt, and others now Jesuits. This long story of the Jesuits, their expenses, and gallantry, is set down in the reply to Parson's libel. Fol. 14. and fol. 15.  
Neither was it ever yet my hap to be made a rich man's executor, whereby to better my estate that way, and to brave it in girdle and hangers of thirty pound price, 
Oh poor begging Friar?  as a jesuit hath done, neither bear I so jesuitical a conscience. These words are put down, in the third letter of A. C. P. 65. 5.  
Nothing is more familiar to the Jesuits, by their bulls & constitutions: & then beggary, yet never had any men better skill to scrape up coin, that they might live at their ease. In this occupation they played more tricks of legerdemain, than master Peter Patelin, or Frances de Villon, or Panurge de Rabelais. For all that these three worshipful Doctors did, was but in matters of trifles. But to do as our reverend fathers, the Jesuits do: is to fish for Whales, not for Goodgins: for which purpose they have first the instructing of youth, which is their first hook: Viz. The allurements they use to them, their auricular confessions, which they know how to employ to the benefit of their house: the visiting of the sick, the waiting upon them to the very last gasp, that they may never be out of sight; the extraordinary absolutions, which they say they can give them, wherewith they feed their humour, that they may draw some rich legacy from them: the devices of their simple vow, and a thousand other hypocritical shifts, which they call charity, but with this condition, that their charity begin at themselves: because the predicament ad aliquid, is not an accident to them, but wholly the substance of their sect. So that one may justly call them, not the order of the Jesuits, but the ordure of the Jesuits. For although they make show, not to meddle with retailing, yet they sell by whole sale, the administration of the holy Sacrament, dearer than Giezie Elizaeus man, would have sold the spiritual gifts of Naaman. At once, so it is, that within these threescore years, they have raked together more treasure by this their sophistical beggary, than all the Monasteries of France, have done two or three hundred years. These words are set down in the Jesuits Catchisme, in the second book, and fourteen chapter. But you perhaps will demand, how such sums should come to their hands? I answer, that it is well known, that the Jesuits have had disposition of the common purse for many years, and the receipts of almost all legacies in pios usus, yearly alms, extraordinary gifts, besides restitutions de bonis meritis, much for dispensations in divers cases, and for Alienations, Aduowsons', and such like. All which receipts rise to no small sum. There hath fallen by way of legacies within these few years of my knowledge, (besides what other men can say,) 2000 pound, 
The Jesuits cannot be but rich, though they profess poverty.  some affirm 3000. pound, from one of worth, 500 pounds, from another private gentleman: 800. pound from another, and some 100 pound, yearly in lands and rents. Master john Gerard for his part, got by one gentleman 200. pound at one time, and 700. pound at another time, besides the disposition of 100 pound by the year. The said jesuit had in another place by a priest's procurement who told me of it, 160. pound, of another he received 500 pound in a matter of restitution, certa pro incertis, the party having compounded before the advise of another priest, for 300. pound, which he should have given to the prisoners of Wisbish. But this young father jesuit coming to the party, hoist the sum unto 500 pound, and took it unto himself. These words are set down, in the reply to Parson's libel. Fol. 24.  
Note here gentle Reader for Christ's sake, what impostors, and cozeners these Jesuits be, whom for all that, so many silly and simple souls, do repute for saints and men of God. First, you see, that they will sell their holy so supposed sacraments for money, and that at a dearer rate, than Giezie Elizaus man would have sold the spiritual gifts to Naaman. Secondly, that by their sophistical and deceitful beggary, they daily scrape gold and money into their hands. Thirdly, that too proudly, and too too sumptuously, (which is abominable in God's sight, and all good men's,) they bestow 30. pound upon one gelding, (of which sort they have many at once,) and 30. pound upon one girdle and hangers. Fourthly, that so soon as they become Jesuits, (that is to say, poor begging friars,) they are upon their cockhorse, and think their betters to be enworthie of their presence. Fiftly, that they feed the humour of the sick, with fair promises of extraordinary absolations, so to draw some rich legacies from them. Sixtly, that they apply their simple vow and auricular confession, to enrich themselves, and to fill their coffers. Seventhly, that they receive great sums of money for dispensations. Eightly, that they cause men to make restitution for goods unjustly gotten, and convert the money to their own proper uses. Wherefore I must needs conclude, that they are as blind as beetles, that do not see there irrelegious dealing, but will yield their souls to their unchristian guiding.  
Among many other means, which the holy Jesuits have to enrich themselves, this is not the least, to wit, 
The jesuits are good hunters, in seeking gold and money. See book third, adviso. 9  the drawing of men into their holy exercise. A young gentleman not long since, entering into this exercise under a young jesuit here in England, was found by his meditations to have lands yet unsold, worth one hundredth marks a year, which hindered his journey to heaven. Whereupon he offering the same to the said young jesuit, the good father allowing the offer, said, that if he should receive the land her majesty would take it from him, but (quoth he) sell it, and then I am capable of the money. By which Ghostly counsel, the Gentleman set his land to sale, and was offered 900. pound for it; but the holy father insisting upon a 1000 pound, the Gentleman died before a chapman could be gotten, and so the good father lost all. I omit, how many poor young men, falling into these good Father's hands to be exercised, have fallen into sundry inconveniences, and grown to be broken-brayned ever after. these words are set down in the discovery, 
See more therefore in the third book, and 9 adviso.  pag. 27. quodlibet. 5. art. 10. pag. 99 See more to this purpose in the third book, in the ninth adviso. chap. 4. Of the quality, nature, and religion of the jesuits.  

Paragraph. I.  
Of there equivocations.  
A An other thing is to be generally misliked in the Jesuits, and it is their equivocating, 
The jesuits are given to lying & cogging.  which you may term in plain english, lying and cogging. For this amongst others is one of their rules, that a man framing to himself a true proposition, when he is asked a question, he may conceal thereof, as much as he thinketh good. For example; one demanding of you, whether if the Pope should come in warlike manner, to invade this land by force of arms, you would take his part, or the Queen's; you framing this answer in your mind; we will take the Queen's ●t, 
That they use equivocations, it is gra●ted in the Apology, page. 205.  if the Pope will command us so to do; may by their doctrine give this answer lawfully; viz. we will take the Queen's part, and conceal the rest; whereby he that asked the question is plainly deluded. these words he shall find in the sparing discovery, Pag. 11. quodlib. 2. art. 4. page. 66. See chapter second in fine.  
Standish, that honest man, must have access to the Pope's holiness, accompanied with two runagates both of them priests, doctor Haddock, and M. Martin Array. These must take upon them, 
This Standeth is a jesuited priest.  that they were men deputed from the secular priests in England, etc. 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 Standish, very well instructed before by father Parsons, 
●oe, the Pope 〈◊〉 deceived by his holy priests.  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. 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. These words are set down in the relation, Page. 55. and 56.  
Note here gentle reader, two things out of this present Paragraph. First, that the Jesuits are indifferent men, and make no more conscience to deceive their holy father the pope at Rome; then they do to deceive our sovereign Lady the Queen here in this land. Secondly, that the most essential point in all the jesuitical religion, consisteth in lying and cogginge.   

Paragraph. II.  
Of the cruelty and tyranny of the Jesuits.  
THe Jesuits give it out, that the most unlearned jesuit, 
What great cruelty or tyranny can be used?  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; in so much as it shall not be lawful and safe, for any to use there privileges, though granted to them from his holiness many years before, but with the leave and consent of these Jesuits. And when they 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 to them. These words are set down in the relation, page. 69. and 70.  
The Jesuits so rule in all gentlemen's houses where they reside, that no lease must be let, but by their advise; the tenants must either please them, or repent at leisure. Such fines must be taken, 
Lo, the Jesuits have vowed to forsake the world, and yet are wholly occupied, in worldly affairs,  as they think connenient, and some part of them must be employed, as they shall prescribe ordine ad deum. in effect they do so rule and over rule, as scarcely can the master or mistress of the house, give a piece of bread at their doors, but it must be done with their approbation. And for the servants, they are much more at their commandment, than at there's whom they serve. We would be loath to tell you, how all this comes to pass. These words are to be red in the discovery, pag. 15. and 16 quodlib. 3. art. 4. page. 68  
Note here, that disloyal subjects, go and do at every traitors beck; but are as dull as snails to go or do at the command, of their anointed Princess.  
The Jesuits desire, that England should be converted of none, but jesuits only. for they will admit no fellow-labourers, and they have laboured by all means, utterly to dissolve the college at Douai. They also challenge to themselves, a spiritual monarchy over all England. Thus I find written in the relation, pag. 71.  
A famous Father of the jesuits, said in plain words to a gentlewoman of good calling, 
Behold here tyrant nigh & ambition, in jesuitical proceeding.  which was charitably affected to the disgraced priests, in this manner; now is the time of trial, they that are not with us, are against us. If you forsake them not now, you will overthrow yourself and all your posterity for ever. This he said to affright the charitable gentlewoman, as though the state of her posterity should be utterly overthrown, unless she adhered to the jesuit. What more? was it not an other jesuit with his assistant, 
O cruel tyranny, o tyrannous cruelty.  which caused a gentleman either to promise or to swear, that he should stand fast unto them, and inform whatsoever he saw or heard by priests and others, done against them and the archpriest his proceedings? they made the lay gentle man their spy, (as they have every where many such, 
Lo the Jesuits proudly do promise a conquest.  as well laymen, as women, and priests,) upon promise on their side again to him that he should be restored to all his lands forfeited by his ancestors, in a conviction by an attainder, when the world should fall on their side. The silly Gentleman moved with this hope, undertook the disgraceful office, and said to his friends, that he wrought a good days work, 
john Gerard the jesuit said to the Lady Markhan of Notinghame shire that the jesuits would make the seculars leap at a crust, ere it be long. quodlib. 3. art. 10. p. 83.  when he entered this covenant. These words are set down in the dialogue, between the secular priest and lay-gentleman, page. 66. page. 66.  
Note hear gentle reader, what traitorous and dangerous people our Romish Jesuits be. They do not only confidently expect a conquest of this noble land, but they also proudly and malapertly promise the same to others, and besides this, they use all cogging and lying, to allure and stir up her majesties subjects, to arms and open rebellion. Let the world judge, upon how just and necessary cause, capital penal statutes are made, to abandon and bridle the proud and disloyal attempts, of these traitorous Jesuits, these most damnable villains. If their power were correspondent to their wills, they would most cruelly murder her sacred and loving person together with all their nobles and faithful subjects. God no doubt, who hitherto hath so miraculously protected her most excellent majesty, from their villainous and bloody hands; hath also caused many of their own coat (the secular priests I mean,) to contest and publish to the world in there printed books; their bad demeanour, their hypocritical dealing; their contentious garboils; their seditious conspiracies; their disloyal confederacies; their tumultuous courses; their unnatural practices, and most bloody complottes; yea, their vehement and continual persuasions; their allurements and almost compulsions, to lay violent and bloody hands, upon their natural, and undoubted sovereign, most noble Queen Elizabeth. So that hence forth, there can be no denial made, either by themselves or by their favourites, of their profane and mere brutish proceedings; of their cursed and diabolical purposes; of their horrible and bloody attempts; and their long desired conquest of this land.   

Paragraph. III.  
Of the malepeart sauciness, and intolerable pride of the Jesuits.  
THe Jesuits that are in England desirous either to bring under bondage, 
What a malepeart sauciness is this? what greater pride can be found?  or utterly to bear down the clergy of England, have attempted the same by a wonderful stratagem. First, their will is, that in every catholics house. (which houses are instead of the Church,) either themselves may be pastors, or others deputed by them in their rooms. And if happily their be any, that do deny 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 bea●en into the heads of the most, that the mass is not rightly and orderly celebrated of any, but of the jesuit. These words are set down, in the abstract of the memorial, in the end of the declaration page. 69.  
The Jesuits scorn to come to any one, but where they may be vaintily entertained; they look not after the cottages of the poor, nor minister their help to them, 
〈…〉  be there never so much need. Thus it is set down in the memorial. page. 72.  
No jesuit goeth to visit any one, or traveleth from one place to another, but he is richly appareled, and attended on with a great train of servants, as if he were a baron, or an Earl. They wrangle, and reprove the priests garments, 
O brave gallan●● O humble le jesuits ● O poor 〈◊〉.  & spend; and yet the expenses of one jesuit, is able to maintain twenty priests, plentifully and richly. These words are to be found in the abstract, page. 70.  
Note here gentle reader, that it is more than time, to cut short these bad fellows, these traitorous new upstart jesuits. For otherwise, as you may see, they will reign as tyrants over this land.   

Paragraph. FOUR  
Of the covetousness, and deceitful dealing of the Jesuits.  
THe jesuit Holt and his companions gathered, 
O jesuits where is your vow 〈◊〉 poverty?  such an infinite mass of money from the catholics in England, for dispensations, or under 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. These words are set down in the abstract, page. 75. See thee third chapter.  
The jesuit Percy when he escaped from Wisbish, 
Lo, I pray you, the Jesuits can steal.  took fraudulently from benefactors abroad, 57 pounds 17. shillings, and the year after, he stole 27. pound of the common money, even by the consent of the other his fellow Jesuits. These words are set down in the discovery, page. 19 quodlibet. 3. art. 4. page. 7.  
Another jesuit took at times above 500 pounds, that was given to the priests imprisoned then at Wisbish, 
The Jesuits surpass the false steward in the gospel.  and employed the same at his own pleasure. They have so fleeced there favourers, that they have been able to send not long since. 2200. pounds towards the low countries. These words are to be found in the discovery, page. 20. quodlibet. 3. art. 4. page. 70.  
The Jesuits take pleasure to forge and invent things that are not, so that now a days they are commonly holden for great liars; & it is come to pass, that though they swear, 
Lo, the jesuits are men of good credit.  men will not believe them. These words are set down in the abstract, Page. 73. quodlibet. 2. art. 6. page. 39  
The Jesuits of Rome, do use to intercept all manner of letters of all men whosoever, 
All is fish, that come to the Jesuits hands, see the next paragraph.  not forbearing the packets neither of the Cardinals, nor of Princes. These words are to be seen in the abstract of the memorial, page. 77. See book. 3. adviso. 9  
Note here gentle reader, the wealth, pride, and saucy deceitful dealing of the Jesuits, to be such and so great, that if they remain a while unpunished, they will not only overrule the priests, but our noble Queen and all.   

Paragraph. V.  
Of the peremptory and seditious dealing of Jesuits.  
THe jesuits by cunning have gotten into their hands, all authority, good estimation, 
The Jesuits are seditious.  and all the treasure of money; and so do what they list at home, and abroad. They thrust out, and let in, hire and buy, and maintain factions, 
All religious men hate the Jesuits.  at their pleasure. These words are to be found in the memorial. page. 75.  
The jesuits have purchased them, an hard opinion of all religious orders; even so far forth as to be written against, by some of them in most parts of christendom, ex professo; and in particular are banished for such, out of all the most christian kingdom of France, as also for their Spanish faction there. where for all their great means, and flattering ballads of late made and exhibited to the king, 
The Jesuits are banished out of ●●ance, for their seditious dealing.  they are not like to get in again this year, nor yet the next. only they hold in here and there with the good Capuchins, which they may easily do; for that (as one of those good Friars on a time confessed,) they covet to have all, and these covet nothing. Upon this ground, the excellent good bishop of Bamberge in Germany, when he was laboured for their admittance into his reformed diocese, answered thus; no, I brook no such Quiddits. These words are to be found, in the answer to the jesuited gentleman; page. 16.  
If any priest have a convenient place of residence, 
O what a cursed crew is this?  the jesuits will not cease, until they have cast him out, and that by wicked means, by defaming him, and bringing him into suspicion. These words are set down, in the abstract of the memorial, Page. 74.  
The Jesuits are the firebrands, of all seditions. The Jesuits by right or wrong, ●●eke simply and absolutely, the monarchy of all England. These words are set down in the memorial. page. 74.  
The ambition of Jesuits, 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, 
O deep gulf of sedition?  inflaming them with rancour and envy one against an other. These words are to be seen, in the abstract of the memorial, page. 76.  
Note here gentle reader, that whosoever love charity, christian peace and unity; they must abhor, detest, & eschew, all jesuitical society. For the end as you see, which that cursed broad aimeth at; is nothing else, but to dissolve peace and unity, and to maintain sedition, and rebellion every where.   

Paragraph. VI  
Of the murders committed by Jesuits.  
IKnow there be diverse, that will think this history strange, and incredible; but if it chance, that master Charles Paget do but set down the actions of father Holt, especially concerning master Godfrey Foulgeam, (the very cause of whose death he was,) you shall see more strange matters than this. These words are in the reply unto Parson's libel, Fol. 70. pag. 1. in fine. See the fifth chapter, the first and second sections, and note them well.  
Note here gentle reader, that the jesuit Holt is flatly charged to have been the cause of the death of master Godfrey Foulgeam. Note also that the Rector of the College of the Jesuits in Vallidolid, with some of his complices, dealt most cruelly with one Barkworth a priest then student in the English College there, after that the minister of the College had deceitfully enticed him being sick in his bed, to go abroad to shake off his fever. They conveyed the said Barkworth into the College of the Jesuits, and there commanded him to put of his scholars robes, and to put on a suit of rags, which they offered him. And because he refused so to do, the Rector called in certain of his lay brethren strong fellows, to deal with him by violence. Whereof two coming to him, catched him by the legs, and pulling them from under him upon a sudden, threw him backward flat upon the pavement with such violence (being then sick and weak with a fever,) that he was much bruised therewith. The rest of the lay brethren, apprehended some a leg, some an arm, haling and beating him most outrageously, and would as it seemed, have murdered him in his bed, if a casual good hap had not hindered them. The story is long, and therefore I refer the reader to the place.  
They procured Henry the third to be excommunicated, and then by degrees they murdered him. These words are set down, quodl. 8. art. 8. pag. 261.  
Perhaps they will pretend, that this fruitless increase of of their number, is an argument of God's blessing upon their society, but this were both a dangerous, and an absurd consequence. For it will be a long time, ere they come to equal the number of the Arsacides, (who were sent into France by their king a Pagan, to murder S. Lewes,) or Assasins (murderers) men of their own stamp. These words are to be found, in the frank discourse. Page. 88  
Let not A jesuit become a censor of other men's writings, or doing, as temerarius; till he have amended and satisfied for his own temerity, both in his doctrine of prince-killing, and other disloyalty to ones prince and country. A. C. in his second letter, Page. 8. in fine.  
If your majesty please ●o read, but the oration of the Polonian gentleman, made in their senate, there you shall see an Iliad of tumults and civil wars. amongst the Christians which inhabit those large and waste countries, stirred and excited by the only means of the Jesuits; who have there caused of late more battles to be fought, then had been in five hundred years before. These words are put down, in the frank discourse. Page. 89.  
This is wonderful, that in the whole troop of the Jesuits, there was not one found (one is a small number,) and yet I say again, there was not one, that from 89. to 94. was heard to let fall one word, that might be strained to the good of his prince, or country: but evermore vehement in behalf of the Spaniard, and to qualify the hard conceit of his government. These words are in the frank discourse. Page. 95. vers. 17.  
A due religion of the Jesuits: for to speak truth, to deal in State-matters, and to practise the death of princes; are as essential parts of their function, as their confession itself. These words are set down, in the Jesuits Catechism. Liber. 3. cap. 13. fol. 168.  
Lo here gentle Reader, it is an essential point of jesuitical function, to cause sedition, and to murder princes. From such religious men, good Lord deliver us.  
The first breaking out of our troubles, was in the year 1585. at which time all that resorted to the Jesuits to be confessed, if they affirmed themselves to be good subjects, and loyal servitors to the king, (for they were questioned upon that article,) they were sent back by the Jesuits, without receiving absolution. Sequitur; Our kings represent the true image of God, against whom this year there happened three strange and unusual accidents; first, the rebellion against the late king, which they coloured with the pretext and title of tyranny; secondly, the parricidie committed upon his person by a Monk: and lastly, the continuance of that rebellion against the king that now is, for his religion. Sequitur; their confessions were instructions, or rather destructions, to teach rebellion; refusing to absolve them, which either were not in their consciences fully confirmed, in their revolt from the two kings, or had any inclination to acknowledge them for their sovereigns. And (which is full of horror and detestation,) their ordinary conrse was, before they would absolve them, to make them swear by the holy gospel contained in their breviaries, never to take these two kings for their lawful sovereigns. That which I speak, I have by good information from many, that were fain to pass through that strait; and I know one amongst the rest, more near me then the rest, who rather than he would give credit to their doctrine, departed from his confessor, without receiving absolution. These words are set down by a Catholic papist a French man, in the book called the Jesuits Catechism. Lib. 3. cap. 12. fol. 165. fol. 166.  
Note here gentle Reader, these important points with me. First, that not only our English papists, but even the French also, do write the same argument in substance; against the Jesuits, and their damnable doctrine. Secondly, that they use confession, as an instrument of patricidie, even of God's anointed princes. Thirdly, that they would absolve none, which acknowledged true loyalty to their sovereigns. Fourthly, that they caused all those whom they did absolve, to swear by the holy gospel, never to take the king now regnant nor king Henry his predecessor, for their lawful sovereigns. It therefore is high time for all kings, to abandon and expel all this cursed crew out of their kingdoms, territories, and dominions.  
Jesuitisme agreeth with the Anabaptists opinion, in two propositions, in meddling with state matters, and in causing princes and kings to be murdered, accordingly to the conveniency of their affairs. I will add, that in the carriage of this jesuitical war within France, there was some conformity of names between this, and that the Anabaptists undertook in Germany the year 1535. for they had one john Matthew their chief prophet, under john Leydon their king: and one Bernard Rotman, and Bernard Cniperdolin, principal actors in their faction for the seducing of s●mple people; even as our Jesuits had their father Claudius Matthew, and Bernard Rovellet. I will not here recite the other particulars of our troubles, being contented plainly to have showed unto you, that our Jesuits were the first seminaries thereof. These words are set down in the Jesuits Catechism. Lib. 3. cap. 11. fol. 164.  
Note here gentle Reader, that the French papists write as sharply against the Jesuits, as do our secular popish priests. And consequently, the priests assertions and reports of them, are of more credit in that behalf.  
The Jesuits having set foot in Portugal, solicited the king Sebastian by all manner of illusions, to make an universal law, that none might be called to the Crown, unless he were of their society; and moreover, elected by the consent and suffrages of the same. Whereunto they could not attain, albeit they met with the most devout & superstitious prince that could be. They were the men, that kindled the first coals of that accursed league, which hath been the utter ruin and subversion of France. In favour of the Spaniard, they set on work (to kill the king,) one Peter Barriere, whom they caused to be confessed in their College at Paris, afterwards to receive the Sacrament, and having confirmed him by an assured promise of Paradise, as a true martyr, if he died in that quarrel, they set forward this valiant champion, who was thrice at the very point to execute his accursed enterprise; and God as often miraculously stayed his hand, until at length being apprehended at Melun, he recevied the just hire of his traitorous intention in the year 1593. I speak nothing, but what mine eyes can witness, and what I had from his own mouth, when he was prisoner. View and peruse all the iniquities, that you will, you shall find none so barbarous as this. To persuade an impiety (to kill a king,) and then to cover it with such a seeming mask of piety. In a word, to destroy a soul, a king, paradise, and our Church all at a blow; to make way for their Spanish, and halfe-pagan designments. Thus is it written in the Jesuits Catechism. Lib. 3. cap. 18. fol. 185.  
Note here gentle Reader, these material points with me. First, that the Jesuits labour with might and main, (as our Secular priests truly write of them,) to overrule the whole world. For they would have had a general law made, that none should be made king of Portugal, unless he were a jesuit, and also elected by their consent and suffrages. Secondly, that they suborned Peter Barriere, to kill his and their liegelord the king of France. Thirdly, that they abused the Sacrament, to that end and purpose. Fourthly, that they promised him Paradise and to be canonised for a martyr, if he should kill his sovereign and die in that quartel. Fiftly, that all this was done, in the honour and behalf of the Spanish king. Put all these together, and see if the same be not the jesuitical practice here in England, as the Secular priests have told us.  
It happened upon Saint john Enangelists day in the year 1594. after the reducing of Paris under obedience to their sovereign, that the king going to his chamber, accompanied with many princes and lords, found himself unlooked for suddenly strooken in the mouth with a knife, so that neither he, nor those that were with him, could perceive it. For assoon as john Chastell who was the traitor, and but nineteen years of age, had given the stroke, he dropped down the knife, and set himself in the midst of the press. Every one was in a maze, and busy to think who had done that traitorous deed, and it wanted not much, but that this young youth had made an escape. Notwithstanding God would not permit that this detestable act should remain unpunished. By chance it was, 
john Chaste●'l ●as brought up in the Jesuits school.  that some o'er casting his eyes upon him, he became as one sore affrighted and paid with fear. But as he promised himself to have the paradise of Jesuits, if he died one of their martyrs, so also he confessed this fact more readily and promptly, than was looked for at his hands. Whereby by decree of the Court of Parliament in Paris, he was condemned to die. I have no greater argument than this, to show that the trade of murdering was lodged within their Colleges. For where there was any exercise of good education and study, no scholar would have undertaken such a damnable determination, but such a one as was brought up under them. In other Colleges, they know not what it meant to instruct scholars how to murder kings, and specially in ours. But in the jesuits Colleges, it is contrary and preached in their own assemblies nothing so much as that alone. Of the which indeed, they were but too prodigal in their sermons. These words are set down, in the Jesuits Catechism. Lib. 3. cap. 8. fol. 155.  
When our Jesuits saw themselves removed from their prince's favour, they began to lay a snare to entrap him. And as their society is composed of all sorts of people, some for the pen, others for practice; so had they amongst them, one father Henry Sammier of Luxenburge, a man disposed for all affairs, and resolved to any hazard. This fellow was sent by them in the year 1581. towards diverse Catholic princes to sound the fourd. And to say truly, they could not have chosen one more fit. For he disguised himself, into as many forms as objects; one while attired like a soldier, an other while like a priest, by and by a country swain. Dice, cards, and women, were as ordinary with him, as his presired hours of prayer, saying, he did not think he sinned in this, because it was done to God's glory. and that he mi●●t not be discovered, changing his name together with his habit, according to the countries where he purposed to negotiate. These words are to be read in the Catechism. Lib. 3. cap. 11. Folly 162.  
William Crichton the jesuit, went into Spain by the licence of his general. Whither he is no sooner come, but he practiseth to insinuate himself into the king's favour. And to that effect, draws a tree of the descent, and pedigree of the Infanta his daughter, showing therein that the Crowns of England & Scotland, did by right appertain to her; and so incite him the rather to take arms against the Scottish king, he scattered abroad diffamatory libels against him. Whereunto the king of Spain giving no ear, Crichton determined with himself, by letters to solicit the Catholic Nobility of Scotland to the same purpose; and to that end wrote letters in the year 1592. to Gourdon, and other Jesuits remaining in Scotland; whereby he gave them to understand, in what grace he was with the king, who by his incitement was resolved, aswell for the invasion of England, as for the restoring of the ancient Religion in Scotland. These words are in the Jesuits Catechism. Lib. 3. cap. 16. fol. 173.  
Certain young divines infected with the poison of the Jesuits, loosed the reins to subjects against their king, in the year 1589. and Comolet the jesuit with his adherents, sounded the trumpet of war in their pulpits, against the king deceased. Whereupon ensued those outrageous disorders, which we have seen in France since that time. These words are in the Catechism. Li. 3. c. 14. fol. 169.  
Walpole the jesuit in the year 1597. delivered a poisonous confection to Squire, therewith to make away the Queen of England his Sovereign. The Jesuits at Douai in the year 1598. sent the Cooper of Iper to kill Grave Maurice of Nassaw. These words are set down, in the Jesuits Catechism. Lib. 3. cap. 13. fol. 168.  
It is well known (O Jesuits,) that your College was the fountain and seminary, of all those calamities, which we endured during the last troubles. There was the rebellion plotted and contrived; there was it fully and wholly nourished and maintained. Your provincials, your rectors, your devout superiors, were the first that trod that path, they that first and last dealt with this merchandise. Your College was the retreat or Rendezvous, of all such as had vowed and sold themselves, aswell to the destruction of the State, as to the murder of the king. In which your doings, you at that time gloried and triumphed, both in your sermons and lectures. Sequitur; this was the hour of God's wrath, who having long temporised with your sins, thought it good to make Chastell a spur in the hearts of the judges, to incite them to do justice aswell upon you, as upon him, that you might all serve for an example, for posterity to wonder at. To the accomplishment of this work, he permitted that Chastell, (who had been nurtured and brought up in your school,) should assay to put in practise your devout lectures, and exhortations against the king; not in the country, but in the city of Paris, and that his dwelling house should be, not in any obscure corner of the town, but in the very heart of the city, in a house right opposite to the gate of the palace, the ancient habitation of our kings, and of the supreme and sovereign justice of Fra●nce. This house belonged to the father, who was so infortunate, as not to reveal to the Magistrate, the damnable intention of his son, whereof he had knowledge, as himself confessed. God made special choice of that place, of purpose to make the punishment more notorious. For which cause this house was ruinated, and razed by order, and in the place thereof a Pyramis or pillar raised, bearing the memorial not only of Chastels' offence, but of the Jesuits also, and this to stand in opposite view of this great royal Palace. To the end, that our posterity may know hereafter, how highly France is beholden to this holy society of jesus. These words are set down, in the Jesuits Catechism. Lib. 3. cap. 19 fol. 191.  
Note here gentle reader with me, these important observations. First, that john Chastell but 19 years of age, went about traitorously with a knife prepared for that purpose, to murder his natural Sovereign. Secondly, that he the said youth was fully persuaded by jesuitical education and doctrine, that to murder his liege Lord the King was the ready way to heaven. Thirdly, that nothing was more freely taught in the schools of the Jesuits, than the doctrine of the kill of lawful kings. Fourthly, that their sermons abounded, with this kind of malady. Fiftly, that the Jesuits employed in this kind of merchandise, one Henry Sammier a most licentious & dissolute villain, given to all vices under heaven. Sixtly, that he reputed all his vices for virtues, in respect of his godly intents and purpose; viz. Of kill Kings. Seventhly, that the jesuit Crichton solicited the Spanish King, to invade both England and Scotland; affirming that the crowns of both the kingdoms, did by right pertain unto him. Eightly, that the jesuit Comolet and his adherents, sounded the trumpet of war against their king, even out of the pulpits; ●s if it had been an high point of divinity, and most fit for edification. Ninthly, that the jesuit Walpoole endeavoured by poison, to take away the life of his Sovereign. Tenthly, that the Jesuits at Douai, sent the Cooper of Iper, to kill Grave Maurice of Nassaw. Elevently, that the college of the Jesuits, was the fountain and seminary of the calamities in France. That in their college was all rebellion plotted, contrived, nourished, & maintained. Twelftly, that the provincials, rectors, and other superiors of the Jesuits, gloried and triumphed in their rebellious dealing. Thirteenthly, that a Pya●it is set up in Paris, bearing the everlasting memorial, not only of the traitor Chastell, but of the Jesuits also; that all posterities may know, what a kind of seditious and traitorous people they are. I might here add many other most cruel and traitorous murders, plotted and contrived by the Jesuits. But in regard of brevity, I refer the reader, that shall desire more of this kind of their hellish divinity, to that worthy book which the French papists have put forth, (entitled the Jesuits catechism,) A golden book indeed.   

Paragraph. VII.  
Of the vows of the Jesuits.  
Touching the vows of the Jesuits. it is not amiss to put down this corrolarie, as a fit preamble to the discourse following. To conclude, as long as we mingle the bringing up of our youth, with this monkery (of jesuits,) we shall never be able to save ourselves from this unhappy confusion, whereof the city of Paris (thanks be to God.) is at this day discharged. But I speak to them, who being cozened, protect as yet, this new monster with their authority. These words are put down, in the Jesuits catechism. libr. 2. cap. 8. fol. 97.  
I will begin with the simple vow of jesuitical order, which I may say is new and monstrous, and which can not be tolerated in our Church, without the overthrowing thereof, at the least in regard of religious orders and monasteries. The first vow of their order, is that which they call the simple vow, by which he that will vow himself to their society, makes at the first the three ordinary vows of all other religious orders; namely, of chastity, poverty, and obedience. And although in respect of himself, he may not after this vow give over his profession, yet it is in the power of the general, to dismiss him when he will, though he have been a jesuit .25. years. And which is more, as long as he goes no farther than this simple vow, he is capable of all inheritances direct and collateral, notwithstanding the vow of poverty which he hath made. These words are set down, in the Jesuits catechism. lib. 5. cap. 9 fol. 97.  
It is a new law, as also the simple vow of chastity is, which this society makes; which hinders marriage to be contracted, and disannuls it after it is contracted. Ibid. fol. 98.  
What new monster than is that, which our Jesuits bring from the Church, that he which becomes one of their order, may break of his marriage, without sinning thereby against his wife? So that upon a bare discontentment of the husband, the poor desolate wife shall remain unmarried, according to the laws of jesuitisme; and yet may not marry an other husband, because the laws of christianity forbids it. These words are put down in the Jesuits catechism. lib. 2. cap. 15. fol. 113.  
Note here gentle reader, that the religion of Jesuits, is nothing else in deed, but an hodge-podge of omnium githerum, as the seculars rightly term it. For first, they vow poverty, and so they abandon all worldly possessions; and yet are they capable of all inheritances direct, and collateral, after the making of their simple vow. Secondly, though gods Law forbid the separation of husband and wife, saving the case of fornication; yet they roundly dissolve wedlock, upon the sole and only making of their simple vow. So as we may truly say of these Jesuits, as do the french papists else where in these words; the Jesuits would say, that their simple vow is a vow of a petty dissimulation, and that they think to deceive God by the same sophistry, which the old pagan used, when he said, iuravi lingua, mentem iniuratam habeo; which protestation was condemned by them of the time, though they were not christians. So saith the jesuit, I vowed poverty with my tongue, but in my mind I had a bird that sung an other song. And thinking by this shift to make us like to their new doctrine, he plays three parts at once, the jesuit, the heretic, and the Machivelist. These words are put down, in the Jesuits catechism, libr. 2. cap. 10. fol. 100  
This reserving of the goods (say the Jesuits,) is not for them, who have renounced this right, but to help them afterward, if happily they should be dismissed. Therefore if they be not dismissed, these goods appertain to their order. Was there ever more notorious cozenage, than this? Alas, I wonder not indeed, that they very seldom dismiss their disorderly jesuit; for in so doing, this fat morsel would fall out of their mouth. But why is that jesuit during this simple vow, kept away from his kin●ed? Why is he sent out of one country into another? But to the end that if any new inheritance should fall unto him, no man might certainly know what his condition is, nor know how to call in question, the right he pretends. Well, in the end he is freed from his vow, that he may be out of danger of all impeachments, and hindrances. Which done, he shall prove himself to be the right heir, and yet by a watchword betwixt him and them, he shall return afterward to the Jesuits, to bestow his goods in alms upon them. Add hereunto, that this is a point that toucheth the estate; that by this means, it is easy for the jesuit to make himself in time, master and head of many cities, towns, villages, and castles, according to the quality of them, whom he hath drawn unto him. Let us put the case, that their are a dozen gentlemen of good houses, (for such they labour to bring into their society,) that have made themselves Jesuits, and that some civil or foreign wars, hath taken away all their brethren; who now, but the Jesuits of the simple vow shall succeed in their inheritance, and so being admitted to their first solemn vow, shall enrich their order there with all? And in time they will become monarchs. These words are set down in the catichisme libr. 5. cap. 15. fol. 9  
The Jesuits after their simple vow make a solemn vow, by which they add nothing to the former; but only that by making this second, they cannot any more inherit, nor be dismissed by their general. There remains now the third, which is the vow of three steps, by which besides poverty, chastity, and obedience, vowed by them; they make a particular vow of mission to our holy father the Pope, which is to go to the Indies & Turkey, for the winning of the souls, if they be commanded by his holi●sse. But above all, I make great account of that precise poverty, which is enjoined them by their constitutions. run through all the orders of religion, there is not one of them in which poverty is so recommended, as among the Capuchins which live from hand to mouth, and put over the care for to morrow, to the only goodness of God The foundation of the professed, which are the Jesuits of the great vow, is to vow poverty, aswell in general, as in particular, as it is in all the orders of begging Friars. But because their poverty had need to be expounded, let us see the commentaries they bring us by their constitutions. They have three sorts of houses; one for their novices; an other for their religious bound by their solemn vows, which they call the house where there Church is; and an other, which they call a college, for the religious, that are bound only by the simple vow; whereof some are scholars probationers, others coadjutors, some spiritual, some temporal. In domibus vel ecclesiis, quae á societate etc. That is to say, in those houses and Churches, which the society shall except of, for the salvation of souls, there shall be no revenues proper, either to be applied to the vestry, or to the frame and buildings, or for any other purpose whatsoever. That the society may have nothing to dispose of, but only to depend upon God, whom by his grace they serve, trusting that without revenues he will provide things necessary for us, to his praise and honour. They that are professed, (that is, men of the last, great, and solemn vow,) shall live by alms in their houses, when they are not sent forth to any country, nor to take the ordinary charge of Rectors of Colleges, or Universities, except it be upon necessity, or urgent utilitiy require it, neither shall they use the Colleges revenues in their houses. they shall be ready to beg from door to door, when obedience or necessity requires it. And to this purpose let there be one or two, or more appointed, to crave alms for the sustenance of the society, which shall beg the alms simply, for the love of our Saviour jesus. The houses and churches of the society, shall not only have no rents, or revenues, but no possessions or inheritance, in general or particular.  
Gather all these particulars together, was there ever poverty more obstinately vowed, than this? And therefore it was, that first Pius. 5. & after that Gregory. the 13. ordained that this society should be placed among the orders of the mendicants. If they would observe that, which here is enjoined them; I would excuse them with all my heart of the heresy of their first vow. And that, because that after they had a long time enjoyed goods, during the time of their simple vow, at the last to make satisfaction to God for it, they are come to the period of their great vow, by reason whereof, they have the name of fathers above the other religious, yet not only they vow from thence forwards, a beggary, but also themselves to become treasurers thereof. I would honour them▪ as the true followers of Saint Peter's repentance, after he had denied his master, and would esteem them above all the other orders of mendicants. But when saw you them go with a wallet up and down the town? For all this they live richly and plentifully, not with the manna of God (for they are not children of Israel,) but by a notable point of Sophistry, and see how. The houses where these holy fathers dwell, 
O w●he Fox? O religious jesuits.  are not permitted to have any goods, but only their colleges are. Now so it is, that under their general's authority, they have all there care and government of their colleges. These are the old Cincinnati of Rome, that boasted they had no gold, but commanded them that had. In like sort these masters, though they may have no proper revenues but their wallet (which they scorn,) yet do they govern them, that have good store.  
This foundation presupposed, you may easily judge what will follow. For it is reason, that being fathers, they should be said and maintained by their children; and it is more honesty for than, to ask alms of their colleges where they command, then to straggle up and down the towns to crave it. See how carefully they make sheaves off carne for God, as Cain did, and yet herein they are the true and lawful children of their good father Ignatius, who in all his actions, reserved for himself the principal care of his kitchen. Nothing is more familiar to them by their bulls and constitutions, than beggary; and yet never had any men better skill to scrape up coin, that they may live at their ease. These words are put down in the Jesuits catechism. libr. 2. cap. 14. fol. 10. fol. 11.  
Note here gentle reader, the poverty of the Jesuits, which is wonderful. For first, they profess and vow beggary, and yet they never beg. Secondly, they can have no possessions, no inheritance, no lands, no goods; and yet they abound in wealth, lands, and goods, and have the world at will. Oh, who would not be a begging jesuit F●ier? Thirdly, they renounce all possessions, (except their bare wallet, which they sreone and will not use,) and yet they command both the possessions and the possessors, to come and go at a beck. Fourthly, the professed Jesuits abandon and forsake all; but the other Jesuits, (who stand at their command,) shall refuse nothing that may be had. The fathers can teach them to fish for whales, and not for Gudgeons. This then is a goodly religious poverty.   

Paragraph. VIII.  
Of the miracles of the Jesuits.  
Ignace the founder of the Jesuits, left a writing in a little coffer, in manner of a iornall, how things passed between the holy Ghost and him, and the visions set down, wherewith he was inspired when he made his constitutions. These remembrances were found after his death, & with great wonderment presented to the general congregation held at Rome, in the year 1558. Where all that he had ordered was considered of, and then passed through the hands of their printers and stationer's. You blame Ignace in your discourse for all his apparitions, and say they were impostures contrived by him, upon which ground his society hath coined many fables. Pardon me I pray you, for you judge of these matters like a puny, not like a states man. I tell you again, I doubt not but that Ignace hath told you all his visions, whereof he himself alone was witness. But when? not in the flower of his age, when he was in action, but when sickness and age had broken him, and he saw himself at the graves brink; persuading himself there could be no better mean, to 'stablish his order after his death and confirm his statutes, them to feed them not with these holy, but rather feigned illuzzi. nations. These words are set down, in the Jesuits catechism. lib. 1. cap. 18. fol. 64.  
One justinian a jesuit in Rome, calle● father justinian, counterfeicted himself to be Leprous, to make his cure miraculous. Again he would have men believe, that being shot with a pistol through his garment, the bullet rebounded back again from his body without hurt, and so by the wonderful grace of God, he was not wounded. These matters were believed by the simple people at the first, but after they were found to be false, this marred the whole roast of the Jesuits cookery in Rome. For when they did speak of a facer out of matters, & an impostor, they were wont to call him. a second justinian the jesuit. It may be you will judge it strange I tell you, we need not look into Spain, nor the Indies for their forgeries, sith of late years they bruited it abroad in France, that Theodore Beza was dead, and that at his death, he was converted to our catholic apostolic roman religion, by one of their company: by whose example, many citizens of Geneva had done the like, through the travels of the jesuits. We took it to be true a while, but after that Beza was known to be risen again, he wrote certain french and latin letters by which he convinced their impudency. What a mint of fables will they have in strange countries, which even in the midst of us, fear not to feed us with such babbles? Thus is it written in the Jesuits catechism. lib. 1. cap. 17. fol. 62.  
The kingdom (of Portugal) being fallen to Sebastian, the holy Apostles (the Jesuits) conceived a hope, that by this means it might descend unto their family, and dealt with him many times, that no man might from thence forward, be capable of the crown of Portugal, except he were a jesuit, and chosen by their society, 
What a 〈◊〉 is here?  as at Rome, the Pope is chosen by the college of Cardinals. and for as much as he (although as superstitious, as superstition itself,) could not, or rather durst not condescend thereunto, they persuaded him, that God had appointed it should be so, as himself should understand by a voice from heaven near the sea side. Insomuch as this poor prince thus carried away, resorted to the place two or three several times, but they could not play their parts so well, as to make him hear this voice. These words are set down in the Jesuits Catechism. Lib. 3. cap. 16. fol. 174.  
Zavier the jesuit departing this life at Sivet, 
Zavier or Xavier.  his body was rolled up in quick lime, that being speedily consumed, it might not putrefy. Nevertheless, being six months after carried to the town of Goa, where he lieth, he was found to look as fresh and sound, as when he lived. After he was brought to this town, there was a wax candle of a cubit long, placed at the foot of his tomb, which burned two and twenty days, and as many nights, & was not wasted. A man that never saw further than the length of his own nose, having got so much favour of the priests, as to open him Zaviers tomb, took the dead man's hand and rubbed his eyes with it, and presently recovered his sight. Many other miracles were done by his dead corpse, but I find none so famous as these two; one of his disciples having stolen away the whip wherewith he beat himself, and a woman called Marie Sarra having cut of a piece of his girdle, which she wrought into silver, and wore it about her neck, cured an infinite number of all sorts of diseases, by the bare touch of these two relics. All these miracles were done in the Indies, and many other more, if you believe Tursellin. But all these stories, are in very deed such, as by common proverb we call old wives fables, that is to say, fit to be told to simple women, when they sit spinning by the fire side. These words are to be found, in the jesuits Catechism. Lib. 1. cap. 17. fol. 62.  
Note here gentle reader, that the Jesuits would very gladly have their first founder Ignatius the Spaniard, to be reputed and canonised for a Saint. And for this end and purpose, they have devised to publish many counterfeit and feigned miracles, which they affirm in printed books, to have been done by men of their society. But the bare rehearsal with the circumstances, may suffice for the confutation thereof. They are you see, but their own mere inventions, and old wives fables.   

Paragraph. IX.  
Of the perfidiousness, lying, cooznage, mutability, and temporising, which the Jesuits use in all their proceedings and constitutions.  
IN Rome the Jesuits acknowledge the Pope to be Lord spiritual and temporal over all Christian princes, else must they directly contradict all the extravagant decretals, which impose the same upon all Monarchies. It is a proposition, very familiar in the court of Rome. And in the Bulls appointed for the publication of the jubilee, in the year 1600. Saint Peter and Sant Paul are called princes of the earth. In France the Jesuits are of another opinion. For in their pleading in the year 1594. they give out, that the Pope hath no temporalities, but such as he hath by long succession of time gotten in Italy. The Jesuits are statesmen and temporisers, who hold all things honest and lawful, which serve their turn. As in former times, when they spoke of a perfidious people, they named the Carthagenians, whereof the common proverb grew, Fides punica; the like we may now say of the Jesuits, Fides jesuitica, They privately among their friends, make a jest of perfidiousness, and treachery. For if you ask them, what is a jesuit? their answer is, every man. Implying, that they are creatures which vary their colours like the Chameleon, according to the object. A very fit comparison for them; for no more than the Chameleon, can they borrow the colour of white, which in holy scripture figureth virtue and innocency. A little before the king entered Paris, father Alexander Hays a Scot, seeing the affairs of that league very much decline, it was his chance to disgorge out of the abundance of his heart, these words in a great audience, in the College Clairmont, where he read the principal lecture. Hitherto (saith he,) we have been Spayniards, but now we are constrained to be french. It is all one, we must formalize until a fitter season. Cedendum erit tempori. These were the words he used. And that you may not think that this maxim proceedeth from the pliantnes of their consciences, which they restrain or extend, as best fitteth their profit; their good father Ignace first taught them this dispensation, whereof they have since made a particular constitution. The other holy father's founders of religion, established divers ordinances, which they fastened, if I may so speak, with nails of diamond in tombs of brass, which should perpetually be observed by munks and other religions. In the sect of Jesuits, there is nothing so certain as their uncertainty, as I said of late. In the Bull of Pope Paul the third, it is written as followeth. That they may make (saith the Pope,) particular ordinances, which they shall judge fit for the society, to the glory of our Lord jesus Christ, and the profit of their neighbour. And that such as are already made, or shall be made hereafter, they may change, alter, or abolish, according to the variety of place, time, and occasions, and in steed of them, make new; the which so changed, revoked, or made new, we will that they be confirmed by the foresaid authority of the Apostolic sea, and by the same authority, of our specal grace and favour we confirm them.  
Out of this general constitution, they have drawn one particular, which is worthy to be known, in the 16. part of their constitutions, chap. 5. The title beginning thus. That the constitutions may not bind any man in conscience, sith the society desires, that all their constitutions, declarations, and order of life, should be without evasion, conformable to our direction; and also nevertheless wisheth to be secured, or at least succoured, that they be not snared in any sin, which may grow by their constitutions or ordinances; we have thought good in the Lord, (exception taken to the express bow, wherewith the society is bound to the Pope for the time being, and the three other essential vows, of poverty, chastity, and obedience,) that no constitutions, declarations, or any order of life, shall impose any yoke of mortal or venial sin upon them; unless their superior command those things, in the name of our Lord jesus Christ, or in the virtue of obedience. And again; in stead of fear of offending, let love and desire of all perfection come in place, and let the glory and praise of Christ our Lord & maker, be the more exalted. By the first article, it is lawful for them to change and rechange their constitutions at their own pleasure, for their own good. By the second, their constitutions are held (in regard of the soul,) indifferent; so that the jesuit may break them, without committing mortal or venial sin. A law which their great lawgiver gave them, to the end, that to God's honour and glory there might he fewer sinners in their society.  
Oh holy souls? oh pure consciences? who restraining their inferiors from sin, take themselves the reins. committing all manner of sin uncontrolled, Let us examine these points without passion, and let let us consider the scope of these two propositions. By the first, no prince shall be assured of his estate; and by the second, no prince shall be secure of his person in his own kingdom. Concerning the first point, call to mind how matters have been carried for these 25. or 30. years. There hath been no nation, where they be fostered, but they would be tempering with their affairs of state. I think they are such honest men, as what herein they have done, they have undertaken to do it, by virtue of their silent constitutions; for if they did it by their own private authority, the general were unworthy of his place, should he suffer it. Further, this was forbidden them in the year, 1593. when they saw all their plots were frustrate. Admit new troubles should arise, these gallants will cassiere and disannul this last ordinance, suffering their companions to intermeddle as before. But what are their rules in such affairs? Marry, that is it lawful to kill a tyrant; that a king breaking the common laws of the land, may be deprived of his Crown by the people. That there are other causes, for the which princes and great personages may be slain. In what a miserable condition shall princes live, if the assurance of their estate, shall depend upon these fellows? Let us see their new constitutions of 1593. I will that they meddle not at all in affairs of state in general terms. And that particularly, they practise not upon the person of princes. Are they bound to obey this? Nothing less. For their lawgiver chargeth not their consciences, but in express terms; he would otherwise have charged them, by virtue of their blind obedience. And this is the cause, that Comolet preaching since this new statute, that there wanted a new Ehud to kill our king. and Walpoole furnishing Squire with poison and instructions, to kill the Queen of England his mistress, thought they sinned not therein. These words are set down in the Jesuits Catechism. Lib. 3. cap. 26. fol. 234. fol. 236.  
It is not christian charity (O Jesuits,) that leads you to that course, but jesuitish charity. Your whole profession is nothing else, but a particular cozening of our private families, and a general villainy of all the countries, where you inhabit. These words are put down in the Catechism. Lib. 2. cap. 12. fol. 106.  
The Jesuits make ostentation of a solemn decree concluded among them, that they shall no more intermeddle in matters of estate. But let us see, what date this decree bears? They say of an. 1593. hath your Majesty then already forgotten, that since that time they have practised twice against your life? Behold the performance of this glorious decree. Do not we know the general exception of all their statutes? unless it be for the good of the Church; an exception that extends as far, as they list to strain it. The Jesuits never harboured in their hearts any other project, but the subversion of states, disauthorizing of magistrates, and seducing of subjects from their allegiance. These words are set down, in the frank discourse. Page. 98.  
Ribadiner wrote his history, only upon report of the country, as the further a jesuit goes, the louder he lies. These words are in the Jesuits Catechism. Lib. 2. cap. 17. fol. 61.  
Such jugglings and shift of late have been used by the Jesuits, 
The Jesuits are jugglers.  that not only protestants, but also catholics, yea priests can scarce tell, when they speak sincerely, when otherwise. These words are set down, in the reply to Parson's libel. Page. 23. 1. vers. 2.  
These are ordinary juggling tricks, which are too too familiar with our good fathers the Jesuits. In the reply to Parson's libel. Page. 19 2. vers. 14.  
Concerning the imputation of lying, so famous and notorious are their equivocations, and so scandalous, that the very protestants take notice thereof, to the great prejudice of our profession, always heretofore famous, for our truth and sincerity. In the reply to Parson's libel. Page. 23. 1. vers. 1.  
Note here gentle Reader, these important points with me. first, that the Jesuits are notorious liars, and that their own fellows can not tell when to trust them. Secondly, that they are notorious cozeners, and full of juggling tricks. Thirdly, that the Jesuits acknowledge the Pope to be Lord spiritual and temporal, over all christian princes. Fourthly, that the jesuits are notable temporizers, as who account all things lawful that will serve their turn. Fiftly, that the Jesuits are so perfidious a people, as their faith is become Fides panica, the Carthagenians faith, that is, a false and detestable faith. Sixtly, that the Jesuits will be Spaniards, or Frenchmen, or whatsoever else, if opportunity be offered thereunto. Seventhly, that no estate is free, from the villainy of the Jesuits. Eightly, that the Jesuits make havoc of the Pope's Bulls and constitutions. Ninthly, that the Jesuits change and rechange their rules and laws, at their own good will and pleasure. The Jesuits therefore are good fellows, fit for all times, all places, and all companies.   

Paragraph. X.  
Of the profession and Religion of the Jesuits, in general.  
THe Jesuits never harboured in their hearts any other project, but the subversion of states, disauthorizing of Magistrates, and seducing of subjects from their allegiance. These words are set down, in the frank discourse. Page. 98. 1.  
Vanitas vanitatum, that religious men who should spend their time in study and contemplation, do take their greatest pleasure, delight, and contentment, in writing and receiving packets of news from all coasts and countries, making that their whole study and travail. These words are set down, in D. Elies' notes upon the Apology. Page. 264. vers. 20.  
The whole profession of the Jesuits is nothing else, but a particular cozening of our private families, and a general villainy of all the countries, where they make their abode. Thus it is written, in the Jesuits Catechism. Lib. 2. cap. 12. fol. 106.  
This is not to stand long hammering about the matter; this is to make short work, and to tell you in a word, that look how many clergy men your Majesty hath, so many subjects hath the Pope in France; and so kings concerning the clergy, are not sovereign princes. This is (my liege) in good french, to erect another state within your state, and another kingdom within your kingdom. These words are in the frank discourse. Page. 24. vers. 1.  
If it please you to consider, what is now in practice among our Jesuits, you shall find they follow the same steps in christianisme, which Ishmael first trod in Mahumetisme. Their Prophet Ishmael is the great Ignatius, who with his fabulous visions, would bear the world in hand, that sometimes he spoke with God, sometimes with Christ, sometimes with our Lady, or S. Peter. And as Ishmael fetched out of Hali, the pretended brother of Mahomet, a new branch of religion taken from the old stock; so Ignatius christening himself with the new name of a jesuit, in steed of the name of a Christian authorized from the Apostles, builded up a religion never anciently observed by our Church. Ishmael under a new vow, changed the ancient Turban; Ignatius inducing a new monachisme amongst us, yet retaineth not the ancient habit of munks. Ishmael first assembled a handful of people after raised millions; Ignatius doth the like Ishmael to make himself great, mingled policy and religion together; Ignatius followed him. Ishmael and his successors, were adorned and magnified by their followers; Ignatius hath been so idolatrized, and the rest of the successors in the generalship. Ishmael made himself be called the Prophet of God; the general of the jesuits termeth himself God's Vicar. In these proceedings and practices, Ishmael troubled and turmoiled the mahometical state; and shall not we mistrust in Rome, this same new jesuited Sophi? whosoever suspecteth them not, is no true and legitimate child of the holy sea. These words are set down, in the Jesuits catechism Lib. 3. cap. fol. 230.  
Note he Gentle Reader, these points of great moment with me. First, that the Jesuits harbour no other project in their hearts, but the subversion of kingdoms, and the withdrawing of subjects from their allegiance. Secondly, that they employ their whole time & study, in hunting after news. Thirdly, that their profession is nothing else indeed, but a particular cozening of your families, and a plain villainy of all countries. Fourthly, that jesuitical religion, is a semimonarchical dominion, and a flat diminution of all royal regiment. Fiftly, that jesus itisme is a new late upstart Mahumetisme. And thus much of jesuitical religion in general; let us now see what it is in special,   

Paragraph. XI.  
Of the religion and profession of Jesuits in special.  
FIrst, the Jesuits hold and defend this proposition; hominem non christian̄ posse esse Romanum pontificem. Thus in English; one that is not a christian, may be the Bishop of Rome. Thus it is written in the discovery. pag. 37. quodl 4. art. 2. page. 100  
Let us admit this proposition gentle reader, with our Jesuits; persuading ourselves, that the holy Ghost who made Balaams' ass to speak, hath enforced them to speak the truth unawares against themselves. For. as I have proved at large, in my Survey of popery; Their own renowned popish writers freely grant, that dame johan, a woman not a man, was once Pope of Rome. And certes, if a woman may be Pope, who by Saint Paul's doctrine may not be permitted to speak in the Church: a Fortiori, an Ethnic, Pagan, Turk, or jew, who is no christian, may well be the Bishop of Rome.  
Secondly, Archer the jesuit defended this proposition; the Stews are as lawful at Rome, as the Pope himself, or any order of religious men. the jesuit Weston also did defend the same, against D. Bagshaw. These words are set down in the relation. pag. 47.  
Note here gentle reader, that the force of truth, and true christian religion is such, that the very enemies thereof, do often unwittingly and unwillingly acknowledge the same. for by this jesuitical doctrine, it followeth of necessity, that the Pope's authority and his being at Rome, is altogether unalwfull; as also that all the religious there, that is, monks, Friars, Jesuits, and Nuns, are unlawful, wicked, and most execrable, which conclusion (by God's assistance) shall be made more evident, when I come to speak of the Pope and his authority in particular.  
Thirdly, the Jesuits hold, teach, and practise this doctrine that a malefactor being condemned so die, after he hath once made confession of his sins to his ghostly Father, is not tied to reveal it to his judge; nay, it is lawful for him to stand in stiff denial thereof, at the time of his execution, as being clear before God, after he hath discharged the depth of his conscience to his confessor. Thus is it written in the Jesuits catechism, libr. 3. cap. 12. fol. 166.  
Note here gentle reader, with what strange doctrine our Jesuits use to feed, the humours of their devoted vassals. And for the better clearing of the falsehood thereof, thou must duly observe with me, that if it were true, (as the Jesuits suppose, & take pro confesso,) that the malefactor were washed & wholly purged from his offence, by his confession and absolution received at the priests hands; yet would it not follow by good consecution, that he might lawfully deny, his former committed offences to the judge; and that for these two insoluble reasons. First, because he doth formallietell a lie, which he ought not to do, as Saint Austin affirmeth, if he might thereby save the whole world. For to lie is ever a sin, as all learned divines do teach. But that he lieth, in saying he did not commit such a fact, all the world knoweth. The reason hereof is evident, because a murder committed not to have been committed, is a thing so impossible, that God himself cannot perform it. Neither doth this argue any imperfection in God, but contradiction in the thing that should be done. God is truly called omnipotent, because he can do indeed, whatsoever is dowable or can be done. Yet, whatsoever implieth imperfection or contradiction, that can he not do; not for any defect or impotency in himself, God forbid; But for the contradiction or imperfection of that, which man requireth to be done. For this cause, God cannot bring to pass, that Lazarus was not once dead; albeit he could and de facto did, 
ma●ke well my discourse.  raise him up from death to life again. For this cause, God cannot make another God equal to himself. For this cause, God cannot sin. Yet, whatsoever neither implieth contradiction, nor imperfection, that God can do without all peradventure, because he is omnipotent. Now then, the malefactor that hath killed a man, and is by a popish priest absolved from the guilt of that fact; must perforce tell a leasing to the judge, when he saith he killed not the man; though we suppose it true, that at that time he be freed from the sin. For it is one thing, to have killed the man; an other thing, to be freed from the crime; even as it was one thing, for Lazarus to be restored to life; an other thing, to have been dead. And as it can never be true, to say Lazarus was not once dead; so can it never be true, to say the malefactor did not once kill the man.  
Again, the papists teach generally and uniformly, that none without a special revelation from heaven, can know that he is in the state of salvation, and freed from his mortal sins. The malefactor therefore cannot assure himself, that he is purged from the murder by virtue of his absolution. And so we see, or at lest may see, the fondness of jesuitical doctrine. Fie upon it. See the end of the fifth chapter, how they bind men & women unto them. Fourthly, the Jesuits in Rome, acknowledge the Pope to be Lord spiritual & temporal, over all christian princes. All the extravagant decretals, impose the same upon all monarchies. it is a proposition very familiar in the court of Rome, and in the bulls appointed for the publication of the jubilee, in the year 1600. Saint Peter, and Saint Paul are called princes of the earth. These words are set down, in the Jesuits catechism. Libr. 3. cap. 26. fol. 233.  
The Jesuits teach, that the Pope hath authority to excommunicate Kings, and to transfer their kingdoms to others; as also to free subjects, from their allegiance to their sovereigns. this is proved as well in my Survey, as in sundry places of this discourse. yet the absurdity hereof, both the English priests and French Papists do acknowledge, and most evidently confute the same. mark their proofs, which now follow in order.  
Again, where Master A. C. saith, that power was not given to Saint Peter by Christ, to transfer gentem in gentem, it is both catholic, and true doctrine; and in vain shall father Parsons, go about to infringe it. These words are set down, in the reply to Parsons. libel. Fol. 97. b. 17.  
Neither can any law, or necessity in the world, contradict or impeach the law of nature, 
See the 〈◊〉 and 〈…〉, and note them well.  borne with man, and always remaining in himself. Thus it is written in the reply to Parson's libel. Fol. 42. b. 18. And in an other place of the said reply, viz. fol. 35. b. It is plainly and flatly avouched, that the law of Praemunire against the Pope and Romish mischiefs, was enacted, and published with the free and full consent, of all the clergy and temporalty.  
This we have said, & do say, the religious men & priests, have not to do with kingdoms; and those of our own nation, which have dealt in such affairs against their Prince and country, we do therein condemn their actions, and disclaim from them, as undutiful and unpleasant to all true English natures, these words are in the reply to Parson's libel. fol. 38. b.  
Jesuit, learn this lesson of me; for I will not suffer, either our countrymen to be infected with thy poisonous propositions, or strangers that shall read this book of thine, to conceive, that the majesty of our King is by thy coming any whit impaired. First, we maintain, and uphold it for an article inviolable in France, 
Lo, the Pope cannot depose kings, nor translate their kingdoms.  that the Pope hath no authority to be liberal of our Realm, for any man's advantage whatsoever, what fault soever our King shall be found capable of, none excepted, the Pope hath no power, but what is given him by commission from God. He is neither that Samuel, nor that jehoiada, who were commanded by God to do, what they did under the old law. For under the new, which we call the new testament, there is no mention of any such matter. The Pope cannot by the power of his spiritual sword, control the temporal.  
We hold it for an article firm and indubitable in this Realm of France, that our kings are not subject to the Pope's excommunication. A thing which we have received from all antiquity. Lothaire king of Austrachia deceased lest Lewes his brother, who was Emperor & King of 〈◊〉 to be his successor. king Charles the Bald uncle to them both seized on it by right of occupation, as lying fit for his hand. Lewes had recourse to Pope Adrian, 
The Pope is ready to curse, slow to bless.  who undertook the quarrel for him, and summoned Charles to do his nephew right. But Charles gave no ear to him. So the Pope went on, to interpose his censures with bitter curses and comminations. He enjoined Hingmare arch bishop of Rhemcs, not to admit the King to communicate with him, upon pain himself to be deprived of his holiness his communion. ●●gmare advised by divers prelates & barons of France, wrote back to the Pope, that all of them were offended, and grieved with his decree, and would not obey him. These words are set down in the Jesuits catechism libr. 3. cap. 17. fol. 179.  
Boniface the eight felling at variance with king Phillippe The fair, would needs excommunicate him, but there was never excommunication cost pope so dear, as that did him. For his Nancios were committed prisoners, his Bulls burnt, and Boniface himself being taken by Nangeret chancellor of France, presently after died for very sorrow and despite, that he had received so foul a disgrace at the hands of his enemy. Wherein King Phillippe did nothing, but by the counsel and consent of the whole clergy of France. So far was his excommunication, from ●alling to the prejudice of the king and his Realm; that chose, it turned to his shame and confusion, by whom it was decreed.  
Bennet the 13. Otherwise called Peter De luna, interdicted Charles the sixth and his Realm. The King sitting in the throne of justice in the parliament, 
Lo, the bearers of the Pope bull, were set upon the pillory.  or high court of Paris, the 21. of May, 1408. gave sentence that the bull should be rend in pieces, and that Gonsalue and Conseloux the bearers thereof, should be set upon a pillory, and publicly notified and traduced in the Pulpit. The meaning whereof was, that the people should be taught and informed, that the king was not liable to any excommunication. Which decree was accordingly put in execution in the month of August, with the greatest scorn that could be devised, the two nuncios or legates having this inscription upon their mitres; these men are disloyal to the Church, and to the king. These words are put down in the Jesuits catechism, lib. 3. cap. 17. fol. 182.  
He hath forgot belike the notorious fact at Louvain where the Jesuits by the power and authority of the King of Spain, forbade the publishing of the Pope's order for the university against the Jesuits. This fact belike this good father thought to have been so secret, as it was unknown to the world, or at the least forgotten. These words are in the reply, to Parlons' libel. fol. 20. b. 21. In an other place of the said reply, viz. fol. 42. b. 5. it is flatly set down, that Pope Paul the fourth sent carafe with force of arms, to invade Naples; to whom the King of Spain would not yield, albeit as it is there affirmed, the Pope hath more right thereto, than the Spaniard.  
Note here gentle reader, these points of great importance with me. first, that by jesuitical doctrine, a Pagan or jew may be the Pope of Rome. Secondly, that neither Pope, Monk, jesuit, or Nun, are or can be lawful at Rome; unless the Stews be also lawful there. Thirdly, that one may deny the fact which he hath done, and that before a competent judge; and yet neither sin, nor lie at all. fourthly, that both the Jesuits and the Pope himself tell us, that the Pope is both Lord spiritual and temporal over all christian princes; as also, that he can deprive christian princes of their royal sceptres and regalities. But withal forget not, that not only the english priests, but the French Papists also, tell us the flat contrary. viz. That the Pope hath no authority to depose Kings, or to translate their kingdoms; that the Pope cannot excommunicate kings; that Charles the Bald contemned Pope Adrian, and derided his curses and comminations; that King Philip the fair resisted Boniface the eight, burnt his bulls, and imprisoned his legates; and that all this was done, by the counsel and consent of the whole clergy of France; that Charles the sixth despised pope benedict's interdict; burned his Bulls; caused the bringers thereof to be set on the pillory; and that to be done in most reproachful manner, that could be devised by the wit of man. Fiftly, that the King of Spain doth withstand the Pope, and his forces; and will not yield Naples, which (his right, as the Priests write,) unto him.  
The secular priests give this commendation, to the religion of the Jesuits. We desire you say they, by the mercies of God, to take heed of novelties and jesuitisme. for it is nothing, but treachery, dissimulation, ambition, and a very vizard of most deep hypocrisy. When other kingdoms begin to loathe them, why should you so far debate yourselves, as to admire them? give us not occasion to say with the blessed Apostle; ye foolish Galathians, who hath bewitched you? These words are set down, in the important considerations. pag. 39 see quodl. 8. art. 7. pag. 247.  
Lo gentle reader, the religion of our Jesuits is nothing else in deed, but treachery, ambition, dissimulation, and flat hypocrisy.  
The Jesuits have provided that all who come out of Spain, must swear, vow, profess, or at least acknowledge an obedience to M. Blackwell in all things; yea, even to become rank traitors against their Prince and country; for that is principally intended. These words are to be found in the sparing discovery, 
Peruse the fi●t chapter in the first section, ● note it well.  in the end almost of the epistle, in the last page save one.  
Now then, the actions of the Jesuits, tending so evidenly as they do and have done, to the ruin, subversion, and overthrow, of our Prince and country, both by secret practices, and open incursions of Spanish invasions, (as is manifest both by their own books, letters, and other dealings, aswell in Ireland as England,) what good subject or true hearted English man, can do less than disclaim with his mouth, resist with his blood, and open with his tongue, all such unnatural and treacherous attempts? We are too much acquainted therewith, and therefore bound to reveal what we know therein, when it shall be necessary for the preservation of our Prince and country. These words are to be found, in the reply to Parson's libel. fol. 28. b.  
All Catholics must hereafter depend upon Blackwell, and Blackewell upon Garnet, and Garnet upon Parsons, and Parsons upon the Devil. These words are set down in the discovery, Page. 70. quodlibet. 6. art. 7. page. 173.  
But for the Jesuits they are so headlong and violent in these courses, that they seem no more to regard the good of our country or estate thereof, than the Spaniards themselves. For notwithstanding the manifest intentions of conquest, and subversion by the Spaniards intended: yet do they so concur with them, as where as the Spaniard of himself seemeth slow, they prick him on continually with plots and suggestions. Witness father Parson's actions, concerning two several navies which miscarried; in one of which, Master Doctor Stillington took his death; of the other he speaketh since, in a letter writ from Rome to Master Thomas Fitzherbert. Witness this the late attempt in Ireland, in which father Archer an Irish jesuit was a great actor. These words are set down in the reply to Parson's libel. fol. 33. b.  
The Jesuits dispose of the last wills of the sick; they love to intermeddle with the marriages of many, with their temporal goods, and in deed with all things, they always take that course with all men, that some thing happen to their own share, having mind indeed of nothing, but their own gain. These words are set down in the abstract, pag. 75.  
Note here Gentle reader, these important observations. First, that all jesuited persons must vow to become traitors. Secondly, that all Jesuits seek nothing else indeed out their own lucre and gain. thirdly, that all jesuited persons must depend upon the devil, who as you see here, inspireth guideth, directeth, and ruleth the Jesuits. From such religion, good Lord deliver us. Amen.    

CHAP. V.  
Of the birth, parentage, quality, disposition, and demeanour, of Robert Parsons the jesuit.  

The first Section, of his birth and bastardy.  
RObert Parsons the jesuit, is by birth a bastard, begotten upon the body of a very base woman, by the Parson of the parish where he was borne; (to wit, at Stockgersée:) and his right name is not Parsons, but Cowbucke. The said Parson of Stockgersée which begat him, did afterwards foster him, and having brought him up at the school, sent him to Oxford, and placed him in Balliol College. From whence being master of arts, he was expelled; not for religion as he hath vaunted, but for his basterdie, factious conversation, libeling, and other misdemeanours. But thereof ye need no further information, than the said declaration; where you shall find, that there was such lamentation at his departure from the College, as for joy he was rung thence with bells. Doctor Bagshaw being then fellow of the said College, was his stifle adversary in his matters objected against him; which the good father of his jesuitical charity, doth not when occasion serveth, forget. These words are set down in the discovery. Pag. 42. & pag. 29. quodlibet. 7. art. 10. pag. 217. quodl. 4. art. 2. in fine.  
Concerning father Parson's illegitimation, I have oft wished it had not been urged, being not much to the purpose. But sith it have been urged, & that he denieth it, I will but ask him, why he was expelled Balliol College in Oxford, and whether the chiefest matter objected was not perjury, in taking the oath of the house to the statutes, amongst the which this was one; Volumus, ut omnes huius collegij alumni sint legitimo thoro nati; which was urged against him, and offered to be proved openly. For the avoiding of which public infamy, he made his own resignation, writing it with his own hand, as is yet to be seen. This is more, than I meant to have said in this matter, being a personal touch; had no father Parsons over much urged the objection, not only as an untruth, but also invented and framed by us. Hereby you may see, that the matter was not coined by any of us, nor so void of verity, as he affirmeth. These words are let down, in the reply to Parson's libel. Fol. 91. b. 6.  
Now then for our credits with father Parsons, for his rising by practices, 
Lo, the Jesuits use to prefer factious heads.  or factious disposition, I will say no more, but what is iusti●able à part rei, viz. that the most stirring, meddling, and practising heads amongst all of our English nation, (to go no further,) have always come to credit and pre-eminence amongst them. Witness this per inductionem father Parsons, whose factious dispesition hath been every where sufficiently displayed, with proofs suf●cient. Witness father Heywood, and his busy inclination at his coming into England, of which father Parsons can bear witness, being at variance with him; and many other priests yet living in England, some of them having been present at his synods, where he made himself precedent in the Pope's name. Witness father Holt, of whose disposition you may read in master Charles Pagets' answer to the Apology. Witness father Creswell, as you may see in Doctor Elies answer to the Apology. Witness father Garnet, the only chief actor, in all our stirs here in England. I might add father Crichton the Scot, with the rest; and father Holt, (if he were alive,) would take my part. These than are pretty inducements, to think father Parson's rose in his order, by his factious disposition.  
But for the other point concerning master Blackwell, let him be examined upon his oath, 
The Archpriest must be a witness, against his good master.  whether he came not to master Bluet than prisoner in the Marshalsies, using these or the like words; what meant Doctor Allen to send this man over, he will undo us all. And being asked why; he answered, that his expulsiō●ut of Oxford was so infamous, that it would be objected by the protestants, to the disgrace of the cause. Let master Blackwell I say, be urged with this. and I adjure him, as he will answer it before almighty God at the latter day, to say the truth; & then father Parsons shall see we have won our credits even in both these points, besides an hundred more already proved. These words are put down in the reply to Parson's libel. Fol. 93. a. 30.  
Out of this spirit it is, that father Cowbucke (alias Parsons,) for all the disparaged of his birth (which not his baptism could wash away,) and other his scandalous carriages, aswell since his jesuitisme, as formerly when he was an heretic in Oxford, ambitioneth the Cardinalate, forgetting how that to be a bare priest (though no such peer,) he being a known bastard, is against the canons of the Church; although to be a jesuit (being such,) well and good he may. These words are put down, in master A. C. his second letter, page. 23. and more at large, pag. 38.  
What name of his, (he speaketh of the jesuit Robert Parsons,) or but two letters of his name, find ye to this his manifestation of folly and bad spirit, whereby he not to deserve to be burned in the hand for a vagabond? not any. No nor any durst he show, manifesting so bad spirit, and so much folly in that censure of his, as he hath done. He is discovered for such as he is, viz. a man who being the misbegotten of a ploughman, and he a cuckwold too, upon the body of a ploughman, hath accordingly demeaned himself; first, in begetting two bastards male and female, upon the body of his own sister, between his age of seventeen and three and twenty, which was the cause he ran away (as fearing the sheet, etc.) And so became a jesuit; secondly, or rather formerly and continually, by being a common alehouse-squire, and the drunkennest sponge in all the parish where he lived; thirdly, for being an heretic of the family of love all his life, till he became a jesuit. These words are set down in master. A.C. his third letter, pag. 50. and more at large, pag. 78.  
O Parsons, monster of mankind, fitter for hell then middle earth. Thou givest occasion to think, that thou art not a mere man, but some fairies brat, begotten of some Incubus, or aerish spirit, upon the body of a base woman. These words are set down expressly, by the author of the quodlibets. quodl. 8. art. 5. pag. 238. and quodl. 4. art. 5. he is termed a sacrilegious bastard, borne of a base quean.  
Not, here gentle Reader, two things of great moment. First, that when the Pope abandoned lawful and honest wedlock to priests. (which was ever deemed lawful, until Syricius was advanced to the Popedom in the year 385. as I have proved in my book of Surucy,) then the priests had good store of bastards; one of which as the priests here confess, was expelled from Balliol College for his bastardy, & seditious dealing, & is this day (even by the free confession of the secular priests,) an arrant traitor to his prince and native country. Secondly, that this holy father, who must forsooth reform the Church of England and manage every thing in that high and heavenly function, was to be sent from heaven with heavenly and extraordinary gifts. viz. he must first be a priests, sacrilegious bastard. Then, he must be a common drunkard. Thirdly, he must be polluted with the execrable sin of incest, and beget male and female upon the body of his own sister. Fourthly, he must be given to sedition and libeling. Fiftly, he must be a rank traitor to his natural sovereign. At the length, being thus qualified with supernatural gifts, and extraordinary graces proceeding from Beelz●bub that notable Machivell; he must deprive noble Queen Elizabeth of her royal and princely Diadem, and set the same upon the Spaniards head; he must make a bloody massacre, of all the nobles and other her loving subjects; he must abolish, abandon, and make havoc, of all the ancient laws of this Church and Realm; and so forsooth (si dijs placet) set up his newly devised Monarchy, his holy so falsely named reformation.   

Sect. II.  
Of his notortous treasons and bloody treacheries.  
THe next point brought in by father Parsons, is the last Irish attempt; but before we say any thing to that, we must put his fatherhood in mind of his practices, concerning two other preparations, wherein he cannot deny himself to have been not only a dealer, but also the very chief and principal actor. The first was that, wherein Doctor Stillington and some others got their death, which miscarried by reason of the ignorance of their pilots, or rather by the provision of God, thirty four ships being shivered upon their own bays. If he deny this, we have master Thomas Leake a reverend priest, and others witness thereto, with whom he dealt to go in that army. And because master Leake refused, he entreated him accordingly. This preparation was intended, (as then was thought,) for Ireland. The second preparation was some three or four years after (if I be not deceived,) of which father Parsons maketh mention, in a letter written to master Thomas fitzharbert from Rome into Spain, desiring to hear of the success thereof, saying withal, that they had little hope of that attempt at Rome. This preparation (as I remember,) was in the same year, that the Earl of Essex went into the islands, and it miscarried also by tempests. These two preparations are so evident, to have proceeded with his concurrence, & cooperation, as he no way can deny it, without the note of impudency; so many witness and his own letters, being in testimony against him. What wise man will not laugh at father Parsons, to hear him in such sober protestation affirm, that he never intended, that the king of Spain should have any temporal interest to the Crown of England, and yet by all his might and power seek to make him master thereof, by invasion and force of arms? Was the book of titles (wherein the king's daughter, the Lady Infanta was entitled to all her majesties dominions,) writ to no purpose, 
Parsons the author of the traitorous book of titles.  but to exercise father Parson's wit,? was it a vain speculation in the air, without relation to effect or end? there is a most traitorous letter of his extant, which in time may come to light. But should I labour to light a candle at noon tide? whose positions good father are these? the Catholics in England, may favour Tyrone in his wars, and that with great merit, and hope of eternal reward, as though they warred against the Turks. All Catholics do sin mortally, that take part with the English against Tyrone, & can neither be saved, nor absolved from their sins by any priest, unless they repent and leave the English. They are in the same case, that shall help the English with any victuals, or any such like thing. The most worthy prince Hugh o Neale and other Catholics of Ireland, that fight against the Queen, are by no construction rebels. How say you friar Robert, out of what forge came these warlike engines? they were hammered in Salamanca the seventh day of March, 1602. and are as you see, read hot. But what Vulcan was the workman of them? you shall hear every one of them, speak for themselves. So I john de Sequenza, professor of Divinity in the College of the society of jesus, in the famous University of Salamanca, do think. I Emanuel de Royas, professor of Divinity in the same College of the society of jesus, am of the same opinion. I jasper de Mena, professor of divinity, and of the sacred scripture in the same College, do assent to these father's sentence, as to an assured truth. I Peter Osorio, preacher in the College of the society of jesus at Tire, ain altogether in judgement with these fathers. Now father Parsons, speak out man, have any of your company been practitioners in the treasons of Ireland? the Catholic author of the Jesuits Catechism telleth us, that all the late rebellious treacheries and murders he there mentioneth, were plotted and contrived in the colleges of the Jesuits in France: and do not these jesuitical professors, tell us as much, of their own proceedings in their colleges in Spaynt, for our treasons, rebellions, and murders in Ireland? I can be but sorry, that the ancient Christian faith and rebellion of Christ, should thus be scandalised by Machivilians, under pretence of the blessed name of jesus. We can allege his letter written to the Earl of Angus, the 24. of januarie, 1600. wherein he confesseth, that he had laboured eight or ten years for his Majesty of Scotland, and the preferment of his title, with the sum of twenty hundred crowns a year for two years together from Spain, which were as he saith, disbursed in the year 1583. and 84. as also 4000 crowns procured to the same effect, from Pope Gregory the 13. by bill of exchange; which he confesseth he brought to Paris, and there delivered it. And he saith the same had continued, it any correspondency of gratitude, or hope had continued from Scotland; with no small assurance of far greater matters, and advancement to the king's person, if the enemies since of both our Realms (as he saith,) had not over thrown, and altered that course. This he hath in that letter, and much more. Whereby you may perceive, what his practices have been from time to time, against her Majesty and State; seeking first as you see, by large pensions from Spain, to work with the Scots and others, for the untimely advancement of his title, which must have been with the overthrow of her Majesty, or otherwise you know, it could not have been. And here I request the reader, to note these labours of father Parsons for the affairs, of Scotland, to have been in the years, 1583. and 1584. in which self same year, happened the traitorous plots of Patry, Frances Throgmorton, and the Earl of Northumberland, and the practices with the Duke of Guise, Spayniard, and other English abroad, about the delivery of the Queen of Scots, and overthrow of her Majesty; and shortly after, the treasons of Babington and his complices. Which I note, that you may see, how father Parson's courses concurred at the same instant with their attempts; and by this you may guess, whether it be not more than probable, that he was inward with all those devices; and perhaps some of that money was employed, to the setting forward of those attempts, though he would seem clear in all things. But it is Gods will, that his own letters and writings, should discover his dealings. There want not other letters of his and his complices, which show his good will towards our sovereign and country, but these shall be sufficient at this time. These words are set down, in the reply to Parson's libel. Fol. 65. fol. 66. fol. 67. fol. 68  
The jesuit Parsons caused the students in Spain, to subscribe to the Lady Infantaes title to the crown of England, and to what else he would, having gotten their names to three several blanks. These words are set down, in the hope of peace, page. 22. and they are defended to be true, in the reply to Parson's libel, fol. 68 b. where it is affirmed, to be a matter very notorious and evident, as also, that there are divers priests yet living, aswell of them that were enforced to subscribe against their wills, as others that openly refused the same, who will confirm this by oath.  
To come to Parson's book of succession, what title is there, which he doth not invalidate one way or other, with bastardy, or the like, the Infanta her title only excepted? doth he not bring the marriage of the Earl of Harford in question, to debar that line? doth he not exclude the Scot, by the assotiation, and so in the rest? only he leaveth the Infanta sole heir, without spot or stain. Again, hath he not raked up a title for the Infanta, 
See more of this fellows treasons in the next chapter.  from John of Gaunt, and before? never dreamt of in the world till his time, to bring in her as a competitor. I am sure, he might bring in 300. at the least within our own country aswell, and with as good right and interest to the Crown. These words are set down, in the reply to Parson's Libel. Fol. 77. a.   

Sect. III.  
Of Parson's impudency, and other his bad qualities manifold.  
I will say, he is impudent, and hath a face of brass, and is as shameless as father P●rsons; who will affirm, or deny any thing. For myself have hard the foresaid irreverent speeches, from some of their own mouths. these words are set down, in the reply to Parson's libel. fol. 21. a. 22. Again in an other place, viz. fol. 10. a. 16. Thus; they are so apparently and invincibly confuted, as that I admire much at the man's brazen forehead, that he durst, so palpably lay open his follies, if not his malice.  
But this is but an ordinary trick with Parsons, and his complices; that every man, be he never so honest, if he once speak against a jesuit, must be esteemed a bad man, and a suspected companion; marry, if he run a long with them in their courses, let him be never so lewd a varlet, he shall be reputed for most honest. Witness this, Tomson, Coulfon, Tunsteed, and many others of that rabble, which I could name. These words are set down, in the reply to Parson's libel. fol. 11. a 19  
Believe me, when I read this, I was amazed with wondering at this man's brazen visage, (he speaketh of Parsons that holy jesuit.) Never did I in my life (I protest,) read or hear so notorious wickedness and injustice, so impudently recounted for just. jesus, whither will this man go, or what will he not justify and commend? Doth not all our little world know, that the erecting of the Arch. priest, was the cause of all our dissensions? How then was he procured, at our own petition? did not M. Standish most falsely by his means, suggest unto the Pope in our names a desire of such a thing, we never dreaming thereof? did any one priest in England send his hand, or consent with Master Standish to solicit any such matter? Were not the Jesuits constrained, 
Lo, Parsons hath the trade of lying.  cunningly to extort ratihabitions from the priests themselves, by subscriptions unto a congratulatory letter, after that they had by forgery erected him, and saw him impugned? Diabolus est mendax, & pater eius. God send father Parsons more shame, more honesty, and more truth. I wonder not now, at any thing he saith. for I well see, he hath wholly given himself over, to the trade of fittening; with which it seemeth, he hath made sale of his conscience. These words are set down, in the reply to Parson's libel, fol 57 a. And in an other place, viz. fol. 53. b. Thus; but father Parsons will never leave, his old tricks of juggling. In an other place. viz. fol. 75. b. Thus; neither were their wits so weak, as not able to see father Parsons cunning aim therein, Though like a Gipsy, he play at fast and loose, yet men that are acquainted with his old tricks, can guess at his new fetches.   

The complement of this chapter.  
As for Don Bernardino Mendoza, it is known, that he was wholly affectionate to the Jesuits. and it is but an ordinary course with the Jesuits, to bind both noble men & noble women, & others also, unto them by vow; and yet leaving them in the world to be their instruments; of which kind in both sexes, I could name some in our own country; and therefore it is no strange thing to charge the Jesuits, to have men in the world abroad that are theirs, and bound to them in vow, and therefore may be termed Jesuits. for what doth incorporate into a religious body, but the vows thereof, amongst which obedience is the chiefest. These words are set down, in the reply to Parson's libel. fol. 47. a. 23.  
Note here gentle reader, what a cursed crew of disloyal caterpillars these Jesuits be. they are not only rank traitors, as you have hard at large; but so full of cozonage, and hypocritical dealing in their pestilent sect; that no man can tell, when he talketh, or conue●seth with a jesuit. for they are both Friars and Nuns, both men, and women, and live in the world to set forward jesuitical plots and treasonable practices, as if they were lay-people. The like was never heard of in the world; it is a new no religion; it is a folly of all follies; Friars are become Nuns, & Nuns are Friars, & all are jumbled up together. They may dilate and enlarge their hypocritical sect, by a most execrable and sacrilegious propagation. For Friars may beget Friars, and jesuitical Nuns may be their mothers. Well, it is expedient to know these holy secular Friars, as also the religious contemplative Nuns. For secret traitors are most dangerous, 
Remember the memorable caue●●.  and not to be tolerated in a well managed common weal. Now, these gallants, these Friars and these Nuns, are known to the secular priests, as here you see. again, they are arrant traitors, as the said priests confess. Thirdly, the said priests, as themselves have voluntarily granted, are bound in conscience to discover them. Let wise magistrates remember these points, and think upon the execution. Let them not forget, that both secret friars, and secret Nuns, are in this Realm; and that not base Friars and base Nuns, but nobles of the best families, noble men, and noble women. if this gear, and this treacherous dealing, be permitted a while; welladay, and welladay, may be England's song night and day. for the Priests themselves here tell us, that these noble Friars and these noble Nuns, are permitted by the Jesuits, to live as lay-people in the world; that so they may the better be able to effect, their treacherous and bloody practices every where.    

Chap. VI  
Of the Pope and his English hispanized seminaries.  

Paragraph. I.  
Of Parson's the Pope's instrument in state-affairs.  
Parsons was the special instigator of the Duke of Guise, an. 1583. Or there about, for his sudden surprising the City of London, and her majesties person, with 5000. men; assuring him, that the Catholics would assist him, if need required. It is not unknown, what a villainous attempt the traitor Parrie undertook; against the life of her Majesty, ann. 1583. With which outrageous plot, sundry of the Jesuits were acquainted, and namely this arrant traitor Parsons; who also entitled Alexander the Duke of Parma to her majesties crown, and endeavoured with all his skill, to persuade the Duke in the right of his son Ranutius, to set upon this Realm with all his force. But the attempt of anno. 1588. By the King of Spain against her Majesty and this whole kingdom, is to be abhorred above all the rest, and to be had in perpetual detestation. And yet in that cruel attempt, this our jesuit was a chief firebrand, and had his hand in that pernicious book, that was then printed for the stirring up of her majesties subjects, to have taken part with the Spaniard, if he could have arrived. These words are to be found, in the sparing discovery. pag. 49. page. 51. pag. 52.  
A large volume is set forth by this Parsons and his general, 
The high counsel of reformation  called the high counsel of reformation for England, to take place and to be of force, when the catholic conqueror shall be established in great Britain. First, no religious order will that famous volume permit in great Brytain, but Jesuits and Capuchins. Neither Benedictines, nor Carthusians, nor Dominicans must enter here, sicut placuit jesuitis; for the holy Ghost hath forsaken all other religious orders, and is only in the Capuchenes and Jesuits. If you ask us, why they make choice of the Capuchenes only; we answer you, as a good Capuchene did to the like question. we suit best (quoth he,) with the humour of the jesuits; for their drift is to have all, and to rule all; and on the contrary, our orders are such, as we must neither rule at all, neither have any thing at all.  
Secondly, all bishoprics great and small, all parsonages, vicarages, and monasteries, must be no more in the hands of bishops, Abbots, parsons, & the rest, as heretofore it was accustomed. They all must be put to their pensions, and the father provincial must ●ull out four Jesuits, and two secular Priests, which must be demi● jesuits. These six vicar's, these mighty great Lords, shall have lands, manors, Lordships, parsonages, monasteries, and whatsoever else, into their own hands; allowing the Bishops, and the rest, pensions or stipends at their good pleasures.  
Thirdly, no parson, no vicar, no bishop, no fellow of any college, must be so hardy, as once to demand an account, what is become of their revenues, lands, and lordships.  
Fourthly, the nobility must be limited also, what retinewe they shall keep; what they shall have to spend yearly; and what diet they shall keep at their tables.  
Lastly, the common laws of our country must be abolished, and the civil bear the sway. happy is he, that can see and read this book, called the counsel of reformation. These words are to be found, both in the sparing discovery, pag. 28. 29. and in the dialogue also, page. 95. as also, quodlibet. 4. art. 2. page. 93. quodlibet. 9 art. 2. pag. 289.  
Note here gentle reader, these important points with me. First, that the Jesuits do persuade themselves confidently, and would persuade all others in like manner; that they can procure a conquest of England, at their pleasure. Secondly, that themselves are the only wise men in all Europe, at least in their own conceits; and consequently, that all people or all estates and condition whatsoever, must in reason yield to their counsel of reformation. Thirdly, that all bishops, parsons, and vicar's, must depend upon the jesuitical munks, those irreligious and traitorous friars; a thing never heard of, since the world began. Fourthly, that not only the ancient laws of the Church, but also of the Realm, must be altered by jesuitical profested friars. Fiftly, that munks (the haughty and arrogant Jesuits I mean,) must be the high treasurers of the land. Sixtly, that all the nobility of the land, must be censured and limited by the said Friars, what retinue they shall keep, what sums of money they shall spend, and what diet they shall use, Seventhly, and lastly, that these jesuits, these Lordly Friars, these noble treasurers of England, are lawless and independent; above all and under none; no man may call them to account; no man may once ask them, what is become of the common treasure.  
Two Priests (Master Bishop & Master Charnocke,) being messengers to Rome, sent in the name of all the rest, were imprisoned at Rome before their message was delivered. The French Ambassador came to the Pope and told him, that in imprisoning those two men, he had done that, whereof no example could begiven in any age. And therefore beseeched the Pope, to give them audience. After the ambassadors departure, forthwith cometh the Spanish Ambassador suborned by, Parsons, and dissuadeth the Pope from that which he had promised. The French Ambassador cometh again the second time, and urgeth as before; and again audience was granted to the Priests. This being known to the Jesuits, they procured the said Spanish Ambassador to come again to dissuade the Pope, at whole motion audience again was denied, and the Priests cast into prison. These words are set down, in the preface to the important considerations. fol. 8. page. 2. See also Master Elies notes upon the Apology. pag. 108. for there the same is avouched.  
Note here gentle reader, these points with me. First, that the Jesuits are men, which respect neither religion nor conscience, nor honest moral dealing. Again, that the Pope is an unfit man, to govern any one nation; and much less fit, to govern all the christian world. But all is well, his traitorous Jesuits can do it for him. Yea, they can rule the Pope himself, For so themselves affirm. These are their words, in the notes upon the Apology. page. 267. Parsons for his credit (you say,) in the Roman court, doth greatly let & hinder their designments. And this their saying was not many months since confirmed, by one of his own coat passing by this way; who said Father Parsons could do what he would, with the Pope.   

Paragraph. II.  
Of the Pope's dealing in matters of treason.  
Pi●s quintus practised her majesties subversion; he sent into England one Ridolphi a gentleman of Florence, under colour of merchandise, 
Lo, the Pope purposely intended rebellion.  to solicit a rebellion. He moved the King of Spain to join in this exploit, for the better securing of his own dominions, in the low countries. He denounced his bull against her majesty, purposely to further the intended rebellion, and to deprive her from her kingdom. The Pope and king of Spain assigned the Duke of Norfolk, to be the head of this rebellion. The Pope gave order to the said Ridolphi, 
The Duke of Norfolk a traitor.  to take 150000. crowns to set forward his attempt. some of which money was sent for Scotland, and some delivered to the said Duke. King Philippe at the Pope's instance, determined to send the Duke of Alva into England, with all his forces into the low countries, to assist the Duke of Norfolk. Are all these things true, & were they not then in hand, 
King Philip appointed the Duke of Alva, to aid the Duke of Norfolk.  whilst her majesty dealt so mercifully with you? how can you excuse these designments, so unchristian, so unpriestly, so treacherous? when we first heard these particulars, we did not believe them; but when we saw the book, and found them there; God is our witness, we were much amazed, and can say no more, but that his holiness was misformed, & indirectly drawn to these courses. To proceed, the Catholics continued as before, 
Ergo the Pope may err.  till the said rebellion broke forth in the North, 1569. a little before Christmas; and that it was known, that the Pope had excommunicated the Queen, and thereby freed her subjects (as the bull importeth) from their subjection. Then followed a restraint, but the sword was only drawn against such Catholics, as had risen up actually into open rebellion. Well, the sentence was procured by surreption, 
Rebellion in the North. 1569.  and the Pope was deceived, as he is often in matters of fact. These words are set down, in the important considerations, page, 10. 11.  
Master Sanders also telleth us, that Master Morton and Master Webbe two secular priests, were sent by the pope before the said rebellion, to the Lords and gentlemen in the North, to excite them with their followers, 
Lo, every thing tendeth to rebellion.  to take up arms against their sovereign. And the rather to persuade them thereunto, they signified to them by the Pope's commandment, that her majesty was excommunicated, and her subjects released from their obedience. And the said Master Saunders doth justify the commotion, and ascribeth the evil success it had, to the overlate publishing of the Bull, it being not generally known of, till the year after, when Felton had set it up upon the Bishop of London's gate.  
These words are set down in the discovery afore said, Pag. 12 in the said important considerations, page 12. The Priests confess, that Master Saunders doth to much extol the said rebels; because say they, they were men arraigned and executed by the ancient laws of our country, for high treason.  
In the place alleged, the Priests confess, that Parsons and others of his coat, have since followed the former intolerable and uncatholike course. They confess also, that with in four or five years, it was commonly known to the Realm, what attempts were in hand by Master 〈…〉 Master Saunders, for an enterprise by force in 〈◊〉; in which action Master Saunders being to much jesuited did thrust himself in person, as a chief ringleader, 
The priest Saunders, was the Ringleader ●●●bellion.  for the better assisting of the rebels. and whilst these practices were in hand in Ireland, Gregory the 13. reneweth the said Bull of P●us quintns, and denounceth her majesty to be excommunicate, with intimation of all other particulars in the former Bull mentioned, which was procured no doubt by surreption, the false Jesuits daring to attempt any thing, 
Lo, the devil brought the jesuits. into England. Ano. 1580.  by untrue suggestion, and lewd surmises; which jesuits as the devil would have it, came into England, and intruded themselves into our harvest, being the chief instruments of all the mischiefs, that have been intended against her majesty, since the beginning of her reign. Their first coming was in the year 1580. Campion the 〈◊〉 and Pa●sons the provincial, Alias bastard Cardinal Cowbucke, as you have heard already.  
In the said important considerations, pag. 22. it is set down, how the Pope by the ins●●gations of the jesuits, plotted with the King of Spain, 
Mendoza is a jesuit.  for the assistance of the Duke of Guise against the Queen of England. For the better effecting whereof, Mendoza the jesuit and ledger for the King of Spain in England, 
See impors▪ consid p. 22. 24. P. 23. 18.  set on work Frances Throckmorton and divers others. two others also about the same time viz. ann. 1583. Arden and Sommervile, were purposed and had contrived how they might lay violent hands upon her majesties sacred person. And Doctor Party the same year, 
Important considerate. p. 22 24. & p. 23. 18.  was plotting with Jesuits beyond the seas, how he might have effected the like villainy. About the same time, the Earl of Northumberland, was brought into the plot of the Duke of Guise. Hereunto may be added, the notable treasons of Anthony Babington and his complices, in the year 1586. the treachery also of Sir William Stanley the year following 1587. in the page. 40. it is confessed, that Cardinal Allen and Parsons, published the renovation of the Bull by Sixtus Quintus; so as the Pope must needs be condemned, to have dealt in matters of treason, and to have been the chiefest author thereof. For in his name, and upon his pretenced authority, the others did all that was done; and without him they durst not have done any thing, as is evident by this discourse.   

Paragraph. III.  
Of the Pope's Seminaries.  
THat the Pope did erect his seminaries, for to withdraw English subjects, from their due obedience and allegiance to their natural sovereign; it may and doth appear most evidently, by his first mission of his seminarists, into the Realm of England. For I pray you, when Sherwin, R●ston, and Birket, were sent into this land from Rome, (who were the first that came from thence,) did not the Pope send with them at the same time, 
Gregory 13.  the Jesuits C●mpion and Parsons that priestly bastard? I wot he did, myself was ●estis oculatus, being then one of that College. And how did he send them? Much, one of these secular priests which now stand against these Jesuits, can tell as well as myself, because he was then of the same college at Rome. I know, and he knoweth, that the excommunication was then renewed in fresh print, and common in every man's hands, myself had one of them at the same time. In which Bull, her Majesty was denounced to be excommunicate, to be an usurper, and pretenced Queen of England, and all her subjects were thereby absolved, freed, and discharged of their allegiance to her. In this manner furnished, these good fellows receive the Pope's blessing, and their viaticum, which was a good one I warrant you, and so they march towards England. Who forthwith after their arrival, (as you may read in the important considerations, Page. 14.) bestirred themselves, as the devil would have them, (for these are the very words of the priests,) like a tempest, with great brags and challenges; and Parsons forthwith fell to his jesuitical courses, of which you have heard copiously, in the chapter next afore going. Touching the erection of popish seminaries, who so listeth, may read at large in my book of motives, in the chapter of dissension.    

CHAP. VII.  
Of the English hispanized Seminaries, and the intent of their erection.  
IT is apparent, that the seminaries in Spain were intended by father Parsons, of purpose to cause a conquest, and to bring this land into the bondage and slavery of the Spaniard. quodl. 8. art. 10. pag. 278.  
The Jesuits have been plotting about this Monarchy, these twenty years together. That is to say, how to bring both states ecclesiastical and temporal under their subjection. For this cause it is, that father Parsons so speedily obtained of the king of Spain, there to institute three seminaries on his majesties costs and charges; that grains and indulgences must be published in England on the Spanish behalf, for all that take his part; that all who come out of Spain, must swear, vow, profess, or at least acknowledge, an obedience to master Blackwell in all things; Yea, even to become rank traitors against their prince and country, for that is principally intended. These words are set down in the end of the preface, which is annexed to the sparing discovery.  
Parsons caused divers by fair means and threats to subscribe, that in all conferences they should when they came into England, advance the Infantaes title, not intending thereby to expect her majesties death, but by all means to remove her, from the present possession of her royal estate. These words are set down in the discovery, 
See the 16. Preamble.  Pag. 57 as also in the important considerations, Page. 34.  
By these testimonies gentle reader, two things are cleared; the one, that Parsons the jesuit, aliâs bastard Cowbucke, taketh upon him as roundly as traitorously, to place and displace, to put on and take of royal Diadems, at his good will and pleasure. The other, that the three English hispanized semiminaries, erected in Saint Lucre's, Seville, and Valledolid, are and must be maintained, to further, aid, and assist, the Spanish bloody intendments, against their undoubted sovereign and native country.   

CHAP. VIII.  
Of the Pope's authority.  
I Have discoursed at large of this theme, in my book of motives. I mean here to speak thereof only, 
See the fourth chapter, in the 11. Paragraph.  as the printed books published by the secular priests, have ministered ●t occasion to me. Where I wish the indifferent reader, to mark well what I shall by God's help, deliver in this behalf. In which my dispute, I will for perspicuity sake, proceed by way of sections.  

Sect. I.  
Of the Pope's fact in assoiling her majesties subjects, from their homage to her.  
TOuching the Bull of Pious Quintus, and the same since confirmed by Gregory 13. against her Majesty; as neither the Spaniard, nor any other foreign power, is either by express or implied terms thereof, incited to dominion over this land, as little are English hearts thereby disallegeanced so from her Majesty, as to concur with any foreign invadour. For though the said Bulls upon her majesties excommunication therein promulged, 
See the 4. chapter. the 6. Paragraph.  do de facto assoil the subjects of this Realm from their homage to her; it therefore follows not, that they must and aught to be parties against her Majesty, and their country to a foreign power, howsoever pretending even Religion, or the civil good thereunto. For that were to construe the Pope's act so overmuch in religion, and grace, as to the destruction of nature, which were against the marime aforesaid. These words are taken out of the answer, to the jesuited gentleman, Page. 39   

Sect. II.  
Of power granted to Saint Peter.  
A Man to go against his own country, is and ever was holden in the civil part of the world, an act contraius gentum; also unnatural, yea against all grace. Besides, that Christ never did delegate any such power to S. Peter, as tradere gentem in gentem, that being a mere temporal revenge, and he but his vicar spiritual.   

Sect. III.  
Of the confirmation of the power, named in the former Section.  
SAint Peter's commission against transgressing kings and kingdoms, is no more than only to denounce by excommunication, and other the like ecclesiastical censures, God's displeasure against them for their transgression, and not to exercise the secular sword at all. These words contained in the third and second sections, are set down in the answer to the jesuitical gentleman. Page. 40.   

Sect. FOUR  
Of the explication of the former confirmation.  
I Say again, I do not see, how that chair and those keys to be imbrued in blood, and to achieve conquests, especially such a tradition as of England to Spain by the sword, can any ways stand, either with Christ's, or his said vicar's honour. These words are set down in the answer to the jesuited gentleman. Page. 42.   

Sect. V.  
Of the obeisance to the Pope's comamundement.  
WE all of the secular clergy, do with one assent utterly renounce both Archpriest and Jesuits, as arrant traitors to their prince and country, whom to death we will never obey; no, if the Pope's holiness should charge us to obey in this sense, to advance an enemy to the English crown, we would never yield to it; as by no law of nature, of nations, or of man, to be compelled thereunto. These words are set down, in the preface to the important considerations. Fol. 9 pag. 2.   

Sect. VI.  
Of the Pope's stat commandment, in matters. of treason.  
THe secular priests hau●ng told us, 
The Pope is the cause of all rebellion.  that the Pope denounced his ●ul against her Majesty, purposely to suffer the intended rebellion, & that he gave order to Ridolphi the Florentine to take 150000. crowns to set forward the said attempt, and much other matter to the like effect, whereof I have spoken at large in the sixth chapter; do add thereunto these express words; when we first heard these particulars, ●e did not believe them, but would have laid our lives they had been false; but when we saw the book, and found them there; God is our witness, we were much amazed and can say no more, but that his holiness was misinformed, and directly drawn to these courses. These words are set down in the important considerations, Page. 10.  
Now, out of these weighty and important points contained in these Sections, certain conclusions are necessarily inferred, for which I have reserved the next chapter, wishing the reader seriously to observe the same.    

CHAP. IX.  
Of certain memorable conclusions, worthy to be kept in perpetual remembrance.  

The first conclusion.  
THe bishop of Rome hath no authority derived from Christ, 
Read the 4. chapter, in the 10. & 11. Paragraph.  or S. Peter, by which he may lawfully deprive and dispossess her Majesty, (that now most happily reigneth over us,) from her royal Diadem and regality; and give the same to the king of Spain, to Isabella his sister, or to any other foreign potentate whosoever. This conclusion is effectually proved, by all the sections of the former chapter. For in the first section, this authority is said to tend to the destruction of nature, which power is denied to the Pope. In the second section, it is flatly affirmed, that Christ never gave any such power to Saint Peter, whom all papists will grant to have had as great power, as their Pope hath, I am sure. In the third section, it is said plainly, that Saint Peter's commission was only to denounce by excommunication, God's displeasure against transgressors of his laws. In the fourth section, it is avouched, that this kind of proceeding, doth neither stand with Christ's honour, nor with his vicar's. In the fifth section, it is affirmed in plain terms, that subjects can not be charged to obey such a commandment; and the reason is yielded to be this, because it is against the law of nature, of nations, and of man. In the sixth section, the priests grant the fact, and know not how to excuse the same. Yet, they seem to have a great desire to excuse the Pope, if possibly they could tell how. And therefore they say, he was misinformed, and indirectly drawn to these courses. For which respect, I will put down the next conclusion.   

The second conclusion.  
THe pope was neither misinformed, nor indirectly drawn to deal as he did, in the matters of treason. I prove it many ways. First, because he knew, 
See the 4. and 5 chapters, and note then w●ll.  that our gracious Lady Queen Elizabeth, was heir to the crown of England by succession in blood royal; that she was opposite to his disholy holiness in religion; and that the crown was set upon her head, by Oglethorpe the bishop of Carlett, a papist to his own liking. 2. Because he knew his own plottings in that matter; viz. that he did excommunicate her Majesty, that he did deprive her from her kingdom by his Bull, that he did pronounce her an usurper; and that he discharged, absolved, and freed all her subjects, from their allegiance to her. 3. Because he knew Ridolphi the Florentine, the king of Spain, the Duke of Guise, and Stukley, to say nothing of the rest. 4. Because, he denounced his Bull as themselves grant, purposely to further the intended rebellion. 5. Because he designed Ridolphi, as the priests also grant, to take 150000. crowns to set forward the said attempt. So then, it is very ridiculous, to say the Pope was misinformed. For every thing was truly related to him, and he was ignorant of no important point. No, no, he will not say, 
This doth confound the secular priests.  as the priests do, that he hath no such authority. For the jesuit Bellarmine ascribeth the said authority to the Pope, and defendeth it in that very book, which he dedicated to the Pope himself; which book is this day in p●int, in all or most parts of Europe. If the priests do not recant this point, and submit themselves to his holiness; I am well assured, they must smart for the same. I would therefore advise them, that as they have wisely renounced the Jesuits and the Archpriest; so they will also (as I have conceived some hope therein,) renounce the usurped and diabolical authority, which the bishop of Rome falsely challengeth to himself.   

The third conclusion.  
THe Pope even by the doctrine of the secular priests, hath erred judicially in a matter of faith. For the proof whereof, we must o● serve first, that the Pope hath no authority, neither from christ, nor from Saint Peter, to translate. kingdoms, tradere gentem in gentem or to give the 〈◊〉 of one prince to an other. He hath no such powe granted him, upon the face of the earth. Thus much ● freely granted in express terms, by the testimony of th' secular priests. Their words are set down in the chapte next aforegoing. Sect. 2.  
Secondly, that the Pope's power is wholly spiritual, and that he can no way proceed against transgressing kings and kingdoms, but only in denouncing God's displeasure against them by ecclesiastical censures. Thus much the priests grant, Cap. 8. sect. 3.  
Thirdly, that such a tradition as of England to Spain by the sword, can no way stand, either with Christ's honour, or his vicar's. Thus much the priests grant. Cap. 8. sect. 4.  
Fourthly, that to obey the pope, in that he seeketh to advance an enemy to the crown, is against the law of nature, of nations, and of man. And consequently, that such a vommaundement ought not to be obeyed, neither will the priests obey the same. Thus much the priests confess freely. Cap. 8. sect. 5.  
Fiftly, that the pope hath de facto, thus commanded. This I prove by two strong reasons. First, because the jesuit Parsons did charge the English priests under pain of excommunication, to join themselves forthwith with all their forces to the Spaniards, against our most gracious Lady Queen Elizabeth. Secondly, because Cardinal Alien did affirm openly, that the pope had made him cardinal with intent to send him as his Legate, 
O graceless Cardinal.  for the sweeter managing of the said great affair. I will here allege their express words, as the secular priests have published them in print. Thus they write;  
Father P●rsons ascribeth it to error of conscience, 
O most cruel and bloody villain.  and want of courage, terming the same an effeminate dastardy, that we had then suffered her majesty almost 30. years; o reign over us. He threatened us with excommunication, and utter ruin both of ourselves and all our posterity▪ if we did then any longer obey or aid, defend or acknowledge, 
See the third book in the third advito.  her highness to be our Queen or superior; and did not forthwith join ourselves with all our forces to the Spaniards. The good Cardinal Allen by Parson's means is drawn to say, that the Pope had made him Cardinal, intending to send him as his legate, for the sweeter managing of this (forsooth) godly and great affair; and to affirm upon his honour, 
Fie, s●e shall the 〈◊〉 depend upon the courtesy of the Spaniard●● goodly new no recompense to all.  and in the word of a Cardinal, that in the fury of the Spaniards intended conquest, there should beeas great care had of every catholic, and penitent person, as possibly could be. And to allure the nobility of his Realm, he promised them to become an humble suitor on their behalfs, that (so as they show themselves valiant in assisting the King of Spain his forces,) they may continue their noble name and families. These words are set down in the important considerations, page, 25. 26. quodl. 8. art. 7. page. 247. See the fourth book and the fifth chapter in the first section, and note it well.  
Sixtly, that by popish doctrine, every papist is bound in conscience, to employ his person and forces by the pope's direction. For in justifying the disloyalty of Sir William Standley, a worthy papist laid down this ground, viz. that in all wars▪ which may happen for religion; every Catholic man is bound in conscience, to employ his person & forces by the Pope's direction; viz Now far, when, and where, either at home or abroad, he may and must break with his temporal sovereign. These words are set down, in the important considerations, page. 24. See the fourth book and fifth chapter, and note it well in the first section.  
Out of these observations well marked and thoroughly pondered, the verity of my third conclusion, is inferred of necessity. For first, seeing it is a matter of conscience, faith, and religion, to follow the Pope's direction in all wars concerning religion, as is proved in the sixth observation; Secondly, seeing the Pope hath intended, willed, directed, and commanded, his english Priests & other his popish vassals, to ●oyne themselves with the Spaniard, and to assist them with all their forces, as is proved in the first observation. Thirdly, seeing the Pope hath no such power and authority, as he may or can lawfully so will direct, or command, as appeareth by the first, Second third, and fourth, observations; it is so evident, as none having but common sense can deny the same, that the Pope hath erred de facto, even judicially, and in a matter of faith: when he affirmed it to be lawful, and a matter of conscience, to obey his wicked and most execrable sentence; when he appointed the English preiests and others, to take part with the Spanish powers against their sovereign. And here by the way, 
It is lawful for every christian to judge of the Pope's doctrine. See the sixth quodlibet art to infine and the apology. page. 17.  the gentle reader may note this excellent and golden corollary; viz that though the priests and all Papists hold if for a constant maxim, that the pope is the only iudg in controversies; yet do the priests now when the case toucheth themselves, take upon them to censure the Pope, and to say boldly, that they will not, because they are not bound, in such and such cases to obey him. Mark well for Christ's sake, it is not my doctrine, but the doctrie of the secular Priests; and so of greatest force against them, and all other papists.   

The fourth conclusion.  
THe Pope hath no authority to assoil or exempt the subieces of this Realm, from the homage to her majesty. This conclusion is clear and plain, by the free grant and open confession of the secular Priests; where and when they write in express terms, as you have heard in the chapters a foregoing more than once; that the Pope hath no power over the law of nature, which is indeed the law of God; & therefore he is no more to be obeyed therein, 
For the proof, see the fifth adviso in the third real● and note it well.  than if he should command to commit adultery, incest or to murder ourselves, or our parents, that I may use the priests, their own words. And the case is evident, to every child. for who knoweth not, that no inferior hath power, to change or alter the law of his superior. And yet is it clear I ween, enen in the opinion of every papist, that God is the Pope's superior, and so the Pope hath not to change or alter his law. How the difficulty is this, if there be any difficulty at all; whether the Pope's fact, in assoylinge subjects from their loyalty, be against the law of nature, or nor. To which I answer briefly, that it is so. And I prove it, because our allegiance to our sovereign, is comprised in the first precept of the decalogue, which is moral, and of the law of nature, under the name of parents. For in the name of parents, are contained and understood all superiors, by what title or name soever they be termed. all both old and late writers without exception, do so hold, write, and believe. If any papist can this deny, let him put down his reasons, & I am ready to reply upon him. But I suppose, none of them will oppose himself, against this undoubted truth. I therefore conclude, that the late bishops of Rome show who and what they are, when they proudly take upon them, to assoil subjects from their allegiance, and natural obedience to their Prince.    

CHAP. X.  
Of the secular Priests, and there late Printed Books.  

Paragraph. I.  
Of there religion in matters of state.  
THe secular priests profess themselves to hold constantly, every point and article of the Romish faith, For thus do they write; name that article, or one point of the catholic Romish faith, wherein the secular priests do either stagger in themselves, or seek to seduce you. These words are set down, in the preface to the important considerations, fol. 4. page. 2.  
Touching this demand, I have thought it worth the labour to make a sincere answer unto the priests, out of their own papers and writings published to the judgement of the world. Partly▪ that they themselves may see (if they will not continue obstinate.) their own folly in religion, as also the great absurdities, which thereby they do unwittingly and unwillingly admit and defend. Partly also, that others may dislike their religion, and more zealously embrace the truth. First therefore, the bishop of Rome holdeth, that he may and can assoil subjects from their allegiance▪ and deprive her majesty from her royal diadem. The Jesuits affirm it. Cardinal Allan● approved it, 
See the fourth book and fourth chapter, in the .5. section,  and yourselves have granted the same, as I have already showed. How, either you, (the secular priests I mean,) hold the same opinion, or not. If ye do not, then are ye not such perfect papists, as you write. If ye do so hold, then are you traitors against your sovereign, aswell as the Jesuits, whom yet yourselves term arrant traitors, as they are indeed.  
Secondly, the Pope holdeth. That Queen Elizabeth is not the lawful Queen of England, but an usurper and pretenced Queen▪ you know it, you write so. How, if you hold not so, you are not perfect papists. If you hold so, you are arrant traitors. Bear with me for my words, yourselves have provoked me thereununto.  
Thirdly, the Pope holds, that her majesties subjects may and aught, 
See the fourth adviso, in the answer to the sixth reason.  to take part with the king of Spain against her. If you hold not so, you are not perfect papists, If you hold so, you are rank traitors.  
Fourthly, the Pope holds, that he may consecrat grains, and ●gnus this, and grant pardon to all them, that will take part with him against our sovereign, 
See the preface to the discovery, in the end.  and use them as signs and seals of that covenant. If you hold not so, you are not perfect papists. If you hold so, you are traitors.  
Fiftly, the pope holds and his papists with him, as I have the wed; that subictes must in conscience follow his direction, in all wars for religion. If you hold not so, you are not sound Romish catholics or papist. If you hold so, you are traitors.  
Master Saunders a secular priest, justifieth the rebellion in the North, and holdeth the Earls with their adherents, to be glorious martyrs. Morton and Webbe do hold the same opinion, who are likewise secular priests. the Jesuits at Rome are of the same stamp, and defend the same treason in the highest degree. for Alphonsus the jesuit then rector of the English college in Rome, caused the Organs to be sounded in the English chapel, & all the students to come to the chapel, 
Campion is canonised for a Saint.  (of which number myself was one.) and then and there he himself putting on his back a white surplice, (to signify for sooth, the purity of the matyrdome,) and the stole about his neck, sang a collect of marrtyrs; so after his manner, canonizing Campion the rebel for a saint. This to be so, john Much, one of these secular priests, knoweth right well, and cannot deny the same, seeing himself was then present in the college at Rome, which public solemnity, for a traitorous jesuit, (Campion I mean,) Alphonsus durst not have attempted doubtless, unless he had first obtained the consent of his general; neither yet would the general (for he durst not so have done,) have approved the fact, 
The Secular are either traitors, or not sound papists.  if he had not had the consent of the Pope, whose consent is the consent of all the popish Church. To which I must needs add, that it is usual among the English papists, to keep the relics of Campion, Sherewin, and the rest; and to pray unto them, as unto the saints of God. How, if you secular priests hold not thus, you are not sound papists. If you hold so, you are arrant traitors. So then, the seculars are either not perfect papists, or else arrant traitors like the Jesuits.   

Paragraph. II.  
Of the staggering of the Secular Priests, in their asseverations.  
THe priests write, that they cannot be justly charged, to stagger in any point. Let therefore the indifferent reader, be an indifferent judge in this behalf. Mark the discourse. The secular priests tell us in their important considerations, page. 24. that a worthy man hath laid down this for a ground, 
This worthy man was. Cardinal 〈◊〉.  that every catholic is bound in conscience, to employ his person and forces by the pope's direction, and at his beck to break with his sovereign. This ground work you see is flat treason, and yet the priests term him a worthy man, that laid the same. But how they can this do, and not stagger in their affirmance, let others judge.  
The priests likewise write in their important considerations, page. 26. that Allan confessed openly, that the pope had made him Cardinal, for the sweeter managing of the Spanish forces; and yet with all, they term him the good Cardinal▪ on the one side, they condemn the Spanish forces; on the other side, they commend the chiefest agent, in that most bloody and traitorous complot. Again, in one place they say, 
Quadl. S. art. 5. page. 223.  they profess their obedience to the pope; in an other place, quodl. 8. art. 1. They grant, they may not do aught against parliament statuets. Lo, how they stagger.  
The priests say further, in their important considerations, 
See quodl. 8. art. 6. page. 243.  page. 15. and put down these express words; we had some of us greatly approved the said rebellion; highly extolled the rebels, and pitifully bewailed their ruin and overthrow. Many of our affections were knit to the Spaniards; and for our obedience to the Pope, we all do profess it. The attempt both of the Pope and Spaniards failing in England, h●s holiness as a temporal prince, displayed his banner in Ireland. The plot was to deprive her highness first from the kingdom, 
behold, how God enforceth the Papists to disclose the very truth● truth will ever prevail in time.  if they could; and then by decrees, so depose her from this. In all these plots, none were more forward, than many of us that were priests, These are their own words. Out of which I note first, that both the Pope and Spaniards wherefully bend, to depose our gracious Queen Elizabeth, from Ireland and England by degrees. Secondly, that the priests greatly approved this rebellious course. Thirdly, that the priests highly extolled the rebels. Fourthly. that their hearts were knit to the Spaniards Fiftly, that the priests did and still do profess, their obedience to the Pope. Sixtly, that in all these plots, none were more forward than the Priests. This notwithstanding▪ they term the said attempts rebellion, and the agents and dealers therein traitors; they put the Pope himself, in the predicament with the Spaniards, and they ●reely confess, that they themselves were as deep in all these plots, and as forward, 
See quodl. 9 art. 8. pag 8. pag. 27. et. quods. 8. art. 9 pag. 277.  as any others were. And yet forsooth, they would qualify the matter so, as the state must needs believe them, and acknowledge them for true hearted subjects. Her majesties honourable counsellors, are so wise and careful of their places, and charge committed to them, for the peaceable and godly managing of her dominions; as I nothing doubt thereof, but they will look narrowly into the practices of these good fellows, and tr●e them thoroughly before they trust them. They stagger you see in there assertions: and what they say in one place, that they gainsay in an other. They contemn equivocations in the Jesuits, and I scare me, that in matters of state, they do no leise equivocate themselves they labour to have a toleration to live as they list, and they are offended with the reverend, w●●e, grave, and learned father, the good bishop of Durham; for that in a sermon at Paul's cross, he spoke against the said toleration. But God of his mercy forbid, that ever any such toleration be granted to them, 
The Secular priests in matters of treason and state, seem to equivocate.  for if it be true wh●ch Christ himself telleth us, Mat. 6. that no man can serve two masters, viz. which are opposite▪ and not subordinate th'one to the other, as it is most true indeed; then doubtless cannot these priests be true to her majesty, who profess obedience to the Pope, her known professed enemy. But if they shall once join with her good subjects, in prayer & sacraments openly in the Church, which God grant then may they be thought indeed, to be true and faithful to her sacred person to her honour, crown, and royal sceptre. But in the interim, let us I pray you believe them at leisure.   

Paragraph. III.  
Of the dissimulation, which the priests seem to use in their books.  
THe priests seem to deliver plainly, and without all equivocation, their great enmity and hatred against the Jesuits, as who say almost nothing of them, which myself have not ineffecte published afore, both in my book of motives, and also in my book of survey. Where I wish the reader to note by the way, that my adversaries have therein justified my writings, 
The author's book 〈◊〉 iustifid by, the priests.  and are not able to charge me with any untruth in that behalf. The substance likewise of all and every thing and things, contained in their several books and treatises, which I have seen; viz. There hope of peace, their important considerations, their sparing discovery, their dialogue, their relation, their quodlibets, and sundry other of their books; myself upon my own knowledge, am able to contest with them to be a mere truth. But when they write, that they will stand to her majesty against her enemies, be their pretences never so fair, for their country, for religion, or what else soever can be devised; they must pardon me, if I cannot yet give credit to their pens, & that for sundry reasons. First, 
See more hereof in the third book, in the fourth adviso, in the latter end.  because equivocation is deemed very lawful, even with the best papists; three circumstances concurring, which I have set down in my book of Survey. Secondly, because the priests being as yet papists, and so not acknowledging her majesty, nor her magistrates to be their competent judges, may justly be suspected in the premises. Thirdly, because the priests do still write resolutely, that they will perform their obedience to the Pope.   

Paragraph. FOUR  
How the priests do proudly vaunt and brag, of their mighty strength and forces.  
HEr Majesty, 
Page. 68  as write the priests in their answer to the jesuited gentleman, Page. 68 hath a wise counsel which cannot but see, that though for the present time, the estates ecclesiastical and civil both of our country being so thoroughly settled as they are, 
It is good and necessary, to keep the papists under. See quodl. 8. art. 9 Page. 270.  it is meet (they think,) and easy (we know,) to keep the Catholic under and suppressed; yet what hereafter in a change, and in a troubled state, our party may work itself, they may rather perhaps guess, then prevent. Sure I am, we are not so ignoble a party in the land, for all the persecution of these forty years, but that the unity thereof with the rest at such a day, will perhaps be as requisite for our commonweal, as any other. The consideration whereof, together with other no less important, may somewhat prevail with so prudent a counsel as her majesties is, if not for a toleration of our rites, at least for a mitigation of our aggriefes in the mean time. Thus write the priests out of these words.  
I note first, 
Lo, the papists expect a day, as Esau did when be meant to kill his brother. Gen. 27. 41.  that the papists expect a day, viz. the death of her Majesty, either natural or violent; whose happy life and victoirous reign, God bless with Nestor's years, and defend her sacred person, her honour, crown, and royal sceptre, from all traitorous attempts and bloody designments, of the Pope, Spaniard, jesuit, and other disloyal papists, now and ever.  
I note secondly, that the priests expect trouble, rather than peace; in their long wished change, and conquest.  
I note thirdly, that the priests boldly anouch, that her majesties grave counsellors cannot prevent the mischief, that the disloyal papists are able to work in this land.  
I note fourthly, that they proudly and malepeartly, like saucy malcontents, avaunt their party to be so great after forty years persecution, that the Queen's power must stand in fear thereof.  
I note five that they seem to have conceived an hope, that they shall as it were with big words and threats, enforce a toleration to be granted them. Where me th●●ke, they should rather fear, to procure sharper measure to themselves in time to come, then to live in hope of any toleration. My reasons are these. First, because where they would have rendered humble thanks for her majesties great clemency, they chose brag of their great party, which her Majesty might have cut short before this day. Secondly, because if their party be great and strong, as they avaunt it is, there is greater cause to keep them under and suppress, then to give them more scope, by granting a toleration.   

Paragraph. V.  
Of the popish Catholic religion of Secular priests, and why it is called Catholic.  
THus write the Catholic secular priests, of their popish Catholic religion. Is there any sin (dear Catholics.) rising upon infirmity, and frailty of man, committed by an apostate an infidel, an heretic an atheist cast out of the favour of God, and accursed out of his Church: but a Catholic may, & often hath fallen into the saire, and yet remained constant in his religion to death? questionless, there is not. As innumerable examples of treasons, of murders, of adulteries, of incests, of drunkenness, of cusnage, of what not vice, doth verify it in all nations, in all times▪ sexes▪ and sorts of people. These words are set down, in their preface to their important considerations, a little from the beginning thereof.  
Note here gentle reader, many most excellent epithets, which the secular Romish priests, ascribe to themselves, and to their Romish or popish Catholics. Viz. That they may be traitors, murderers, adulterers, incestuous persons, drunkards, co●seners, and all manner malefactors; and yet be popish catholics good enough, constant in the popish religion unto death. If the papists themselves had not written thus, who would have believed me? none at all. But God's spirit hath enforced their own pens, to testify the truth against themselves. Out of this their plain doctrine, and open confession; these golden corollaries, are deduced evidently. First, that the popish religion may fitly be termed Catholic; that is to say, general or univerall; and the professors of the same religion, Catholics, that is, generals. For in good sooth, if they speak truly of themselves, all vices generally are in themselves, and they are generally vicious, as their letters patents tells us. Secondly, that where they imagine, there is a purgatory after this life; it may seem, that such their opinative doctrine, proceeded of their most beastly living. For treasons, murders, adulteries, incests, drunkenness, cou●enage, and all vices that can be, must needs have a purgation doubtless. And consequently, these notorious vices remaining in popish Catholics unto death, no marvel, if they dreamt of a popish new no purgatory after this life. Thirdly, that the popish religion cannot be good. For as Saint james saith, cap. 1. pure and sound religion is this, to keep ourselves unspotted of this world. And therefore, seeing popish religion may stand with such vices, it cannot be good.   

Paragraph. VI  
Of the Romish late English Archpriest, and the excellency of his creation.  
IN good sooth, we think his mastership as far to 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. These words are set down, in the preface to their relation. In another place thus.  
Because none are judged virtuous, that oppose themselves selves against the Jesuits, 
Loc, their Popish Archpriest is an idol.  or refuse to worship their jesuitical idol our Archpriest. 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? Did not our garboils beget your greatness? If master Weston had prevailed with us, master Garnet would have wived your nose, for dealing like a young prince abroad as you do. And therefore indeed in a right goodsense, we are your good masters, and so you ought to esteem us. These words are set down, in the same preface to their relation.  
Note here gentle reader, these important points with me. First, that the popish priests in this Realm are so multiplied, and become so strong and mighty, and have conceived so firm and constant hope, of their ability shortly to accomplish their long wished conquest; that they have desired their Pope, to appoint presently some bishop or bishops over them. What would these boisterous Nimrods' do, if a toleration were granted them? if they be so saucy, malepeart, and peremptory, when they are in some sort by law kept under and suppressed; what troubles, what garboils, what sedition and treachery would they stir up, think you; If the magistrates should favour them, in such sort as they desire? I doubt not, but her majesties wise and grave counsellors, do sufficiently see, what mark these good fellows aim at. Secondly, that the Jesuits labour with tooth and nail, that they may have all, and overrule all. And when they could not prevail therein, as they wished directly, their solemn vow withstanding it; they brought to pass by indirect means, that an Archpriest to their liking, is appointed over all. This Lordly Archpriest is George Blackwell forsooth, I know the man right well. He is made a puppy, to dance as the Jesuits pipe unto him. For he is the jesuitical idol, as the priests write; and dareth to do nothing, but as they command him; neither may he refuse to execute, whatsoever they will have done. Thirdly, that it is true, which I probably foretold long since in my book of motives. viz. That as the Romish English seminary began with an ungodly oath and dissension; so it would continue unto the end. And I pray you, is it not this day apparent to the world? You see it, it can not be denied. The priests confess, (as you hear,) that their contention was the ground of the Archpriestes' authority; that their garboils did beget his greatness; and therefore, that they are his good masters. Fourthly, that the secular priests the Romish seminarists, repute it no shame to publish in printed books; that the superiority among them, proceedeth of sedition and factious dealing. Happy are they forsooth, that are guided by such rulers.     

The third Book, containing sundry grave advisoes, set down for the good of all truehearted Subjects, lest they be hereafter seduced with jesuitical hypocrisy, and treacherous Popery.  

Aduiso. I.  
Of Popish proceedings against, Kings, Potentates, and monarch of this world.  
THE jesuit Parsons in his book Philopater, is very peremptory, sly, and saucy, very boldly affirming, that when kings deflect from the Catholic religion, and draw others with them▪ than their subjects are free, and both may and aught, (if they be able, to cast such a man out of his dominions. another jesuit giveth us this lesson; the quarrel for Religion (saith he) and defence of innocency is so just, that Heathen princes not at all subject to the Church's laws, may in that case by the Christian arms be resisted. another jesuit saith thus; that Christians in times past did not depose Nero and Dioclesian, and julian the Apostata, and V●lens the Arrian, and others: it was, because Christians did then want temporal forces, for otherwise they might lawfully have dealt so with them. Thus it is written: quodl. 9 art 4. q. 296.  
Note here gentle Reader, that most unnatural rebellion, is as a natural or proper passion, to all seditious Popish religion. which doubtless is a grave adviso, seriously to be thought upon.   

Aduiso. II.  
Of the charitable physic of the Jesuits.  
IF hereafter any Pope shall cross the Spaniards plots and purposes, the Jesuits will have such a fig in store or his pains that shall do so, as no Ruebarbe, Angelica, Mithridate, or other medicine, or antidote, shall expel the venom, poison or infection from his heart; nor any Bezoar, Pearl, gold, or unicorns horn, long preserve his life after it. And if there be, as there are, shrewd suspicions in Rome, concerning the death of two Popes, two Cardinals, and one Bishop already; and that but for breaking, or rather intending to break the Jesuits a little of their will, and unbridled insolency, and only to reform them in their order; then no marvel at their disignments for England; and much less doubt to be made, 
The king of France murdered by the jesuits.  what they would do in such a case, if it came to canvasing for a kingdom. Thus is it written, quodl. 8. art. 6. p. 245. It is true, that in France there are public monuments of Jesuitical tyranny. For first, they procured Henry the third to be excommunicated, and then by degrees they murdered him. quod. 8. art. 8. p. 261. see the 2. Book chap. 2. and 2. Parag.  
Note here gentle Reader, three important points with me. first, that our holy fathers, the late upstart Jesuits, are not religious fathers as they profess to be but disordered, dissolute, and blood-thirsty companions. Secondly, that they are charged with wilful murder, 
Lo, the Jesuits are most skilful Physicians.  and that of no mean personages; but even of Bishops; even of Kings; even of Cardinals; yea, even of Popes themselves. Thirdly, that murder is a thing so common, or rather so connatural to jesuitical faction; that if their purposes and plots be but a little crossed, not only by Barons, Earls, or Dukes, but even by Kings, Emperors, and monarch; nay, even by the Pope himself, whom they would be thought to honour above the rest; then doubtless, that Barton, Earl, duke, King, Emperor, or Pope, shall have such a fig given him by these skilful Physicians, for his restorative Catholic an●tpast; as he shall never after it, be in need of any Christian preservative post-past: this is a grave Adviso, it doth portray our Jesuits gallantly, in their deserved and well beseeming colours.   

Aduiso. III.  
Of Cardinal Allens intendment, against his prince and native Country.  
IT can not be denied, but that in the year 1588. Cardinal Allen compiled a book, to be published when the Spaniards should have arrived; to have stirred up all English papists to take arms against their Sovereign, for the speedy conquest of their native Country. The first part of which book, was entitled a declaration of the sentence: The second part. An admonition to the Nobility, and people of England: but presently upon the overthrow of the great invincible Armado, under their heroical Adlantado, for shame of the world they procured the whole Impression to be burnt; saving some few that had been sent abroad beforehand to friends, & such as had otherwise been conveyed away by the Printer, and others in secret wise. Thus it is written, quodl. 8. art. 6. p 240.  
Note here gentle Reader, that Cardinal Allen, the chief governor under the Pope, in all popish English affairs; did further the Spaniards intended conquest of England, with all his might, strength, power, and force; and that he published a most traitorous book in his own name, for the speedy complement of that most cruel and bloody attempt: to which add with me, that the said Allen was sent by the Pope, to manage that great affair: and was also made Cardinal for that only end and purpose, as I have proved in the second Book, ninth chapter, and third conclusion. now then, seeing the Pope, the Cardinal and the jesuits, did all wholly intend the invasion and conquest, & did at all times bend their Bulls, bills, libels, and all their forces, to depose her Majesty from her Crown and royal Sceptre; and seeing also, that the Secular priests confess freely, as is already proved in the second book, tenth chapter, and second Paragraph; that many of their affections were knit to the Spaniards, and that none were more forward than they, in those bloody treacheries; and seeing thirdly, that the said priests do still profess their obedience to the Pope in every thing. and humbly submit themselves and all that they have written, to be decided, judged, and censured, as shall seem good to his holiness; (for so they write, in their important considerations, pag. 43. quodlibet. 10. p. 342 et. p. 361.) let them (the secular priests I mean,) say and write what they list and like, of their true and loyal hearts toward her majesty; I for my own part will never give credit to them, unless they will join with us, in sacrament and common prayer. And I verily think, that whosoever shall mark this discourse seriously, will be of mine opinion. For, concerning equivocating and temporising instate affairs, they are nothing inferiors to the false cogging Jesuits.  
They utter in deed many truths, but they do it of necessity; so to be avenged of the Jesuits, and to be delivered from their tyranny. The Jesuits they spare in no respect; But Cardinal Allan they highly commend, and the Pope they dare not in any case o●tend. Which two, the Pope and the Cardinal, while they do commend in many things; they do often unwares, appeach themselves of high treason. I say, (unless they join themselves with us in sacrament and common prayer;) because many disloyally affected subjects. will present themselves in the church with us; as also eat flesh on frydays, and temporize with all companies, 
Preambles. 7▪ and 8.  as is proved in the seventh and eight preambles. But if they will receive the holy Communion with us, read or sing▪ Psalms publikelye in the Church with us; that were a sign most probable, though not ever infallible. This is a grate adviso, it may not be forgotten.   

Aduiso. FOUR  
Concerning the appeal of the seculars to the Pope.  
THe instituton of the Archpriest was procured from the Pope, sea, and court at Rome; and that by a bull, and in such meaner, as not only a Praemunire was incurred thereby by ancient laws of this land, but also and much more by recent statute laws, there being treason upon treason committed in the action. quodlibet. 6. art. 3. 4. 5.  
This adviso containeth matter most important; in regard whereof, I purpose in God to examine it ad amussm, for the better satisfaction of the indifferent reader.  
The secular priests impute notorious treason to the Jesuits, (as appeareth by their own words uttered in the defence of their appeal,) because the Jesuits procured the archpriests authority from the Pope; but this notwithstanding they affirm peremptorily, that they themselves are clear and free from all offence. For these are their words; the seculars are so clear and far from all danger of any offence, committed by appealing from the archpriest to the sea of Rome; as most dangerous, unjust, unnatural, indiscreet, irreligious, and prejudicial to all, both Pope, Prince, Church, commonwealth, and all estates, if they had not appealed. These words are set down, quodl. 6. art. 5. q. 171.  
Note here gentle reader, that these seculars are great wisemen in their own conceits, and so they may rightly be esteemed, if they can make good indeed, that which they take upon them in external show of words; viz. that they may acknowledge and perform, their professed obedience to her majesties known enemy the bishop of Rome; that they may submit themselves to his resolution in all things, and concur with his bloody designments; against the honour, state, crown, regality, and life, of their natural sovereign. and all this notwithstanding, still be clear and free from all offence. I will truly lay down their own reasons, in their own words; and frame my sincere answer to the same. Which, when the indifferent reader shall have perused duly, all partiality set a part; I wish, that he give his censure accordingly.  

The first reason of the Seculars.  
TO whom the injury is done, to him the right of revenge doth accurne; but the pope's holiness was injured, by the jesuits their suggestion in obeying the bull. ergo. Thus do they reason.  

The Answer.  
I say first, 
Deut. 32. v. 35. Rom. 15. 19  that the right of revenge belongeth to God alone; for so saith holy writ. Vengeance is mine, I will repay. And for this cause, when lawful magistrates do take revengement upon this or that malefactor, for his irregular and bad dealing; all such penal mulct is hereby justified, for that they are Gods vicegerents on earth, and what they do is done in his name, and by authority given them from above. So saith God himself; I say, 
Psal. 82. 6. john. 13. 1.  ye are Gods, and ye all are children of the most high. Again; thou couldst have no power at all against me, 
Rom. 13. 1.  except it were given thee from above. Again; there is no power, but of God.  
Secondly, that injury was done to the secular Priests themselves, far rather then to the Pope; and yet doth it not follow by any necessary consecution, 
Mat. 26. v. 52.  that they being private persons, either aught or could take revenge, either upon the Jesuits, or upon their jesuited Blackwell, that Romish traytorus archpriest for of private persons is this text verified; all that take the sword, shall perish with the sword.  
Thirdly, that the greatest injury of all, was done to our gracious Sovereign, most noble Queen Elizabeth. For first, the jesuits that procured the authority, and the Archpriest excepting it, were all her majesties naturally borne subjects▪ and so thereby committed execrable villainy, and intolerable injury, against her most sacred person. Secondly, the seculars being also her majesties subjects, did in like manner offend most disloyally, against their most gracious and merciful sovereign; in submitting themselves to the Romish tyrannising Bishop, the professed enemy of her honour, her state, her crown, her life, & her regality. Thirdly, the seculars promised their homage and obedience to the Pope, so that he would make his good pleasure known unto them; and to signify their alacrity herein, they designed two priests, bishop and Charnocke by name, to take along, painful, dangerous, and chargeable journey, 
If a like, ergo treasonablie.  even to the gates of Rome. but they were so far from yielding any obedience herein to her majesty; that they would not once intimate the matter to her, or to her most honourable counsel. Nay, it is confessed plainly, that the Romish faith is defended outwardly, on both sides alike quodl. 4. art. 10. pag. 135.    

The Second Reason.  
The Jesuits in procuring the Pope's Bull and authority, made it a matter of state in prejudice of regal Majesty. But the sculars in appealing, made it a matter of conscience, thereby to refel, infringe, and abrogate, all such premunireall treachery.  

The answer.  
I say first, that the seculars make it a matter of state, as well as did the Jesuits. For they professed solemnly to the Pope, that they would dutifully obey the authority of the arch-prieste, if his holiness would so command them.  
Secondly, that albeit the seculars did endeavour indeed, to stay and hinder the arch-prists authority; yet was not that done for any loyal part in them, or serviceable duty to her majesty; but for their own freedom, and to defends themselves from jesuitical bondage. The disloyal act itself, was really and intrinsically the self same in them both; and not but accidentally and mere respectively, different in the one and in the other. The pope's authority and power, was acknowledged on both sides; the Jesuits urged his authority the seculars yielded to his authority; this only was the difference. The Jesuits affirmed, that the Pope had authorized the archpriest; the seculars stood only upon this point, that so much was not yet known to them. So then, they differed not in the thing, but in the modification of the thing.  
Thirdly, that the seculars made in deed a matter of conscience; because it troubled their dissoyall conscience, to disobey the Pope. Conscience they had, I grant; but in respect of their blood thirsty Pope, not in regard of our most clement and merciful sovereign, God's faithful servant Queen Elizabeth.    

The Third reason.  
The pretence was made outwardly by the Jesuits, to be wholly for matters pertaining to the catholic Church, religion, and order in works of charity, pierie, devotion, etc. Ergo the seculars approving the contrair, (that they never had such a meaning, neither did the archpriest practise any such matter,) meddle no way in any things by their appeal, whereby a Praemunire can be incurred, no not so much as interpretatively.  

The Answer.  
I say first, that the seculars have an huge multitude of popish favourites, aswell counsellors skilful in our municipal laws; as others both of the nobility and gentry, as they confess else where. This former I gather hence, for that they make a flourish of these words, (praemunire, and premunireall,) wherein I confess I have no skill, as being no part of my profession.  
Secondly, that albeit I am ignorant, what the law word (praemunire) meaneth; yet do I constantly avouch, that if the Jesuits have incurred the praemunire, for their dealing in the archpriests case and cause (as they affirm, and I willingly admit, (than have the seculars likewise incurred the same pemunire; by reason of their appeal to the bishope of Rome. In which dispute, I am content to encounter with them, when they shall challenge me for the same.  
Thirdly, that the seculars aswell as the Jesuits, (notwithstanding their contrary pretence in outward show of bare words,) did by their appeal to the romish tyrant repute hermaiesties' parliaments of no authority, her statutelawes of no validity, her royal prerogative of no sovereign excellency; but ascribed all wholly and solely without respect of English regality, to their professed papal usurpate primacy. All which shall (God willingly,) be made more plain, clear, and evident, before the end of this adviso.    

The fourth reason.  
The Jesuits bolster out and build, aswell the intended usurpate authority of the arch priest; as also their own treasonable attempts, plo●s, and practices, upon the said bull and his holiness authority. Ergo none other to appeal unto for justice against them.  

The Answer.  
I say first, that this reason doth overthrow, abandon, and turn itself upside down; for seeing the Jesuits do build all their treasonable plots and practices, upon the Pope's Bull and authority; it had been expedient, and agreeable to all right and reason; that the seculars, (if they do or will acknowledge, any true loyalty and faithful allegiance to Queen Elizabeth,) should not have appealed to the Pope, the morta●l known enemy of the said allegiance; but from the Pope to her Majesty, or to some in authority under her. But the seculars have no such meaning, because forsooth they will acknowledge no such allegiance.  
Secondly, that seeing the seculars do resolutely affirm, that there is none other to appeal unto, but the Pope alone; they desperately appeach themselves of high treason. The reason is evident, 
Quod. 8. art. 1. pag. 223.  because they peremptorily avouch, a foreign potentate, yea a foreign known enemy, to be the competent judge over her majesties subjects, even within her majesties Realms, and dominions. Which themselves else where, grant to be unlawful.    

The fifth reason.  
The seculars by their appeal, clearly exempt, redeem, and keep out themselves, from acknowledging any obedience to that already premunirized archpriest; & by consequent, from all danger of incurring a praemunire.  

The Answer.  
I say first, that though the seculars do not now acknowledge any obedience to the archpriest; yet do they acknowledge obedience to the Pope, which is an offence of like quality, and greater deformity; and by consequent, they neither enjoy immunity from the praemunire, neither from treason in the highest degree.  
Secondly, that the seculars did once acknowledge de facto the arch priests authority, and humbly yielded their obedience to him; viz. when they under stood by the Pope's Breve, his holiness, holy pleasure therein. And that, they now revoke and deny the said obedience to the arch priest; such denial proceedeth of mere malice against the Jesuits, and jesuited crew, and not of loyal duty to Queen Elizabeth, whom they outwardly pretend to love for servile fear.    

The sixth Reason.  
They labour by their appeal, for security to her majesties person, for quiet to the state, for avoidance of all invasions, for cutting of all conspiracies, state-tamperings, erasperating libels. etc. And for assurance of relaxation and freedom from their heavy persecution, procured by the Jesuits against them, aswell by false suggestions to his holiness, as also by stirring up other princes against our sovereign and nation, & thereby bringing wars and fears upon all, and heart breaking frowns to be cast upon the innocent; ergo so clear and far from all danger of any offence▪ committed by appealing from the arch-preist to the sea of Rome; as most dangerous, unjust, unnatural, indiscreet, irreligious, and prediuciall to all, both Pope▪ prince, Church, commonwealth, and allestates; if they had not appealed, but let the matter he dead in discontent, obloquy, and danger of sorest trials.  

The Answer.  
For the better understanding of this reason, and full answer to the same; I observe first, in the contents thereof, the seculars are freed, and made clear from all offence, by their appeal to the Pope.  
Secondly, that if the secular priests had not appealed to the Pope, they should thereby have been made unjust, unnatural, indiscrete, irreligious, & prejudicial, to Pope, Prince, Church, and all estates. These two observations are contained, in the words following the seculars their Ergo.  
Thirdly, that this appeal was taken in hand, for her majesties security; which I gather out of the first line of the reason.  
Fourthly, that the said appeal was for the quiet of the state.  
Fiftly, that it was also for avoidance of invasions, and cutting of conspiracies. These observations well remembered, the argument will be answered with all facility, but to the cold comfort of the seculars. For first, they appealed to the Pope, as is in the first observation; and so they are traitors to Queen Elizabeth by the laws of England. For as the seculars write else where▪ every appeal is an acknowledging of highest authority, 
See the answer to the 〈◊〉 gentleman. page. 24.  in the party appealed unto. And this answer is confirmed by their fourth reason, where they flatly deny her majesties royal prerogative over them, while they affirm disloyally, peremptorily, saucily, and too-too arrogantly, that there is no other to appeal unto, but only the bishop of Rome, whom they know (as is already proved,) to be her majesties mortal enemy, and the chief agent, in all conquests, invasions, plots, conspiracies, treasons, & bloody intendments whatsoever, against Queen Elizabeth, her sacred person, her Realms, her royal honour, her princely Diadem and most noble peerless regality. Secondly, by not appealing, seculars should have been unjust and unnatural, as is in the second observation, but to the Pope, not to Queen Elizabeth. To her, they are thereby in deed unjust, for that they withhold thereby, their homage due unto her. to her, they are indeed unnnaturall, because they deny that loyalty, which by nature they own unto her, and they are in a sort naturalised to his disholie holiness, by the said appeal: For they say flatly, in the next article of the same quodlibet, that they may not yield to the Jesuits, until his holiness have decided the cause in the court of Rome. And yet unwitingly, they condemn themselves in an other place, 
quodlib. 8. art. 1. page. 223.  granting that they may not by word or writing, impugn the parliamental Laws of this land.  
Thirdly, by not appealing, they should have been prejudicial to prince, Church, and all estates, as is in the second observation; but not to the prince, Church, or State of England: ergo, to the prince, Church, and State of Rome, for of force they must so mean, the force of truth hath enforced their pen. Fourthly, they appealed for her majesties security, as is in the third observation; where I cannot enough admire, 
The seculars are insolent fellows.  the impudent insolency of these disloyal Seculars, who make a treacherous flourish, as if the security of their dread Sovereign, did depend upon their Pope's good pleasure, and their treacherous appeal unto him. Herein they make havoc other majesties statute-lawes, which else where by popish statization and equinocation, they say they may not offend. A note worthy to be remembered. Fifthly, they appealed for the quiet of the state, which is as disloyally spoken, as the former, for God avert, that the peace of her majesties state, and her Realms, do at any time stand in need of the Pope's favour, & the entreaty of the seditious Seculars. Sixtly, they appealed for the avoidance of invasions and conspiracies, as is in the fi●th observation; out of which confession, I infer these two important corollaries. First, that conspiracies and invasions are still intended, 
Coral. 1.  against her sacred person, 
Coral. 2.  her royal throne, her crown, her state, and dominions. Secondly, that the Pope is the principal actor, in all plots, conspiracies, treacheries, invasions, and conquests; intended against the Queen, her realms, and faithful subjects. I therefore conclude, that the Seculars are this day as dangerous, in all treasonable plots, bloody practises, and disloyal conspiracies, as they have been heretofore. For albeit they belabour themselves seriously, to hide and bolster out all their cursed intendments, against their dread sovereign and native Country; especially, when they are occasioned to speak of matters of state, as they do or may concern their own persons; yet do they but equivocate and temporize in so doing, 
See the 10. chapter in the 3. Paragraph in the second book.  and that as scornfully and treacherously, as ever did the Jesuits. Of which point none can be ignorant, that shall seriously peruse and ponder this discourse. Wherefore, as the Seculars say of the Jesuits, so say I of them; that though they swear, can yet we not safely believe them in state-affairs. the reason is evident, 
In the second book, chap 3. 〈…〉.  because they do not acknowledge any magistrate under her Majesty, to be their lawful and competent judge. If they say, write, or swear the contrary, yet give no credit to them therein: for even then do they seek to delude the Magistrate, by their hypocritical and execrable equivocations. No, no, it neither doth nor can stand with popish religion; to think and believe that Queen Elizabeth, (whom God long preserve over us,) can ordain any competent judge over them. And consequently, until the Seculars renounce the Pope and his damnable proceedings, against Christian kings, their royal diadems, and sacred regalities; they will doubtless delude the magistrates, with their fondly invented equivocationes. This is a grave adviso which may not beforgotten.     

Aduiso. V.  
Of the opinion, affection, and true meaning of the seculars, in all the treasonable practices, bloody conspiracies, and other disloyal intendmentes, against their dread sovereign and native country.  
THe seculars conspire, concur, and jump with the Jesuits, in opinion, affection, and inward meaning; touching the Pope's authority, the bloody conspiracies, invasions, conquest, & other disloyal intendments, against most noble Queen Elizabeth, and our native country▪ this I prove by many strong, weighty, and irrefragable reasons.  

The first reason.  
The pretences of such practices were general, 
Quodl. 8. art. 9 pag. 277.  and common to all Catholics alike, all maintaining one & the same opinion, concerning what might be done by Apostolical power & authority, & never talking of what was necessary. Thus is it written, quodl. 8. art. 9 pag. 277. but the seculars are papists aswell as the Jesuits, Ergo, of the same opinion with the Jesuits. here the reader may see plainly; that the seculars jump with the opinion of the jesuits, touching the pope's authority. For by apostolical power, they understand the power and authority of the Pope. To which must be added, (which is already proved,) that the Pope hath excommunicated her Majesty de facta, and hath been the chiefest agent, in all treasonable practices, bloody conspiracies, invasions, conquests, and other execrable intendments; against her majesties person, honour, state, and dominions. To this must likewise be added, which is also proved; that the Jesuits affirm malepeartly, damnably, and disloyally, that the Pope hath done nothing in the premises, but that he lawfully might do.   

The second Reason.  
Among many examples, of the dear love and compassion of the Pope's holiness towards the inhabitants and princes of this land, in times of imminent commonwealths dangers; the chief since the Norman conquest, was showed in the days and reigns of king Henry the second surnamed fitzempress, and of his son king john the third Monarch of England of a Plantagenets royal race. Against whom having used his fatherly correction, (as pastor uniuniversall over the whole flock of Christ,) for their great cruelty and tyranny used towards their natural subjects; yet upon their repentance, mercifully receiving them into grace and favour of God's Church again; his holiness on the behalf of the second, did not only accurse and excommunicate prince Lewis of France with all his adherents, forcing him to yield up all the interest, right, and title, that he or his posterity had or ever should have to the English crown, but also surrendered up the said crown of England frank and free, to king john and his heirs and successors from of the head of Cardinal Pandulphus, having sit enthronized three days therewith in the Pope's right. And thousands there are in England, that desire as much. Thus is it written, quodl. 8. art 9 page. 327.  
Out of these words it is evidently deduced, that the Pope taketh upon him, (though most injuriously and tyrannically,) to translate kingdoms, to depose kings, Emperors, and monarch, and to bestow their princely Diadems and royal regalities, as seemeth best to his good pleasure. Yea, which is more to be admired, the seculars, (who in outward show of words by often and earnest protestations, affirm themselves to be most loyal subjects,) approve the Pope in so doing. For first, where the Pope had excommunicated and deposed king Henry, they term it his fatherly correction. Secondly, they say he did it, by his universal authority over the whole Church. Thirdly, they term the deposing of prince Lewis, and the restoring of king john to the crown, the chiefest fatherly compassion since the Norman conquest. Fourthly, they tell us, that Cardinal Pandulphus was three days enthronized, with the crown of England upon his head, in the right of the Pope: which foreign tyrannical fact, they commend & approve. Fiftly, they tell us, that the Pope enforced king Lewis, to yield up his whole title and right, that either he or his posterity had or ever should have, to the English crown. This they likewise approve and commend. Sixtly, they cry and exclaim with open mouths, that thousands in England desire as much to be done. Which is all one, (as I interpret it,) as if they wished the Pope to send some Cardinal from Rome, 
Lo, thousands are bend and wish disloyalty.  to be enthronized three days with the English crown upon his head, in the right of his holiness, and then to surrender it up to Arbella, or to some other popish favourite. For so the Spaniard or other foreyner have it not, they have their desire. Me think, this my gloss swerveth not much from the text. The reason is clear, the reader can easily make application thereof.   

The third Reason.  
I know, that jure ecclesiastico, and by the authority and sentence of the Pope's holiness, much more may be done, then here I will speak of. But yet I think it will prove in the end the best course, for men not to do so much as they may. Many things be lawful, which are not expedient. Thus is it written, quodl. 9 art. 3. pag. 293.  
This reason ab authoritate, (for better reasons then their own grants and confessions, cannot be had,) is as strong as the former, if it be well noted with the circumstances thereof. For first, after Watson, (who speaketh in the name of the seculars,) had told us by the doctrine of a learned man, that if we go no further then to the law of nature, or to the law of God, no king is deprived from his sovereignty over his subjects, though it be for the sin of apostasy from faith; forthwith he addeth the words of this present reason, affirming peremptorily, that the Pope can do more; then he will here set down. Secondly, he telleth us here, that kings can neither by God's law, nor by the law of nature, be deposed from their crowns and regalities; and consequently, when he saith, the Pope can do more, he must perforce affirm both impudently and senselessly, that the Pope's power is above the power of God. 
The Pope hath greater power then God.  The latter he dare not say; and yet hath Satan so bewitched and besotted him, that it followeth necessarily of the former▪ that is of the doctrine, which he delivereth from the pen of a learned writer, and putteth it down for good. Now what is it, that the Pope can do more, then may be done by the law of nature and of God? forsooth, he can excommunicate kings, depose kings from their royal thrones, and put their Diadems upon the heads of others. This is it, that Watson will not say here, because it is not expedient. Yet unwittingly (the truth enforcing him,) he telleth us no less in another place. For, a reverend priest (saith he,) and ancient gentleman, old master Middleton, was content at Parsons his motion, 
Quod. 9 art. 5. pag. 306.  to subscribe to the title of Infanta; upon condition, that she should be joined by marriage, to some noble or peer of our land, Thus they write, 
Quod. 8. art. 6. page. 24●.  peruse the place quoted in the margin. Again, in another place it is thus written; say then for the present, (which yet is more than I would willingly put to maintain, the time of our afflicted state considered,) that his holiness and the king of Spain might lawfully have taken arms, against her Majesty and this her kingdom our native land; yet was it a shameful part of father Parsons and his companions, to be the contrivers or instigators of 〈◊〉. These are the express words, of the place quoted in the margin. Out of these two several assertions, the confirmations of the third reason general; I gather first that all the difference between the Jesuits and the Seculars, concerning the invasion and conquest of this land, consisteth in this only point, viz. that the Jesuits would have the Lady Infanta of Spain to be the Queen of England, but the seculars will have an English man, to be king of the land. They differ not in the thing to be done, 
Mark this well, that ye may understand it aright.  but in the manner of contriving the thing that should be done; not in the party to be deposed from the crown, but in the person that should have the Crown; not about taking the crown from Queen Elizabeth, but about giving the crown to the Spanish Lady. The reason hereof is evident, because our Quodlibetist telleth us roundly, that old Middleton consented willingly; to give his name to the charter of subscription; in the behalf of the Lady Infanta of Spain; upon condition, that she should be married to some English noble man. Which disloyal narration, the secular Quodlibetist approveth and greatly commendeth, terming the said Midleton a reverend priest and ancient gentleman. I gather secondly, 
Lo, the secular priests are as traytorou, as the Jesuits. See the fi●t reason.  that our Quodlibetist Watson, singeth the self same song with old traitorous Midleton. For he putteth the case; that the pope & Spanish king should be said to have taken arms lawfully, against her Majesty and her Realm of England. That done, forsooth, he telleth us, that he would not willingly maintain that doctrine, the time & circumstances considered. Where he unwittingly avoucheth; that the Pope and king of Spain might lawfully take arms, to depose her Majesty from her royal Diadem. Yea, he granteth, that he would defend the same doctrine, but that the time is not correspondent thereunto. Let the words be well pondered, and this will be the sense.   

The fourth Reason.  
The Quodlibetist and the seculars, do often protest their obedience to the pope, 
Imp. consid. p. 43. quodlib. 342 p 267. & p. 361.  and submit themselves and all their writings, yea, every word syllable and title to the censure of the Roman Church. One place may suffice, where these words are to be read. With all humble obedience to the sea Apostolic be it spoken. Quodl. 8. art. 8 pag. 267.  
This reason doth plainly convince, the contents of this fifth adviso to be true. For how is it possible to conceive, that they shall in true meaning, say or write any thing against the pope on the behalf of her Majesty; who protest zealously before God and his Angels that they will yield all obedienc● to the pope, & therefore do submit themselves and all their writings, sentences, words, and syllables, to his censure and judgement? it cannot be, they do but temporize in these state matters, they use jesuitical equivocation.   

The fifth Reason.  
The seminaries were willing at the first, 
Lo▪ the penal laws are justly made against the seminaries.  to colour hide, and conceal all, making the Jesuits causes, attempts, intents, practices, and proceedings, their own in every thing, until at last they were entangled, by penal laws justly made against them equally, as against the Jesuits. These words are set down, in the preface to the Quodlibets, page▪ 6. Again, in another place the priests write thus: we had some of us greatly approved the said rebellion; highly extolled the rebels, and pitifully bewailed their ruin and overthrow. Many of our affections were knit to the Spaniards, and for our obedience to the pope, we all do profess it. The attempts both of the pope and Spaniard failing in England, 
Lo, the seminary priests are traitors. See the 3. reason.  his holiness as a temporal prince, displayed his banner in Ireland. The plot was to deprive her highness first from that kingdom, if they could, then by degrees, to depose her from this. In all these plots, none were more forward, than many of us that were priests. These are the express words of the priests, in their important considerations, page. 15. Lo, this reason is so plain, that it needeth no application. ●ll both Jesuits and Seminaries will obey the pope, and the pope will have them to murder their sovereign. These things the seculars concealed a long time, and would never have discovered them, if necessity had not constrained them so to do. For, as the common proverb is, 
See the 4. book and 7. chapter.  when thieves begin to reckon, true folks shall have their own. I therefore conclude, that the seculars do prove themselves arrant traitors, and that when they say aught to the contrary, they do then but temporize, dissemble, and equivocate. To which I add, that when they say, (we say without all equivocation,) then do they equivocate in the highest degree, for simulata sanctitas duplex est iniquitas. The truth is this; if we will not be deluded, we must not in state matters give credit to them. They utter many truths indeed, but with an intention much like the devils; who speaketh the truth in the beginning, that he may deceive in the ending.    

Aduiso. VI  
Of the Pope's double person, and disholy holiness.  
THus writeth our grave Quodlibetist; as the prudent Greek appealed from Alexander furious to Alexander sober, and Bishop Crostrate from Pope Adrian private to pope Adrian public, and as Summus pontifex in Cathedra Petri; so may the seculars, notwithstanding any decree set down by his holiness to the contrary, by wrong information given; appeal even from the pope as Clemens, unto his holiness as Peter. These words are set down, 
This is a maxim in the Roman church. see D. Elyes notes upon the Apology p 93. 31. et p. 103 6.  quodl. 6. art. 10. In the very end thereof. By this doctrine so plainly delivered, (which is a constant position in the Romish Church,) the seculars give us to understand, that execrable and never enough detested fallacy; wherewith the Pope and his popelings have a long time seduced, the greater part of the christian world. viz. That the Pope may err as a private man, but not as a public person. Of which absurd doctrine I have written at large, in my treatise entitled the hunting of the Romish fox. I will therefore at this present only speak thereof, as these words give me fit occasion. First then; we see here, that if we mean to wring any truth out of the Pope's nose, we must have recourse to his holiness, at such time as he is sober; not when he is furious, lest he become stark mad, and forget for ever the knowledge of the truth. Secondly, we must have his advise, when he is a public person, not a private man. Thirdly, we must go unto him, not as he is indeed, this or that pope; but as he is Saint Peter, that blessed Apostle of our Lord jesus. Thus much is gathered out of this popish doctrine, by evident and necessary consecution. These points, if they be well marked, will utterly confound all popish doctrine, and turn it upside down. For first, it is a constant axiom in all popish doctrine that the pope and none but the pope, must judge in all controversies of faith and doctrine. This notwithstanding, we see by this popish doctrine; that if the pope judge of any matter, as he is furious, and not sober; as he is a private man, and not a public person; as he is Clemens, Sixtus, Adrianus, or some other like Pope, and not Saint Peter himself; then he may err, 
The Pope may be judged, even by Popish doctrine. See book. 2. cap. 9 ●euel. 3.  and so both be deceived and deceive others. whereupon it followeth of necessity, that every one must examine well the pope's doctrine and judgement, before he believe it; otherwise doubtless, he may receive poison for medicine, falsehood for truth, & erroneous for orthodox christian doctrine. Nay, otherwise he cannot possibly tell when he shall appeal from the Pope, as a false teacher and reducer of the people. Secondly, the time cannot be named, in which the bishope of Rome shallbe the bishope there, and not a public person at the self same time. for even then, when he is a sleep, he is a public person, or else no bishop doubtless. for once a bishope ever a bishop, by popish indelible character. Yet I grant willingly, that a public parson may do some act, which may be censured the act of a private man; but that cannot serve their turn. Thirdly, if the papists will never appeal to the Pope, nor have any intercourse with him, until he be Saint Peter; they shall never do it, till the world's end. Fourthly, if they will appeal from the now Pope, as Clemens, they must perforce appeal from him in each respect; or else he must be christened again, and have a new name. But pardon me, he was called Clemens when he became their Pope. Be it so. Ergo when they appeal from him as Clemens, they appeal from him as Pope. For doubtless if he be not Clemens the Pope, he is not Pope at all. Fiftly▪ if he be Peter by office or calling, then is he always Peter; unless perhaps he be sometime Lucifer, which were a rare metamorphosis. Sixtly, this popish distinction may fitly be termed, a trick of fast and looose. For, if the Pope define a truth, they may say, he defined as a public parson. But if he define an error, 
How the Pope cannot err, but the devil in his coat.  than they say, he defined as a private man. So doubtless it may be said indeed, that he can never err; but some man in his coat, or some devil under his pall. See the eleventh adviso, and note it well.   

Aduiso. VII.  
Of the penal statutes, against Jesuits and Seminaries.  
Until at last they were entangled by penal laws, 
Note this word (justly) for it is of great importance.  which were justly made against them equally, as against the Jesuits. Thus do the seculars write of themselves, in the preface to the quodlibets. page. 6. towards the end. Again, in an other place, I find these words. All priests & others, that are not of that seditious jesuitical and spanish faction, are bound in charity, as now the case stands, to detect them to the uttermost. First, for a caveat to the ignorant multitude seduced by them, hereafter to be ware of them. Secondly, perlegem talionis, returning their malice, 
The Priests are bound to detect the jesuits.  detraction, defamation, calumniation, obloquy, and what not invented by them against the innocent, upon their own heads. These words are set down, quodl. 1. art. 4. page. 9 This is a most excellent adviso. For first, we learn hear by the seculars their own free and voluntary confession, that which I could hardly have believed, If I had not found it written in their own books. viz. That the penal laws of this land, are justly made against the jesuits and the seminaries. Oh sweet jesus? who could have believed this. This is that mighty point, against which all the papists do so often and bitterly exclaim; to wit, 
Lo here, the Priests confess freely, that they are traitors.  that the popish priests and Jesuits are put to death for their conscience, and not for treason. For seeing they grant those penal laws, by which they are conninced of treason, to be justly made against them; they do consequently grant, that they are executed for treason. Yet it may also be said, that they die for their conscience, because their conscience is to take part with the Pope, and to make war against their sovereign. We learn Secondly by this adviso, that the Jesuits are so seditious and trayt●rous companions; that the secular priests are bound in conscience, to detect and reveal there bad disloyal dealing. To which I must needs add; as a pleasant adjunct, that these good fellows the seculars; are in the same predicament with the Jesuits, and guilty of the self same treasons, as is already proved.   

Aduiso. VIII.  
Of the great, strong, and mighty friends, of the Jesuits and seculars.  
THe jesuits think it is unknown, under whose wings the archpriest lives shrouded, or to and from whom the letter was sent on father Gerard's behalf, to wish her (after some few compliments and thanks for the token she lent him,) to keep her jewel (the said Gerard) well, etc. Or who they be, that ply and plead for the Jesuits underhand; or by whom they are backed, to be so bold as they are both in prison and abroad; to make their vaunt, that they have more & greater friends, both in the English & Scottish court, 
Note this point well; it is to be admitted, and to be sought into carefully  than the seculars have; more than half naming some particular Nobles and others, in high esteem and authority under her majesty, that are secretly entered into league with them on the spanish behalf. These words are set down, quodl. 7. art. 2. page. 188. Again in an other place, it it plainly written; that the Earl of Essex, was solicited to be the King of Spain's close pensioner, for furthering of the invasions. quodl. 7. art. 2. pag. 189 A jesuit priest was sent from Parsons to the said Earl of Essex, to move him to take a pension of the King of Spain privately for the advancement of his designments. quodl. 5. art. 8. pag. 150. In an other place they write boldly, that four seminary priests were altogether at supper, with a noble person, a Lord of high renown; who would not sit down, until they all were set and placed before him. quodl. 3. art. 1. page. 51. In an other place, it is thus written; these two noble persons are now most earnest persecutors of the Jesuits and Archpriests sedition, falsehood, and faction. quodl. 4. art. 7. page. 126. In an other place thus; and other like speeches he used of him, to an honourable Earl who told me it. quod. 4. art. 9 page. 132. In an other place thus; Parsons, 
Note this point well.  in his books affirmeth the infortunate Howard of Norfolk, to have been one and the chief cause of the overthrow both of the Church and common wealth, yet with whom he and his have had▪ (I will not say have, videant ipsi,) more inward and close dealing, for the advancement to the crown by marriage of the lady Arbella. etc. and other means then with any other house and family. quodl. 7. art. 9 page. 212. This is a worthy and a very golden adviso. For by it, he that hath but one eye may see, what a dangerous kind of people the Jesuits and the seculars be. For to say nothing of their practices with the late Earl of Essex, nor of that tender and dear familiarity, which they have with many of the nobility; this is a thing that maketh me sigh and groan, when I remember it; viz. That some nobles and others in high esteem and authority under her majesty; are secretly entered into league with the Jesuits, on the behalf of the King of Spain, for the long intended conquest of this land. This, this, is it, which can not but grieve and wound even to the heart; all true hearted English, 
Mark well for Christ's sake.  that shall hear the same. Not the seminaries doubtless of themselves, but the holy Ghost enforcing them thereunto, have revealed this notable stratagem. Yea, the seculars do acknowledge thus much themselves, 
See the reply to Parson's libel, fol. 68  where they write in this manner; God hath most strangely and in very indeed (as it may be termed,) miraculously revealed the truth which long hath been hidden. quodl. 8. art. 9 pag 267. Thus we see, the Priests have discovered long hidden traitors, and detected many notorious treasons: yet not intending good thereby to Queen Elizabeth, but to their own persons in their combat with the Jesuits. I trust her majesties wise and faithful counsellors, will have due consideration of this adviso. pauca sufficiunt sapienti.   

Aduiso. IX.  
Of the jesuitical exercise and their profitable effects thereof.  
First john Gerard the jesuit caused Henry Drury to enter into this jesuitical exercise, and thereby got him to sell the manor of Lozel in Suffolk, & other lands to the value of 3500. pounds & got all the money himself; the said Drury haven chosen to be a lay-brother. Afterwards he sent him to Antwerp, 
3500. pounds.  to have his Novitiat by the provincial there, by name Oliverius Manerius, (for at that time father Garnet had not authority to admit any;) where after twelve or fourthteene days he died, not without suspicion of some indirect dealing.  
Secoudly, the said Gerrard gave the same exercise to Master Anthony Rowse, 
100 pounds.  of whom he got above 1000 pounds.  
Thirdly, the said Gerrard gave the exercise to Edward Walpoole, 
1008. Marks.  whom he caused to sell the manner of Tuddenham, and had of him about 1000 Marks.  
Fourthly, he gave the exercise to Master james Linacre his fellow prisoner in the Clinke, from whom he drew there 400. pounds; and afterwards got a promise of him of all his lands, 
400. pounds.  but was prevented thereof by the said Linacres death.  
Fiftly, 
1000 pounds.  under pretence of the said exercise, he confined sir Edmond Huddlestones son and heir by sundry sleights, of above .1000. pounds.  
Sixtly, he hath drawn Master William Wiseman into the said exercise so oft, as he hath left him now very bare to live. So he dealt also with Master Thomas Wiseman, whose land he got, and then sent him to Antwerp, where he died.  
Seventhly, he wrought so with Master Nicholas King lately of Gray's Inn, as he hath gotten most of his living, and sent him to Rome. Master Roger Lee of Buckinghamshire hath been in this exercise likewise, and is also by him sent to Rome.  
Eightly, in like manner he dealeth with such gentlewomen as he thinketh fit for his turn, and draweth them to his exercise; as the Lady Lovel, mistress Haywood, and mistress Wiseman now prisoner; of whom he get so much, as now she feeleth the want of it.  
Ninthly, he drew Mistress Fortescue the widow of Master Edmond Fortescue into his exercise, and so got a farm worth 50. pounds a year, and paid her no rent.  
Tenthly, by this his exercise of cozenage, he persuadeth such gentlewomen as have large portions to their marriage, to give the same to him and his company, and to become Nuns. So he prevailed with two of Master Williame Wiseman's daughters of Broddocke; with Elizabeth Sherlie, borne in Leicestershire; with Dorothy Buckwood Master Richard Buckwoods' daughter of Suffolk, who had a great portion given her by the Lady Elizabeth Drury her grandmother; with mistress Marie Tremaine, Master. Tremains daughter of Cornewell she having a large portion; with Mistress Mary Tremain of Dorcetshire, of whom he had above .200. pounds; with mistress Anne Arundle, of whom he got a great portion; with Lady Marie Percy, who is now a Nun at Brussels. All these words of this holy cozenage, I would say, exercise, are set down in express terms, quodli. 3. art. 10. toward the end. By this adviso we may see, in what sort and by what means, our Jesuits have enriched their coffers; and consequently, we may have a conjectural prognostication thereby, that they expect a day, when to bestow the same to their advantage. In the mean time, if they with their complices be permitted scot free; they will set the whole land on fire, with their seditious & bloody treacheries.   

Aduiso. X.  
Of jesuitical religious policy, never enough to be admired.  
IT is a plain testimony of no religion in the Jesuits, but flat I Atheism, making religious piety, but only a matter of mere policy. These words are expressly set down; quodl 6. art. 4. pag. 168.  
There is not a jesuit, nor a Jesuits fautour any where to be found, but he hath a fowl taste of Atheism, either directly per●●e, or indirectly, or virtute primi & principalis agentis. The experience whereof, half witted men may see in England, and else where. These express words are set down quodl. 4. art. 4. p. 113.  
The Jesuits have most traitorously cast the platform, & do go about so much as wit of man can devise, to bring all Kings, princes, & states in christendom, under their subjection. quodl 9▪ art. 7. page. 313.  
They (the Jesuits) have made religion, but an art of such as live by their wits, and a very hotch potch of omnium githerum. These words are set down; quodl. 2. art. 8. page. 44.  
The Jesuits, during the time of their rebellious practices and conspiracies, against the late King Henry the 3. of France, & Henry now regnant the 4. did cast at the whole kingdom and crown of France. quodlibet. 9 art. 6. page. ●11.  
The seculars will be, when not one jesuit shall be left alive in the world, (unless they amend their manners, and reform their order,) but all damned for heretics, or thrust out of Gods Church, as aposta●a●s and Atheists, These words are to be read, quodlibet. 2. art. 7. page. 42.  
How the Jesuits have abused that sacred seal (of confession) of purpose to tyrannize over poor souls, as getting thereby occasion to intrude themselves for disposing and managing of their worldly causes, I leave it to sundry reports and woeful experiences, whereof mistress Wibur in Kent together with he husband can and will be witnesses another day, against father Cur●y the jesuit, unless his repentance were great for it, ere he died. These words are set down, quodl. 2. art. 4. page. 69.  
Only in hell and amongst heretics ordo negligitur, Ergo, the Jesuits appointing us a superior (without order,) do imitate one of these, (the devils, or heretics.) These words are set down. Quodl. 6. art. 4. pag. 164.  
One is in time of solemn processions, at which it hath been noted, that the Jesuits will seldom or never come. These words are to be read. Quodl. 3. art. 1. page. 51.  
The power of priesthood is called into question, by these new religious Scribes and Pharisees, (the Jesuits.) These words are set down. Quodl. 2. art. 7. page 42.  
It followeth, that they must either renounce the Catholic Church's authority, in crediting these false hearted, seditious, and erroneus Jesuits, or else renounce the said jesuitical doctrine. These words are set down, Quodl. 2. art. 7. page. 42. By this Adviso we see plainly, that whosoever followeth the doctrine of the Jesuits, must of necessity renounce Christ's Church. Fie upon them therefore, and their bad religion.   

Aduiso. XI.  
Of the testimony, that the Jesuits give to the Pope.  
THey (the Jesuits) have preached openly in Spain, against Pope Sixtus the last of all holy memory; and railing against him as against a most wicked man and monster on earth, they have called him a Lutheran heretic; they have termed him a Wolf, they have said, he had undone all Christendom, if he had lived. And Cardinal Bellarmine, being asked what he thought of his death, 
See the sixth Adviso and note it well.  answered thus: conceptis verbis, qua●tum capio, quantum sapio, quantum intelligo, descendit ad infernum. Thus in English; as far I can perceive, understand, and apprehend, our pope is gone to hell. They gave him doubtless, a merry farewell. These words are set down. quodl. 3. art. 2. page. 57  
The Jesuits hold and defend this proposition, hominem non christianum posse esse Romanum Pontificem. A man that is not a Christian, may be the bishop or Pope of Rome, These words are set down in the discovery. page. 37. quodl. 4. art. 2. page. 100 This is a worthy Adviso, which must be well marked and remembered, for it giveth popery a deadly wound. First, we see here, that the Pope may be an ethnic or atheist, and consequently, that the Church of Rome may be ethnical or atheall, such as is their head. Secondly, that the pope, even by confession of the greatest papists, may be an heretic, & that their late pope was one de facto. Thirdly, that every pope holdeth not in every point, the late Romish religion. For, (if they write truly,) this late pope Sixtus disliked of popish auricular confession. Fourthly, that it is lawful to judge both of the pope's religion, and of the pope himself. For we see here, 
King Henry now regnant.  that the Jesuits did judge the pope. Yea, our quodlibetist telleth us in another place, that the Jesuits affirmed the pope, to have erred in absolving the French king. quod. 4. art. 2. gage. 101. See the fourth Preamble, and the sixth Adviso sup.  
Concerning the pope, how he both hath erred and still doth err, as also how both he hath been judged, and this day ought to be judged, even of his dearest popelings; I have sufficiently proved elsewhere; nevertheless, for the full satisfaction of the reader. I will here add a little, which in the former books is wanting and cannot but well content, every indifferently affected person.  
Master Doctor Gerson a famous papist, and chancellor of the viversitie of Paris, doth make the case so plain in many places of his works, as none that with judgement shall peruse the same, can stagger or stand in doubt thereof. Some few places only I will here allege, referring the Reader for the rest, unto the author himself in his books.  
The first place is contained in these express words: concluditur ex hac radice duplex veritas. Prima, quod de terminati● s●lius papa in his quae sunt fidei, non obligat ut pracisé est talis, ad credendum: al●●quin staret in casu, 
Gerson. pri. part. de examine. doctrinar. consider. 2.  quod qui▪ obligaretur ad contradictoria, vel ad falsum contra fidem.  
Out of this root is concluded a double truth. First, that the resolution or determination of the pope alone, in things belonging to faith, as it is precisely such, (not confirmed by a general counsel,) doth not tie or bind a man to believe it. For other wise the case might so fall out, that one should be bound either to believe contradictories, or else falsehood against his faith.  
The said Gerson, after he hath in the same place by me quoted in the margin, 
Gerson, ubi supra.  delated at large, that the Pope's erroneous doctrine must be controlled by a general council, addeth these express words: Cui legi haud dubie subest papa licet hactenus multis haec veritas non placeret propter inordinatum, favorem ad summum pontificem, vel scripta sua male suscepta, plus quam ad Christin & evangelia. Nunc autem opposita falsitas est haeresis express damnata per concilium Constantiense, cum aliis multis in utilitatem totius politiae Christianae.  
To which law the pope doubtless is subject, although hitherto this truth did not please a great many, by reason of their inordinate affection to the pope, more than to Christ and his gospel. But now the opposite falsehood is an here●ie, slatly condemned by the counsel of Constance, together with many other things for the good of all Christian policy.  
The second place is contained in these words: Concilium generale sic est supra papam, 
Gerson. pripart. in serm. pro. viagio regis Roman. part. 3. direct. 1.  & alium quemlibet de ecelesia, quod ipsum papam potest deponere pro quocunque crimine, de quo notory & incorrigibiliter scandalizatur ecclesia. Ho est practicatum dudum de papa joh. 12. & nunc de joh. 23. In cuius deiectione non inseritur, quod fuerit haereticus, vel à fide devius.  
A general council is so above the Pope, and every one of the Church, that it hath power to depose the Pope, for what crime soever, whereof the Church is scandalised notoriously and incorrigibly. This was done upon john the 12. Long sithence, and now upon john the 23. of that name, in whose dejection it is not inserted, that he was an heretic, or had swerved from the faith.  
The third place is contained in these words: Concilium generale potest eum quem reputat summum pontificem, 
Gerson in pri. part. in serm. pro ●agio regis Rom. direct. 2.  nedum consultiue inducerè, sed authoritatiuè compellere ad offerendum viam cessionis, vel ad cedendum papatui, etiam sine culpa licet non sua sine causa.  
A general council may not only by way of council induce him▪ whom it reputeth to be the lawful Pope; but also by way of authority compel him to offer to give place, or to depart from the Popedom in very deed; yea, without his own fault, though not without a cause.  
The fourth place is contained in these words: Status papalis, 
Gerson pri. part. d●●stati●us ecclesiastic. consider 3.  non eximit papam à legibus purè divinis, quae vel in evangelijs, vel generalibus concilijs positae sunt. Et ex hoc consequenter patet, quod papa subijcitur legi de correctione fraterterna. Si peccaverit in te frater tuus, etc. Sic quod potest fraternaliter corripi, dum peccat. Et si tandem nolet audire ecclesiam, quam generale concilium representat, debet haberi sicut ethu●●us & publicanus. Et ita potest hoc modo per concilium, vel judicari, vel coerceri, vel pro excommunicato haberi.  
The Pope's estate doth not exempt the Pope from the pure divine laws, which are set down either in the gospels, or in general counsels. And hereupon it is clear consequently, that the Pope is subject to that law of fraternal correction, if thy brother offend against the, etc. So that he may be reproved brotherly, when he sinneth. And if at length he will not hear the Church, which a general council doth represent, he must be reputed as an Ethnic and Publican. And so he may this way by a council either be judged, or corrected, or reputed an excommunicate person.  
The fifth place is contained in these words: Ecclesia vel generale concilium potuit & potest congregari, 
Gerson in serm. co●●. council. Constan. K. prim. part.  sine expresso consensu vel mandato papae, etiam rite electi & viventis, in multis casibus.  
The Church or general council both might and may be called together, without the express consent or mandate of the pope, even when the pope is lawfully elected and living, and that in many cases.  
Again, 
Gerson ibidem.  the same Doctor hath these words: Ecclesia vel generale concilium eam representans, est regula a spiritu sancto, directa tradita à Christo, ut quilibet cuiuscunque status etiam papalis existat, eam audire ac eidem obedire teneatur, lioquin habendus, est ut ethnicus, & publicanus.  
The Church or general council representing it, is a rule directed of the holy Ghost, and given us of Christ, that every one of what state soever even papal, must hear and obey the same, or else he must be reputed as an ethnic and publican.  
The sixth place is contained in these words: Concilium generale potestatem a Christo immediatè habet, 
Gerson in serm. pro viagio regis Romanorii, direct. 1. prim part.  cui quilibet cuiuscunque status vel dignitatis etiamsi papalis existat, obedire tenetur in his quae pertinent ad fidem, & extirpationem schismatis, ac generalem reformationem ecclesiae dei, in capite & in membris.  
A general council hath power from Christ immediately, to which every one of what state or dignity soever he be, yea the pope himself, is bound to yield obedience, in those things which pertain to faith, and extirpation of schism, and the general reformation of the Church of God, in the head and in the members.  
The seventh place is contained in these words: johannes (papa) non est accusatus vel convictus de haeretica pravitate, 
Gerson p●. part, in tractatu de appellatione à papa circa medium.  & tamen concilium vocavit & indicavit ipsum, tanquam suum subditum. unde & in toto processu usque post sententiam definitivam suae depositionis, reputans est ab eodem concilio verus papa.  
Pope john was neither accused nor convicted of heretical pravity, and for all that the council both called him and judged him, as their subject. Whereupon the council reputed him the true Pope, in all the time of their proceeding against him▪ until after the definitive sentence of his deposition.  
The eight place is contained in these words: In causis fidei non habetur in 〈◊〉 judex infallibilis, 
Gerson ubi 〈◊〉 in 2. prop●it.  vel qui non sit deviabilis à ●ide de l●ge communi, praeter ipsam ecclesiam universalem vel concilium generale eam sufficienter repraesentans.  
In causes of faith there is no infallible judge upon earth, or which cannot serve from the faith by the common course of Gods proceeding, saving the universal Church or a general council.  
Thus you see at large, the constant doctrine of this great Doctor, and famous papist; who was present at the council of Constance, and one of the best account in the same council. Out of whose words I gather many very excellent documents, well worthy to be written in golden letters. First, that no Christian is bound to believe the decree, definition, determination, or resolution of the Pope, as he is barely and precisely Pope, or Bishop of Rome, without the assistance of a general council. Secondly, that the Pope may err both privately and publicly in resolutions of faith, aswell as other bishops and ministers of the Church. Thirdly, that the Pope is subject to a general council, and may be controlled by the same. Fourthly, that the contrary opinion is a flat heresy, condemned in the council of Constance. Fiftly, that an inordinate affection to the bishop of Rome, withdraweth many men from the truth of Christ's Gospel. Sixtly, that a general council is so above the Pope, that it hath power and lawful authority to depose the Pope, for any notorious crime whatsoever. Which authority (saith this great papist,) was practised and de facto put in execution, both in Pope john the 12. and in Pope john the 23. of that name. Seventhly, that a general council hath full power to compel a Pope lawfully elected to the place, to renounce and forsake the popedom, and to give place to him whom the council shall appoint. Eightly, that if the pope shall withstand the council, and refuse to obey the decrees and constitutions thereof; he must be excommunicated, and reputed as an Ethnic and publican. Ninthly, that a general council may be summoned and kept, without consent of the pope, that is both lawfully elected and then living. Tenthly, that the Church or a general council is a rule set down by the holy Ghost, and given us by Christ, to which all people, aswell the pope as others, must yield obedience, or else be as the ethnics and publicans. eleventhly, that neither the pope, nor any one man upon earth is or can be an infallible judge in matters of faith. Twelftly, that the judgement which we must rest upon, in all controversies of faith and religion; is either the universal Church, or a lawful general council. This is sound and most Catholic doctrine, though proceeding from the pen of a great papist. Which doctrine as the council of Constance did approve, so do I embrace the same with all my heart; humbly thanking God, that by the mighty power of his truth, our adversaries are enforced to deliver us the truth against themselves. This doctrine is proved more at large in my my book of Motives, and in my Survey; in many places also of this present volume, even by the confession of the priests unawares; and shall be confirmed God willing, in my Golden balance of trial, now ready to the press.   

Aduiso. XII.  
Of the toleration expected by the Seculars.  
TOuching the toleration which the secular priests aim at, I will only put down the reasons which persuade me, that it cannot stand with the peaceable government of this land, referring the decision thereof as appertaineth, to the grave consideration of higher powers. The same toleration is no less dangerous, in the kingdoms of Scotland and Ireland, a point that would not be forgotten.  

The first reason.  
In the book which Cardinal Allen published in his own name, 
See the Apology, page. 172. and note it well.  when the invasion of England was chiefly intended, with the cruel massacre of her majesties sacred person, in the year 1588. (which book the Jesuits partly framed to his hands,) they first make their entrance into their discourse, with a most odious and shameful declaration against her Majesty, thereby to stir up her subjects hearts to contempt of her highness, and to make her beholden every where for odious both to God, to the world, and to all good men. Secondly, in that book the Cardinal and the Jesuits threaten the nobility, gentry, and all the rest of the inhabitants of this kingdom, with loss of all their goods, their lands, their lives, and with damnation beside, 
Lo, the like treason was never hard of to this day.  except that presently upon the landing of the Spaniards, they joined themselves and all their forces, men, munition, victuals, and whatsoever else they could make, with that Catholic army. The words of that book be these; if you will avoid (say they) the pope's, the kings, and other princes high indignation, let no man of what degree soever, obey, abet, aid, defend, or acknowledge her, etc. adding, that otherwise they should incur the Angel's curse & malediction & be as deeply excommunicated as any, because that in taking her majesties part, they should fight against God, 
These words are set down. quodl. 8. art. 7. page. 247.  against their lawful king, & against their country. Ergo the Jesuits are unfit men to enjoy any toleration, in a well managed commonweal. And whatsoever I say of Jesuits concerning this toleration, I understand the same indifferently of the secular priests. My reasons moving me thereunto, are manifold. First, because Cardinal Allen (with whose opinion all the seculars did ever jump,) put his own hand to this shameless & abominable libel. Secondly, because many of the secular priests were in the camp, as is said in the same article, 
This myself know to be so.  which is quoted in the margin. Thirdly, Because Ballard the secular priest, did at his coming over, about the year 1586. deliver a like message to all reconciled persons, buzzing into their ears, to acknowledge the queen of Scotland for their sovereign. Fourthly, because all the seculars profess their obedience to the Pope, and are still devoted to him, even as they were before. Fiftly, because the seculars jump with the Jesuits, in all things concerning the Pope's authority; as is already proved.   

The second reason.  
Many nobles and others in high esteem and authority under her majesties, are secretly entered into league on the behalf of the Spaniard, and that by procurement of the Jesuits, as I have proved in the eight adviso; Ergo the jesuits, and seculars are unfit men, to enjoy and toleration in a well managed common weal.   

The third Reason.  
All papists must employ their persons and forces by the Pope's direction, how far, when, and where, either at home, or abroad; as men bound in conscience to further all wars for religion, and to break with their temporal sovereign at the Pope's appointment. This is proved preamble. 18. Ergo Jesuits and Seculars. etc.   

The fourth Reason.  
The King of Spain plotteth and by jesuitical faction resolveth, to proceed where his father left against England, And for this end sundry persons are sent into England, to be agents in that behalf. This is proved preamb. 19 Ergo.   

The fifth Reason.  
The seculars confess in plain terms, that the penal statutes are justly made against them. this is proved in the seventh adviso. Ergo unfit men to have a toleration.   

The sixth Reason.  
The seculars commend the pope, for taking the English diadem from the king, and highly approve the dissoyal fact of Cardinal Pandulphus, in keeping the said English crown three days upon his head in the Pope's right; Ergo. etc. This is proved in the first adviso, in the second reason.   

The seventh Reason.  
All that come out of Spain, must swear to be rank traitors against Queen Elizabeth. This is proved in the second book, chapt. 4. page. 6. Ergo. etc.   

The eight Reason.  
The seminaries in Spain were intended and erected, of purpose to cause a conquest, and to bring England into the slavery of the Spaniard. This is proved, quodlibet. 8. art. 10. page. 278. Ergo. etc.   

The ninth Reason.  
The seculars in their answer to the jesuited gentleman, do proudly vaunt of their great power and forces, in the 68 page. Ergo.   

The 10 Reason.  
In all the blondie attempts and treasonable practices of the Pope and Spaniards, none were more forward than the secular priests. This is proved in the important considerations, page. 15. Ergo.   

The 11. Reason.  
The seminaries were willing to colour, hide, and conceal, all the attempts, intents, practices, and proceedings of the Jesuits, until they were entangled by penal laws. these words are set down, in the preface to the quodlibets. Ergo.   

The 12. Reason.  
All papists (seculars and Jesuits,) maintained one and the same opinion, in all the practices and bloody complots concerning England. This is proved, quodli. 8. art. 9 page. 277. But some seculars were as forward against Queen Elizabeth, as the bloody Spaniards, as is proved in the 10. Reason. Ergo unfit men to have a toleration,   

The 13. Reason.  
The seculars granut freely, as is already proved at large; that they have many friends both of the nobility, and of the gentry, who love them dearly, & are devoted to the Pope. Ergo. many other reasons may be gathered to this effect, out of this precedent discourse; but I will not stand upon the matter. Her majesties grave and wise counsellors, know best what is to be done herein. only this I wish to be remembered, (which is already made manifest in the second book, chapter. 4. paragraph. 1.) that the Jesuits are banished out of the kingdom of France, for their seditious dealing there. For doubtless, if they be unfit persons to dwell in that Realm; where popery is openly professed, and therefore are banished from thence; it seemeth not to stand with christian policy, to grant them a toleration to live as they list in England. And seeing the seculars were as deep & as forward in all bloody practices, as the jesuits or spaniards, (as is already proved;) & seeing with all, they do still profess their obedience to the Pope, her majesties professed mortal enemy; they seem as dangerous, and as unfit to enjoy a toleration, as do the Jesuits. What say I of a toleration? seeing the seculars confess (as I have proved,) that the penal laws are justly made against them; it were not a miss think I, if this their general maxim were put in execution; viz. fiat justitia, & ruant coeli. For as our quodlibetist telleth us, 
Quodl. 7. art. 7 p 196.  the execution of priesthood and treason are now so linked together by the Jesuits in England; as they cannot exhort any to the catholic faith, but dogma●●zando, in so doing they draw him in effect to rebellion. quodl. 9 art. 4. page. 304. note the next reason.   

The 14. Reason.  
The Pope will not suffer nor permit the jews to dwell in Rome, 
I speak this of my own knowledge.  unless they will orderly and dutifully hear the popish sermons in their popish Churches; and yet are the popish sermons as much against the conscience of the jew, as are the English sermons against the conscience of the papist. Again, the jews are not the Pope's subjects, and so do they owe less duty to the Pope, than our english papists owe to Queen Elizabeth. And consequently, if the Pope's practice with the jews be made a rule, to square and measure the actions of his popish English vassals; they must have no toleration to abide in England, unless they will come to the Church to hear godly sermons. To which I must needs add, that the jews live peaceably in Rome, and do not any way meddle in seditious and treasonable practices; which for all that, is a thing very common and usual with our English papists, as is already proved. If therefore the execution of popish priesthood, be linked inseparably with treason, as is already proved; I hope popery will be so far from a toleration, as no disloyal papist shall be permitted, to have any footing within this land.     

The complement of the three former books  

Paragraph. I.  
Containing a golden redolent posy, for the Jesuits and their jesuited family; presented by the secular Priests, to signify their amity.  
THe Jesuits and their arch-priesbyteran or Spanish faction, inveighing against the secular priests, for appealing to the Sea apostolic for justice in spiritualibus, and to the regal throne of sacred majesty, in defence apologetical of their innocency in temporalibus; do pervert all laws, customs, and orders, and arrogate to themselves a dignity, pre-eminence, & authority, above the Pope and Prince, & are thereby guilty of high treason. These words are set down, in the preface to their dialogue.  
Note here gentle reader, these important points; first that by the flat testimony of the seculars, the Jesuits are censured to be guilty of high treason; and consequently, that they are worthily condemned by the laws of this land for the same. secondly, that these good fellows the secular priests, do make themselves guilty of the same treason, though not in the same degree. For their appeal to the Pope in spiritualibus, implieth high treason against their natural sovereign. Which to be so themselves confess else where, as shall appear in the next paragraph.   

Paragraph. II.  
Showing that the secular priests unawares condemn themselves, in their own public writings.  
THe seminaries were willing at the first, to colour, hide, and conceal all; making the Jesuits causes, attempts, intents, practices, and proceedings, their own in every thing, and yielding to them the pre-eminence, fame, honour and renown in every action acted by them; until at last they were entangled by penal laws, justly made against them equally, as against the jesuits. These words are set down, in the preface to the quodlibets.  
Note here gentle reader, these important points with me; first, that by the free confession of the seminary priests, the penal statutes are justly made against them; and consequently, that the seminaries are justly condemned for treason. Secondly, that the penal laws were made as justly against the seminaries, as they were made against the Jesuits; and consequently, seeing the notorious treasons of the Jesuits, were the cause of the said penal laws; it followeth by necessary consecution, that the seminaries are guilty either of the same, or at the least of other like treasons. Thirdly, that the seminaries for a long time, made all the bloody intents and treasonable practices of the Jesuits, their own in every respect. Fourthly, that they honoured the Jesuits, even in their bloody attempts and cu●sed treasons. Fiftly, that the seminaries did hide and conceal the treasons of the jesuits, for the space of twenty years together. For the Jesuits began their treasons, in the year. 1580. as is already proved; and the seculars did not reveal them, until the year. 1601. Neither then, but to be avenged of the Jesuits, and to save their own necks from the halter.   

Paragraph. III.  
Of the cause of the discovery of the jesuitical treasons.  
Now of late God hath most strangely, & in very deed, (as it may be termed,) miraculously, revealed the truth which long hath been hidden. These words are set down, quodl. 8. art. 9 p. 267.  
Note here gentle reader, that God for his own glory, for the preservation of his faithful servant our gracious sovereign, and for the common good of our native country; hath miraculously contrary to the expectation of man, caused the secular priests to discover the long hidden treasons, contrived and disloyally practised both by the Jesuits and themselves.    

The fourth Book, containing a sparing postpast, provided by the Seculars for the Jesuits; in regard of the delicate and sumptuous Antepast, bestowed on their messengers at Rome.  
AFter I had accomplished the three books aforegoing, I had a sight of a jesuitical book, itituled a brief apology; which in peruse, I found not only to confirm the treasonable complots and bloody practices, heretofore intended against her majesty and this our native country; but with all to sound out alarm, to most cruel and unnatural rebellion in time to come; and consequently, I have thought it my part and bounden duty, to use my pen for the confutation and confusion, of such unchristian villainy.  

CHAP. I.  
Of the Author of this seditious apology.  
ALthough by the inscription of this libel, some jesuited priests should be the authors thereof: yet do I verily think, 
See the ● chapter & the secon● section.  that the traitorous jesuit Parsons did compile the same. For first, if the style and method be conferred with his other books, they will seem to be of one and the same mould. Secondly, the author thereof speaketh of himself in the singular number, 
Apology page. 2.  so as the words can no way be applied unto many. Thirdly, the author of this disloyal pamphlet, speaketh● scornfully and dishonourably of her Majesty, and o others in authority under her; which is the proper badge of that foul-mouthed wretch. For to say nothing of many other places, 
See Colling●ons defence. page. 123. p. 124. p. 126.  when he hath told us some part of Master Bluets letter to his fellow master Much, in these words; (I have by opening the cause unto there honours, and to Cesar, obtained etc. He putteth down in the margin, these words; (the Queen after a sort.) As if he had said, she is deprived by the Pope's Bull, 
Apology, page. 211.  and is not Queen indeed, but by bare name only. And the very reverend prelate Master Doctor Bancroft, he termeth the false bishop of London. And yet this good fellow is grievously offended, 
Apology page. 162. page. 10.  that the seculars do not term the Archpriest (Blackewell) by the name of Reverendissimus, the most reverent Father. Fourthly, they that would seem to be the authors of this libel, confess freely and plainly, 
apology. page. 194.  that Parsons himself did diligently inform them, how and in what sort they should write. And consequently he was the architect indeed, 
It is not Parson's manner, to put his name to his books. See the apology. page. 172.  howsoever others have the name. But every wiseman will think, that (seeing Parsons is the party accused.) if his own conscience had not condemned him in the answer, he would have put his own name to the Apology. Well, the answer is so bad, the author may not be known. See more hereof, in the fourth chapter.   

CHAP. II.  
Of the cruel proceeding, against the messengers sent to Rome.  
MAster Charnocke, and master Bishop two of the secular priests, who had travailed many years in the Pope's affairs here in England, being unjustly molested by the tyrannising Jesuits; did with the consent and counsel of many other priests, vexed by the Jesuits as themselves, take a long and painful journey to Rome, to desire some mitigation of his holiness in that behalf. But God thank you, Parsons by the help of their Jesuits, made such an heinous complaint to the pope against the said messengers, 
O tyranny of all tyrannies in world. See D. Elies' notes upon the Apology. p. 108. p. 111. p. 112 vers. 20.  that the prison was made ready for them, before they came to Rome. Yea, at their coming they were imprisoned indeed, neither to this day could they be permitted to come to the Pope. And which is more, they were enjoined at their going out of prison, to remain in exile; the one, in Paris; the other, in Lozaine; and not to return into England, without special licence of his holiness, or of the protector his deputy. Which cruel decree, they were compelled to confirm with a corporal oath. Hereupon the other priests exclaim and cry out; O miserable times? O wicked manners of men? that their two messengers should so be handled, as to be put in prison, before they could be heard, page. 192. Master Collington saith, 
Apology, Page, 139. Page. 154.  that they were kept in prison till Parsons had made all sure, by getting forth a Breve for confirmation of his plotted authority. page. 208. Now what doth Parson's answer, in defence of his intolerable tyranny? you shall hear the express words of the Apology, in the next chapter.   

CHAP. III.  
Of Parsons his answer, for the punishment of the messengers.  
THey say, that Cardinal Bellarmine his letter to father Parsons from Ferrara, a lttle before their arrival, doth prove, that the imprisonment of their messengers was procured by Parsons, for that the said Cardinal wrote that the two English priests were not yet come, but should be imprisoned when they came, 
How would these Jesuits entreat others, that deal so cruelly with the pope's friends?  nor that it should be needful for Parsons to fly, or make haste to Ferrara for that cause. And then the priests cry out, O tempora, O mores, that their two messengers should so be handled, as to be put in prison before they were head. But God be thanked, that worthy Cardinal is yet alive, and can testify all this to be their fiction, and that his holiness being advertised in Ferrara, from his Nuntioes in France and Flaunders, of these men's coming, was offended at their new stirring, and willed the said father to write to Rome to father Parsons, so be informed of them and their pretences, before ever father Parsons had written or spoken word thereof, 
Ask my brother, if I bea a these.  as the said Cardinal will bear witness. And as for the least clause of his letter, whereby he should write, that Parsons needeth not to sly or make haste to Ferrara; it is added and forged by themselves, and no one such word in the letter. These are the express words of the Apology, 
apology. page. 193.  in which all is said for the jesuit Parsons, that himself possibly could devise for his own defence. For either he was the man that penned the Apology, or at least the man that diligently instructed him, who penned it, as is already proved. Mark then the due examination thereof.  
Out of these words of the Apology, we must observe first, that the jesuit Bellarmine now Cardinal, wrote from Ferrara to Parsons at Rome, telling him that the priests were not yet come thither.  
Secondly, that the Cardinal's letter was written, before the priests came either to Rome or to Ferrara; whither it was thought they would come, because the Pope was there.  
Thirdly, that it was decreed, that they should be imprisoned, so soon as they came. These three observations are expressly contained, in the former part of the Cardinal's letter; to speak nothing yet of the last clause thereof, because that part is denied. But the former part is freely granted, which may not be forgotten.  
Fourthly, that the Pope was advertised in Ferrara, by his Nuntios in France and Flaunders, that the priests would come to him.  
Fiftly, that the Pope willed the Cardinal to write to Parsons, to be informed of them and their pretences.  
Sixtly, that the Cardinal Bellarmine can testify all this, to be their fiction; for so saith the Apology.  
These observations duly pondered, it will appear to the indifferent reader, as clear as the Sun when it shineth at the noon tide; that the jesuit Parsons is condemned in his own conscience, and knoweth now no other means how to defend his bad dealing, but by hypocrisy, falsehood, and impudent lying. First therefore, he chargeth the Cardinal Bellarmine, with false testimony. This is evident by the first observation, where after he told us the words of the Cardinal's letter, he addeth immediately to the same words, the exclamation of the priests. That done, he forthwith with an impudent mouth avouceth, that the Cardinal can testify all this to be their fiction. Peruse the words in the beginning of this third chapter, and mark them well. The devil is termed a liar, 
john. 8. vers. 44.  and pater eius; but henceforth let him give place to Parsons, in that behalf. For having told us of the Cardinal's letter written to him, and of the contents thereof; he forthwith affrmeth to us, that all is false, and the mere fiction of the priests. And yet is the greater part, or rather the total sum of their narration, contained in the said Cardinal's letter. But let us in the way of dispute, and in favour of our good jesuit Parsons, and in regard of his travels for the king of Spain against our native country; suppose with him, that the priests had uttered many untruths, (the contrary whereof God willing, shall shortly be made manifest;) yet must the lie perforce be retorted upon Parsons, as upon him that best hath deserved it; for his impudent, shameless, and most notorious lying. The reason is evident, because he granting a great part to be true, affirmeth in the same period, the whole to be false. But it shall be proved before the end of this reply, that there is no falsehood therein at all; save that only, which proceedeth from his own lips.  
Secondly, Parsons to purge himself of bad dealing, if possibly it would be, telleth us in the fifth observation, that the Pope willed the Cardinal to write to him, to be informed of the priests and their pretences. here Parsons either condemneth himself, or else giveth the Pope a mortal wound. If the Pope gave no such charge to his Cardinal, then hath Parsons committed a damnable sin, in lying so egregiously upon the Pope and his Cardinal. And it seemeth very probable, that the Pope was not then acquainted with the matter, but that the General of the Jesuits by Parsons his information, had required the Cardinal to move the Pope for their imprisonment, if perhaps they should come to Ferrara, while the Pope made his abode there. And for this cause did the Cardinal answer, that the priests were not yet come, 
O blessed jesuitical, Cardinal. servant of the devil. Page. 199.  but should be imprisoned when they came, as we have in the third observation. As if he had said, have ye no care, I will be mindful to gratify you in your desire. The priests are not yet come, but I shall not fail to procure their imprisonment at their coming. For it can not be imagined, that intelligence of this matter could come to the pope, but by the consent of Parsons, and as Parsons did design to be done. The reason is evident, because Parsons boasteth, that he is appointed the Rector of the English College, the Perfect of the English mission, and the like. All which is true indeed, and by reason hereof, all English papists depend upon Parsons, and will do nothing without his advise; the seculars ever excepted, 
Note this dilemna.  that now oppose themselves against him, who doubtless would not bewray their own cause. If the Pope gave such a charge indeed, then did he show himself to be the devils vassal. and not Christ's vicar, as he pretends to be. For who, but the devil of hell, would first decree that the priests should be imprisoned and afterward labour to know, what offence they had committed? For if Parsons say truly, the Pope knew not what offence was done. Well, be this as it be may, it is confessed on all sides, that the priests with the Pope's knowledge, were first imprisoned, then enjoined to live in exile, and never to return into their native country without licence, and could not to this day, be permitted to speak to the Pope. justly therefore may the priests exclaim, O miserable times? O wicked manners of men? O cursed Parsons? O cruel bishop of Rome? Dost thou send thy priests with the danger of their lives, to execute thine employments, and when they have taken a long, painful, and chargeable journey, to know thy further pleasure, in their doubts and distresses in that behalf, dost thou cause them to be imprisoned? Dost thou punish them, 
The Pope is a most cruel tyrant.  before thou know any cause? Dost thou condemn them, nay banish them, before thou dost hear them speak? they truly have deserved no less, because they have taken part with thee against their natural sovereign. Yet is it a shame of all shames for thee, to have dealt so cruelly with them. They may see if they have but one eye left, that thou art neither Saint Peter nor Christ's lawful vicar.  
Thirdly, they were more strictly imprisoned at Rome, than the Jesuits are this day in England, though known professed enemies to the crown. For first, Parsons was the chief jailor. Secondly, the priests were put in ●eucrall places of the prison so as the one could not speak with the other. Thirdly, they could not be permitted to talk with scholars, 
apology. Page. 193.  nor the scholars to talk with them. 
Page. 191.  This is a good precedent. ●ew to deal with tay●orous Jesuits, when they shall hereafter be apprehended in this land.  
Fourthly, the notary that penned the examination, was a jesuit, so as Parsons had his desire, in every respect. These things put together with the former, the last clause of the Cardinal's letter, of Parsons his hasting to Ferrara, will be evident.  
Fourthly, Parsons fearing, that the Pope would make some subordination in England, laboured by all means possible, 
apology. Page. 99  that Blackwell might be the Archpriest. I prove this evidently. For first, the Pope willed that information should be procured out of England, who were the fittest men for government. And yet Parsons confesseth, that the opposite seculars were not acquainted therewith; Albeit they were the fittest men, as I shall prove demonstratively, if any jesuit will provoke me thereunto. Secondly, the Protector demanded the opinions, of the principal English in Rome. And I pray you, who were these? Parson's himself forsooth, and his brother jesuit Baldwin, lately come (for that intent) out of England, Haddock also, Martin Array, and Allen, all jesuited vassals, and at his command. Thirdly, divers other principal men wrote out of Spain, to signify the sufficiency of Blackwel for his Arch-presbiteran office, and that he should be the governor. This doth Parsons or his flattering vassals at his designment, 
apology. page. 99  set down in express terms in their Apology. Now I beseech the gentle reader, who is so blind, as cannot see this malicious treachery? Parson's seeketh by hook and by crook to hide his false dealing, and yet doth he unwittingly bewray his own villainy. Men forsooth in Spain, 
See Collington. Page. 126. Page, 127. and note them well.  must please Parsons for their own gain; and they must write to the Protector at Rome, that Blackwell (whose sufficiency they know not,) is a most sufficient man. He and none but he, must govern all the priests in England. Will ye know the reason? this Blackwell is jesuited, (if not a close and secret jesuit;) and consequently, he being the governor, Parsons may rule at his pleasure, and banish all that will not subscribe to his treasons. For not only the priests, but the Cardinal also; yea, the Pope himself must conclude and agree, to the Jesuits their designments. Who so will read the instructions, which the Archpriest is enjoined to follow, can not possibly; but be of my opinion.   

CHAP. IIII,  
Of the fashoods, leasings, and untruths, contained in the jesuitical Apology published to the world.  

Paragraph. I.  
Concerning Boromoeo the late Cardinal of Milan.  
ANd as for that, which our discontented brethren do cite in divers places of their books, of Cardinal Boromaeo of holy memory, that he took the government of one of his seminaries in Milan from the fathers; we have informed ourselves of the truth, that the fathers of their own will, and upon their own earnest suit; left the said government of the great labour and trouble thereof; as also some little difference in opinion, about the scholars education; which the good Cardinal would have had somewhat more bare in their diet and apparel, than the father's order in their seminaries did permit. For which the holy Cardinal alleged no evil reason: saying, that seeing they were to be sent afterwards, abroad to poor benefices among country people, where they must fair hardly; they would refuse to go, being brought up after the diet of other seminaries. But the father's thought it easier for them to leave this government, then to admit this difference, and so they left it. And the good Cardinal did use all the means possibly he could, both there & in Rome, to stay it in their hands. These are the express words of Parsons his jesuited vassals, 
apology. page. 4●.  or rather of Parsons himself in the said Aplogie.  
By these words, two things are clear. The one, that the Jesuits had once the government, of one of the seminaries in Milan, under the jurisdiction of the Cardinal Boromaeo; the other, that the said Cardinal was a good man, and of holy memory. Now the controversy is this, whether the good Cardinal disliked of their government, and therefore displaced them, or that the Jesuits were weary of the place, and therefore did voluntarily leave it. The seculars say, that the Cardinall● 〈◊〉 them, the Jesuits deny it. But why would the Jesuits give over that government, which they had once taken upon them? because forsooth, the good Cardinal would have had the scholars, to be brought up more barely in their diet and apparel. Thus they say, but the contrary is the truth.  
For first, either the Cardinal's allowance was sufficient, or not sufficient. If it were not sufficient, than was he not so good a man, 
Note this 〈…〉.  nor of so holy memory, as the priests do affirm. If it were sufficient, than was that excessive, and consequently vicious, which the Jesuits did require, than was their government justly disliked, then did they show themselves to be a prude and arrogant kind of people, that would not condescend to the Cardinal, in his most lawful demand.  
Secondly, Doctor Lewis the late bishop of Cassana, a man of great credit and renown, 
See the r●p●●e to 〈…〉.  and who had great familiarity with the said Cardinal, did often affirm to his friends, that the Cardinal could not endure them, nor like of their government. Master Hugh Griffeth, master Morg●n, and master Meredith, all priests this day living, can and will testify this to be so.  
Thirdly, myself admiring, that the Jesuits kept not that place which sometime they had in Millar, inquired diligently what should be the cause, for that I thought well of the Jesuits, at that time indeed. And one of their own order, being then a Perfect in the English College, (to say nothing of the common report of others,) confessed freely, that the Cardinal could not brook well their fathers, but he would not in any case, show the cause thereof. This to be true, I protest before God, and his holy Angels.  
Fourthly, they allege a reason which they would have to be the Cardinals but both it is from themselves, and doth confute themselves. The reason is this; viz. because they were to be sent afterward abroad to poor benefices, where they must far hardly. But this reason is their own, and never framed by the Cardinal; and it is confuted many ways. For first, they grant, (mark their words already cited) that the cardinals reason was good; and consequently, that the Jesuits were bad, and without all reason, when they refused to yield unto reason. Secondly, where shall those benefices be found, 
See Colleton, page. 224.  and in what country; which are not sufficient to fill the priest's belly? No where doubtless; for the mainteynance of Popish priests, is too great every where. Yea, by the settled law of popery, (would God it were so in our english ministry,) every priest at the hour of his consecration, hath some title for his sufficient maintenance; to say nothing of the huge commodities, that do daily ensue upon his priestly function. And for this cause, the papists that now come into England, where they have no titles; are created ad titulum sanctissimi, and so may justly challenge necessary maintenance of the Pope; howsoever he hath imprisoned the messengers, but bestowed no viaticum on them at all, neither great nor small.  
Fiftly, it followeth of the Jesuits their own proceeding, that they are unfit men for governance. For it is against all reason, to allow larger commons and more liberal diet, to those that must be sent where no certain maintenance is so be had; and more bare and sparing diet, to such as must have well settled livings. And yet doth the case thus stand, by jesuitical precéeding in the seminaries. For they grant as you see, that the Cardinal's reason was good, (but it is their own indeed,) in regard of the poor benefices, which are far larger and better, a wiseman would think; then the uncertain and accidentiall maintenance, of the Seminaries in this land. But this happily may be gainsaid, in respect of the every day expected conquest; for other reason none can be yielded, and yet this perforce must be rejected.   

Paragraph. II.  
Of the jesuit Bellarmine, now Cardinal of the sea of Rome.  
To prove the jesuit Parsons an impudent and a most notorious liar; it is sufficient to peruse to remember, what is already said thereof in the third chapter of this book. 
See the Second book in the fifth chapter.  for after that Parsons hath set down the narration of the seculars, and freely granted the greater part thereof to be true; yea, the whole in effect; as there it is proved, and so needeth not here to be recounted; he forthwith like a desperate ruffian, and as one unmindful what he had immediately written; affirmeth with shameless lips and railing tongue, that the whole narration is false. Which doubtless, is such a notorious untruth; as nothing is worthy to be of credit, that shall hear after proceed from his pen.   

Paragraph. III.  
Of the students in the English College,  
Parsons that arrogant jesuit, for his own credit if it would be; telleth us in the apology, in the 184. page, that upon a certain falling out between Master Doctor Lewes then archdeacon of Cambray, and after bishop of Cassane, and the English youths than students in the English College; the said youths above 30. in number, were all dismissed thence, and yet brought again and placed in the college by his good means. Thus doth this good fellow boast of his rare favours towards the english students, and his deserts in this behalf are exceeding great, if we will believe him. But I assure thee gentle reader, (whosover thou art,) and I speak upon mine own knowledge as who was at the same time one of the same number; that this is to be enroled, among his other notorious untruths. For first, there was no disagreement at all, between the late Bishop of Cassana and the students. Again, the contention was indeed, between the Cardinal Morone then the protector of the English, and the students, or rather the Jesuits; who like wily foxes did all in all covertly, and yet would seem openly, to be most unwilling to have the government of the college. Thirdly, Parsons was at that time, a man of no reckoning among the jesuits; neither did he, 
apology. p. 184. 1579. 1574.  or could he do any thing in that behalf. The reason hereof is evident, because he confesseth in the said apology, that the college was erected in the year 1579. And that himself entered into the society, in the year 1574. so that he had then been jesuit scantly four years, whereof one must be allotted for his probation. now if any wise man will believe him, 
Parson's would very gladly have credit, but it will not be.  that he could be of such credit with them upon so short a trial, he may; but myself know the contrary, and so do many more yet living; viz. Master Meredith, Master Griffeth, Master Morgan, M. Elize, and sundry others; but none better than Master Much, if he list to speak the truth therein. Fourthly, there were at that time jesuited English men, of long continuance in that society; who should rather have done that exploit than this good father, if it had been but for comely order sake; but as I said afore, the Jesuits would not be known to deal in the matter. Fiftly, this good fellow (this good father I would say,) will needs be the only man, that procured the scholars to stay; and (a thing to be laughed at,) the grave and learned father Toledo, (afterward Cardinal,) was but an instrument to help the said Parsons in his employment. A shame it is for this fellow, to tell of himself such a shameless lie. The truth is this; the general of the Jesuits was desirous indeed, to have the government of the college, committed to his society; as who knew right well, that it would tend both to his credit, and to his commodity. But for fear of the displeasure of Cardinal Morone, who took part with Master Morice the welshman, whom he had designed to be the Rector of the college; he neither would deal openly for the scholars, neither suffer any of the society, to concur with them in that behalf. yet he did that secretly, which was the upshot, and end of all; viz. he commanded by a secret message, the reverend father Toledo, a great learned man and one of great reckoning with the Pope at that time; that he would instantly beseeth the Pope prostrate on his knees before his holiness, and to make a most pitiful lamentation for the ovethrow of England. that is forsooth, that now were rejected the finest wits; the most toward youths; the seed of popery; and the only hope of the English nation, who now exiled for zeal in religion, and come to be his popish vassals; must either be trained up in papistry after the jesuitical manner, or else should England never be reclaimed, world without end. this sweet narration no sooner sounded in the Pope's ears, but the commanded the scholars to be received into the college again. Where note by the way what politicians the Jesuits be. This Toledo was a jesuit, then remaining in the Pope's house with the Pope, and was the Pope's chiefest adviser, in all ecclesiastical causes. He then being a jesuit, must needs do the designment of his general, the master jesuit of all the rest. For his profession was, to obey at a beck. And for that he was present with the Pope, in his palace Bel-v●dére, he was free to deal without suspicion, in this great and weighty matter. Lastly, being in high esteem with the Pope, and speaking in a cause so plausible and profitable for his holiness, he was most likely to prevail in his suit. which (I protest to the reader,) the jesuits did more than once promise to the scholars, before it came to pass. Thus it is most apparent to every indifferent reader, that the goodly story which Parsons telleth for his own vain glory, is a lie with a witness. For the first credit that ever he got, was wrought by his treacheries & treasons against his native country, most noble England. By reason whereof he crept into such credit with the King of Spain, that now he is able to do all in all, both with that King and the Pope himself. Wherefore my opinion is this, that the seculars are over matched, and that howsover they brag, that they will have audience, or else die for it one after another; yet are they more like many of them, if they go to Rome to be cast into their holy most holy inquisition. for Parsons hath now by the reason of their writings, matter enough to work upon; and therefore their best course is, to submit themselves to Queen Elizabeth, and to bid the Pope fair well with all his traitorous Jesuits.   

Paragraph. FOUR  
Of the dealing of the jesuit Parsons, during his abode in England.  
THe seculars write, that Parson's being in England, did so exasperate the minds both of the Prince and magistrates by his doings, as than first of all by that occasion, capital laws were appointed against priests, 
apology. page. 183.  and their receivers. Parson's answereth, that this is a calumniation, which hath diverse evident falsehoods, reprovable by the witness, of all that lived at that time in England, both catholics and heretics. But I reply, that this answer of Parsons containeth a lie so palpable and so notorious, as I wonder how he could utter it, without blushing. For first, divers of the seculars in England at that time, refuse to witness this false narration. Secondly, many good christians, whom it pleased this good fellow to term heretics, will witness against him. Thirdly, if all must witness with him; then doubtless none will witness against him, which is most absurd to say or hold. Fourthly, his own disputation will confute itself. For after he hath told us of his great pains in preaching, teaching, and writing; and namely in setting forth the reasons of refusal, of going to the protestants Churches; he forthwith addeth these words; upon which preaching and writing, when many chief men refused to go to heretical service: there was called a parliament in the end of the same year, and the law of twenty pound a month for recusancy was ordained; but no capital law made against priests or their receivers, until divers years after father Parsons was gone forth of England. This is that goodly narration, which father Wiseman maketh for his honest purgation; if it may stand good either in law, or with right reason. let us examine it, to know the truth thereof. First, he granteth freely, that by reason of his godly preaching and writing, the penal statutes of 20. pound the month, 
Apology page. 183.  was imposed for recusancy. Secondly he granteth freely, that by his traitorous preaching and writing many chief men refused to go to heretical service. Thirdly, he granteth freely, that he wrote against going to the protestant Churches. Fourthly, he granteth likewise, that he termed the godly prayers used in the churches of England, heretical service; and consequently, he termed her majesty an heretic, like an arrant traitor as he is. And yet forsooth, we must believe him; that he did not exasperate he Majesty and her magistrates, to make capital laws against Jesuits and seminaries. who can think, that this fellow hath any wit? Who is so blind, as he seeth not his contradictions? Who seeth not, how the devil hath bewitched him? For what was the cause of capital laws, against Jesuits and seminaries? Doubtless, the denial in English subjects, 
Parson's hath lost his wi●.  of their due allegiance to their natural sovereign & the profession of that same to the Pope her mortal enemy. And yet is this consequent necessarily inferred of the premises, which this fellow freely hath admitted. I cannot but admire the folly of the man, that doth not see it. for every recusant is reconciled to the Pope; and must perforce take part with the Pope against the Queen, as is already proved. And to this recusancy must be ascribed, as to the principal cause; the enacting of all capital laws, and other penal mulcts whatsoever. I say, to this recusancy, that is, to that recusancy to which treason is annexed as an inseparable accident thereof. For until recusancy was so linked with popish treason, 
Note this point well.  that disloyalty was thereby set a broach in every corner, recusants did enjoy all courtesy, liberty, & freedom, Whereof this is a sufficient argument, because all the capital and other sharp penal statutes, did nothing at all touch the old popish recusants. Albeit we see this day, (which is to be imputed to the traitorous Jesuits,) that other priests together with the lay-people, are as deeply drowned in treasonable practices, as the seminarie-priests. But what? Can Parsons say nothing for himself? Yes forsooth; he telleth us first, that he was gone forth of England, before capital laws were made against priests, or their receivers. Alas, alas, 
apology. page. 183.  what a poor shift is this? Nay, what a foolish man is this? Parsons committed treason upon treason, and then ran away for fear of the halter. Ergo the capital laws ensuing, were not made to prevent his and the like future treasons. Every child I ween, will see the absurdity of this consecution. He telleth us secondly, that in Campions' arraignment, (which was after Parsons his departure,) there was no one action of Parsons objected in particular against the state, though he were known to have been the superior in that mission. To this I reply, that the silence of Parsons in Campions' arraignment, cannot discharge Parsons of the same or like treasons. Besides, it may be, that the state was advertised, how dastardly Parsons ran away; and that they thought that their connivence and silence in the matter, would be an occasion of his return, and then they would talk with the good fellow. He telleth us thirdly, that Parsons was the chief in the jesuitical mission. which assertion doubtless, doth utterly confound the man. For seeing all the capital laws, were enacted only and solely against the Jesuits and their favourites; it must needs be granted, it cannot be denied; that they were principally intended against the principal jesuit that is to say, against Parsons who will needs be the chief. I therefore conclude, that the jesuit, Parsons is a notorious liar, and that the lie which he would bestow upon others, is justly and fitly retorted against himself. See the fifth chapter, in the second section.   

Paragraph. V.  
Of Haddocks life and conversation.  
Richard Haddock now doctor, (as Parsons termeth him,) is charged by the secular priests to have been of no edification in England, in his life and conversation. But Parsons (because he resisted the messengers sent to Rome, 
Apology, page. 167.  and was ready at a beck to do his designments,) desperately affirmeth with a brazen face, the contrary in these words; as for his liberty of life (as they call it,) while he was in England; it is false, that it was of any evil edification, and some of us knew him better than these libelers, these are the words of our grave Apologians. To which I answer briefly, that these words of the Prophet are truly verified of Parsons, who was the author of this Apology indeed. There is no faithfulness in his mouth, 
Psal. 5. v. 9  there inward parts are very wickedness, their throats an open sepulchre, they flatter with their tongues. For myself knew the man, 
See Colleton, page. 126. See also the 5 & 6. chapter follow.  and his life right well; and I will only say that in few words of him, which I think himself will not deny. If he do, it shall God willing be proved hereafter, by a multitude of honest witnesses, and by such particular known circumstances, of times places, and parsons, as no possible denial can be made thereof. for it shall never be proved God willing, that I write any untruth of any man living. God is my witness, 
See the second book and third chapter, in the 〈◊〉 paragraph. See the ●eply to Parson's libel, fol. 96. a.  that is far from my meanining.  
But I wonder, that the earth doth not open her mouth, to swallow up quick the Author of this Apology, for his manifold notorious slanders, impudent leasings, and most excerable caluminations. And Parsons is the man, as I have proved in the first chapter. The phrase, style, and method, with many other circumstances concurring, do evidently convince it to be see. For to say, that it hath not his name, 
See Colleton. page. 1ST.  is too too vain and frivolous. for by that reason, no man should be the author thereof, because it hath no man's name. To which I add, that it is not the wont manner of Parsons, to put his name to his books. The secular priests have truly unfolded that secrecy, in their public writings. And Parsons himself unawares, reporteth no less in effect in this Apology. Well, 
apology. page. 172.  what doth Parsons call evil edification? Richard Hadocke I am well assured▪ spent his whole time or the greater part thereof, (subtracting time for sleeping, eating, and drinking,) in hawking, hunting, carding, dicing, and licentious living, to say nothing of other more homely, but less comely qualities. Of which manner of living, he was sufficiently admonished, I know when, where, and by whom, and can so decipher all the particulars thereof, as himself shall never be able to deny the same. I therefore conclude, that when Parsons saith, it is false, 
See Colleton, page. 126.  etc. The falsehood proceedeth from his own stinking mouth. He indeed is the libeler, 
See also the fifth and sixth chapters following. See Colleton. page. 294.  though it please him to bestow that name on the seculars. But such good fellows as Haddock, must be maintained, to bolster out master Parsons, and his detestable treacheries. For by his plotting to set the English Crown on the Spanish Infantaes head, he is become so familiar with the Spanish king, and the Archdutchesse Isabella his sister, that he is able with his word to set up or pull down, all disloyal kil-princes in the world. Who then dare write against him? the seculars have entered the combat, and if they fail in the conflict, a halter will be the end. He seeketh by flattery to make them yield, and to bring them to submssion, 
Apology Page. 221. & 222.  but if that be once done, actum est de illis, they must enter into glory, that is to say, into the holy inquisition, where there they must either remain perpetuo, or be bondslaves to Parsons and his jesuited family. I might enlarge myself, in discoursing upon many other untruths, leasings, falsehoods, and caluminiations, published for truths in this scandalous and most disloyal Apology. But by these falsehoods already discoured, it is apparent to all the world, that no credit can be given to the words or writings, of the notorious traitor Robert Parsons that bloody jesuit.    

CHAP. V.  
Of Parsons his contradictions, peremptorily uttered in his lewd Apology.  

Sect. I.  
Concerning traitors like himself, and his confederates.  
PArsons in one place of the Apology, 
apology. Page. 22.  hath these words; for, (as the common saying is,) howsoever the treason be embraced, yet the traitor is hated and contemned. But in another place, 
apology. page 172.  he hath these words▪ what say you of my Lord Cardinal Allen his answer, to the English justice; his defence of the twelve martyrs, in one year; his epistle for allowance, of sir William Stanleyes' rendering up of Daventry; his declaration against her Majesty, and the present state, in the year 1588. when the Armado was on the seas, were these exasperating treatises, or no? and how then is father Parsons only named by this man, as though his writings only were the cause of all exasperation? Nay, was there any man ever known to be particularly troubled hitherto, 
See the second book and ninth chapter, in the sixth observation.  for any book written by father Pasons by name? we are sure, that neither master Much, nor any of his, can ever prove it. These are the very express words, set down in the jesuitical Apology, in the places quoted in the margin. Out of which words, the indifferent reader may observe these important points with me.  
First, a notable contradiction in words of the jesuit Parsons, who seemeth to repute himself the only wiseman in the world. For in the former place he telleth us, that howsoever the treason be embraced, yet the traitor is hated and contemned. But in the second place, he singeth another song, for he commendeth the notorious treason of sir William Stanley, and defendeth him therein.  
Secondly, that all traitors which take part with the Pope and king of Spain, are well thought of, and deemed right honest men. It is evident in Sir William Stanley, a man in great esteem with them.  
Thirdly, that Cardinal Allen was a notorious traitor, even by the testimony of the jesuits; though they will not grant so much in plain terms. For of the said Cardinal, this Apology affirmeth four things, as you have heard. First, that he wrote against English justice, (done upon the seminaries.) Secondly, that he wrote in defence of the seminaries that were executed, and affirmed them to be martyrs. Thirdly, that he justified sir William Stanleys' treasons, 
Note here, that the secular priests dostil commend Cardinal Allen in all things. See Colleton. p. 282.  and highly extolled him for the same. Fourthly, that he published a most traitorous book, against her Majesty and the State, in the year 1588. when the king's Armado was on the seas. Add hereunto for the complement, that the seminaries, who ever to this hour speak most reverently of that Cardinal, and did obey him during life at a beck; could not but be up to the ears in deep treasons, seeing the Cardinal himself was so forward, in all the bloody treacheries.   

Sect. II.  
Of Parsons his letters written to Master Bishop.  
THe jesuit Parsons wrote a letter the ninth of October, 1599 to master Bishop in Paris, 
Apology, page. 177.  for answer (as Persons pretendeth, to certain grievous calumniations, which master Bishop and master Charnocke had spread abroad the world, of the hard and injurious dealing used to them in Rome; which were contrary to all truth, if the good Jesuits words were of any credit. In one place of the said letter, he hath these words: Master Bishop, it being now divers months since you departed from hence, and no one letter appearing yet from you, nor from your friend master Charnocke; it made us marvel, considering your promise at your departure. In another place of the same letter, he hath these words; by a state letter which I received this week from you, I perceive etc. These are the words of the Apology. In which words, any man may easily behold a flat contradiction. For, in the former place, he denieth the receipt of any one letter; but in the latter he granteth, that he had received one stale letter. The seculars have charged him with this contradiction, and he answereth that from May to November is more than half a year, in which time no letter was come from them, contrary to their promises, until this present week. This is the answer. To which answer, I reply in this manner. I say first, that when Parsons saith, it is more than half a year from May to November, he is a liar. For, from May to November, are only five months; and yet do 12. months concur, to the complement of one year. Again, if he begin his supputation the first day of May, (which is to reckon from April rather than from May,) yet is it but just half a year; and consequently, Parsons affirming it to be more, is still a liar.  
Secondly, 
apology. page. 176.  that his reckoning must end upon the ninth day of October, at which time Parsons wrote his letter; and so perforce he is far short of his half year, and consequently a liar.  
Thirdly, that when Parsons saith, from May to November is more than half a year, in which time no letter was come from them, he both contradicteth himself, and is an impudent liar. I prove it, because every child knoweth, that between may and November, intercéedeth the month of October; and yet as Parsons confesseth liberally, he wrote his letter to master Bishop the ninth of that month, and the same week received a stale letter firm the same Bishop. So then, it is true, that Parsons received a letter from master Bishop, in the month of October; and consequently, it is false, that he received no letter from May to november.  
Fourthly, that the word (now) in Parsons his letter, doth connotate the time present: that is, the time of the date of his letter, to wit, the ninth of October; at which time as he saith in one place, he had received no letter, but as he saith in another place, he had that week received a stale letter: Ergo, Parsons is a stale liar. This lie is confirmed, in perpetuam res memoriam, by the word (yet,) for when he saith, no one letter appearing from you yet; he doth flatly contradict himself, when he saith, by a stale letter, which I received this week from you.  
Fiftly, that when Parsons saith, 
See the third chapter.  the reports of the hard and injurious dealing used to the messengers in Rome, is contrary to all truth; the falsehood proceedeth from his lying lips, as I have already proved.  
Sixtly, that master Bishop (I know the man right well,) is of better credit, than twenty jesuited Standishes; 70. jesuited Haddocks; 100 jesuited Personians.   

Sect. III.  
Of the Secular priests, and their writings.  
PArsons in the preface of his Apology telleth us, that these books must needs be presumed to have been published either by some one or few discomposed passionate people, or by some heretic, or other enemy to dishonour them all, and to discredit their cause and nation; and so as to such he will answer, 
Parson's loveth the priests dearly, as appeareth by the entreaty of then messengers sent to Rome.  and not against his brethren whom he loveth most entirely; but in many other places, he singeth an other song. For page. 63. he affirmeth it to be probable by many evident arguments, that a long and slanderous narration, was written by the proper pen of the chief authors of all these broils. Again, page. 8. he confesseth, that two priests (whom he termeth the ambassadors of the secular priests,) came to Rome about the controversy. Again, page, 9 he confesseth, that in November last, 1600. divers of the discontented made a general appeal from the Archpriests iurisdictien. Again, page, 24. he saith, that his brethren do use so fond a calumniation against the Jesuits, as no man can but wonder thereat. Again, page. 105. he termeth the authors of the books, his discontented brethren. To be brief, in main other places he confesseth, that master Bishop, master Charnocke, master Much, master Bagshaw, master Champney, 
See Apolog. pag. 〈…〉.  master Collington, master Warson, and others, have written against the Jesuits; so as contradictions may be deemed a thing very common, with our grave and holy jesuit Robert Parsons; who knew right well, that the declaration sent to his holiness, was subscribed with the hands of thirty priests, whose names I would here put down, but that I study to the brief.   

Sect. FOUR  
Of the elegant Epithetons' ascribed to the jesuit Parsons, by john Collington the Secular priest, in his book of Defence.  
IOhn Collington hath lately published a large volume in defence of the seculars, for their appeal to the Pope against tyrannising Blackwel, which book came lately to my hand, but doth so evidently convince the Archpriest and the Jesuits, specially that notorious traitor Robert Parsons, as I cannot omit to make brief recital of some parts thereof, for the common peace of this our native country.  
In the page, 30. He hath these words, whose busy head (he speaketh of Parsons.) & actions, have been the cause and increase of much trouble and persecution, in our Church and Realm. And who being a member of an other body, and professing also a mortified state, and to have relinquished the world, seeketh nevertheless to be our great master, and to rule all, or to tyrannize rather. Again, pag. 31. He saith, they have most pregnant grounds to prove, that Parsons was the inditer of the Cardinal's letter constitutive, for the archpriests jurisdiction. Again, page. 296. He affirmeth, that Parsons writeth no book, discourse, nor scarce any letter of these stirs, wherein he doth not recount some good act of his own. Again, 
Parson's spendeth 5 or 6. crowns a week in 〈…〉.  page. 297. he telleth us, that Parsons by managing of the College, hath gotten such store of money, as he spendeth five or six crowns a week, in postage for letters only. Again, page. 253. he affirmeth boldly, that Parsons appointed the Archpriest. Again, page. 255. he termeth Parsons the Archdeviser, in getting the Cardinal's hand, subscription, and seal. Again, page. 206. he chargeth Parsons with many untruths, and to have as little sincerity in his actions, as truth in his writings. Again, page. 256. he hath these words, 
Lo Parsons studideth deep divinity.  it would make to the pra●se of father Parsons, if religion were less worldlisted▪ in him; and state matter, and the designing of kingdoms had not so great a part in his studies. Again, page. 170. he hath these words, we assure our sel●es father Parsons, that your restless spirit and pen, your enterprising and busy actions, have turned heretofore our Catholic professants to infinite prejudice, for to no known cause, 
Parsons the cause of sharp laws  can we impute so much the making of the severe laws of our country, as to your edging attempts, and vocations. Again page. 240. he telleth us plainly, that Parsons hath proffered and reprofered the Crown of England to several princes, now to one, now to another, as opportunities best served, to entertain the parsonage with the hope thereof. And to omit many testimonies, because I would not be tedious, I will here recount one for all, which master Colleton setteth down in these words. Neither is father Parsons holden only of our magistrate for a statist, or marchandizer of the Crown & Diadem, 
See & note page. 297.  though this were enough to estrange us from having any partaking in aught with him, but his travels and negotiations this way are become so notoriously known, 
Lo, the Crown of England is set on sale.  that even Pasquine in Rome (as intelligence is sent us,) speaketh in this manner of him, if there be any man, that will buy the Kingdom of England; let him repair to a merchant in a black square cap in the City, and he shall have a very good penny worth thereof. Thus writeth Colleton of Parsons, who both are devoted to the Pope alike.   

Sect. V.  
Of Parsons his birth, and expulsion out of Balliol College in Oxford.  
THat Robert Parsons the jesuit, and marchandizer of the Crown of England, (as in the former Section,) is a bastard, and a man of bad demeanour, the fifth chapter of the second book showeth copiously. But because Parsons in his Apology, 
Quodl. 4. art. 2. page. 109.  laboureth to purge himself thereof; I have thought it good, to speak a little to that effect in this place. Watson the secular priest hath these words; we may not imagine, that father Parsons was ignorant of his own base estate, as being a sacrilegious bastard in the worst sense, s●il. à spurius, begotten by the parson of the parish where he was borne, upon the body of a very base quean. This then being so, and he not so senseless as to think, but that he will find the Canon law more strict in dispensation with him for his irregularity, than the civil or common law, will be for dispensation to inherit; there is no question to be made of it, but that some close statute and proviso was closely made, and covertly foisted into the high council of reformation, for enabling some bastards in the spitefullest sense, to be capable of any honour or dignity, either in the Church or commonwealth. And true it is, that this good father Parsons (alias Cowbucke,) filius populi & filius peccati, or the very fiend himself, might be chosen to a kingdom by his doctrine, if any people would be so mad, as to choose him for their king. Thus doth our Quodlibetst write. The same Watson in an other place, writeth of the same Parsons in this manner: O monster of mankind, fitter for hell, 
Quodl. 8. art. 5. page. 238.  then middle earth. If thy profession will not draw thee, to consideration of the premises; yet show some signs of charity in sparks of grace, if it were but only in policy, to move thee to forbear thy barbarous cruelty; because thereby thou givest occasion for divers, to think thou art not a mere man, but some fairies brat, or begotten by an Incubus or airish spirit, upon the body of a base woman, thus doth priest Watson write, you have his own words. Again in an other place, he hath these words, divers of father Parson's books, letters, and treatises, we have and do from our very hearts utterly condemn them, as containing many seditious and traitorous points, 
Quodli. 7. art. 10. page 184.  and being very full of slanderous speeches and impudent caluminiations. Andrea's Philopater being the fruits of father Parsons, and father Creswell, we hold to be fraught till it almost burst again, (as some of my brethren else where have noted,) with all jesuitical pride and poison. and as touching the exthortation printed 1588. It is so detestable a treatise, as all posterity cannot choose, but condemn father Parsons for a most scurrilous traitor, if he had been brought up amongst all the ruffians and courtesans in christendom, he could not have learned to have writ more vilely, prophainely, and heathenishly. Moreover, the said father Parsons and his fellow father Creswell, do glory in the said book, that they have caused not only it, but also Master Saunders treatise de schismate, to be translated into the spanish tongue, and do rejoice, that thereby the Spaniards are brought already into a greater detestation of her Majesty, 
Quo●l. 7. art. 10. page, 217.  her government, and proceedings, than they had before. Thus writeth Master Watson; and in an other place he telleth us plainly, that he was a lewd boy in his youth, that during his abode at Oxford, his conversation was seditious, wanton, and factious, and that for his libeling and other misdemeanour, he was thrust out of Balyoll college. Again in an other place, he hath these words, I mean the great Emperor illegitimate, irregular, abstract quintessence of all coins, coggeries and forgeries, Parsons the bastard of Stockgersey beyond Cozenage in Somersethire.  
This is that famous conqueror, 
Quodl. 8. art. 5. page. 236.  who hath bathed all England by his seditious libels in priests blood. This is that worthy excellent, that lies, dissembles, and equivocates, at every word. This is that learned counsellor, that must rule, ruff, and range, through every state. This is that same Parsons, whom Pope, Prince, and peer, with all true English hearts, 
Lo, Parsons is purtrayed in his best be seeming colours  have cause to hate. This is he, of whom Master Blackewell (now his darling) said; that his turbulent head and lewd life, would be a discredit to the catholic cause. and in few, the general conceit of all, that have thoroughly conversed with him, is this; that he is of a furious, passionate, hot, choleric, exorbitant working humour, busy headed, and full of ambition, envy, pride, rancour, malice, and revenge. Cursed be the hour, wherein he had the name of a Priest, nay of an irreligious parson, nay of a temporal lay-man jesuit, nay of a catholic, nay of a christian, nay of a human creature; but of a beast, or a devil; a violater of all laws; a contemner of all authority; a stain of humanity; and impostume of all corruption; a corrupter of all honesty and a monopole of all mischief. These are the words of William Watson, the popish secular priest. quodl. 8. art. 5. page. 236. See the fifth chapter of the second book, in the first, second, and third sections.  
By these sections, especially the fourth and fifth, every man may easily see, 
Of the uttered by Parsons, see Colleton page. 126.  that the jesuit Parsons is not only acommon impudent liar, but also a most bloody and scurrilous traitor, the monopole of all mischief, and the wickedest man upon the face of the earth. The reports recounted of this jesuit, cannot but seem strange, if not incredible, to all that shall peruse the same. I know it is sin to lie on the devil; and therefore I will not affirm any lie of this jesuit, nor of any other man. That which I have written of him, is most true and sincere, in such sort as I have put in down. I name my authors, and their words, the tale, and the tale-teller; the assertions, and the places where they are to be read. I grant willingly, and will it not deny, that I have set down in this discourse, many sharp observations, annotations, correlaries, & illations, but all are deduced by necessary and evident consecutions, out of those premises and antecedent propositions; which the secular priests and Jesuits have published in printed books, to the view of the whole world. In regard whereof; neither myself, nor any others guided by the prescript of right reason, can but give credit to the same. For first, the authors thereof are many, and the same of judgement and learning. and yet do they charge the jesuits with murdering of Kings. Secondly, they profess even to death, the self same religion with the Jesuits. Thirdly, they all yield themselves in all things, to the censure of the pope; at whole tribunal the jesuit must needs prevail, if his case and cause be good. Fourthly, they are subject to such satisfaction, if their accusations should be false; as public penance must needs be enjoined them, and that worthily; so as they shall never be permitted to execute priestly function, while there lives shall endure. Fiftly, they know, that if such heinous accusations, powered out against their fellow-priests, especially against their religious fathers, were false and uttered of malice; they should thereby heap Gods heavy wrath, and vengeance upon themselves. Sixtly, they cannot be ignorant, that all the world would hate and detest them to their lives end, if such their reports of killing of princes and the like, should be proved false and slanderous. So then, the reports made of the jesuit Parsons supposed to be true, and constantly admitted for such; it followeth of necessity, that his own bare denial in his own cause, of his bastardy, expulsion, and whatsoever else; neither is, nor can be deemed a sufficient purgation, to any indifferently conceited man. Read the next chapter throughout, and note it well, with the observations thereof.    

CHAP. VI  
of the Jesuits here in England, and of their demeanour.  

Paragraph. I.  
Of the jesuit Garnet.  
THe jesuit Garnet the provincial for England, hath used the liberty of his tongue against the secular priests▪ of this Garnet, thus writeth john Collington. Father Garnet the superior of the Jesuits, affirmed that we ministered and received sacraments in deadly sin; that we gave poison in lieu of medicine; that we were such by the opinion of all the learned, as his brother Lister had censured us to be; that our criminous, sinful, irregular, and excommunicate state, was so plain and notrious, as none under sin could forward, or assist us in the exercise of our funtions. Thus writeth Master Colleton, out of the jesuit Garnets' letter the tenth of November. Again in an other place, 
Colleton, page. 179.  the same jesuit hath these words; ye have in the judgement of all the learned, incurred the most shameful note of schism. You have so entangled them whom youhave brought to Christ, 
Collington. page. 194. page. 281.  or whose pastor and father you have been; as if they shall receive sacraments of you; if they shall induce you to say Mass, or shall assist you in celebrating; they seem to partake with you in the crime of exercising your function unworthily, and in lieu of medicine, carry a way poison. Thus writeth Colleton out of Garnets' letter, dated in March, 1599   

Paragraph. II.  
Of the jesuit Lister  
LIster the saucy and malepeart jesuit, in a foolish and very malicious treatist hath these words▪ ye are rebels, ye are schismatics, 
Colleton. pag. 163.  ye are fallen from the Church and spouse of Christ. Yea have trodden under foot, the obedience you owe to the Pope. Ye have offended against all human faith and authority, by rejecting a moral certainty in a moral matter. Ye have run headlong into excommucation, and irregularity, ye have lost the faculties, by which you should have gained souls to christ, ye have raised up; such great scandal in the minds of all the godly; that as infamous parsons, you are tenesed in every man's mouth. Ye are no better than sooth sayers, and Idolaters; and in regard ye have not obeyed the Church, speaking to you by the highest Bishop, you are as Ethinkes and Publicans. Thus writeth Colleton of Lister the jesuit.   

Paragraph. III.  
Of the jesuit jones.  
Father jones the jesuit gave forth, and our superior said the position was true, that whosoever maintained us not to be the abandoned creatures, 
Collington, page. 180.  which father Lister judged us to be; in curred ipso facto for there defending of us, the censures of the holy Church. thus writeth Master Collington, of our reverent father jesuit jones. Again, in an other place the same Colleton telleth us; that the same jesuit jones affirmed peremptorily, 
Collington. pag. 272.  that whosoever should stiffly maintain, that their refusal to the subordination appointed before the arrival of his holiness breeve, did not make them schismatics. incurred by such his patronage of the secular priests, the censure of holy Church. Thus much of this jesuit. I will here surcease to speak of the jesuit Holtbie, and the rest of that crew, and use a convenient, (if not necessary,) conversion, to our archpriest of the new religion: because by very pregnant presumptions, he seemeth to be a covert and close jesuit, or at the least so jesuited, as he dareth to do nothing but after their command.   

Paragraph. IIII:  
Of Blackewell the jesuited Archpriest.  
THat all men may know, what a man this new-hatched Archpriest is, the golden epithyte which the seculars have bestowed on him, shall here be set down for a preamble to the rest. Now all catholics, say the priests, must depend upon the archpriest, 
Mark well, all Jesuits & jesuited persons, do depend ●pon the devil.  and the archpriest upon Garnet, and Garnet upon Parsons, and Parsons upon the devil, the author of all rebellions, conspiracies, treasons, murders, disobedience, heresies, and all such other diabolical and bloody desigments, as this wicked jesuit hath hitherto devised. This is the doctrine delivered by the secular priests. discovery, page. 70. quodl. 5. art. 8. page. 151. The next thing to be considered, is this; that this archpriest was appointed, by the procurement of Robert Parsons the jesuit, of whose honest demeanour you have heard sufficient y. This to be so is proved already, if all things bewell ma●rked; but Master Collington maketh better proofs thereof. father Parsons saith he, in the eight chapter of the Apology, 
Parson's is a great liar, well worthy of the wetstone.  cunningly fassioneth a narration lasting for four of the first leaves, but with addition of more untruths, than he used full points in the tale. Hence suddenly arose an urgent, or as it were, a fatal necessity in father Parson's conceit; of making a superior in England, over the secular priests, if witness be demanded at our hands, we will (saith Collington,) name no other, 
Behold deceitful dealing.  but father Garnet and father Parsons themselves, having their own words for testimony. for when father Garnet asked Master john Bennet, for his name (to olim dice bamnr) that is, to a pretenced letter of thanksgiving to his holiness, for institution of the authority, and found him unwilling to give his name; he told him, that the subordination was the fact and prosecution of father Parsons his old friend, and therefore stood assured, he would not deny the grant of putting to his hand. Likewise father Parsons in his speeches with M Charnocke at Rome, among other things freely acknowledged; that hearing how we went about in England to make a superior among ourselves, 
Colleion, page. 126. page. 127.  he thought it wisdom to prevent the effecting of such our endeavours, by choosing and promoting one to the room, whom they knew to be their friend, and would comply with them. Thus writeth Colleton, with many more words to the same effect.  
The third thing to be pondered, is the notorious bad dealing of the archpriest our jesuited Blackewell. First then, he said he had received a resolution from the mother city, that the refusers of his authority were schismatics, and thereupon denied absolution to such as made no conscienced thereof. And yet by his own affirmance, he receive that resolution either from father Warford, or father Tichburne two English Jesuits at Rome. And yet Blackwell did so propose & grace the said resolution; as many than did, and as yet some do believe, that it came as a definitive sentence from the Pope. Colleton, page. 199.  
Secondly, Blackewell in his letter to M. I. M. bearing date the 22. of Feburarie, 1600. writeth thus; I determined, that hereafter whosoever had faculties of me, he should first be content to recall his peevish opinion; terming the opinion peevish, that doth not hold us for schismatics. Furthermore, your reverence affirmed the assertion of father jones a priest of the society to be true, avowing all those to incur presently the censure of holy Church, who should stiffly defend, that we were no schismatics. Which position you again ratified, in your letters the 14. of March 1600. thus writeth Colleton▪ pag. 195.  
Thirdly, Blackewell sent forth a most arrogant, absurd, and diabolical decree, against both the clergy and the laity, in these words; I George Blackewell arch-piest in England, in virtue of holy obedience, and under pain of suspension from your office, and loss of all faculties in the deed itself to be incurred, do prohibit all priests to divulge any book, set out within these two years, or hereafter to be set out, by which the lawful state may be disturbed, or the same of any clergy catholic person of our english nation may be hurt by name; and the same commandment is given to the laity, under pain of being interdicted, the 17. of january, 1599 thus reporteth john Colleton, pag. 197.  
Fourthly, when the famous university of Paris, after full & mature consideration had of the matter, did deliver their censure on the behalf of the seculars, affirming them neither to be schismatics, nor to have committed any sin at all, in that fact of not obeying the new archpriest in itself considered; then our M. arch priest of the new religion, thundered out an execrable curse, (as it were from the M. devil of hell,) commanding strictly in virtue of obedience, & under pain of suspension from divine offices, and loss of faculties in the fact if self to be incurred, all ecclesiastical persons, and also allday catholics under pain of being interdicted, semblably in the fact itself be incurred, 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 sea apostolic, and his holiness breve. Thus writeth Master Colleton, 
Collington, page. 147.  of the archpriests decree published the 29. of May. 1600.  
Out of these sections and Paragraphes of the fifth and sixth chapters, I note first, that the Jesuits are most impudent liars. Secondly, that they are most arrant traitors. Thirdly, that they are most cruel tyrants. Fourthly, that they are most seditious libelers. Fiftly, that they are most insolent, arrogant & saucy companions. Sixtly, that they endeavour by flattery, falshhood, bribes, and tyranny; to reign and rule as Lords independent, over this Realm of England. Seventhly, that they respect neither right nor wrong; neither truth nor falsity; neither justice nor injustice; neither the judgement of many nor of few, neither of universities nor of countries, neither false nor true informations; in their manner of proceeding. Eightly, that their own wills, terrene respects, & sensual appetites, are the sole & only rule by which they measure all their actions. that they have made religion by their new dealing, but an art of such as live by their wits, and a very hotch potch of omnium githerum, as the secular priests are hold to write of them. And consequently, that foolish and senseless may they be thought, 
Quodli. 2. art. 8. page. 43.  who refer themselves, their souls, their bodies, and all they have, to be managed by such bad fellows, & lewd companions.    

CHAP. VII.  
Of the disloyal dealing of the seculars, in state-affairs.  
I have delivered my opinion concerning the seculars, in this behalf, where I showed by their own free confessions, that they were sometime, (howsoever they be now,) as deeply drowned in bloody treasonable practices & defignments as are their brethren by hopish profession, the lordly & insolent disloyal Jesuits. I therefore mean here to set down no other thing, 
apology. page. 212.  but that only which the jesuit Parsons in his apology, sendeth unto them in way of salutation. if he mean (saith Parsons speaking of M. Bluet,) any other causes of offence as practising against the state or the like, then is it calumnious to them both.  
First, to all the Jesuits in England, who are no less innocent upon our consciences in this point, them other priests, and secondly, to the order of secular priests themselves, especially the better sort adhering to their superior (Blackewell the Archpriest,) who are as innocent also in this behalf, as this man's (most part.) For whiles all other both priests & jesuits, have been quiet & silent in statematters, these men have been busy, as far as their power or credit will reach, or as any prince would hearken to them, or deal with them. And this appeareth, for that they have sent of their own men even to Scotland, to deal with that prince in matters of succession, 
They sent Watson with others.  and have tempered also with the king of France, by others of their consorts to like effect, as the Lords themselves of her majesties council cannot but know, and at their going over into France, we doubt not, (and so we hear it already by some of their counsel,) but they mean to offer themselves wholly to that king's disposition, for the next succession of our Crown, 
●ge, the seculars are traitors like the Jesuits.  thereby to gain his grace & favour. And yet they vaunt every where, that they and theirs are innocent in these affairs, & only Jesuits and their friends do deal therein, and so master Bluet told the Queen, and counsel.  
Out of these words I note first, that the secular priests are here charged with disloyal dealing, against their natural sovereign, by plotting not only with the king of Scotland, but also with the king of France.  
I note secondly, that the seculars are as guilty of traitorous practices and treasonable complots, as the haughty nocent Jesuits.  
I note thirdly, that the jesuit Parsons doth here unawares, confess himself and his brethren to be traitors. For he doth not simply and absolutely affirm them to be innocent, 
When thieves begin to reckon, then true men shall come to their own.  (mark well my words,) but respectively and relatively, to be noless innocent than other priests, that is to say, to be nocent & guilty in very deed. For towards the end of his narration, he chargeth them with double treason, aswell by plotting in Scotland, as in the Realm of France. And in the marginal note, he saith Watson was sent with some others.  
I therefore conclude this discourse, that seeing on the one side, the Jesuits are impudent liars, notorious cousiners, and arrant traitors, even by the testimony of the seculars, and seeing on the other side, that the secular priests are bad fellows, no better than soothsayers and idolaters, and that by the verdict of the Jesuits, and seeing withal, that both the secular priests and the Jesuits, profess one and the same religion, and are all devoted to the pope alike, all men and women, noble and ignoble, learned and unlearned, rich and poor, young and old, after mature deliberation had of these matters and this whole discourse, must perforce and of mere necessity, loath, detest, and abhor, both them, their Pope, & their popish faction. From which and all treasonable practices, good Lord deliver us, Amen.    

A profitable and compendious appendice, for the better confirmation of the Reader.  
Whosoever can and will seriously peruse, the printed volumes of many famous writers, of great account, and high esteem even in the Church of Rome, cannot but behold as in a glass of Crystal, that the late Romish religion, commonly called of the people, the old religion, is but a newly coined religion, and by piecemeal crept into the Church. I say (the late Romish religion,) because the ancient Roman religion was in deed sincere, and agreeable to the holy scripture, but the late Romish religion, is quite contrary to the same. This I prove by two means: first, by late practical experience, for that the institution or papal Bull, by which an Archpriest is designed the governor over the Clergy and laity over all England, 
See the 4. chapter towards the end.  is a thing never hard of before in the Church of God, as the priests themselves do willingly & truly grant▪ this is confirmed by the late order of the Capuchenes, who affirm themselves to be nothing else, but only reform Franciscans, as the secular priests do know, and can it not deny. For as the Francans did by little and little, neglect and abolish the ancient rules of their order, 
Let this be well marked.  and brought into their society, novelties and new devices in stead thereof, and therefore were reform by the Capuchenes, and called home again to their old settled rules, even so the late bishops of Rome, have neglected, and swerved from the ancient doctrine of the primitive Church, 
2. Reg. 18.  and brought into the Church novelties & new devices of their own invention in stead thereof, 
2. Par. 19  and therefore godly and zealous prince's endeavour to reform the Church, 
2. Reg. 23. 2. 34.  and to abolish such superstitious novelties▪ after the examples of josaphat, Ezechias, and other godly kings of juda. Whereof I have discoursed more at large, in my book entitled the golden balance. Secondly, by the flat testimonies of best approved popish writers. The great learned popish schoolman & Spanish friar Victoria, 
Victor de potest. Papae. & council. relect. 4. pag. 139.  writetth in this manner, paulatim ad hanc etc. By little & little we are brought to these inordinate dispensations, & to this so miserable state where we are neither able to endure our own griefs, nor remedy assigned for the same. And therefore must we perforce invent some other way, for conservation of the laws. Give me Clements, Lines, Silvesters, and I will commit all things to their charge. But to speak nothing grievously against these latter Popes, they are doubtless inferior to Popes of old time, by many degrees.  
Lo here gentle reader, the Popes own renowned doctor and professed friar, telleth us plainly, that the bishops of Rome in his time, were not like the bishops of ●o●●er ages, but did degenerate, from the ancient doctrine and discipline of the Church. He telleth us in like manner, that this deflection from the truth, was not done all at once, but was brought by little and little into the Church. Thus you see or may see, that the doctrine I teach, is the self-same, which I received from the best learned papists. The Pope's famous Canonist Covaruvias, writeth to the same effect in these words. ne● me latet, etc. neither am I ignorant, that S. Thomas affirmeth after great deliberation, that the bishop of Rome cannot with his dispensation, take away from monks their solemn vow of chastity. This notwithstanding, 
Covarr. 10. 1. cap. 20. par. 11. in med.  we must defend the first opinion, lest those things which are practised every where, be turned up side down. Thus writeth Coveruvias, out of whose doctrine, many godly & profitable lessons may be learned. First, that the papists cannot agree about the Pope's authority. Secondly, that great learned papists, among whom Thomas Aquinas is one, (whose doctrine sundry Popes have confirmed to be sound,) do deny the Pope's authority in the premises. Thirdly, that the contrary opinion must be defended, for the honesty & safeguard of the Pope's pretenced sovereignty. Fourthly, that most miserable is the Pope's religion, which stand in need of such poor and beggarly shifts, for the upholding & maintenance thereof. Fiftly, that the papists have no cause to exclaim against the marriage of priests, seeing the Pope dispenseth with his own munks to marry at their pleasure. Sixtly, that the doctrine of Aquinas which the Pope himself hath approved, doth utterly ruinate and batter to the ground, the lately invested religion of the Church of Rome. Now, for the better satisfaction of the ignorant, I will here briefly recount the original, of the chiefest points and articles in the late Romish religion.  
First, the church-service was made in the vulgar tongue every where, in the old, ancient, and primitive Church. Secondly, popish primacy began, in the year, 607. and that by the tyranny of the Emperor Phocas, at the earnest suit of Boniface then bishop of Rome, & third of that name. Thirdly, the Pope's pardons were never heard of, until the year, 1300. Fourthly, the marriage of priests was not prohibited, till the year, 385. at which time Siritius then bishop of Rome, made a wicked law in that behalf. Fiftly, popish purgatory took not root in the Romish Church, till the year, 250. Sixtly, popish pilgrimage began in the year, 420. Seventhly, the merit of works de condigno, was disputable about the year, 1081. Eightly, the popish invocation of Saints & adoration, was not known or heard of, till the year, 350. Ninthly, the communion under both kinds was never thought unlawful, till the year, 1414. Tenthly, the Pope's Bulls were not authentical, till the year, 772. eleventhly, auricular confession was not established, till the year 1215. Twelftly, general counsels were ever summoned by the Emperors. Thirteenthly, the popish English Archpriest began his new no religion, in the year 1006. and that by the tyranny & treasons of the Jesuits. All these important points, are sound proved in my book of Survey, whither I refer the gentle reader, for better satisfaction in that behalf. God grant, that these my painful studies may tend to his glory, and the common good of his Church.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

A Table Alphabetical, containing the principal matters handled in this work. The letter (P.) signifieth the Page, and the letter (V.) noteth the verse.  

A  
ALlen the Cardinal was a traitor. Page. 93. Vers. 7. p. 92 vers. 28.  
Allen set forth a traitorous book. pag. 108. vers. 5.  
Allen justified Sir William Stanleyes' treason. pag. 13. vers. 19 pag. 166. p. 167.  
Archpriest setteth up a new religion. pag. 89. v. 8. p. 179. v. 30.  
Archpriest a traitor. pag. 89. vers. 8.  
Archpriest is an Idol. pag. 104. vers. 2.  
Arden and Someruile. See treason.  
Author's true dealing in this discourse. pag. 1. vers. 7.   

B  
BLackwell reigneth as a prince. Page. 104. vers. 7.  
Books written by Parsons, are traitorous. pag. 173. ve. 7. pag. 80. vers. 7. pag. 106. vers. 9  
Bishop of Cassana prayed for by the Jesuits. pag. 20. ver. 21.  
Bellarmine against the messengers. pag. 152. vers. 26.  
Borromeo rejected the Jesuits. pag. 156. vers. 12.  
Bull renewed by Allen. pag. 85. vers. 9  
Babington. See treason.  
Birket the priest. pag. 85. vers. 24.   

C  
Cardinal's letter indicted by Parsons. Page. 170. vers. 27.  
Cardinal Allen. See Allen.  
Cardinal Bellarmine. See Bellarmine.  
Cardinal Boromeo. See Boromeo.  
Cardinal's poisoned by Jesuits. pag. 107. vers. 19 pag. 37. vers. 34.  
Cardinal Toledo was Parson's boy. pag. 159. 27.  
Cardinal Pandulphus crowned in the Pope's right. Pag. 120. pag. 20.  
Capuchenes why they agree with the Jesuits. page. 80. vers. 20.  
Conquest of England threatened by the Jesuits. page. 32. vers. 22.  
Coaches usual to Jesuits. pag. 9 vers. 20. pag. 7. vers. 17. pag. 25. vers. 18.  
Cozenage practised by Jesuits. pag. 59 vers. 16.  
Confession dissliked by Pope Sixtus. pag. 134. vers. 16.  
Church of Rome heretical pag. 134. vers. 9  
Confession used tyrannically by Jesuits. pag. 39 vers. 12  
Constitutions of the Jesuits are mutable. pag. 56  
Campion his martyrdom. pag. 97. vers. 11.  
Change expected by the papists. pag. 101. vers. 9  
Cogging of the Jesuits. pag. 29.  
Crichton the jesuit a traitor. pag. 45. vers. 11. pag. 75. vers. 28. pag. 181. vers. 12.   

D  
Devil brought Jesuits into England. pag. 84. vers. 22. pag. 86. vers. 8.  
Doctrine of Jesuits is contrary to the truth. pag. 133. vers. 21.  
Duke de Medina threatened to kill all. pag. 11. vers. 3.  
Duke of Parma entitled to England. pag. 23. p. 79.  
Duke of Guise should have invaded England. pag. 75. pag. 84. vers. 32.  
Duke of Alva purposed to invade this land. pag. 83.  
Devil brought the jesuits into England. pag. 84. pag. 83. v. 22.  
Devil ruleth and reigneth in the Jesuits. pag. 68 vers. 3.  
Dissension between the priests and Jesuits. pag. 19  
Day of channge expected. pag. 101. vers. 9   

E  
Equivocation of the Jesuits. pag. 29. pag. 35. vers. 13.  
Expenses of the Jesuits. pag. 34. vers. 15. pag. 26. vers. 31.  
Exercise used by the Jesuits. pag. 29. vers. 6. pag. 130.  
Examination of the Pope's dealing. pag. 94. vers. 16.   

F  
FRench Ambassador. pag. 82. vers. 5.  
French king murdered by Jesuits. pag. 37. vers. 34. pag. 107. vers. 34.  
French king banished the Jesuits. pag. 36. vers. 3.  
Firebrands of sedition. pag. 36. vers. 21. pag. 80. vers. 1.  
Ferdinando Earl of Derby. pag. 22. vers. 33.  
Felton set up the Pope's Bull. pag. 83. vers. 38.  
Figs given by Jesuits. pag. 107. vers. 3.   

G  
GErrarde the jesuit a good hunter for money. pag. 29.  
Grains hallowed for treason. pag. 86. vers. 28.  
Gybseys-Iesuites. pag. 77. vers. 35.   

H  
HEsket a messenger for treason. pag. 22. vers. 33.  
Haddock a bad fellow. pag. 30. vers. 9 pag. 165. vers. 8.  
High council of reformation. pag. 80. vers. 8. pag. 81. v. 5.  
Hallowed grains. See grains.   

I  
jesuits by secret vows. pag. 78. vers. 9  
Jesuits are arrant traitors. pag. 75. vers. 35. pag. 12. pag. 11. pag. 44. vers. 5. pag. 22. vers. 17.  
Jesuits are great liars. pag. 53. pag. 35. vers. 13. pag. 77. vers. 27. pag. 58.  
Insuites are cruel tyrants. pag. 80. pag. 73. vers. 6. pag. 132. vers. 34.  
Jesuits make a triple vow. pag. 17. vers. 35. pag. 46. pag. 47.  
Jesuits are Statesmen. pag. 2.  
Jesuits ride like Earls. Pag. 24. vers. 22. pag. 34. vers. 12.  
Jesuits must have their chambers perfumed. pag. 7. vers. 17.  
Jesuits are murderers. pag. 107. pag. 7. vers. 12. pag. 42. pag. 37. vers. 34. pag. 23. pag. 107. vers. 18.  
Jesuits are devils. pag 133. vers. 8. pag. 8.  
Jesuits are right Machivels. pag. 21. vers. 20. pag. 15.  
Jesuits will not come at processions. Pag. 133. vers. 10.  
Jesuits are thieves. pag. 25. vers. 3.  
Jesuits are proud men. pag. 24. vers. 21. pag. 25. pag. 26. vers. 23. vers. 32. pag. 33. vers. 24  
Jesuits ride in coaches. pag. 25. vers. 18. pag. 7. vers. 16  
Jesuits are Scribes and Pharisees. page. 133. vers. 14.  
Jesuits command gentlewomen to pull of their boots. pag. 7. vers. 19  
Jesuits troll up and down from good cheer to good cheer. pag. 7. vers. 15  
Jesuits promise to restore men to their livings, pag. 32. verse, 21.  
Jesuits do threaten a conquest. pag. 32. vers. 22  
Jesuits are frank gamesters. pag. 2. vers. 6  
Jesuits cannot abide cloisters. P. 2. vers. 14  
Jesuits use great penance. pag. 7  
Jesuits are firebrands of sedition. pag. 21. vers. 7. See firebrands,  
Jesuits how they pray. pag. 20. vers. 21  
Jesuits the wickedest men upon earth. pag. 15  
Isabella of Spain must have the Crown. pag. 11. pag. 12. pag. 22. pag. 23.   

K  
King of France murdered by the Jesuits. p. 107. v. 19 p. 37. v. 34.  
King of France banished the Jesuits. p. 36. v. 3.  
King of Spain intendeth to conquer England. p. 14▪  
King of Spain is the life of popery. p. 3. v. 4.  
King of Spain did resist the Pope. p. 66. v. 15. v. 7.  
kings cannot be deposed by the Pope. p. 90. v. 13. p. 88  
kings have been deposed by Popes. p. 106. v. 19 p. 119. v. 35. p. 120.   

L  
LOpez would have poisoned the Queen. pag. 22. vers. 38.  
League made by the nobility to Spain. pag. 128. vers. 24.  
Laws are justly made against papists. pag. 119. page. 124. vers. 10.  
Lands promised to be restored in the conquest. page. 32. vers. 21.  
Leases may not be let to any, but by Jesuits. page. 31. verse. 19   

M  
Murders done by Jesuits. page. 107. vers. 19 Page. 37. Vers. 34. Page. 38. Vers. 30.  
Medina will kill all afore him. pag. 11. vers. 4.  
Mendoza is a jesuit. pag. 84. vers. 34.  
Martyrdom of Jesuits. page. 97. vers. 9  
Miracles done by Jesuits. pag. 51. vers. 14.  
Mutability in jes. religion. pag. 55.   

N  
NOble men in league with the Spaniards. Pag 128. Vers. 24. 129.  
Noble men take part with the Jesuits. pag. 128. vers. 24:  
Noble men assist the priests. pag. 128. vers. 33. v. 30.  
New religion of the Jesuits. page. 89. vers. 8. p. 179. v. 29.   

O  
OLim dicebamur preferred by the jes. to the Pope. Pag. 178. Vers. 14.  
Order of the Jesuits. page. 56.  
Outcries of the secular priests. pag. 21.  
Outcries of the Jesuits. pag. 19   

P  
POpe may be judged of any man. Pag. 94. vers. 13.  
Pope Sixtus damned, saith our jesuit. pag. 133. vers. 38.  
Pope Sixtus a monster on earth. pag. 133. vers. 29.  
Pope may be an ethnic. pag. 134. vers. 5.  
Pope may be an heretic. pag. 133. verse. 29.  
Pope obeyed against Kings. page. 13. vers. 17.  
Pope cannot depose Kings. page. 88  
Pope can play tricks of fast and loose. p. 125. v. 23. pag. 126.  
Pope cannot err, and how. page. 125.  
Pope erreth not, but Satan under his pall. pag. 127. vers 4.  
Pope will depose kings. pag. 120.  
Pope not the lawful bishop of Rome. pag. 3. vers. 22.  
Pope deluded by the Jesuits. pag. 30. vers. 12.  
Pope is the cause of all rebellion. pag. 82. v. 30. pag. 85. vers. 12.  
Pope is a cruel tyrant. pag. 153. pag. 157. page. 82.  
Popery is annexed with treason. pag. 143. vers. 29.  
priests die not for religion, but for treason. pag. 167. pag. 127. vers. 12. vers. 32. page. 145. page. 86.  
Priests expect a change. pag. 110. vers. 9  
Priests are bound in conscience to detect the Jesuits. pag. 127 vers. 15.  
Priests confess that treasons are revealed miraculously. p. 129. vers. 29.  
Priest's must adore the devil. pag. 8. vers. 4. pag. 86. vers. 32.  
Priests swore to become traitors. page. 86. vers. 33.  
Papists must depend upon the devil. pag. 8. vers. 4. pag. 68 v. 3.  
Parson's is an arrant traitor. pag. 92. vers. 33. pag. 76. vers. 8. pag. 73. pag. 162. vers. 13.  
Parson's is a bastard. pag. 69. pag. 71. vers. 24.  
Parson's would be a Cardinal. pag. 71. vers. 8.  
Parsons a monster of mankind. pag. 71. vers. 34.  
Parson's is impudent, and will affirm or deny any thing. p. 76. vers. 23.  
Parson's is a gypsey. p. 77. v. 34.  
Parson's setteth the english crown on sale. 171.  
Parson's is the wickedest man upon earth. pag. 174. p. 173.  
Parson's spendeth five or six crowns weekly in Postage. pag. 170. vers. 32.  
Parson's is a notorious liar. pag. 77. pag. 76. vers. 23. pag. 178. vers. 6. pag. 161. vers. 15. pag. 168. vers. 36.  
Parson's can rule the Pope. page. 82. vers. 24.  
Pasquin in Rome talketh of Parson's treasons. pag. 171. vers. 30.  
Parson's is an incestuous person. pag. 71. vers. 24.  
Parsons an heretic of the family of love. pag. 71. vers. 30.  
Parson's drunken sponge. pag. 71. ver. 28.  
Parsons was begotten of some incubus. pag. 71. ver. 36.  
Parson's hath written traitorous books. p. 173. ver. 7. p. 106. P. 80. See books.   

Q  
QVerimonie of Priests against Jesuits. pag. 21.  
Querimone of Jesuits against the Priests. pag. 19  
Queen of Scots, pag. 75. v. 20, pag. 45, v. 11.   

R  
REbellion in the North. pag. 83, vers. 17.  
Religion of the Jesuits is of the devil. pag, 68 v. 3. pag. 59 pag. 57, v. 17. p. 63. p. 133. pag. 15. v. 8.  
Religion of Jesuits is new. p. 179. v. 29. p. 89. v. 8.  
Religion of the Jesuits brought from the devil. pag. 84. v. 22. p. 67. v. 21.  
Religious parsons how they are distinguished. p. 4.  
recusancy is linked with treason inseparably. p: 143. v. 28.  
Religion of the Jesuits is mutable. pag. 56.  
Religion of jesuits is flat cooznage. Pag. 59 Vers. 16.  
Religion of Jesuits is an hotch potch of Omnigitherum. Page. 67. pag. 15. vers. 8.  
Richard Hesket sent to the Earl of Derby. pag. 22. vers. 30.  
Riston the Priest. pag. 85. vers. 24.   

S  
SAnders the priest the architect of rebellion. p. 84. v. 12.  
Secular priests sworn to be traitors. pag. 75. v. 36. page. 86. vers. 32.  
Seculars do equivocate. page. 118. vers. 19  
Seculars must enter into glory. pag. 165. vers. 28.  
Seculars are traitors. pag. 98. vers. 10. page. 119.  
Seminaries erected for treason. pag. 86. vers. 19  
Spies made of gentlemen. pag. 32. vers. 24.  
Standish a lying fellow. page. 30. vers. 7.   

T  
Treason in the north. pag. 84. vers. 5  
Treason of Throckmorton. pag. 84. vers. 35.  
Treasons of Parrie, Arden, and Summeruile. pag. 84. pag. 85.  
Treasons of Northumberland and Babington▪ pag. 85.  
Treason of Sir William Stanley. pag. 85.  
Treason of Norfolk. pag. 83.  
Treasons of Saunders, Webbe and Morton. pag. 83.  
Treasons of Hesket, Walpoole, etc., pag. 22. pag. 23.  
Treasons revealed miraculously. pag. 75. vers. 28. p. 146. v. 9  
Theft of the Jesuits. pag. 25. vers. 3.  
traitors may eat gold, if they will. page. 12. vers. 13.   

V  
Vows of the Jesuits. Pag. 46. p. 47. p. 48. p. 49.  
varlets with Jesuits are honest men. Pag. 77. Vers. 4.   

W  
Wealth of Jesuits. P. 26. V. 32. P. 34. V. 13.  
Vebbe. see treason.  
Walpoole a traitor. page. 23. vers. 8.