AN EXACT DISCOVERY OF ROMISH DOCTRINE IN THE CASE OF CONSPIRACY AND Rebellion, by pregnant observations: Collected (not without direction from our Superiors) out of the express dogmatical principles of Popish Priests and Doctors. ISAY 29. 9 But stay yourselves, and wonder; they are blind, and make you blind. AT LONDON Imprinted by Felix Kyngston, for C. B. and E. W. and are to be sold in Paul's Churchyard at the sign of the Swan. 1605. TO THE SEDUCED BRETHREN WHOSOEVER, GRACE. and peace from God the Father, and from our Lord jesus Christ. Marvel not (beloved brethren) that I salute you in the name of brotherhood, whom I acknowledge seduced: It pleased our Saviour to call some * Luk. 15. Sheep, when as yet they were wandering: and his Apostle nameth them * Gal. 3. 1. Brethren, whom he esteemed bewitched. With whom give me rather leave to marvel in your behalf, * Gal. 1. 6. Why are you so easily removed from the Gospel of Christ? and in the earnest desire of your blessed conversion, to expostulate in the same tenor: * Gal. 3. 1. Who hath bewitched you, that you should not obey the truth, in whom jesus Christ was described (that is, lively preached) among you? It is not then any Who, who may either prejudice a truth, or privilege an error: because, if truth; then Do as they say, although 〈…〉 be a Pharisie: If any other doctrine, not received from Christ, then * Gal. 1. 8. Hold him ●●cursed, although the Minister be an * Gal. 1. 8. Angel. And seeing (brethren) it hath pleased almighty God (who bringeth light out of darkness, and life out of death) from this late sinful attempt, as nameless for ugliness, as matchless for example, to draw this inspiration of grace, that you, through the detestation of their practices are now brought to a suspicion of their enchantments: I thought it therefore my bounden duty to discover unto you positions and practices of your Priests, whereby, as with tongues and hands, they conspire together in like mischief: nothing doubting, but when you shall perceive the damnablenes of their doctrine, you will Christianlie avoid the danger of their charm. Now then let us (beloved) jointly examine these spirits; and not, till in the end of this tract, take our mutual farewell. A PLAIN DISCOVERY OF THE REBELLIOUS DOCTRINE OF THE Romish Church. PRegnant Observations, directly proving Romish schools to be Seminaries of Rebellions in all Protestants government: and Popish priests, as also their adherents, to be worthily executed for seditious and traitorous persons, proved by many Reasons, collected from their own public positions and practices. The first Reason. Their general Assumption, whereupon all their rebellious positions are founded, is this, that All Protestants are Heretics; and Excommunicate. Now than we may argue, first: They who by their slanderous doctrine make all Protestants (in their common censure Heretics) so odious, as unworthy of any Civil, or natural society, must necessarily be judged Seditious, and intolerable amongst the Protestants: But the Romish Seminaries and Jesuits do brand all Protestants with detestable crimes; thereby to deny them all civil or natural respects. Ergo. The Minor hath two parts: Crimes slanderously objected. All human society detracted: both proved. The first part proved. FIrst a Stranger saith, that a Protestants articulum omninò nullum tenent Symboli Apostolici. Andraeas jurgiwicius, lib. tit. Euangel. quinti Professores. Protestants believe not one Article of the Apostles Greed. Our Countryman more strangely: * Wright in his late book of Articles. Protestants have no faith, no religion, no Christ; but are mere Infidels. The Master of the Seminary at Rheims writeth and in●ituleth his book: b En calvini Turcismum, & plane Mahometismum, etc. Reinaldus in libro, qui inscribitur, Caluino●turcismus. Calvinish-Turcism, and plain Mahometisme. Which book Deane Gifford doth no less impudently than impotently m●●ntaine, saying, that c calvini pseudo-Euangelium Alcorane esse in nullo melius; in multis tetrius & flagitiosius. D. Giffordus Decan. D. Petri, praef. in lib. D. Reinaldi. Calvin's doctrine is worse than the Alcoran of the Turks. The jesuit Possivinus with the same spirit of blasphemy doth compile a book, d Institui Protestantium Atheismos explicare, etc. Possivinus Ies. libello de Atheismis Protest. wherein he calleth Protestants doctrines, concerning Christ, to be mere Atheisms. And all to this end, that all human society with Protestants may be utterly dissolved. The second part proved: as first the society in Neighbours. Theft. e Haereticis licitum est auserri quae habent, melius tamen est, quod autoritate judicis fiat. Decretum P●pale apud Grat. caus. 15. q. glossa. Neighbours, if Heretics, may lawfully be spoiled of their goods (by force) though it be better to be taken from them by authority. 2. In Parishioners. Sacrilege. Where the question is concerning paying of Tithes▪ it is resolved: f Non est dubium, quin populus Catholicus iure possit heretics pastors deci●●s defraud●re. Alanus Cardinalis & Pa●sonus. Parishioners may lawfully defraud Protestant Ministers of their tithes. 3. In Debtors, and whosoever have any matter of trust committed unto them. Perfidy. g Is apud quem Haereticus aliquid deposuerit, non tenebitur post manifestam haeresin, rem depositam illi reddere. Simancha Episc. Pacens. Instit. Cath. tit. 46. sect. 73. Such are not bound to restore that which they have received, or to satisfy their Creditors, who are Heretics. h Non tenentur reddere rem verbis contractam. Tolletus jes. Instruct. Sacerd. de Excom. They are not bound hereunto. i Si iurani me soluturum alicui pecuniam, qui excommunicatur, non teneor exsoluere; quia qualiter cunque possumus, debemus vexare malos, ut cessent à malo. Apud Gratian. caus. 15. q. 6. glossa. This is an ancient Decree. 4. In Servants. Perjury. k Cust●des arcium et ●aeteri vassalli eadem Constitutione liberati sunt à vinculo sacramenti, quo dominis fidelitatem promiserant. Simancha Episc. quo supra, sect. 74. Also Keepers of Forts, and all other vassals and slaves are freed from the oath of subjection to their Lords. 5. In wives. A kind of disloyalty. l Quinetiam Vxor Catholica viro Haeretico debitum reddere non tenetur. Simancha Pacens. Episc. Instit. Greg. 13 dicatis, & eiusdem jussu Romae impressis. Wives are not bound to render due benevolence unto their husbands, if heretics. 6. In Parents. Unkindness. m Pater, qui filium habet haereticum, qui converti non velit, si Pater liber & sui juris esset ad disponendum de bonis suis ut vellet, tenetur exhaereditare filium talem. Huc adiunge. Parents mortaliter peccant tradendo filias matrimonio Haereticis. Card. Alanus. The father must disinherit his son, if he will be a Protestant. 7. In Children. Disobedience to Parents. n Sacerdos in Angliam reversus, & rogatus de Parentibus, qui sunt haeretici, respondere possit & veraciter negare, eos sibi esse Parents; intelligendo quales habere debet: quia Patres solent re●puere filios propter Religionem, & filii Parents. Alanus, & Parsonus. A Priest returning into England, if his father be a Protestant, he may deny him to be his father: meaning that he is not such an one, as he ought to acknowledge his father. o Nam propter haeresin Patris filii sunt sui juris. Simancha quo supra, tit. 46. sect. 74. For by the heresy of the father the child is freed from obedience. 8. In all Kindred. The professed bloody Massacre against the Protestants, without distinction of Sex or Kindred. p Haeretici filii vel Consanguinei non dicuntur: sed, juxta legem, Sit manus tua super res, ut fundas sanguinem ipsorum. Apud Grat. gloss. in Decret. lib. 5. ex decreto Greg. 9 caus. 23. q. 8. cap. legi. Heretics may not be termed either Children or Kindred; but according to the old law, Thy hand must be against them to spill their blood. 9 In Natives. q Si Civitas tota, vel maior pars sit haeretica, potest ille negare hanc suam esse patriam: intelligendo, quod haereticam non habeat loco patria. Card. Alan. & Parsonus. If any find his native City to be most part infected with heresy, he may deny it to be his Country. Finally, by r juxta Constitutiones Gregorij 9 Haereticus privatur omni dominio, naturali, civili, politico. Simancha Inst. tit. 46. sect 74. Pope Gregory his Constitutions: By heresy a man is deprived of all his jurisdiction, whether natural, civil or politic. So that the tenor of the oath of the Leaguers in France is this: s Si unquam ad haereticorum partes deflexero, si amicitiam, si foedus, si matrimonium cum ●is faxo, si opem fidemuè d●, si A●e, si Vale dixero, illa die fulmine ferito. Lodovicus d'Orleance, part. 29. If ever I make marriage, use traffic, yield aid, hold friendship, give credence unto heretics, or once salute them, then let God confound me. Shall we call this Religion which dissolveth the duty of Servants, Subjects, De●t●s, and strangleth the vital spirits of human society; and by not acknowledgement of natural duties of Wedlock, natural Parents; natural Children, natural Country, doth bowel up nature, as it were, and deprive men of humanity itself? O Babylon 〈…〉 this in all particulars were needless; one kind may satisfy. Practice. The Papists in France did libel against t Henricum 3. haereticum, homicidam, etc. Lib. de Abdicat. Henr. 3. Henry the 3. as heretical; a manslayer: so likewise against this Henry the 4. calling him a u Henricum 4. Culinarem canem, pogonatum julianum, bipedum nequissimum, Apostatam, foetidum Satanae stercus. Ludovicus d'Orleance. Kitchin-dogge, long-bearded julian, most heathenish Apostate, and the very excrement of Satan. No less was the rancour of our Cardinal Pool against his Sovereign. x Si Caesarem intellexerim cum omni sua class adversus Turcam cursum d●rigere, ac si iam Hellesp●nti fa●ces tenentem conspicerem, nunquam acquiescerem donec convenirem, & in haec verba apud eum prorumperem: Caesar, quo paras? Quid cogitas? Si amor reip. Christianae te ma●et ut regem Turcarum antiquum Christiani nominis hostem aggrediare, anon undè maius periculum Reip. Christianae imminet, & ubi nows hostis viget, multo quam Turca infestior, eò potius cursum convertere oportet? viz. in Angliam, cuius semen Adulterinum vix à Turcic internasci possit? Card. Poole ad Henr. 8. pro unit. Eccles. defence. lib. 3. pag. 384. Desirous to divert the Emperor's forces from the Pagans, and to enforce them upon Henry the 8. as upon an enemy more pernicious than the Turk. The second Reason. Whosoever do profess any Civil power sovereign over Kings, whether directly, or indirectly, are to be accounted seditious: But all popish priests do profess a double prerogative over all Kings: democratical, and Monarchical; namely both of people, and Pope: both which are proved by the positions. First of the People. Parson's: * Parsons in his Dol●●an. pag. 13. and pag. 199. ● The Commonwealth hath authority to choose a King: and to limit him laws at their pleasure. The French jesuit showeth a reason: a Maiesta● regni est in populo, potius quam in persona Regis. les. libro de justa abdicat. pag. 36. For majesty (saith he is rather seated in the kingdom, than in the King. Like to Stapleton his gloss: b Non populus in Principum gratiam factus; sed Principes in populi Commoda creati. Didymus pag. 261. Stapleton. People are not ordained for the Prince: but the Prince for the people. But more finely Reinalds; c Rex humana Creatura est, quia ab hominibus constituta. Reinaldus de justa Auto●●t. pag. 8. A King is but a creature of man's creation. Secondly the Pope. To avouch his pre-eminence, these men go beyond the Moon: as first Bozius, d Pontificem esse caput totius Ecclesiae, & habere potestatem etiam circa omnia temporalis, probamus ex Theologis, & Canonistis. Bozius de Eccl. Monarch. Tempor. Epist. dedicat. ad Clementem 8. Pontif. The Pope the head of the Church, hath power in all temporal causes and states. A new Article of faith. e Habet, sed tamen indirectè in ordine ad bonum spirituale. Bella●m. libr. 5. de Pontif. Rom. cap. 6. & 7. This is true (saith Bellarmine) understood indirectly, as it may avail for the spiritual good. In brief, * Stepleton in his English Counterblast against Master Horn. This supremacy of the Pope (saith Stapleton) is a doctrine to be holden of all Christians upon pain of damnation, and separation from the Church of God. We demand how far th●se pretended powers may extend; and hereupon we argue. The third Reason. Whosoever upon any pretended supremacy, whether of Pope, or people, d●e deny the necessary right of Election, or of succession of Protestant Princes; are to be holden amongst all Protestants, seditious: but all popish priests do utterly abolish the title of succession in all Protestant Princes, by pretended prerogative of Pope and people. Ergo. The Minor proved by their positions. In Election. 1. The Romish Cardinal: a Nulla est Imperatoris, aut Regis Electio, si, cum eligitur, excommunicatus sit. Tolletus jes. & Card. lib. 1. instruct. cap. 13. § Advert. autem. There is no election, whether of King, or Emperor, of any force, if he that is elect (such they esteem all Protestants) be excommunicate. In Succession. They suggest a foreign Invasion. Reinalds. b 〈◊〉 ad regna Christianorum mai●● est in religione, 〈◊〉 in successory: maius in ultione haeresis (loquitur de Protestantibus) quam in Cognatione sanguinis. Debent igitur Christiani omnem tali spem praescindere, nè ad eam ce●sitatem aspiret. Reignaldus Anglus in suo Rosaeus pag. 649. & pag. 670. The right of King's Christian must depend rather upon their religion, than upon order of succession: and therefore all Christians are bound to cut off all hope, lest that any such (speaking of Protestants) may aspire to the Throne. c Qui contra facit, deum homini postponere, carnem spiritui anteponere dicendus est. Stapletonus in suo Didym. pag. 122. Otherwise (saith Stapleton) what do people else but even prefer man before God? A professed invasion. Hereupon doth Simancha conclude, that d Regnum Haeretici defuncti ad filium Catholicum pertinet; quod si filius & consanguinei eius haeretici fuerint, Regnum Catholicum possit Regem Orthodoxum eligere: si verò Regnum haereticum fuerit, Electio Regis Catholici ad summum Pontificem pertinet: sed & Regnum illud possit à Catholicis occupari. Simancha Instit. Cath. tit. 46. sect. 75. the kingdom, of an Heretic departed, doth lineally descend upon his son: but if the son in the race royal be heretical, the Catholic Commonweal may choose a Catholic Prince: but if also the kingdom be heretical, than the choice of the King belongeth to the Pope: and so the kingdom may be taken by Catholics. And lest peradventure any should consent to the lawful succession: Father Parsons doth pronounce sentence; e Parsons in his Do●●an. pag. ●16. Whosoever shall consent to the succession of a Protestant, is a most grievous and damnable sinner. Thus far of the position. Now behold their Practice. 1. In France. Reinalds doth forewarn the French. f Vultis in Regno Galliae Christianissim● Regem Proclamare Navarraeum Caluinistam? Eadem operâ hominibus imperare iubetis canem; Templum Dei vi●entis prostituitis Satanae, & in Vineam domini immittitis truculentum aprum, qui eum vastet & depascatur. Reignaldus in suo Rosaeus pag. 466. Will ye proclaim Navarre a Caluinist, King of the most Christian kingdom of France? What is this else, than to advance a dog to be sovereign over men? g Illinc clament, vive Rex, quem nè salutare possint, nec in d●mum suam recipere? Ibidem pag. 476. Shall Catholics pray God save that King, whom they may not admit into their houses? h Dicit sortassis Navarraeus, ego saniorem Religionem induco, sed hoc ad rem nullo modo pertinet, tenetur enim Religionem Romanam defendere. Creswellus in suo Philopater. For suppose (saith Father Creswell) that he profess to bring in a more sound religion; what is this to the purpose? he is bound to defend the Romish faith. From France we will return home, where Father Parsons busieth himself to disable the title of succession of our most dread Sovereign King james, * Parsons in his book called a Conference concerning the next succession of the Crown of England. with intent to advance the Infanta of Spain thereunto. Thus much of Successors: now of possessors. The fourth Reason. When the King is established in his Throne by common consent of the kingdom; whosoever shall manacle the hands of his subjects, detracting all obedience, may justly by order of law be challenged and condemned for a disordered and rebellious person. But all popish priests do dissolve the oath of obedience to all Protestant governors. Ergo. The Minor proved by Their Positions. First, one of their Bishops resolveth, that a Quam primùm Reges Christiani facti sunt haeretici, protenùs eius subiecti ab eorum dominio liberantur. Simancha Episc. Inst. tit. 23. sect. 11. As soon as a Christian King becomes heretical, forthwith people are freed from subjection. Secondly, their Cardinal: b durant excommunicatione qui obnoxij erant vinculo fidelitatis vel juramenti, tali vinculo liberabuntur. Tolletus Card. Instruct. Sacerd. libr. 1. cap. 13. As long as the Prince continueth excommunicate, the subject is freed from the oath of subjection. By whom are they freed? c Non videtur negandum posse Rom. Pontificem se & alios solvere à 〈◊〉 religione & lege, modò justa causa subsit. Azotius jesuita Inst. mor. cap. 15. §. sextò quaeritur. By the Pope (saith the jesuit) who upon just cause hath power to absolve from oaths both himself and all others. Sometime the Prince is personally excommunicate: what then? d Postquàm per Pontificem (nominatim) excommunicatur, extunc Vasalli ab eius fidelitate denunciantur absoluti: & terra eius exponitur Catholicis occupanda, qui eam, exterminatis Haereticis, absque ullae contradictione possideant. Massovius Iuris●ons. de maiestate. Milit. Eccl. par. 2. libr. 4. de Imperijs pag. 676. Then (saith their Lawyer) subjects are freed from their allegiance: and all his heretical assistants to be rooted out, and their land to be exposed to be possessed of (Strangers) Catholics. But how if he be not excommunicate by name? Yea, what though not excommunicate? e cum est crimen notorium nulla est opus declaratione sententiae excommunicationis. Panormitan. cap. cum in homine extra de judicijs. If (saith another) his heresy be publicly known, there needeth no pronunciation of the sentence of excommunication. f Crimen haeresis, si sit notorium, ut nulla possit tergiversatione celari; etiam ante iudi●is sententiam; incurritur (ex part) poena praedicta: nim●rum eatenus, ut subditi licitè poss●●t tali domino negare obsequium. Valent. jes. tom. 3. in Thom. disp. 1. q. 12. punct. 2. pag. 463. §. Nunc. So that (saith the jesuit) subjects may lawfully deny him obedience. How so? g In hoc articul● sunt Felinus & Caietanus, & communt●r sententia apud discipulos D. Thomae; & probant, quia in hac causa adest semper voluntas interpretati●● Pontificis, qui obtinet vim sententiae atque evidentia facti habet vim sententiae. Bannes in 2. 2. q. 12. Act. 2. conclus. 2. For the evidence of the crime (saith their whole School) doth infer a sentence of condemnation, because (as the more common opinion defineth) there must we understand the Pope his will is to have him excommunicate, whom upon the knowledge of his fault he would excommunicate. Say Father Creswell is this true? h Hoc universa Theologorum & iurisconsultorum schola tenent, & est certum, & de fide. Creswellus jes. in suo Philopater, pag. 194. It is certain, and of faith avouched by the universal voice of Schools. Satisfy us yet in one question more: Suppose that the Protestant Prince have a just quarrel: what then? * In the copy of a letter sent by Cardinal Allen to Sat William Stanley. pag. 10. No war can be lawfully denounced or waged by the Queen; (being excommunicate by name) though otherwise in itself it were most just: because her power is unlawful. Thus far of the Positions. Practice. First Pope Gregory the 7. alias Hildebrand, beginneth his Pageant: i Nos eos, qui excommunicatis fidelitate & sacramento constrictisunt, Apostolicâ autoritate tur amento absol●imus. Gregor. 7. Pontifex apud Grat. cans. 15. qu. 6. We by Apostolical authority do absolve all from their oaths, which they have given to persons excommunicate. And another Gregory useth the like tenor: k Nos excommunicamus universos haereticos, ut absolutos se noverint omni fidelitatis debito, qui iis iur amento tenebantur astricti. Greg. 9 Pont. lib. 5. Decret. tit. 7. cap. 5. glossa. We absolve etc. in the same case. Lastly, Pius Quintus their successor in place; but superior in malice: l Volumes & jubemus etc. & absoluimus subditos vinculo juramenti, quo Reginae Elizabethae constricti tenebantur. Pius 5. Pontifex in Bulla. We command all subjects (saith he, etc.) and absolve them from the faith they have plight with Elizabeth their Queen. We have already understood how they forbid obedience to Kings. Now will we examine how they also enforce violence: and in this case we argue thus: The fifth Reason. Whosoever suggesteth a doctrine of forcible deposing of Princes from their Thrones, are therein manifestly rebellious: But all Popish priests defend violent deposing of Kings and Emperors. Ergo. Their positions. Costerus: a Pe●es Romanos Pontifices semper fuit potestas ad tollend● incommoda Ecclesiae, & damna animarum; Reges Regnis, & Imperatores imperijs privandi. Costerus jes. Apolog. pro part. 1. Enchirid. pag. 64. This power (saith he) of deposing Kings of their Crowns, and Emperors of their dignities in behalf of the good of the Church, was always peculiar to the Pope: b Non enim minus autoritatis à Christo collatum est Vicario suo, ad ●uium tutelam & commodum, quam a villi●o datur Mercenario, qui pecora pascit. Ibidem pag. 64. Who hath no less authority, as Christ's Vicar over Christians, than the hireling hath over his beasts: c Depositio Imperatoris ex justa causa pertinet ad summum Pontificem: quia Imperator est tanquam Minister summi Pontificis gladium jurisdictionis temporalis ad nutum summi Pontificis exercens. Molina jes. Tract. 2. de justitia, disputat. 29. Ad secundum pag. 149. So the Pope hath authority over the Emperor (saith Molina) because the Emperor is but the Pope's minister, and is to use his temporal sword only at his beck. But what if King's will not enthrall themselves to the Pope's authority? d Non licet Christianis tolerare Regem haereticum, si conetur pertrahere subditos ad suam haeresin. Bellarminus jes. lib. 5. de Rom. Pont. cap. 6. 7. & 4. It is not lawful for christian's (saith the Cardinal) to tolerate any King, who draweth his subjects unto heresy: e Sed debent subditi operam dare, ut in eius locum alius quampri●ùm surrogetur. Sanderus Theol. professor. de visib. monarch. libr. 2. cap. 4. §. Ius autem pag. 70. But subjects ought (saith Saunders) to endeavour to set up another in his place. f Debent illum, tanquam Christi hostem, ex hominum christianorum dominatu eijcere: quae est virorum doctiss. indubitata sententia, doctrinae Apostolicae confermis. Creswellus jes. in suo Philopater. pag. 194. Yea they ought (saith Creswell) to expel him out of his kingdom, as the enemy of Christ. An undoubted doctrine among the learned, and agreeable to Apostolical truth. Yea which is more: g Etiamsi pontifex toleraret regem Apostatam, tamen Resp. Christiana possit illu● pellere è regno; quoniam Pontifex sine ratione permittit illum impunitum. Domin. Bannes in Tho. 22. 22. quaest. 12. art. 2. Although the Pope (saith Bannes) should tolerate an heretical King; yet may the Commonwealth remove him. And yet behold a greater mystery of this iniquity than all these: for suppose that the King deposed shall be willing to be reconciled to the Church: h Nec ius hoc recuperabunt, quamuis postea reconcilientur Ecclesiae. Simancha Inst. Cath. tit. 33. sect. 11. Yet notwithstanding (saith Simancha) he may not recover his Crown. Let us now see this family of Corah. Practice. We will omit their Henry's, frederick's, Otho's, and like Emperors and Kings of former times: call but to mind that which hath been visible in our days, the late Henry of France, concerning whom their own Prophet hath published a Treatise, the scope thereof is this: i Henricum dignitate regiâ excidisse, Gallosque securâ conscientiâ in eum, ut publicae fidei violatorem, bellâsse. Liber de justa Abdicat. Hen. 3. pag. 370. The French have with good conscience borne arms against King Henry the 3. and deprived him of his Crown. Return home, there we see a Comet. The Rebel Oneele is up in arms against his Queen: the College of Sal●man bring pitch to quench this flame, and resolve thus: k Eos omnes Catholicos peccare mortalitèr, qui Anglorum castra contra Hugonem O-neele sequuntur; nec posse eos aternam salutem consequi, nec ab ullo Sacerdote à peccatis absolui, priusquam resipiscant, & castra Anglorum deserant. Determinatio Salamanae. Whatsoever Catholics shall not forsake the defence of the English, and follow the Oneele, doth sin mortally, and cannot obtain life everlasting, except he desist. Shall we think that other priests can have more loyal spirits? Impossible; as long as they receive their breath from that Master, who commendeth the former positions against the foresaid King of France. l Theologi illi fecerunt quod consultorum, Confessarierum, Doctorum fuit. Xistus Quintus Papa, ut habetur lib. de justa Abdicat. Hen. 3. pag. 370. Those Divines (saith Pope Xistus) have done the parts of good Lawyers, Confessors, and Doctors. His predecessor Pope Pius against our late Sovereign: m Volumus & inbemus ut adversus Elizabetham Angliae Reginam subdui arma capessant. Bull● Pij Quinti Pont. Max. We command the subjects of England to take arms against Elizabeth their Queen. Hitherto hath been manifested only their violence against the dignities of Princes: now hear of their violating of their sacred persons in conspiring their deaths. The sixth Reason. Whosoever doth intend, design, or practise the murder of Princes, must necessarily be holden for desperate Traitors: But all Popish priests are guilty in some of these kinds. Ergo. The Minor proved by their Positions. They profess all, that it is lawful to take arms against their Kings, as we have proved: from whence we may argue against them, as he against a seditious one; * Cicero orat. pro Ligaria. Quis sensus armorum? What other meaning can arms have, but only blood? But not to dispute from our suppositions, but their positions, by these degrees. First the French Defence saith, that a Tyrannum occidere honestum est, quod cuivis impunè facere permittitur, quod ex communi consens● dico. Libr. de justa Abdicat. Henr. 3. pag. 262. & 270. Any man may lawfully murder a Tyrant: which I defend (saith he) by common consent. Now b Facilè constat eum, qui quamcunque tu●tur haeresin, apud Christianos non minùs propriè perfecteque tyrannum effici; quam qui apud Philosophos, spretâ ci●ium conservation, omnia in republica stupris, rapinis, & hominum caedibus implet. Reinaldus in suo Ros. pag. 157. It is evident (saith our Reinolds) that every heretic Prince is most properly and perfectly a Tyrant. Which is supposed by the Spanish jesuit; speaking of this point, c Vita privari possint, tum multò magis omnibus aliis bonis, atque adeò etiam praelatione in alios. Greg. Valent. Tom. 3. disp. 1. q. 11. punct. 2. That if (saith he) they may be bereaved of their lives, then much more of their livings and renowns. And, which is the height of fury: d Imò graviori poena digni sunt Principes haeretici, quam privati homines; 〈◊〉 igitur & meritò Scythae regem suum Scylaen occiderunt, propter externos ritus, quia in Bacchanalibus sacris initiatus erat. Simancha Inst. Cath. tit. 23. Sect. 12. & 13. Heretical Kings (saith Simancha) deserve more grievous punishment than private men: therefore the Scythians (as he well deserved) did put to death their King Scylen, for violating their Bacchanals. Scythia a most barbarous nation is the fittest glass that these priests can find to look their faces in. Well, show us then your Scythian and Heathenish practices. Practice. Let us travel (but in your thoughts) into India, e Arnoldus in Synodo Parisiensi omnem tyrannidem Hispanorum apud Indos solis jesuitis ascribit. Gallobelgicus tom. 2. lib. 10. where (as your Arnoldus in his public Oration in the University of Paris did contest) the general clamour of the poor people was, that Jesuits were the causes of all tyranny which was exercised amongst them. Pass homeward through Germany; there we see f Rodolphus C●mes contra Henricum 4. (fulmine Gregorij Pontificis percussum) bellum gessit, etc. Abbas Vrspurgensis, Cranzius, & alij in suis Chronicis. Duke Rodolph persecuting the Emperor Henry his King by force of arms, through instigation of the Pope. From thence we come to France; where Clemens the Monk, as a bloody parricide, did murder Henry his King. Last, to arrive at home, where after the Bull of Pius Quintus few years passed without such desperate attempts against their Sovereign: that Bull bellowing thus, g jubemus ut adversus Reginam Angliae subditi arma capessant. Bulla Pij Quinti. We will & command subjects to take arms against their Queen. Which breath possessed all those late conspirators: Arden, Someruile, Parry, Cullen, Squire, Lopez, with others, all by instigation of priests sought the death of our and their Sovereign. And now at this present, behold, and be astonished. A furnace provided to consume at once, not only the King, but also (because an absolute state assembled) the whole kingdom. Durst these Engineers do any such thing without direction from their priests? First, they conspire by oath under the seal of the (here is a priest) Sacrament. Secondly, he that was to put fire to it runneth once and again to the Seminary at Douai, doubtless to consult with that priestly Oracle. Thirdly, he will not bewray his complices, except he may be warranted by a priest. And that this kind of act is their priestly function, will appear in the subsequents. The seventh Reason. Seeing, * Nihil interest faveas ne sceleri, an illud facias. Seneca. It is in a manner all one to commit a villainy, and to commend it: We may argue, that whosoever shall justify acts of treasons, and parricides, are not unguilty of the same crimes: But all priests do justify such heinous parricides. Ergo. The Minor proved by their positions practical. The famous Cardinal and public Reader in Rome saith: a Multi Pontifices Principes multos autoritate su● regiâ meritò privarunt, ut Leonem 3. Fredericum 1. Othonem 5. Childericum regem Franciae. Card. Bellarmin. lib. 5. de Rom. pont. cap. 6. &. 7. Many Popes have justly deposed many Princes. Our Countrymen b In the copy of his letter to Sir William Stanley. pa. 35. Cardinal Allen, c Reinaldus in suo Rosaeus cap. 2. Reinalds, d In his Dolman. part. 1. pag. 62. Parsons, inciting subjects to arms against their prince, do persuade by examples merely rebellious: as resisting of King john, of Edward the 2. of Richard the 2. of Henry the 6. as precedents to be followed. The Author of the book of e Gratias agimus Deo immortali, qui operis huius fructum (nimitùm, per parricidium Monachi) tàm benè anteverterit. Lib. de justa abdicat. Henr. 3. Deposing Henry King of France, doth sing a d In his Dolman. part. 1. pag. 62. Gaudeamus for his death. And again, Allen approveth the perfidious rendering up of f In his letter to Sir William Stanley, Anno 1587. Doventore; and encourageth the English malcontents to join their forces with g A book entitled, An admonition to the Nobility and people of England. The inscription: Gul●helmus mise●atione divina S. R. E. Tituli S. Martini in montibus Cardinali●, C●nctis ●egnt Angli●e & H●ber●ae Pr●teribus. the Spanish Invasion. So the College of the Jesuits at Salamane approved the insurrection of * See above Reason 6. li●▪ ●. Tyrene. And do not the most of that Sect canonize in their conceits all such popish ones, as have been executed for manifest treasons? An example of a notable patron of high treason. h Xisti Quinti Pont. Maximi de Henrici tertij morte Oratio habita in Consistorio Patrum. 2. Septembris, Anno Dom. 1589. Xistus Quintus maketh a public Oration in his Consistory of Cardinals: the subject matter he showeth is this: i Mortuus est Rex Francorum per manus Monachi. Pag. 3. The King of France is slain, by the hand of a Monk. And what of this? k Rarum, ensign, memorabile facinus. This (saith he) is a notable, rare, and memorable act. But why? l Occidit Monachus regem non pictum aut fictum in charta, aut pariete, sed regem Francorum in medio exercitus. Because he slew not (saith he) a King painted in paper, or graven in stone, but the King of France, in the midst of his host. Is it a wonder any should wonder that a Monk could murder a mortal King? seeing popish history do record, that m Hadrianus Pontifex excommunicationem Henrico 2. denuncians, ipse à deo maledictus, à musca suff●catus est. Nauclerus generat. 139. Pope Hadrian being guilty of the like seditious practice against the Emperor Henry the 2. was choked with a fly. Nay but if the Monk had killed a painted image, that had been an act far more memorable, and less intolerable: notwithstanding no fact is good, because great; but therefore great, because good. Say then what is to be thought of the worthiness of the fact? n Facinus non sine Dei Opt. Max. particulari providentia & dispositione: (pag. 5.) non sine expressa eius voluntate, (pag. 4.) & succursu perpetratum. It was a fact done by y● admirable providence, will, and succour of almighty God. How? by God's will counseling and approving it? o Nota quam insignis est Historia illa Sanctae Mulieris judith, quae ut obsessam civitatem suam, & populum Dei liberaret, coepit consilium, Deoque sine controversia suggerente, de interimendo Holopherne, hostilis exercitus principe, quod & perfecit, etc. pag. 8. Holy judith is famous (saith he) for the slaying of Holophernes, which she did not without the suggestion of God's spirit. p Hic verò Religiosus aggressus est, & confecit rem l●ngè maiorem, non fine Dei concursu. Pag. 10. But this religious man hath done a far more marvelous work. O marvelous Religion! yet so it is in this sin of parricide, where A Monk doth murder his King. The best word the Pope affordeth the murdered, is, q Rex infoelix, & in peccato mortuus. Pag. 3. & pag. 9 An unhappy King, and one perishing in his sin. The worst he ●oth bestow upon the murderer, is, r Vir Religiosus. Pag. 9 & 10. Religious man. And thus in not condemning, but rather commending one traitor, he hath made up two. Lastly, this Henry (a note very material) was a Papist; only he favoured the Protestants, and especially Prince Navarre (because a Protestant) excommunicate. By this Pope, this was his crime, upon which ensued, This fact (to paraphrase truly of the Pope's words) rare for the attempt; notable for the wickedness; memorable for the shame of the Sect. The eighth Reason. Those Snakes that do naturally sting, as soon as they get warmth, may not be harboured in the bosom of the Commonwealth: But all popish priests profess rebellions, as soon as they can presume of their strength: Ergo, etc. The Minor proved by▪ Their Positions. Bannes maintaineth this as a necessary parenthesis: a Sit haec tertia Conclusio: ubi evidens ●dest notitia criminis, ante declaratoriam pontificis sententiam licet (si modo vires ei suppetunt) Regem de ponere. Dominicus Bannes in Thom. 2●. 2●. q. 12. art. 2. Subjects before sentence of excommunication (if they have sufficient force) may then depose their King. This Father Creswell addeth as a wary caution: b Sit haec Cautio adhibenda, ut▪ vires habeant ad hoc idoneas subditi: alioqui in Religionis Catholicae praeiudicium cederet. Creswell. in ●uo Philopater, pag. 198. & 199. Let subjects take heed (saith he) that they have competent strength in such case: otherwise it may prejudice the Catholic cause. And lest any taking an Antidote against their poison, should object the condition of the Church of Christ primitive, and of the glorious Christians in those times, who intended not killing of Kings the enemies of the Gospel; but to be willingly killed for the profession of the holy faith: mark with what untemperate mortar these men daub up the consciences of Christians, c Quasi verò eadem instituendae ecclesiae ratio atque institutae esse credenda fit; add quod id tum non lic●it, dum impi●rum multitudo superior esses: sed neque illi Christum professi erant, ut cogi in verbae eius mortis supplicio possent; sed tum demum, scilicet, id datum est, cum impletum fuit id prophetae * Esa. 44. Reges erunt nutriti; tui: & in quae temporae venimus. Lib. de justa abdic. Regis Henrici 3. pag. 278. Then (saith the French Defence) the Christians did only suffer, because the Church was not yet perfect, and because their enemies were more in number. Again, d Illud non mo●eat quemquam, id landabile est; cum resistere nequeast. Lib. de justa abd. pag. 371. It is commendable to suffer when thou canst not resist. Which is the last▪ miserable refuge of their desperate cause. Whereunto notwithstanding their grand Cardinal is glad to betake himself. e Quod si Christiani ●lim non deposuerunt Di●●letianum, julianum Valentem, id fuit quia deerant vires temporales Christianis. Bellam. libr. 5. de Rom. Pont. cap. 6. & 7. & 4. I answer (saith he) that Christians in ancient times did not bear arms and seek to depose Emperors and Kings, enemies to the Catholic faith, because they wanted power. Whereby the now Romish faith doth seek to make wicked men excusable. f Ex hac secunda Conclusione sequitur, excusand●s esse Anglos, quia non se exi●●nt exsuperiorum potestate, nec bellum contra eos gerunt: quia non suppetunt illis vires, ●b consequentia pericula. Dom. Bannes in 2●. 2●. Thom. quaest. 12. Art. 2. By this second conclusion (saith Bannes) the English Catholics, who now do not take arms against the Protestants, are excused, because they want sufficient power. Hence we may perceive that, that as long as Protestants live safe, they must acknowledge themselves beholden to the Popish faction, because they have no power to hurt them: otherwise they may hear of them before they can see them, peradventure in such manner, as to * The letter of Tresham to the Lord Mounteagle. Receive a terrible blow, and yet not know who did them the hurt. Yea they must perish: for g Populus Christianus obsistere tenetur conscientiae vincul● arctiss●●●, & extr●●● animarum periculo; si praestare rem possit. Creswell. in suo Philopater, pag. 201. Christian people (saith Creswell) are bound in conscience and hazard of their souls, whensoever they can make resistance. These are yet positions. Now Their Practice. In the year 1580. when Campion and Parsons came into England, they procured a dispensation from the Pope, that all Papists in England, notwithstanding the excommunication of the Queen, might profess a large obedience in all temporal causes: but with this addition (Rebus sic stantibus) The case thus standing: that is (as the sequel did interpret) till you wax stronger: for in the year 1588. when the Spanish Armado was a float, when by doubling their strength, they might presume of the better: then our Countryman Allen doth write an Admonition to the Nobility of England, making his book the Pope's Nuncio to expound his former parenthesis. h In his book of Admonition. Though the Pope (saith he) hath tolerated obedience unto the Queen in temporal conditions: yet now our holy Father Xistus Quintus doth discharge all men of their faith and loyalty unto her. This is the Pope's common guise; when he doubteth his faction shall be overmatched, then to enjoin obedience: but it is only in policy to gain his soldiers a breathing, as Clement the late Pope dispensed with the Irish for their fidelity to the Queen, till that he had some confidence of Tyrones' success. For then in the 20. of january, the year 1601. written a letter for encouragement: i Clemens Octa●us. Fili dilect nobilis vir salutem, etc. My dear son, all health, etc. After he calleth the rebellion, Sacrun foedus, An holy league; promising in the way of blessing an happy success: Deus pugnabit pro vobis, conteret inimicos suos ante faciem vestram: God will fight for you, and tread your enemies under your feet. But he (God be thanked) proved a false Prophet. The ninth Reason. Whosoever doth perfidiously either deny or violate, with men of divers religion, an oath, the most sacred bond that * jerem. 4. 4. God hath allotted unto men, as the most secure * Heb. 6. 16. confirmation of all fidelity with men, and * Heb. 6. 16. end of all contention; must necessarily be esteemed of them as a person perfidious and treacherous: but Popish priests are guilty of such perfidy: Ergo, etc. The Minor will appear in these three: 1. In the manner of disallowing: 2. Of deluaing: 3. Of dissolving of a necessary oath. From the manner of denying a requisite oath, we reason: Whatsoever servant being demanded of his master, to say or swear, whether if he saw his master assaulted by his professed enemies, he would defend or betray him, would either dislike the article, or defer his answer, he should evidently bewary a treacherous disposition: But all Popish priests in like articles concerning loyal subjection to Protestant Kings, are in like manner affected: Ergo, all their other kind of * Matth. 26. Hail Master, is but to kiss and betray. The Minor proved By their positions and practices. When as it is demanded of Priests (a necessary article in civil states) what if the Pope should authorize the Queen's subjects to rebel, or other foreign Princes to invade her realm; whether they would take part with the Queen, or her enemies? First they dislike this interrogatory. Allen calleth it, a Allen in his book entitled, A true Defence, pag. 68 70. An unlawful, unnatural, intolerable search of men's consciences. This kind of examination which Princes make for preservation of the lives of themselves and subjects, Creswell termeth, b Examen iniustissimum & postulata sanguinaria. Creswellus in suo Philopater pag. 350. & 351. Unjust and bloody demands. And these questions Stapleton nameth c No●ae & capti●sae, in quibus i●est ina●ditum quoddam nequissimae impietatis, & barbarae calliditatis exemplum. Stapleton in suo Didymus. pag. 205. 206. Captious questions, wicked, and full of all impious subtlety. As though Samson were bound to put his head in * judg. 16. Dalilahs' lap. Nay but their answer showeth that this interrogatory was as necessarily invented, as it is wicked impugned. For this being an inbred law of * Nata lex quam non didicimus, sed à natura exhausimus. Cicero pro Milone. Nature, to study for a self preservation: these men call injust and unnatural: But how senselessly, let the very * Vt i●gulent homines, surgunt de nocte Latrones: ut teipsum serves non expergisceris? Horatius. Heathen judge: thieves watch to murder, dost thou not awake to save thyself? Now secondly their delaying. When the question is urged: whether if the Pope, or any by his appointment should invade the land; which part they would take, than they shift footing, and some (as our Governors have observed) have answered: I will then take counsel when the case shall happen: others, I will answer then and not before: others, I am not yet resolved: lastly, I shall then do as God shall put in my mind. As though these masks were large enough to shadow their faces: which their Creswell hath already discovered, saying, that d Si p●ntificis jussu de religione restituenda bell● decertar●tur, se conscientia salva facere non posse, quin partibus Catholicis adhaereant. Creswellus in suo Philopater pag. 352. If by the Pope's command the war should be undertaken, to the end of restoring religion, than (to answer) that he is bound in conscience to hold with the Romish. This man speaketh without parables: make then but a pretence of religion, and farewell all subjection. The second point is, their deluding of an oath by a new trick of equivocation, as they (unproperly) term it. Others call it reservation: but most fitly we may name it Collusion. Their Position in the Mayor. e Cum judex n●n iuridicè petit juramentum vel contra justitiam, licet uti aequivocatione secundum mentem suam, contra a mentem judicis, ut puta, quaerenti, fecisti ne illud? Respondeat, non feci; intelligendo inter se, non hoc tempore, aut, ut narrem tibi, aut aliquid simile. Tollet. Card. lib. 4. Inst. Sacerd. cap. 21. & 22. When any judge (saith one) shall demand an oath unjustly, then may the examinate swear by an equivocation: as for example, being thus demanded; whether didst thou that fact or no? he (though he did it) may answer; I did it not, understanding secretly in his mind; at this time, or I did it not, meaning to tell it to you: or some such like evasion. If you desire to know the author, it is Cardinal Tollet: if his authority, f De hoc illustri Cardinali Gregorius 13. Pontifex sic scribit: dilect fili, etc. Tanta est tua doctrina, quae longo & intimo usu nobis cognita est, ut tua scripta, sicut caeterorum aliorum, judicio atque examini subijci aequum non sit. Vasques jes. Epist. Dedicatoria ante Com. in Luc. Vasques the jesuit showeth, he hath a special privilege from Pope Gregory 13. writing thus unto him: We so approve of your singular learning, that we hold it unmeet that your books should be subjecteth to the censure of others. Now their Assumption in this case of our English justice concerning examination of Priests: g Officiarij Reginae Angliae non iuridice iuramentae exigunt, quia Regina haeretica non est Regina. Greg. Martin. in libr. Resolutionis Casuum. The Officers of the Queen of England (saith Martin) cannot challenge answers and oaths judiciously, because an heretical Queen is no Queen. Upon this sand is builded that which they conclude, namely, Allen, Parsons, Gregory Martin, that h Si Sacerdos interrogetur in portu, vel alibi, de antiquo suo nomine ab aliquibus, qui ●um habent suspectum, possit respondere illud non esse suum nomen, atque eodem modo si interrogetur de patria, pareatibus, am●cis, etc. Resolutio quorundam casuum Nationis Anglicanae. If a Priest shall upon suspicion chance to be asked either in any Haven, or elsewhere, concerning his ancient name, his country, kindred, or friends: he may deny all. And again, i Cum Sacerdos sistitur ad Tribunal, ubi adsu●t magistratus Regni, accepto juramento, possit illud praestare juramentum, aequivocando, quia qui quaerunt non iuridicè interrogant, cum sint Tyranni & velint punire bona opera. Ibidem. When a Priest is convented before a judge, after the oath taken, concerning such questions, he may answer by the foresaid equivocation; because those that ask this oath, are not to be accounted judges, but Tyrants: which point of equivocation (saith * Parsons in his brief Apolog. fol. 193. Parsons) is not only to be allowed by all Divines, but judged necessary also in some cases for avoiding lying and other inconveniences. This man we see (as if he would drive out Satan by Satan) teacheth by lying how a man may avoid a lie. Yet this is the general doctrine of their * See Aquinas. School, more than heathenish: for among Pagans this was a decree of conscience: k Fraus non dissoluit, sed distringit periurium. Cicero. Craft in an oath doth not lessen, but strengthen perjury. Now the practice. The practice of this device of equivocation in Priests hath been found to have been common of late, by experience of Magistrates. It may be thought to have crept out of their S. Francis sleeves. For l Sanctus Franciscus regatus quâ perrexisset quidam homicida, qui juxta ●um transierat; manus per manicas immittens, respondit non transiisse illàc; intelligens, non transiisse per illius manicas. Navar. Tom. 3. cap. 12. He (as Navarre writeth) being asked which way the murderer did fly, which run by him; putting his hands in his sleeves, answered, he went not that way, meaning thorough his sleeves. The third abuse of oaths is in dissolving them. That though they take an oath of allegiance in cases temporal, yet their common interpretation is still with respect of their more supreme head, * Before in Reason 4. lit. ● During the will of the Pope, who (say they) hath power to free both himself and others from the bond of an oath, which is their old Gloss, saying, m Debuit intelligi; nisi Papa remittat ei juramentum: nam in juramento excipitur au●oritas maioris. Glossa ad decret. lib. 2. tit. 24. cap. 10. That the case is so to be interpreted, namely; Except the Pope shall release him from his oath: because in every oath the authority of a Superior must be excepted. Practice. Their practice we have shown in the former reasons: we may here add a more ancient example. n Ca●onicus quidam i●●ehitur in Gregorium 12. P●ntificem, quòd tempore magni schismatis antequam port●●en crearetur, iu●●uerat publico & solenni ritu sese abdicaturum Pont ficia potestate; postea verò Ponti●ex electus noluit pontificatum d●ponere. Azorius jes. Inst. Mor. lib. 5. cap. 15. A Canonist (saith a jesuit) did inveigh against Pope Gregory the 12. who in the time of a great schism, did openly and solemnly swear, that if he were made Pope, he would give it over again: but being elected, he performed nothing less. The Canonist doubtless wanted not a Canon to condemn this perjury, though the jesuit upon presumption of [justa causa] doth defend it. Who also in the same volume holdeth their general position, saying, o Aliorum quoque iuramenta possunt P●ntificis autoritate relaxari. Ibidem lib. 11. cap. 9 Other men's oaths may be dissolved by the Pope: so that when the Pope shall send but his Bull of freeing of our English, the bond of their oath will prove as strong as the knot of a bulrush. The tenth Reason. Whosoever is so possessed with these former seditious positions, that ex Officio (that is) as he is a Romish priest, he must profess them: such an one is to be judged a most desperate traitor: But all Romish priests, as priests, professes me, and othersome all of those seditious positions. Ergo, etc. The Minor 1. Proved, 2. Confirmed. Proved by an argument of Relation: That seeing the authors of this rebellious doctrine, are the principal Rabbis of that sect, and publicly authorized with the ordinary privilege of that Church: it may not be imagined, but the scholars are infected with the leaven of their professors and Doctors above named: to wit, 1 Tollet a late Cardinal, whose writings have this special privilege by Pope Gregory the 13. That (saith Vasques the jesuit) they may without censure or examination of any, be published to the world. Now the book, wherein these positions, or rather poisons are contained, is entitled, De instructione Sacerdotum: That is, The book of Instructions for Priests. 2 Cardinal Bellarmine public Reader in Rome, in his book entitled, Of the Pope of Rome, dedicated to b Beatissimo, Sanctissimoque Patri Xisto Quinto Pontifici Max. Robertus Bellarminus. In principio voluminis primi. Epist. Dedicat. de Pontifice Romano. Xistus Quintus Pope of Rome, and authorized by the same Pope of Rome, to no other end, but (as he confesseth) c Ad eos iu●enes instituendos, quos à Transalpinis Regienibus autoritas tua revocavit. Ibidem. To instruct those scholars, whom his Holiness did send for from beyond the Alps: that is, All Scottish, Polish, Flemish, Danish, and English extravagants. 3 Cardinal Allen, created of the same Pope Xistus Quintus, Anno Dom. 1588. to the like end: for in the same year, when the Spanish Invasion was intended against England, he published his book, entitled, An Admonition to the Nobility of England, as a trumpet of rebellion, to take arms against their Sovereign. 4 Molina, Divinity Reader in the University of * Ebor●ensis. Ebor. 5 Gregory of Valentia, Divinity Reader in the University of * Ingolstadensis. Ingol. 6 Doctor Stapleton, Divinity Reader in Lovan.. 7 Dominicus Bannes, Divinity Reader in the University of * Salmanticensis. Salma. another much infected with the same leaven, and yet privileged in Spain with these commendations: d Legi & expendi diligenter jussu & imperio Senatus F. Dominici Bannesii Cathedrarij Sacro-sanctae Theologiae in Salmaticensi Academia in 2● 2● D. Thomae Commentarios, & nihil reperi limâ dignum, sed admiratione: ut appareat fore opus Theologis utilissimum & fructuosissimum. Idque ego ratum mea fide jubeo. Frater Daques Regis Hispaniae Confessarius in Commentarios Francisci Bannesijs. A work admirable, and profitable for all Divines. Dignified also of the College of the Friars, called Minors, in these terms: e Ne tàm glorioso operi sanctae obedientiae meritum deesse contingat, hoc ipsum ei praecipimus in virtute Spiritus sanctisub formali praecepto, in nomine Patris, filii, & Spiritus sancti, Amen: non obstantibus in contrarium quibuscunque. Fratrum Minorum de D. Bannefij Commentarijs Encomium. A glorious work, which lest it want his deserved obedience, this we challenge in the power of the holy Ghost, under our formal command (without all exceptions) in the name of the Father, Son, and holy Ghost, Amen. We have also alleged The Resolution of the Jesuits College of the University of Salamancha in Spain, Anno 1602. as likewise Creswels Philopater, printed at Rome, Licentia Superiorum: By the licence of the Superiors; signifying the Jesuits there. What shall I need to mention Reinolds (in his Rosaeus) a Doctor of Divinity, and chiefest man in the English Seminary at Rheims? Father Parsons (in his Dolman) a principal Rector in the Seminary at Rome? Seeing all these be Seminaries, you may try the young plants by their fruits. If any desire further experience in this kind, he may consult with Carolus Malinaeus, and Pontus Tyardaeus, both Parisiens', and but even now, before I can read them, to be read of all men. The Confirmation. It will not be denied of any Priest, but that in these Popish Seminaries he hath vowed obedience to his general Fathers in those Schools: And it is as notorious, that all Generals are absolutely in●bralled to their chief general the Pope: all of them, as hands and feet, to walk and work, as that their head shall devise. Which (as we have heard in Gregory the 7. Gregory the 9 Pius Quintus, and others) have absolved subjects from all obedience, and charged them to take arms against their Emperors, Kings and Queens excommunicate, etc. Shall we now imagine, the old foxes being such, that their cubs can degenerate? If ever any of that kind gave hope unto us, it was the Secular Priests: who for a fit did write many things very truly against jesuitical rebellious practices: but after, perceiving the Recusants to withdraw their benevolence, as rather devoted to the Jesuits; and that the Pope also took part against them, they searing their consciences, wholly submitted themselves unto the Archpriest, whose command, upon occasion, is countermanded by the faction jesuitical. So that now we may aswell expect grapes from thorns, or a white Aethiopian, as loyal subjection from this Religion. Thus have I proved (dear brethren) the dogmatical doctrines of these men, not particularly improving, or confuting them; for this (as I understand) was not your desire, and therefore might not challenge of me such discharge: especially seeing that they be in themselves so naturally unnatural, that it may be concluded hereof, 1 The very commemoration o● them is a just confutation. Haec recitâsse refutâsse est. So that (according to the example of our blessed Saviour) only relating the fact [do, etc.] without examination of the guilt, we may pronounce [ 2 Woe be unto you Scribes and pharisees, for you do etc. Woe, etc.] a condemnation against them: in as much as all such sins have a brand of impiety in their forehead, whereby any may discern them, as the Apostle teacheth: 3 Gal. 5. 20. The works of the flesh are manifest, which are these; Adultery, hatred, contentions, seditions, murders, and such like; which whosoever doth, cannot inherit the kingdom of God. Being so condemnable in themselves in every reasonable man's judgement, that it may be said of them, 4 1. Tim. 5. 23. Some men's sins go before them to judgement. Notwithstanding if, as among these Romish professors, malefactors of all kinds use to take sanctuary: so these mischiefs shall dare to challenge the name of sanctity or Religion: know (dearly beloved) that (as S. Hierom saith) this 5 Simul●ta sanctitas duplex iniquit●s. Dissembling of sanctity doth double the iniquity: and that I am as ready to confute all forged pretences, as they can be to suggest them. Only at this time be you exhorted (my brethren) to take this antidote and preservative against all such poisonable positions and practices; it is compounded but of two simples, simplicity of Apostolic precept, & practise of primitive examples. The blessed Apostle and true Peter, far differing from this personate, doth thus admonish all Christians: 6 1. Pet. 4. 15. But let none of you suffer as a murderer, an evil doer, or as a busy body, in other men's matters: but if any suffer as a Christian, let him not be ashamed, but glorify God in this behalf. So then Christians suffering for murders, may happily become martyrers, but never be martyrs. Secondly, the Primitive example is plainly recorded by Tertullian in his Apology, in behalf of zealous Christians, who being in his days persecuted of Tyrants for the profession of the holy Faith, yet avouched always their faithful allegiance after this tenor: 7 Tert. Apolog. Nos precamur, pro omnibus Imperatoribus vitam prolixan, imperium securum, domum tutam, exercitus ●ortes, populum probum, orbem quietan. Our humble prayers to God, in the behalf of all Emperors, are, that he would vouchsafe them long life, secure reign, safe guard, powerful armies, faithful Counsellors, godly people, and a peaceable world. And to remove all jealousies of Princes, though Apostates from Christ, holy Nazianzen is bold in defence of Christian loyalty to stand at defiance (as it were) against all calumnious accusations, saying: 8 Nazianz. Orat 2. in julianum. In quos vestrumm; populum exastuantem contra vos, insurgere solicita●●mus? quibus vitae periculum attulimus? Against whom of you did we at any time make any insurrection among your people, though of themselves prone to rebellion? Or whose death did we ever conspire? Now in conclusion, do but consider the last (I pray God ever the last) treason, and see whether it may not challenge the name of 9 Mark. 5. 9 Legion, seeing there is found in it so many murderous spirits, intending and attempting in one blow so many execrable murders: that none can say of this most infamous evil, as the Prophet spoke of that most excellent good: 10 Psal. 48. 8. As we have heard, so have we seen: but chose; That which we have seen, the like was never heard. God of his great mercy fashion us to true thankfulness, and them to repentance, to disclaim the Guelphish faction, and always out of the confusion of their sins work the conversion of their souls: establishing us all that call upon the name of Christ jesus with his sanctifying spirit, to the glory of his saving grace. Whereunto Yours T. M. * Esa. 44.