THE HOPE of Peace.  
By laying open such doubts and manifest untruths as are divulged by the Archpriest in his Letter or Answer to the Books which were published by the Priests.  Zacha. 8. 
Veritatem tantum & pacem diligite.  love truth only and Peace.  printer's device (?) of a griffin seated upon a book 
Imprinted at Frankford by the heirs of D. Turner. 1601.   

The Preface.  
TWo Books have been lately set forth by the Priests in the necessary defence of their good name and fame, which were & are to this day so irreverently played upon, as people of all professions, fools and physicians make up their morning and evening meditations with the most uncivil terms, which they may devise against them. How sottish would that Cobbler have been accounted in these days, who, being controlled by a Painter for presuming to give his judgement of a Picture above the shoe, departed quietly, and would not once reply upon Ne suitor ultra crepidam? Tractant Fabrilia Fabri was the old saying, every man was to attend that which belonged to his Trade, but the age is now returned in which S. Hierome lived, and of which he used this saying, Scribimus indocti doctic poemata passim. 
Dist. 19 can. nulli fas.  The jesuits might have played with their Canon upon such as resisted the Apostolical Decrees, and without blame have made a breach, yea and utterly have ruinated those whom in such cause they should assault; but to disturb and infect the air which hath given them life with this breath; Hearken o ye factious, ye are Rebels, ye are Schismatics, ye are excommunicated persons, Irregular, no better than soothsayers and idolaters, and as Ethnics and Publicans was neither commendable in such as make show to imitate jesus, nor ever will be justifiable against those Priests, who at the sight of the Breve gave an invincible argument of their obedience to Apostolical decrees, and have a long time adventured their lives for the dignity of the Sea Apostolic as far as the jesuits have for any matter whatsoever. Other who either immediately, or by others have a dependence of the jesuits, some for want of other invention, some to keep their tongues in ure, some to try who can utter the most despiteful speeches against those Priests to whom perchance they have been most bound, some to win all to go one way (which they may and do full evil) must follow their dam, and crow after kind, lest their spiritual guides and grandfathers should abandon them as a misbegotten brood. And while they all every one at his Cue play their parts, as shrewd boys, while they bite kick and scratch, cry that they cannot be let alone, they make a great show as though they would most gladly embrace a peace. F. Garnet the head of the jesuits here in England soliciteth some to be a mean for peace, but with such condition, as no satisfaction be talked on for the clamorous speeches before rehearsed, and what hath upon them ensued to many, who have with the best deserved of God's Church and a fresh offer of some things most seriously promised at the first atonement, and not as yet performed. At the same time fly Letters like Bats, and are showed in seret to such as have no list but to lie still in a gross and affected ignorance, which manner of carriage what else could it portend other than a defect of truth, largeness of conscience, a fresh alarm to farther tumults? and if F. Garnet the Superior of the jesuits were of counsel thereunto, small is his sincerity (whatsoever his charity is) which he pretendeth in his mock-offer of peace. The presumption that he was of counsel to these Letters of M. Blackwell is grounded upon M. blackwel's instructions, where after a commandment of unity between the Priests and the jesuits, the Archpriest is willed to seek the judgement and counsel of the Superior of the jesuits in the greater matters, Curabit Archipresbiter in rebus maioribus judicium quoque eius consiliumque acquirere; great folly it were to shut this Letter of the Archpriests from his matters of great weight, being an answer to seditious Books (as he termeth them) and such as may bring great hurt to the Church of God, and consequently an endangering of the Archpriest to say that he did not take the advice and counsel of the Provincial of the jesuits herein (especially the Books concerning them as much as him) F. Lister being always ready with his Canon. Nulli fas est vel velle vel posse transgredi Apostolicae sedis praecepta, It is not lawful for any to be willing or able to transgress the precepts of the Sea Apostolic. With the which he, his fellow jesuits, and the Archpriest also are persuaded that the Priests are shaken, yea & brought to utter ruin. These Letters of the Archpriest while we shall take the pains to answer for the instruction of such as either upon their own ignorance have erred, or by the double diligence of others have been misled, and show how we are dealt withal by the one, while an offer of a mock-peace is tendered by the other, we crave no other than indifferency in the Christian Reader, and nothing doubt but to discover the drift both of him who dissembleth not himself or his intentions, and also of the other who to colour his own and his fellows misdemeanours in this matter (as if he were no party, much less the principal maintainer of this faction against us) pretendeth to be a stickler between the Archpriest and us.  
Yours in all true hearty affection I. B.   

The Copy of M. Blackwell his Letter.  
My very Reverend, and very loving Assistants.  
TO my great sorrow, two Books have been set out, by our dear Brethren, whom all you love in the bowels of Christ, and whom I have sought by all Fatherly means to win and reduce to unity, great reason it had been, that a thing propounded to the Pope his holiness, should not with so great scandal of our cause, and joy of our adversaries, have first been divulged to all sorts of people, before it could possibly come to his sight & censure, and perhaps never meant to be presented to him, although means must be made by me, that it may come to his reading, and the view thereof will grieve him much, because he loveth, and every where desireth peace.  
It cannot be liked of, that we should write one against an other, and therefore no other answer shall be sent now then this. And my desire is, that all good Catholics, according to their duties, do think well of their Superiors, and if they have any doubt, do suspend their judgements until they hear the full deciding of the cause, for herein is touched the credit of all Superiors in the world.  
The principal points they touch are these.  

1 The division at Wisbitch.  
2 The sedition of the College at Rome, and the government of their Seminaries.  
3 The institution of our authority.  
4 The censuring them of schism.  
5 The usage of the two Agents they sent to Rome.  
6 The decrees I made, and the execution of them.   
1 The first point was a thing being since ended with great edification, and by the means principally of these, which are most condemned.  
It concerneth authority, it being more ancient, and having orders taken at the atonement by their own consent. It is well known at Rome by whose means they were disannulled, neither was it more unfitting for those which lived in one house to mislike rules for such as voluntarily demanded and accepted them, then to procure a sodality abroad.  
2 The second point concerneth the Superiors there, whose authority is most grievously, and most dangerously contemned, who had the hearing of the causes, and by great reason ought to make orders for the Seminaries, which they that complain never built.  
3 The third point is clear by his holiness Breve, and no less could be done, then to accept the authority, and to accept it when it came at the first. For I have desired to obey, and I signified then how unfit I was to have so great a charge, and am ever ready to depose it for the love of God, and the profit of his Church, upon the least knowledge of my Superiors will and commandment: for my delight is not so much in it, as these authors do affirm, neither was it published at any time with untruths nor by any such unseemly means, which might give show of any little ostentation.  
4 The matter of Schism was according to my opinion which now I retain, yet with submission to holy Church, what I showed them was done in charity for their better instruction and speedy reformation, which also was sent them by me in secret, and therein no particular person was named, It was but an arbitrary matter discussed among the learned which bringeth no loss of credit to either part, I gave them all express liberty to think what they would herein, for it is but a matter of opinion, and therefore not worthy to make a matter of contention, which part soever was true. I sought by learned discourses and censures not so much the forwardness of my opinion as of their amendment. What I sent them to view was in manner of a Fatherly admonition, and not to stir up or to feed a further dissension. Our endeavours were for peace, our allowance for our pains is their contentious and very scandalous behaviours, for which they can have no excuse after three divers Letters of the Protector our superior: and not Protector only of the College, 
Navarre concil. 1. de office judic. deleg. jacobus Stroozzeus ab urc. de officio vicar. Epi. qui dicit esse comunem.  as they say, For before any Seminary was, we had a Protector of England, whose Letters Patents according to the best Canonists, were to be credited & were to be received very obediently.  
An atonement was made by which I hoped all variance had been appeased, what was said afterwards or done by me, was done upon their provocation, for cease they would not to write, to speak, to exact satisfaction, and to publish untruths of us contrary to the order which I had prescribed, whereupon I was enforced to write a large Latin admonition to one of them, and to an other an English Letter, to gain a stay of wrongs, which were offered me about the matter of schism.  
5 For the usage of the two Agents sent to Rome, concerneth the Pope & the two Cardinals, and the fiscal of the reformation ordained by his holiness who were privy to all, and as one of these Cardinals appointed judges not long since have written, they were Interpretes voluntatis Papae, & non solum judices, If any inferior were culpable herein, meet it were to complain privately to our Superiors, and not with great scandal to offend all Christendom.  
6 My decrees were necessary, for they contain nothing but prohibition of things otherwise unlawful and partly also forbidden by Cardinal Caietane, and the event showeth how necessary they were, and the cause of their pains inflicted (ipso facto) was because scandals and seditions could not be prevented, for here I cannot well have the use of forum contentiosum, neither could I cite or produce witnesses, nor conveniently meet with every one post factum, And surely my censures have done good not to a few.  
As for the execution of them since the appeal, I proceed upon other causes then upon the appeal, which doth not (as they imagine) take away authority, but only if it be of validity, devolveth the causes their specified to the Sea Apostolic, If I require submission, an oath of obedience, of such as have spread abroad such grievous complaints against me, it is but a slender satisfaction for such injuries and not more than all use now to do at their first mission, how much more where there was transgression is so much to be looked for.  
And here I am to warn all to consider what hurt may come to the Church of God by these seditious books, and therefore desire all to be dutiful in their censure, and careful to hinder the divulging of such books now being expected, and to be industrious in notefying unto all the truth.  
The points contained confute themselves, though to my grief they discover overmuch passion.  
And whereas divers of these whose names were subscribed to the appeal have denied that ever they were privy to it, and I doubt not the most part of the same never knew of any such slanderous writing, These shall be to exhort them to signify so much to myself or else by writing or in person to some of my Assistants, and they shall have me most ready to give them all manner of comfort, and so I desire you to have a great care to compose all these contentions and procure peace and by all fair means to recover such as by infirmity have erred. The times are dangerous and enemies are watchful, many are scandalised, the increase of Catholic Religion is hindered, God is offended with these contentious proceed, and therefore let us seek after peace.  
Surely, happy we shall be & blessed, for this our so godly a labour, blessed are the peacemakers, for they shall be called the sons of God, to whose protection I commend you all, humbly desiring you to to pray for me, and so I take my leave, this 23. of june. 1601.  
G. B. Archpriest. Angl. Pronot. Apostolicus.   

IN these Letters of the Archpriest are so many, and dangerous rocks against which not altogether senseless people waste themselves, as it cannot be deemed a labour blameworthy so to discover them, as such as will may perceive them before their case become desperate. Let his fatherly love, and care of his dear brethren (as he termeth us) be measured by his carriage toward us. For our maintaining of ourselves not to be schismatics (a matter of opinion not worthy (as here in his answer to the fourth point he confesseth) to make a matter of contention which part soever was true), how many hath he suspended, bereaved of their faculties, yea and interdicted, for which he hath no colour to show any authority but those words in the Cardinal's first Letters Post debitas admonitiones ac reprehensiones fraterna charitate praemissas liceat etiam paenis coercere Ecclesiasticis, It shall be lawful for you after due admonition & warning in brotherly charity to punish with Ecclesiastical penalties. Which sentence is presently limited by the words immediately following, Oblatione nimirum facultatum vel suspensione, By taking away faculties or suspending? How many have hereupon been disturbed out of their places of residence? how many clean abandoned of their friends? how many have been laid open to most wicked detractious tongues? how many in danger to perish by famine having no other means to live than by the charity of such as to whom they do minister the Sacraments? and for what? for maintaining an opinion which were it true or false were no matter worthy to make contention as M. Blackwell here confesseth. Quis ex vobis patrem petit panem numquid lapidem dabit illi, 
Luk. 11.  etc. If any of you (saith our Saviour) asketh bread of his father, will he give him a stone? Or if he ask him for fish, in place of a fish will he give him a serpent? Or if he shall ask for an egg, will he reach him a scorpion? If no father would do this, how doth M. Blackwell say that he hath sought by all fatherly means to win and reduce us to unity, having sought by the aforesaid means to drive us to say against our own souls that we were schismatics, and to suffer others without any contradiction to lay it every day in our teeth, for defending that which (as himself here confesseth) was not worthy to make a matter of contention, which part soever was true?  
But to come to that which he thinketh great reason, that is, that a thing propounded to the Pope his holiness, should not first have been divulged to all sorts of people, before it could possibly come to his sight, and censure. What if this were so little against reason, as the contrary had been great folly? for who knoweth not, that the jesuits do lie so in weight to intercept what passeth too and fro, that a small Letter can hardly and that very seldom escape them? how then should this book by any secret conveyance soever have gone without danger of being at their devotions, before it could come to the Pope his view and censure? It might therefore with great reason have been at the first propounded to all sorts of people, that thereby some one Copy or other might come to his holiness his view; and if this course had been taken in the divulging of these books, what reason hath M. Blackwell to say that perhaps it was never meant to be showed to his holiness? Can the Priests be so foolish in M. blackwell's conceit, that they would make a discourse of their miseries with petition to be relieved by his holiness, dedicate the book unto him, and publish it in that manner, and never mean that it should be presented unto him? how could M. Blackwell frame his imagination to this, who could not but know long since, that of the 10. which were sent over for Rome, some of his friends took the tithe where it was not due? What if that book which M. Blackwell or his friend seized on were the book that was meant to have been presented to the Pope, who were they then that perhaps never meant the book should be presented to him? But the other 9 being safely delivered, as long since we understood from Paris whether they were sent, perhaps his holiness hath had the view of one; and if M. Blackwel do know any thing to the contrary, we will yield him most hearty thanks to make the means to have it come to his holiness his reading, for we do assure him and all other who have made doubt thereof, that it is our speeciall desire, as in time it will well be seen, and the more grief his holiness shall take thereat, the less thanks will they have who have so long a time deluded him with false informations, and no doubt will provide in some better sort for a true and unfeigned peace to continue among us. And therefore fear we the less that hereby we may be charged to give any scandal to our friends, or joy to our adversaries, no man being to be accounted a friend which should take offence where no cause is given, or esteemed our adversary who would joy at our good, or the furtherance of any honest cause, how contrary soever he may be to truth in some other kind. Praeceptor vidimus quendam in nomine tuo eijcientem daemonia, etc. Master (saith Saint john to our Saviour, 
Luk. 9 ) we saw one cast out devils in thy name and we forbidden him it because he is not of our company, and jesus said unto him, do not forbid him, for he who is not against you is with you. Shall we then call them adversaries, who shall rejoice at their relief, who are unjustly oppressed, and not rather pray ut iustificentur adhuc and think ourselves much bound unto them, whosoever they be who shall favour or further us in our just cause? It cannot be liked of (saith M. Blackwell) that we should write one against an other. How shall we construe this? was not and unto this day is not the jesuits libel against the Priests liked, wherein the Priests are called Rebels, Schismatics, fallen from the Church and spouse of Christ, excommunicated, irregular, infamous, disobedient to Christ and his Vicar, factious, nothing better than soothsayers, and idolaters, as Ethnics and Publicans? Doth not M. Blackwell in his answer to the fourth point here write abroad that he retaineth his opinion still that we were schismatics, and commendeth this railing Libel of the jesuits for a learned discourse, and censure? And can the purging of us Catholic Priests from these wicked defamations (being bound thereunto both for the defence of our good names, which unless we will be accounted cruel to our ●e●●●●, we cannot let lie bleeding to the death, & for their comfort whose souls have a long time been under our charge) be disliked by any honest man? Is it to be thought that God's cause can suffer dishonour in any course, which is necessary for the recovery of his Priests their honour, and doth he not well deserve to be rob of all that he hath, yea and basted until all his bones do rattle in his skin who upon envy that an adversary should joy, would omit a necessary defence for his own relief? would there not be as many houters as hearers of one persuading an other rather to let a third take away all his lands and goods than bring it to a public trial under colour of a thing not to be liked that one should plead openly against an other? would thieves desire to meet with better copesmates when they would enrich themselves, or refuse a trial where such judges should sit upon the bench? It falleth out many times that with less danger a man may take a Bear by the tooth then awake a sleeping dog. Had not other means been before in vain attempted for the remedy of what we have felt, or were not the present extremities over great into which we are brought by the trump of every lose tongue where before they were possessed with this spirit butter would not have melted, we might have been blamed for our publishing in this sort & laying open thereby to the whole world who they are that disturb the peace, which ought to have been maintained among us. And if any doubt hereof shall grow in any, our desire is, as also M. Blackwell desireth, that all do think well of their superiors, and suspend their judgements until they hear the full deciding of the cause, which, howsoever the desire of some be therein satisfied, is not to withdraw their charity from the relief of Priests who want, for this is not to suspend their judgement, but their charity, and not only to judge but to punish also, much less do they suspend their judgements who turn Priests out of their houses, or exclaim day and night against them, shut them from the service of God, and divide themselves from them and their Catholic friends in prayer and communication of Sacraments upon an opinion which was not worthy to make a matter of contention, which part were true as M. Blackwel affirmeth in his answer here to the fourth point. I wish the ignorance were such as it might excuse, but I fear it is too much affected, where under pretence of obedience it must not be seen where superiors have not done so well as they might have done, and how those who are condemned generally as disobedient & factious against their superiors have behaved themselves in all dutiful manner to all superiors, which they knew, and how far they were bound to show obedience. And if the Priests have been compelled to this hard choice as either they must sustain infinite injuries, and obloquys, or redeem themselves in this sort from so undeserved an oppression, no superior in the world can justly find himself touched in credit, but such whom the Apostle calleth Principes & potestates mundi rectores tenebrarum harum. 
Ephes. 6.   
M. Archpriest gathereth six principal points which he saith are touched, and maketh answer to every one in order as he putteth them down.  

1.  
The first is the division at Wisbich, to which he saith that it was long since ended with great edification, and by the means principally of those, which are most condemned. But he doth neither name the parties, nor give to understand who they are which condemn them. He used silence perchance in this, because he must have named either those whom he would not, or those whom he should not; for it is so well known as none without great want of modesty can deny that M. john Much and M. Richard Dudley two Priests now condemned by the Archpriest jesuits and their adherents came out of the North to their great pains, and charge to Wisbich, and from thence to London, where after that they had been often mocked by the head of the jesuits, at the last with marvelous importunity wrong from him certain Letters to his fellow jesuits at Wisbich, upon the sight whereof there was a peace made, such as it was, it might have been much better, and speedier (as by this it seemeth) if it had before so pleased the head of the jesuits to have enterposed himself as charity would he should have done, the head of the Faction at Wisbich being at his command, and one who rather then so great a scandal should have risen for his cause should have suffered himself to have been cast over the Castle wall, which in those tumults he affirmed some would do rather than the matter of his preferment over all the secular Priests there and fellow prisoners should not go forward. At an other time M. Alb. Dolman should have made peace, but the jesuite who should have been the Superior there under the title of an Agent understanding of some conditions, which he liked not, a little before that all should have been concluded found the means to rid him away. And I do verily think that there are few who think, and none who know that the division is as yet ended, which is no great edification, God pardon them who are the cause thereof. And most unworthily are those scandalous proceed at Wisbich compared with the sodality which was to be procured abroad. For the first foundation of them were detractious, & infamous speeches against such as in all times among Christians have been had in great reverence, & their faults (if they had any) were concealed, not published abroad to the world, much less was it liked that any should be falsely objected against them, for no such course was judged in those days to stand with the glory of God. The drift of those proceed was to make a jesuite Superior over the secular Priests, or to maintain that scandalous division which hath even to this day followed thereon, upon some other ground doubtless than that which their favourites do most seriously urge, to wit that some of that society have been the masters or trainers up of some of the secular Priests beyond the seas, for by this argument every one whosoever is no Schoolmaster or trayner up of youth, yea all Princes must yield themselves to be under the government not only of those who were sometime their Schoolmasters, but of every petty Schoolmaster because once they have been trained up by some of that profession; and such as have much greater knowledge, & facility in teaching or training must humble themselves to every Puny because they themselves had once masters of that profession of which this Puny is: & perchance no less absurdity than this was that in Wisbich, when many grave, wise, and learned men were to become subject to a jesuite, because forsooth (as these favourites of the jesuits allege) the jesuits have the bringing up of some Priests beyond the seas. The sodality which was to be procured abroad was for such as voluntarily would join themselves to live under rules, and superiors to be chosen by themselves with the privity of his holiness, and without any schism or faction against those who would not be of the sodality. So that the difference was very great between the humour of the jesuits in that division at Wisbich, and the peaceable endeavours of the Priests abroad, to which the jesuits having no very good liking, laboured to effect what before they had miss with a piece of more cunning, and by sinister means procured a superior over the Priests, who upon peril of being every day to be put down, must like whatsoever they should lay before him, and in the mean while they must be of his privy council in matters of greatest weight, and allow of none but such as are devoted unto them for his ordinary assistants.   

2.  
The second point concerneth the superiors there, whose authority (he saith) is most grievously, and most dangerously contemned: he might justly be accounted wise who should divine a right that which is meant hereby. There have been as many visitations on the behalf of the Students, as of the jesuits; and as for the superiors, I have seen a Letter of Fa. Parsons own penning, dated the 5. of April 1599 wherein he saith that perhaps some one man's actions in the government of the College at Rome, in some certain points were not so much to Cardinal Allane his liking, and without perhaps the orders, which were misliked, were by F. Par. contrary to his own promise brought into the Seminary of Rome; where indeed there are new buildings but they were not at the charge of the jesuits, but of the College, and if it be richer in chambers, it is poorer in vineyards, and in this new building there are very few more than half so many students as were before the new buildings were erected, and these few are so strangely divided, and debarred each others comfort, as howsoever the jesuits gain thereby, or joy thereat themselves, the students may justly say unto them for all this great boast of buildings, Nec multiplicastis gentem nec magnificastis laetitiam. That College was first an Hospital founded by our Princes for the relief of such as went on pilgrimage to those holy places, afterward it was endued with an abbacy by Pope Gregory of happy memory the 13. of that name, and Doctor Lewis Bishop of Cassana bore the name to be the erector of it as a College, as Cardinal Allane did of the College at Rheims now translated to Douai: and no dispraise to any, those two Seminaries and their founders were those who brought England to that pass, that as well the Laity as the Clergy thereof were admired throughout all Christendom for their fortitude in God's cause and faithfulness in all their temporal affairs. And it is well known that these two were of those who complained. The one at the very first beginning as one well acquainted with the jesuits courses, and had served that mirror of piety and wisdom Cardinal Boromeo Archbishop of Milan, who discharged them of the government of his Seminaries. The other somewhat with the latest, but yet in such sort as Doctor Haddock who pretendeth that he was the Cardinal's Nephew moved in spirit after the cardinals death writ unto a worshipful Knight in Spain these words to my remembrance, Profecto bene mortuus est si enim vixisset & sibi & patriae suae maximum dedecus peperisset. He is dead in a good time, for if he had lived he had most greatly dishonoured himself and his Country. And why mast. Doctor? forsooth he was carried away against the jesuits by his Nephew M. Hesket, M. Throckmorton, M. Fitzherbert, & all the Gentlemen of our nation who were then at Rome, but especially by my Lord of Cassana through whose means M. Doctor Haddock was discarded, as one that was factious against the students in the behalf of the jesuits, and lost thereby as he said himself a nephews part, which he had been promised often by the Cardinal and he most certainly expected. The Seminaries in Spain have been builded by the jesuits means with no small sums of money, which perchance would have been much better and with far more merit employed in the relief of poor afflicted Catholics as well of the Laity, as the Clergy, who lived in exile, either in Colleges, which for want were many times in jeopardy to have been dissolved, or elsewhere abroad and famished, but the ice was broken, and the way made by secular Priests before any jesuits attempted it, as in all honest matters it fareth, & F. Parsons entered into their work, and brought it indeed to this pass at which now it is by making the students do that of which since they repent themselves and he hath no great cause to glory in, as the subscribing to the title of the Infant, and what else he would, having gotten their names to three several blanks. But these Priests, who were in this sort the founders of the Seminaries in Spain, although not the storers for lime and stone, were known very well to have been of those who did complain when they lived, and the survivor is to this day one of them who do complain. Neither is this to discover more than needeth (although no doubt it be more than the jesuits and their favourites would have talked abroad the matter is so honest) for what Letters are written, and published by them in all places wherein themselves and their associates to win English Catholics insert not their building of Seminaries, which the Catholics might have built with more ease & less charge, if they consider what they are put to by reason of those plots, by which the Seminaries have been built, and the often attempts made against our Country upon the foolish hopes, which some have had upon those plots? some likewise take exceptions that these matters are touched somewhat in the censure upon F. Parson's Letter, but they consider not that F. Parsons drove us to it by laying to our charge, that we were not so much hated of the Council of England as the jesuits, and Archpriest. His guilty conscience gave him what he and his associates had deserved, although he thought it policy to conceal the cause thereof, and to leave such an obloquy (as it could not be taken for other) to every man to scan thereon, and to seek some cause for that, which if they would they might see daily was void of all truth, the greatest part without comparison of those who suffered having been such as were not of the faction of the jesuits, and shall we be blamed if we solve those aenigmes which F. Parsons, and his fellows needlessly propose against us, and leave to the worst sense which may be made of them?   

3.  
The third point he saith is clear by his holiness Breve. Who calleth this in question? or how doth this prove that no less could be done than to accept the authority, and to accept it when it came at the first, which was a whole year before the Breve came, and without not only a confirmation from his holiness, but also without sufficient testimony to bind us to accept thereof being to so great a prejudice to many, in which case a Cardinal's testimony doth not bind any to believe that which is affirmed by him, much less if it evidently contain falsehood, and suppose nothing else but falsehood for the foundation? But neither was it so clear perchance as he thinketh, for a Breve may come from divers places, and be called an Apostolical Breve, and his holiness no w●●t acquainted therewith, and there was no small cause to suspect so much of this, not only for that it was a confirmation of a thing done upon so false a suggestion (to wit a division between the Seminary Priests in England and the Catholics) as the contrary might very easily have been known if any but unhonest men had been asked the question, but also for that it is a confirmation of certain Letters Patents which we never saw, although the Archpriest hath showed two several Letters (if our memories fail us not) of the institution of his authority. For this Breve is a confirmation of certain Letters Patents by which M. George Blackwell is deputed by the Cardinal Caietane an Archpriest of English Catholics, for the better government and union of the Catholics of the kingdoms of England and Scotland: and those Letters which M. Blackwell did obey so readily did only depute him Archpriest of the Seminary Priests which are or shall be in England and Scotland, for remedy of a dissension suggested to be between the Seminary Priests & Catholics in England, wherein who will may perceive a very great difference. But to return to M. Blackwell his acknowledging himself how unfit he was to have so great a charge, or his readiness to depose it for the love of God, no man is to enter into his inward motions, but doubtless he did not long after taunt those Priests, who were about the procuring of the sodallitie, of which we spoke before, and in a triumphing manner writ abroad that their endeavours were by this his authority brought to ruin. We could also prove that those Letters of the Cardinals were not warm in his hands before he thought upon the use of his authority against some in particular: yea & other who were appointed to be of his privy council letted not to utter at that time that there were such courses to be taken against some, that they doubted whether they would continue Catholic. M. Blackwell addeth here also that his authority was not published at any time with untruths. In the Books printed, and sent abroad, it is said that he did not only publish his authority with untruths, but being taken in the manner confessed as much, and that M. Collington and M. Charnocke are ready to justify it before God, and the world upon their oaths. And if they were both dead his own Letters of the 2. of March following will prove it evidently enough, in which he hath these words.  
Lastly you quarrel against the Archpresbyter, and gladly you would bruise his credit upon the roaring noise of an angry man, clouded in his understanding, if not cloyed about his heart with two many fumes of ambition. Upon his detractive information you publish that the Archpresbyter should report that he had authority to excommunicate & to command to the Court of Rome, which now upon better scanning his authority he goes from. Again showing his instructions said they were made at Rome, and by the contents being convinced they were made in England, could not deny it. Sir, the Archpresbyter hath to do about excommunications, and the sending to the court of Rome: for by his Commission he is charged to specify all such rebellions and contumacies as are too familiar with you, if they cannot be suppressed with his authority at home, and to intimate the same to the Lord Protector his grace, and so by his means to procure excommunication or the sending for to Rome for the redress of such licentiousness. And for the particular instructions he never said they were all made at Rome, but that his instructions made at Rome gave him authority to set down rules about all particular matters, and cases of such quality. And so those instructions which troubled the ears of your surly, and froward Father, may be said in respect of their authority to have proceeded from Rome. And thus the Archpresbyter whose name you put down in plain Letters, that every body might view how you have graced him, Ipse liberatus est a laqueo venantium & a verbo aspero, he hath avoided your snare, and the sharpness of your slanderous speech. The iniquity of proud persons hath been multiplied over him, but he hoping in our Lord hath not been weakened. Thus far M. Blackwell.  
How many orders hath M. Blackwell taken at Rome, when he hath taken seven by authority from Rome? Some instructions are confessed to have been showed which were not made at Rome any otherwise then M. Blackwell may be said to have been made Priest at Rome, or else what were those which troubled the ears of the surly, and froward Father, and were then absolutely proposed among others as instructions annexed to his Commission, but so palpably inserted, as he confessed that they were of his own, notwithstanding he pretended to show such as the Commission spoke of to be annexed unto it? at that time this shift was not devised, that he had authority from Rome to make rules, and therefore might propose what he would, and say it was made at Rome. But the plaudite in the end with a Psalm might have been used upon some greater victory than this poor shift was, that instructions might be said to have been made at Rome, because they might be said to have been made by authority which came from Rome, and that the Archpriest could excommunicate, because he could write to those who could. But to say the truth what but untruth is to be expected in the maintenance of that, which was begotten, bred, brought forth and nursed with untruth? M. james Standish a secular Priest in show, a jesuit by promise, went as a secular Priest in the name of the secular Priests who never sent him, and dealt with his holiness in this matter, feigning the consent of the secular Priests thereto, which after his return in the hearing of divers Priests, he said was but an interpretative consent, and that he presumed that they would give their consent. The matter being thus broached, as false a suggestion was made for the furtherance thereof, to wit, a dangerous and scandalous division in England among the Seminary Priests and Catholics (as it is evidently to be seen in the Cardinal caietan's Letters to M. Blackwell). The manner how it was proposed, is in some part showed before, and the poor shifts which were afterward made to salve the untruths then used. What false advisoes were sent into England by Fa. Parsons and M. Mar. Array about the handling thereof at Rome are discovered in the English book; to which one more may be added to show how in all places the surest Anchor of these proceed hath been falsehood. Fa. William Baldwin among other advisoes which he sent from Flaunders to Paris, 25. Februa. 1599 writ to his friend that the two Priests first requested that there might be no subordination. A pretty conceit when all their Letters which they carried with them to his holiness demanded a subordination. Secondly, that if needs there must be a subordination, than some one which favoured them might be created Bishop; for which they named D. Gifford, Bagshaw, Collington, or Bishop. Is it likely that M. Bishop would name himself to be made a Bishop? Fa. Parsons laboured M. Charnock to name some of these or some other which might have fitted such a turn, but because he could not obtain of him to name any of these before he should see the names of M. D. Barret and M. Doctor Ely, he caused M. D. Barrets name to be blotted out again which was written in hope, and would not suffer M. D. Ely his name to be written, nor any thing else concerning that interrogatory: which manner of carriage conferred with F. Baldwins Letter discovereth a good will that F. Baldwin should have written the truth in this point. Thirdly he affirmeth in the same Letters that the two Priests should say that experience would teach if they had not their request Quod indignabitur libertas si prematur these were their words saith F. Baldwin. Can any man think that they would so forget themselves as to threaten the Pope to his teeth, if he would not grant them what they would have? but if F. Bald. writ doubtless as he was informed by Fa. Parsons, the greater is the confirmation of that which here we intent to show, that is how it hath from time to time been lulled a sleep with falsehood, and therefore that the less this wonder is now that it is avouched by M. Blackwell never to have been proposed with untruths.   

4.  
The 4. point is touching the matter of schism which he saith was according to his opinion, which even now he doth retain. The head of the jesuits sendeth abroad his Letters, by which he signifieth that he would not be ashamed to humble himself to work a peace, can it be thought that he was not privy to these Letters of the Archpriest, whose counsel the Archpriest in his instructions is willed to use in matters of weight? or can M. Blackwell forget that such an assertion of F. Robert jones the jesuite (being maintained by him) made a breach of the general atonement which was made at the coming of the Breve? and must he needs even while he exhorteth to peace declare now that such is his opinion, as void of all learning as it hath been & is far from all charity, and publish his want of both in the same moment? Is schism so small a sin, as it is not worthy to make a matter of contention whether there were schism or no? or were schism so small a matter as here it is made, is it charity for M. Blackwell to publish his opinion in this sort, knowing that the speech of such an opinion hath divided men and their wives, father and children, brothers and sisters, and the dearest friends, and hath been the cause of the division among Priests, and infinite sins (if detraction have not lost the nature of a sin) in all sorts of people, to the perpetual infamy as much as lieth in them of Catholic Priests, who perchance have deserved much better of God's Church than they who have maintained so long the opinion of schism against them? Can M. Blackwell expect any other thing of the Priests against whom he still declareth his opinion concerning this supposed schism, then to write, speak, and exact satisfaction, having received so many injuries by the like, and daily expect more? But now he salueth all in saying, It was but an arbitrary matter discussed among the learned, which bringeth no loss of credit to either part. I gave them all express liberty to think what they would herein, for it is but a matter of opinion, and therefore not worthy to make a matter of contention which part soever was true. Is it possible that M. Blackwell can say that he gave all express liberty to think what they would as in an indifferent matter, 
April. 1599  who in some of his Letters calleth it a soar, for the which F. Lister's Treatise of schism was such a remedy, 
14. March. 1600.  as it must not be called in, until this sore were healed; In other Letters, that our condemned deserts drew these names upon us, Factious, Schismatics, excommunicated persons, Irregular, as ethnics and Publicans, and nothing better than Soothsayers and idolaters. Why did he publish that he had received a resolution from the mother City, that the refusers of the appointed authority were schismatics, 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 before they received the benefit of absolution make satisfaction, the manner whereof he left to the discretion of a ghostly Fa. not touched with the note of schism? Is this to give express liberty to all to think what they would herein? 
21. Feb. 1600.  Did he not also sufficiently express his mind in other his Letters, where he declared his determination that hereafter whosoever had faculties of him should first be content to recall his peevish opinion? did he not practise such authority upon M. Benson when he would not give him any faculties unless he would renounce the schismatical conventicle? he declared also that M. Tho. Moor had written in prejudice of the Faith, when he writ in our behalf concerning this matter of Schism, whereupon neither his ordinary ghostly father would administer the Sacraments unto him, nor his ghostly children receive any of him, or be present when he celebrated. 
29. May. 1600.  Are not all Ecclesiastical persons commanded under pain of suspension, and loss of faculties presently to be incurred, and the Laity under pain of being in the same sort interdicted, that neither directly nor indirectly by word or writing they maintain the censure of Paris, although it were given upon true information, because it cleared us from schism and sin? and can it now be justified, that he gave express liberty to all to think what they would, as of a matter which was not worthy to make a matter of contention which part soever was true?  
How often heretofore hath he commended that discourse of F. Lister the jesuite, and even now calleth it a learned discourse & censure, as if the dearth of learned discourses continued still? and for what is it so highly commended? for that it proveth a matter which were it true were it otherwise, was not worthy to make any contention, and proveth it very simply God wots, in that only he heapeth infamous names out of his charity upon those against whom it is intended. Yet leaast that the discourse should be called learned without cause a principal reason is here touched, that the authority was confirmed with three Letters of a Cardinal, and not only a Cardinal but a Protector, and not only a Protector of a College, but a Protector of England. Let us grant that we saw three Letters of such a Cardinal, although in very deed there were but two showed unto us (unless the altering of the first be accounted for one) & the one of those two was to this end that the Archpriest should inform of the manners & behaviours of the troublesome (so it pleased his grace to term those who did not take his Letters for an Oracle, and yield themselves before they had sent to his holiness to understand his pleasure in a matter thrust upon them upon most wicked & false suggestions, and with more authority in some sort then ever any creature had, as under a colour of the greater glory of God, to dcbarre or throw a Priest out of his place, where in time of persecution he had some moral security for his safety, as well in respect of a convenient shelter, as for necessary maintenance, having no livings of the Church to supply his wants) Let us I say grant that we saw three, let us say 30, and stand to the judgement of learned men, 
Gloss. in cap. sicut de sent. excom. Felinus in ca ad eminentiam ibidem.  the cause is ours, that is to say, we were not bound to give credit to so exorbitant a matter, and so prejudicial to many well deserving of God's Church, upon the testimony of a Cardinal, who also saying no otherwise than that he had a commandment from his holiness to employ himself to make a peace between the Seminary Priests and the Catholics (most injuriously belied at Rome to have been at variance) 
Pan. in cap. quod super fide instr. & in cap. cum a nobis de testibus & attest. Zecchius de statu iii. D. Car. num. 9 Sil. verb. degatus § 15. & verb. Testis § 5.  and that it was the Pope's will that there should be a subornation for certain reasons given him by the Priests of England (which were never as yet known what they were) made all the rest, either of himself, ignorant of English matters, or by the suggestion of the jesuits, between whom and the Priests were all the controversies which were in England. Neither doth it make any thing to the purpose, to allege here that the Cardinal was Protector of England, for this act of his was a subdelegaon, as appeareth by the words of his Letter, 
Angel. verb. Testis § 14. Armill. ibid. § 7.  Te deligimus cui vices nostras pro tempore delegemus. We make choice of you whom for the time we subdeligate in that charge which was committed to us, which was to make a peace between the Seminary Priests and the Catholics who were said to be fallen out, and not an act of Protectorship: so that if it had been known here in England that he was Protector of England, yet it is as impertinently urged in this place as the place out of Navarre for the credit of a Protectors Letters, wherein no mention is made either of any Protector or any Letters, he speaketh there of a far different Officer which is called Conseruator, whose office is otherwise set down, Cap. fin. de officio & pot. judi. deleg. in sexto, then M. Blackwell useth his, and if jacob Strozz. make no more to this purpose then Navarre, these cotations might have been kept for some other places: very probable it is that this jacob Strozz. doth handle somewhat of a Conseruator as other Canonists do, and perchance nothing more of Protectors than they do. The office of a Protector stretcheth not itself farther than the Court of Rome, as may be gathered out of those words of the Breve, Nationis Anglicanae apud nos & Apostolicam sedem Protector, Protector of the English Nation here with us, 
Clement. si summus pontifer. de sent excom. susp. etc.  and with the Sea Apostolic, and this phrase in the Breve doth not make him Protector of the English Nation, if before he were not. But put the case in the best manner, and with the most advantage. We did no otherwise then we might have done if the Letters had come from his holiness, 
Cap. si quando. de rescrip. glosi ibid. cap. Cum teneamur de praebend. glos. ibidem.  for we made no demur but with mind to give a reasonable cause thereof, which is lawful for any man to do.   

5  
The fift point concerneth the usage of the two Agents at Rome, which if it hath been showed to be not as of Agents but as of patients, as being cast into prison before they were suffered to do the parts of Agenrs, examined, afterward accused, not heard when they desired the copy of their accusation to make answer thereunto, at which time only they were together to show their readiness to do their duties, and after 14. weeks close imprisonment bidden to consult of their matters for which they came to Rome, (three days after that the Breve was gotten in confirmation of the authority) and notwithstanding they put off their Caps to this Breve, and sent it into England that all might do the like, they were banished out of their Country, and confined without any allowance for their necessary maintenance, being men who had spent all their life for and in the service of God's Church. If this I say have been showed without any blame laid upon the Pope Cardinals or fiscal of reformation, M. Blackwell should not now to save the credit of his particular Patrons, with scandal insinuate that the Pope deserved blame, for it hath always been undoubted that the Pope was misinformed, and thereupon did what he did, the Cardinal Caietane led altogether by the jesuits, the other not to contradict Caietane, the fiscal at Cajetan's devotion, and no part of any discourse made hereof, can warrant M. Blackwell to say that either Pope, Cardinardinals or fiscal were privy to all, for the Pope never heard them; the Cardinals but in answer for themselves when they were brought before them to be accused by a couple of Proctors appointed for the Archpriest, who after they saw the two Priests resolute upon the point to answer their Libel or Bill of accusations, obtained of the Cardinals that it might not be delivered unto them, so that hereby it is evident also that the Cardinals were not privy to all, the fiscal might hear or see their examinations or part thereof, which are not to be taken as relations of all which they could say, the Interrogatories being made at the discretion of F. Parsons, and their answers cut off sometime as being too long, sometime as more fit for other Interrogatories pretended to be made afterward. Who then with any reason can say that these were privy to all? and if furthermore the Cardinals were nothing but Interpreters of the Pope's will, may not the truth be known without the scandal of all Christendom, it being a thing very possible that the Pope may be misinformed, & do that which afterward he may wish undone?   

6.  
The sixth point is concerning his decrees, which as he saith were necessary, for they contain nothing but prohibition of things, otherwise unlawful, and partly also forbidden by Cardinal Caietane. We are not here to examine what the Cardinal did partly forbid, being dead and buried long before some of them were made or could be thought upon, and was not living when any one of them was made. M. Blackwell proveth the necessity of them by the contents as is showed, but if it be proved that they were unlawful prohibitions of things that were and are lawful (although he had power to make such decrees) the ground of the necessity of these which he hath made will prove but a mire. The first Edict (made 17. janu. 1599 as we account) forbiddeth every man under grievous penalties ipso facto to be incurred to divulge any Books set out within two years before, or after to be set out, by which his lawful estate should be disturbed, or the fame of any Ecclesiastical person of the English Nation by name be harmed. The cause of this decree was (as is therein specified) that nothing should be attempted, intermeddled, or published among us, that may be offensive to our state, or to the increase of our troubles, or else to the detraction of our brethren. What if any man were so publicly injured as he could not repair his credit but by publishing? doth not the law of nature, and Nations, allow him that defence? how then did this decree contain a thing otherwise unlawful? but to come a little nearer, was there not a Book published and sent into all parts of England, yea and beyond the seas by the jesuits, or their favourites, Entitled in general terms, Against the factious in the Church, but applied particularly to us by the Archpriest (as here he confesseth in his answer to the fourth point) and can it be said to be unlawful (if we had been so idle) to publish in our own defence against that senseless, and sinful Libel? Senseless in running upon disobedience to the Sea Apostolic, from which no Letter came to command any thing, nor to testify that any other had authority given to command. Sinful in that upon so weak a ground no wickedness was left unlaid to our charge, nor any name of infamy omitted, and as now M. Blackwell better advised confesseth in his answer to the fourth point in a matter of opinion, and therefore not worthy to make a matter of contention which part soever was true. This Edict then forbade not any thing otherwise unlawful, but only (as it should seem) gave liberty to any our adversaries to spread abroad any thing to the increase of troubles, and detraction of the brethren, and debarred us only to publish against the detractious libeling of others, how just soever our cause might be.  
The second Edict or Decree made the 29. of May, 1600. forbiddeth under penalties ipso facto to be incurred, that no man directly or indirectly maintain or defend in word or in writing the censure of the University of Paris, (which had cleared us from schism and sin, in our forbearing for a time to accept him in that authority upon causes there set down) whether it were truly given or forged, whether upon true information or otherwise. Can it be judged by any of reason to be a thing unlawful in itself to defend a censure of the most famous University in the world, being given upon true information as hear he supposeth it might be? the presumption is so great in this prohibition, and the decree so evidently convinced to be of a thing not unlawful, as we need not here to stay any longer upon it.  
The third Decree, dated the 18. of Octob. 1600. containeth many prohibitions, but that which M. Blackwell seemeth here most to urge, is the prohibition that no man should ask an other or give his own name to any thing, with which he or two of his assistants were not first made acquainted. And I incline to think that he meaneth this rather than the rest, for that conformably to his assertion in this place, he said (a little after this Edict was made) that the Cardinal Caietane did mean hereby that they who would give their names to any thing, should not only acquaint the Archpriest therewith, but also get his consent thereunto: so that if the Priests would by common suffrage have any thing amended in him, or any of those, whom he thinketh to be his friends, or should attempt any thing necessary to be done in such place, where a bedroll of names overpease (as they have found by experience) be the cause never so just, they cannot give their names unto it without his consent. Now do I appeal to any honest man, whether it be a thing in itself unlawful for any to give their names, or demand others to any thing, which in reason they may think necessary for the common good of God's Church, or relief of their own miseries? and if in such a case it be not a thing unlawful, how is this true, which Master Blackwell here affirmeth, that his decrees contain nothing but prohibition of things otherwise unlawful? Now that we have showed that the things prohibited were not unlawful, but rather his prohibitions, and consequently his first reason of the necessity of his Decrees of no force, let us see how the event proveth the necessity of them. Some who carry grey hairs, (and if they would keep silence might go for very grave men, and thought fit to be councillors) discover their want too much of that wisdom, and learning which they might have, and upon these decrees blunder it out (so as Will summers might find them) that who so readeth the Books set out by the Priests (by warrant of all just laws) in the defence of their good name, and fame most injuriously taken from them by the seditious Libel of F. Lister, and the sinful use of others their tongues, is excommunicated. Had any excommunication been threatened (although the Archpriest could not do it) or had any prohibition been made in the decrees that no man should read any of our books, such grave men might have dreamt of such matters as they talk on, but there being no mention either of the one, or the other in any edicts, how cometh Gravity (where little time, hath been or is spent in other studies) to make such a conjunction of Nouns & Verbs, It is excommunication to read any of these books? Some are also said to be excommunicated for bringing a Priest a Breviary to say his hours. Some carry scrolls about of such priests names as must not be dealt withal. Some will not hear their confessions. Some teach that it is excommunication to be present at their mass. And for what? forsooth for maintaining an opinion which was not worthy to make a matter of contention which part soever is true: and seeking by lawful appeal to the Sea Apostolic to have the controversy fully decided?  
The Archpriest inflicte● pains ipso facto to prevent scandals and seditions, either those are no scandals and seditions, which are taken for such, or they are very meanly prevented. But by what authority are penalties inflicted ipso facto by him who throughout his commission hath his order set down unto him for his proceed, that is, to admonish, reprehend, and chastise also when need shall be by abridging faculties, or if necessity require by recalling the faculties. And afterward, If any show himself disobedient, unquiet, or contumacious, h● may after due admonitions and reprehensions made with brotherly charity punish him with Ecclesiastical penalties; that is to say by taking away his faculties, or by suspension, until he amend. How is this order kept in the Archpriests proceed, when without any reprehension, or brotherly admonition after a fault, he will scant hold his hand until the fault be committed, but ipso facto the offender is punished and how by any degrees for example, by having his faculties abridged, and after if necessity require it, by losing them, or after this by being suspended? no such matter. But all at once ipso facto, yea and more than this, he is interdicted, for which there is no warrant in all the Commission; wherefore and also for that the Archpriest did not observe the order prescribed him (being but a Subdelegat under the Card. Caietane as appeareth in his Letters) all which he hath done in this kind is of itself void, 
Cap. cum dilecta de rescriptis glossa ibidem. Cap. venerabili de officio & pot. iud. del. Hostiensis de office judicis deleg. num. 7. & 10. Innoc. in cap. praedicta. S. Antonin. p. 3. tit. 9 c. 3. § 1. & 10. Gemin. cap. Quia pontificali de off. & pot. jud. del. in. 6. Ang. Arm. Sil. verb. Delegatus.  as it is manifest by the rules of holy Church, and those who comment thereon, and therefore no good event (if there had been any) could prove the lawfulness of his decrees. But he could not well have the use of forum contentiosum, nor city or produce witnesses, nor conveniently meet with every one post factum. Were they who put him in authority ignorant that here could not be any formal Court kept? or can M. Blackwell say, that he cannot meet with any one post factum, either himself, or by his Assistants, who in his Letters to his Assistants, giveth directions to examine such, as whose names are to the appeal, upon such and such points? If he will deny that himself hath written to particular Gentlemen to give entertainment to such a man in particular to examine the Priest there resident concerning his subscribing to the appeal, and concerning his punishment therefore, his own Letters shall be brought out against him? so that if it please him, it is evident enough that he can proceed post factum, and therefore this is but a poor shift for the making of his decrees in such sort, as they are with penalties, ipso facto to be incurred. As for the good which he hath done by these his censures, it hath been no other than to make some dissemble for a while, because they would not be said to be suspended, or to have lost their faculties. And perplex men whether they may in this time of persecution go for the Sacraments. And for the execution of his decrees, he may say that he proceedeth upon other cause then upon the appeal, but then he must promise comfort to such as here he taketh notice have need thereof, upon some other cause, than the subscribing, or having their names put to the appeal, for this is an evident argument (whatsoever is pretended) that some have had need of comfort for that act doing, but the words of his Letter dated 16. April, 1601. to a Lay Gentleman, leave no place for any doubt in this cause. This I writ (saith he) to make you privy of the great spiritual danger, wherein you and all that receive any Sacraments of M. Os. N. may be, if it be so that he hath subscribed unto a seditious Pamphlet, coloured with the name of an Appeal.  
The oath of obedience exacted by the Archpriest is beyond his Commission. And the less to be listened unto, for that it is exacted as a satisfaction due to him by such, as have appealed to Rome, upon no other causes, than were proved out of his own Letters, and others of his Council, and are of that quality, that neither he nor all his complices in those actions will ever be able to make condign satisfaction to the Priests.  
And here I could wish that men were not so carried away with the sound of authority, having had sufficient knowledge of the Priests their carriage toward all lawful authority by their behaviour at the coming of the Breve, and let not the name of a seditious book (the least point therein contained not being to be controlled, but by secret whisperings where it shall not come to the examination) put men from seeing how they are deluded by such as mean them no good, but labour now to lull them a sleep till they have gotten what they would, & to this end bebarre them of all such helps, as whereby they might be informed of the truth. The points neither confute themselves, nor will be confuted by any. Neither are the books written in passion, but to move all sincere Catholics to have compassion both of themselves, and of us, when they shall see by these discourses under whose hands their souls are, and how slight reckoning is made of the infamy of so many Priests for a matter not worthy to make a matter of contention which part soever is true.  
Concerning the names to the appeal. Howsoever some do comfort themselves, they will hardly find any whose name was there without his consent, for although perchance there were some causes particular to some, which were not known to the rest, yet in the chief they all found themselves aggrieved, and desired remedy by way of appeal, to which they set to their hands, or sent their consent by others to have their names set too, for which the Authors will be brought forth if need require, to justify their consents, whose names they caused to be subscribed: and since this matter came in question we have to show the consents of some under their own hands, of whom the doubt was made.  
But to grow to amend, all are to understand, that our desire is to have peace, and for peace sake have we published these books, knowing that there is no way so meet to work an unfeigned peace, as to have the truth known of these proceed, that thereby the soar may be searched to the quick, & not healed as it was before, and broke out again presently after, by the indiscretion of F. jones a jesuite, who, when all were quiet, affirmed that they incurred the censures of holy Church, who should say Dogmatizando that we were not schismatics. If we were schismatics we refuse not to stand to the judgement of the Church. If we were not, we desire it may so be declared, as there be no more strife raised thereon here in England, or elsewhere. F. Garnet the head of the jesuits, made lately a motion for peace, which if it had come from the Archpriest, or if he had joined with F. Garnet therein, it might have taken some effect, because these controversies were as well with the Archpriest, as the jesuits. But the Archpriest not joining in this treaty which was begun by the other, the Priests could not think that it was sincerely meant, in which they are now confirmed, because so soon as Fa. Garnet understood by M. R. B. the 27. of july, that the conditions made at the first atonement were not as yet performed by the Archpriest, 
The recalling of M. D. Bishop, & M. Charnock home from banishment and confinement.  he noted for a party in this controversy, and that somewhat was expected, to the same effect from the Archpriest (whom this matter most concerned) he mistook it for a refusal to have a parley of peace, and so signified it to a friend of his, upon the last of july; beside that in these Letters last written by the Archpriest to his assistants in answer of our books (doubtless not without the privity of Fa. Garnet, whose counsel he is to have in matters of moment) he declareth his opinion which still he retaineth that we were schismatics, in the which renewing of so grievous an infamy if we stir, it is not without cause, for we lie still open thereby to those injuries, and reproachful speeches which were used by Fa. Lister in his libel, & are now so in the fashion abroad, that the fairest Catholic houses have now the filthiest air, and all base scolds who have the most impudent clackes, must give place to their betters.  
But as the Apostle saith, Diligentibus deum omnia cooperantur in bonum: All things turn to their good, who love God, which I hope we do, in seeking his glory as F. Garnet knoweth we do, and witnesseth as much in his Letters dated upon Midsummer day last passed, and his glory is our content, and in him we hope to have peace, which also we wish to those who in their own consciences have given us the greatest cause of offence, and pray for them, as we desire the prayer of all good Catholics for us.    

After that this answer to M. Blackwell his Letter was printed, an other copy of the same letter came to our sight, which hath caused us to amend the first copy by way of Errata, although it contain nothing of moment more than the first, except that in the 6. Page in the end of the first clause in answer to the first point these words are wanting. It toucheth the greater part and better part of that company there. To which if we would imitate others in their insolent comparisons, we might say (and perchance with more truth) that the lesser part was the better, and answer to that of the greater part, Stultorum infinitus est numerus. The world is full of Fools. But remembering that saying of the Apostle, Rom. 14. What are you who judge an others servant? We can conclude no otherwise then the same Apostle concluded, 2. Cor. 10. He is approved, whom God commendeth. In the same 6. Page lin. 23. where (greatest) must be put in place of (most grievously) (a word not likely to be so much mistake) the sense might give that the Pope is contemned by the complaint of the usage of the Scholars, if F. Parsons (as at other times) in his Letters to F. Holt, dated 15. May, 1597. did not confess that he found errors in the jesuits their carriage toward the Scholars, and such, as if many of those things had happened in their quietest College in Spain or Flaunders, they would have put the peace out of joint.  
Also page 8. in the margin Zecchius de rep eccle. is left out, who in his Treatise de statu iii. D. Card. Num 9 handling the office of a Protector, saith not one word concerning his Letters.   

Errata.  
Page 6 lin. 4. their. the other. l. 12 being. long. l. 15 It concerneth. It nothing concerneth our l. 19 mislike. instituted. l. 23. most grievously greatest. pa. 7 l. 2. accept execute. l. 3. desired. learned. l. 27. not. not as a matter. pag. 8. l. 4. the best. the opinion of the best. ibib. credited. credited dutifully, l. 16. Agents. Priests. l. 22. any. any one. l. 30. cause. cause otherwise. mark Strozzeus. Sbrozeus. Zecchius de rep. eccles. pag. 9 li. 9 an. and l. 19 now. more. l. 21. The. Other. l. 26. slanderous. scandalous. l. 30. you. you all. pag. 10 lin. 3. and our. lin. 7. this our. this. 11. 23. 73. pag. 33. lin. 30. Strozz. read Sbroz.