An extract of the determination, and censure of the Doctors of the universities of Salamanca and Valledolid touching the wars of Ireland, and declaration of the Poape his Breve concerning the same wars.  
THE most noble Prince Hugh O neil beareth arms against the Queen of England, and Englishmen in defence of the Catholic Religion, to wit, that he, and all Irishmen with him may freely, and without disturbance confess, and profess the Catholic faith: which liberty the Queen of England endeavoureth to debar them of by foarce of arms. About which war there are two doubts propounded. The one is, whether it belawfull for Irish Catholics to favour by arms, or any other way the foresaid Prince in this war? The other is, whether it be lawful for the foresaid Catholics, without incurring mortal sin, to fight against the said Prince, and help the Englishmen, either in arms, or in any other way, especially seeing by withdrawing, or denying the said help they expose themselves to the danger of death, and losing all their goods? And again, seeing the Irish Catholics are permitted by the Poape to obey the Queen of England, and pay her tribute, as to their lawful Prince, and therefore it seemeth that they may do all that belongeth to subjects, that is, to fight against her rebels, and such as seem to invade, and usurp the Country subject to her obeisance.  
¶ To the good assoiling of both which questions we must presuppose as certain, that the Poape may compel by force of arms (when there are no other means to remedy so great a mischief) such as forsake the Catholic faith, and oppose themselves as enemies to Catholic Religion. It is likewise to be set down as certain, that the Queen of England doth oppugn Catholic Religion, and suffereth not Irishmen to maKe public profession of Catholic Religion, and that for that cause the foresaid Prince, and before him others, whom the Apostolical letters of the Poape Clement the VIII. mention, have undertaken war against her.  
Which grounds admitted, the first question is easily answered, for there is no doubt, but that all Catholics may favour the said Prince in his foresaid war, and that with great merit, and hope of eternal reward. The reason is, because the said Prince sustaineth the said war by authority of the Poape to defend the Catholic Religion, for that his Holiness doth exhort him, and all Christian people thereunto, as may be seen by his Holiness his letters sent forth to this purpose, wherein he granteth as great favours, and Indulgences to such as favour this Prince in the said war, as if they should fight against the Turques. Who therefore can doubt, that the war is just, and of great merit before Almighty God, which is undertaken by such authority, and for such a cause?  
As concerning the second question it is also certain, that all Catholics sin mortally which follow the English camp against the said Prince, nor can not save their souls, nor obtain absolution of any Priest, unless they repent, and forsaKe the english part, and the liKe is also to be said of them which favour the english in that war with munition, or victuals, or contribute any other way, except it be by paying the ordinary taxes, which his Holiness hath given them leave to pay to the Queen and her officers. And this assertion is proved by this manifest reason ensuing, for it is evident by the Poape his letters, that the Queen of england, and her adherents do maKe unjust war upon the Prince, and his favourers: for seeing his Holiness declareth that the english oppugn the Catholic faith, and that they ought to be fought against with no less zeal than Turques, and granteth the liKe Indulgences to those that fight against them as those gain which fight against Turques, who can double, but that the war on the enlish part is altogether unjust? But no man ought to favour, or be present at unjust war, under pain of damnation. And therefore, those Catholics sin most grievously that follow the heretics part against the said Prince, and all that favour the war with victuals, munitions, or any other means that any way pass the limits of indifferent allegiance.  
Neither may it avail any man to note the Poape his Breve or letters of surreption, for surreption can have no place wner there is no mention of any petition at whose instance it was granted, but the Poape doth openly show in those his letters that he and his Predecessors have of their awne accord exhorted the Princes of Ireland, and all faithful people unto that war, and to animate them the more thereunto he hath granted great Indulgences to this purpose. How therefore can the Poape his letters be noted of surreption, or called conterfeyte which contain nothing but an exhortation with great favours to such as shall assent to them? Neither can the Catholics favouring the English part defend themselves by the reasons brought in the second question, for a mortal sin must not be committed, though our life, and ●…l our goods lay on it: but it is plain, that to further or help an unjust war is a mortal sin, etc. And it is only granted to Catholics to give to the heretical Queen such allegiance as oppugneth not openly Catholic Religion. Neither was it nor could it be his Holiness his intent to permit them to do the Queen such services as are quite contrary to his purpose of furthering the Catholic faith in Ireland: which to be his purpose his letters do evidently declare.  
By all which it is most evidently proved, that the Prince Oneill, and all the Catholics of Ireland, that bear arms against the heretical Queen, that oppugneth the Catholic faith, are not rebels, nor withdraw not their true and deve obedience, neither do unjustly usurp the Queen's countries, or dominion, but do rather by just war defend themselves, and their country from wicKed Tyranny, and defend with all their might the Catholic faith, as it becometh good Christian Catholics to do. All which assertions jointly, and in particular as they be here set down, all we whose names are subscribed do judge, and approve as certain, and most true. Given at Salamanca the second of February. 1603.  


Fr. Franciscus Zumel, Deane of the faculty of divinity.  
Mag. joannes Alphonsus de Curiel, professor of Divinity.  
Fr. Petrus de Herrera, professor of divinity.  
Doct. Francis. Sancius.  
Fr. Dionis. juberus.  
Mag. Andreas de Leon.  
Fr. Petrus de Ledesma.  
Fr. Martinus Peraça.  
All which are Doctors and Masters of Divinity in the university of Salamanca.  
D. Franciscus Sobrino, Deane of the faculty of divinity in the university of Valledolid.  
D. Alphonsus Vaca de Sanctiago.  
D. joannes Garçia Colonel.  
Magis. Fr. joannes Negron.  
D. Torre.  
Fr. josephus de Luxan.  
All which be Doctors and Masters of Divinity in the university of Valledolid.  
Father joannes de Ziguença.  
Fath. Emanuel de Rojas.  
Fath. Gaspar de Menae, professors of Divinity in the College of the society of JESUS in the foresaid university of Salamanca.  
Father Petrus Osorius, ordinary preacher for the time of the said College.