ANOTHER LETTER OF Mr. A. C. TO HIS DIS-IESVITED KINSMAN, CONCERNING THE APPEAL, STATE, JESVITES.  
Also a third Letter of his, Apologetical for himself against the calumnies contained against him in a certain jesuitical libel, entitled, A manifestation of folly and bad spirit, etc.  
Recta Securus.  Domine libera animam meam à labijs iniquis, & à lingua dolosa. Psal. 119. 
Newly imprinted. 1602.   

ANOTHER LETTER of Mr A. C. to his dis-Iesuited kinsman, concerning the Appeal, State, jesuits.  
GOod Cousin: To you who have done me the honour, and yourself the right, as to rest satisfied by my last Letter to you in answer of one of yours, concerning the present schism in our Church here in England, between the Jesuits, and our fathers the secular Clergy of the Seminaries; I shall not need either with eloquence, or by protestation to persuade you how glad I am hereof, hoping you will take my word for it; neither yet how unfeignedly I rest yours farther (if farther may be) then for ever.  
Now whereas you write, that our Clergies thus opposing and writing one against the other, doth greatly scandalise both Catholic and Protestant: it is very true, but what remedy? Vae to the Treaty of Schism, and more than thrice vae to thè defence thereof so general and by authority (such as it is) both which have been the ground of all this, and not to innocents who can do no less, nor better than they have done. For will ye (for example) allow a felon, and him his Advocate with prodigal tongue in his behalf, and not a true man as much? What justice, or what charity were this? yea, or what civil policy in a common wealth? Greatly (I confess) it were to be wished that in a variance so Ecclesiastical as this, and in a Church so under execution as ours is, more temperance and modesty were observed of all hands, aswell for our own honours, who are Catholics; as for the edification of our common adversaries, who are apt to be scandalised even in our best carriages. Howbeit on the other side it is no marvel, considering the irascible nature of man, if in a matter so taken to the heart on either party, and that upon opinion of God's glory as this of the present schism is, all men's pens be not alike sober, I mean of the jesuit party, whose writings are fowl, and full both of intemperance and untruth: namely and notably, their late Apology, as may appear to the civil reader, although unanswered by the Appellants, howbeit (as I hear) their answer is forthcoming. A shame that ink and paper and the Press should be so abused, to the propagation rather than extenuation of a scandal: though so much the less shame, by how much the Author seems ashamed to set so much as two letters of his name unto it. And yet (forsooth) must it pass current as no libel Cum privilegio Prothonotarij Apostolici, and that in notable disobedience to the supposed Brief of his Holiness, promulged of late by the said Archpriest, in check and heavy censure of all writings and writers upon this argument.  
I say supposed, inasmuch as were there any such true Brief indeed, is it likely (saith every one) that Master Archpriest himself, and his to whom the promulgation, and consequently the observance there of primerly appertaineth, would be the first that would violate it? or that Master Archpriest would, or durst defer the promulgation thereof a whole quarter of a year as he did; namely until such time as the foresaid apology were come out by and for his party? considering that the disobedience is as great to conceal the Pope's Bull from due and mature promulgation, as to disobey it being once promulged; specially such the Archpriests concealing it, being upon a cause, and to an effect so merely in repugnance to the tenure and purport thereof; wherein he hath showed notable disobedience and impiety to the Brief, and consequently to Christ's Vicar, and holy Church, aswell aforehand as after. Again, were there any such Brief, is it likely that the Archpriest would commit so gross a fault against it, as to promulge it in so many different and repugnant copies as be to be shown? Or that not any of so many coming daily from Rome can report thereof from thence? Finally, admitting the Bull to be truly his Holinesses and truly promulged without all manner of fault by the Archprist and Jesuits; it therefore follows not but it may be and is surreptively procured by them at his Holinesses hands, aswell as the Archpriests Constitutive was, by the spite and sleight of father Cowbucke and his fellow fathers; who held it no sacrilege to misinform the sacred sea by their 〈◊〉 instrument M. Standish, and consequently to scandalise it.  
In consideration whereof, aswell for the honour of that mother sea, as for our own indempnities, who in this behalf, and for other important points of our Church and country, do stand in present opposition to the Archpriest and Jesuits, it were meet, and necessary (haply you would think) that aswell we of the Laity, as our Fathers of the secular clergy should for want of other competent redress, appeal to his Holiness from the Archpriest, concerning the said Bull, be it right or surrepted, whereby to be quit in the mean time of the censures therein contained. This (cousin) I grant you, might seem a right Catholic course and honourable (as ye say) for the Sea Apostolic, seeing that by it what error the Pope's Holiness may herein unwittingly, and by wrong information have committed, he may right aswell to the informer's rebuke, as to the Appellants relief. But on the other side, when the penal Statute of Praemunire here at home against such appeals to Rome is considered; the Archpriest and Jesuits themselves (I am sure) are not of so inhuman a nature, but that they would be loath to see us take that course, the same being much more in our prejudice one way, than it can profit us the other against them. Nevertheless, because we will not be beholding to their Fatherhoods so feigned compassion and courtesy, as proceeding rather out of their own self-love and fear to be so called in question at Rome touching the Bull (which we are sure they are never able to make good) as we could willingly adventure upon that course against them (I mean we of the Laity whom the same with the censures concerns alike with our Clergy) and also would for any fear we have of the Praemunire, yea or of death, in a case that may be to God's glory, & the Church's peace, as this such our Appeal might seem to be: yet because it is seldom seen, that the Laity of any Catholic Realm, at leastwise of this Realm (that ever I read) did appeal to the Sea Apostolic, in any cause, by means whereof this example of ours might seem preposterous, and prejudicial to the Lay Catholics hereafter, aswell as be pernicious to ourselves in the mean time, for the reason of the Statute alleged: and likewise considering that such Appeal by us were no whit needful, inasmuch as our clergy is presently in an Appeal at Rome concerning all our aggriefes with them against the Jesuits and Archpriest, and namely and in particular concerning this pretended Brief from his Holiness, as by the copy of their Appeal, together with their reasons for it, you may perceive at the end of this my Letter; we hold it not fit, either ex debito, or ex congruo, that we of the Laity should appeal to Rome concerning it, and not of any pusillanimity toward the Praemunire (as haply the Archpriest supposeth) which made him the more adventurous upon the wrong doing. Besides, that neither is it true, that if we did appeal in this case to Rome, the said Statute can any way touch us, considering that it were no appealing from her Majesty, or any 〈◊〉 civil Magistrate in this Realm under her, to his Holiness, (which were the point of offence:) but only from his Holiness substitute, and that but a supposed one too, for more than supposed wrongs by him done unto us. Thus (good cousin) ought our religion and allegiance to the Apostolic sea to be discreet, else (as you see) may it be prejudicial to us, and no honour to it; and thus much in answer to that supposed objection.  
I touched unto you a little afore, a book set out lately on the Jesuits party, entitled their apology, etc. which forasmuch as peradventure you have not yet seen, it going as it doth but in amongst their purblind friends for all the world like a libel, as not daring to show her, or her author's face; I will here briefly unfold unto you the contents thereof, referring you for your farther satisfaction to a copious edition thereof, together with an answer thereto, which is shortly forth coming (as I said) on the Priest's party.  
First and foremost, the jesuit begins me with a sly preposition, or rather supposition of a continued emulation, or animosity (as he terms it) of the Laity of this Realm time out of mind against the Clergy, and still between (especially these later days) of the secular Clergy against the Religious; whereupon (namely as touching the later) after having laid great blame for the same upon the Devil, the eternal enemy of the Church of God. he than descends to the particular mention of certain Spies and false brethren, both of the Laity and Clergy, that have heretofore given scandals to God's manifest heavy hand and fearful judgements upon some of them for the same: wherein he ever and anon twits and calumniates her Majesty and the State, as fautors and abettors of such vile persons & their proceedings. Good God, how the Author belabours this point, and is driven for a seeming ground hereof to his own forgeries of flat falsehoods in the air aswell against the State, as against the Priest's party, which for our more ignominy he thinks he hath quaintly coupled together all along his Discourse, weening it not full and honourable enough unless so haughty, and against a Royal state, though otherwise never so full of lies. This shift the good Sir is fallen unto, as well to win credit to his Discourse by making it seem of and against State, as also whereby to give the statelier flourish to his falsehoods, as though we had not true imputations and those bad enough otherwise against our persecutors, without charging them with untruths. jesus! that a jesuit should be so vain and impious, or rather who but a jesuit so vain and impious, as to frame so fowl and false a matter and a method thereunto, in hope (belike) that doing it in the clouds (for no name, as I said, have ye to it) he and it to pass without shame; although not so. For, though from the cloud downward to this world, he and it may perhaps pass undiscried for a time, (which I suppose will not be past August next) by what time the confutation thereof will be come forth; yet upward toward heaven, where is no cloud between his shame, & reproof to such the fowl conscience both of the man and matter, it is already manifest to God and all his Angels to his farther condemnation in die irae.  
But to return to the matter; after that the Apollog●… hath raked all the kennels of our country, and beyond-sea for English scandals in our Church (where who doubts but in four and forty years ye may easily find plenty in particular persons that have lapsed) & lengthened out his leaves from some to many upon that sweet argument, in the end he applieth them all to his presupposed ground aforesaid, namely of a hartburning and haughtiness of the Laity and secular Clergy against the Religious, whom he means the jesuit only: and so patcheth me up his apology not as an apologetical defence, but as a Satirical invective against the Appellant-party, especially against some by name, whom (though most reverend persons) he together with the State most lewdly slandereth. This is the sum of the jesuitical apology, the ground thereof being the Authors mere fantasy, and a chimera like to Turkie-worke, without any Idea or representation that he ever absolutely saw thereof in rerum natura; and the upper frame altogether falsehood. But to see how Stoically he carrieth the Discourse along à termino ad terminum absque ullo intermedio veritatis, fashioning (as it were) an alliance of falsehood to falsehood with so cunning connexion's, and a conclusion so according, that to the unlearned Reader it bears a reverend show both of verity and prudence; to see it (I assure ye cousin) you would say you never in all your life read a work more jesuitical. How many are there (I pray) that reading in like manner (for example) Amadis the Gaul his chivalry and loves, Barnaby Rich his Brusanus and Moderna, Sir Philip Sidneys Arcadia and the like, being all Chymericall fictions, think them true nevertheless for the time, reading them with as great feeling as if they were verities: such power hath proper counterfeit, and congruity of feigned matter, with her circumstances of time, place, person, etc. Howbeit to censure somewhat such the defect that is in this apology, whereby for want of not here & there but altogether the Aptum (uz. verity to the Discourse) the Pulchrum thereof is blemished; I would ask the Author, what (for example) had M. Gifford his scandal at Paris, or what Terrill's, Tedders, Mondays, Bells, Majors, Hardestayes and such like their Apostasies here in England to do with the present Appellants and Appeal; the scandals which it concerns growing not on their part, (or grant they did) but on the 〈◊〉 Jesuits who were the givers: insomuch as if any affinity or sympathy be at all betwixt those and these scandals, it is betwixt those relapsed persons and the Jesuits, whose wills and dispositions seem so just to jump, and symbolize, ex part dati scandali. Wher●… on the other side the very act of appealing, uz. in that it doth appeal to the sea Apostolic for salve of all those sores, and the Jesuits their earnest withstanding the course, clears as clear as the Sun the priests party from all and every so heinous imputations; as being a testimonial of a clear conscience: and much, yea as much as may, be to the glory of S. Peter's chair. There wanted therefore art in the Author, touching this so special point of the fiction, as cunning Masters as the Jesuits are in Chymaeraes: likewise in that he so slightly and pusillanimously overskips D. Fisher's Treaty of Schism; which is the ground of all the present Schism.  
Besides this Chymaericall conceit of the Apolloger, he likewise here and there taxeth very ●…rdly the Appellants books as temerarious and unsound in Religion, wherein how temerarious and absurd he shows himself, all sincere Catholic readers of those books may discern. On the other side, whosoever shall read their treaty of Schism, and this their apology with the Appendix, may well say and swear, that there was a temerarious pen indeed, as well for matter of faith as of fact, and so of all their other writings upon this argument of the Appeal, and the estate of our country; and therefore let not a jesuit become a censor of other men's writings or doings as temerarious, till he have amended and satisfied for his own temerity, both in his doctrine of prince-killing, and other disloyalty to ones Prince and Country, as also in libeling against innocents, ambitioning rule in the Church of God, and being schismatics therein. But what tell I them of temerity, who are impudent, and whose ground where they take (be it even against the holy sea) is Dolus, not Virtus, and all manner of falsehood and coggery that may be imagined?  
As for the latter part of the book, true it is that the Author hath shown himself therein his arts, or rather his craftsmaster, the same consisting wholly of defamations, whereof that society hath the exactest school under heaven. How orderly he fetcheth in the principal Appellants one by one, and hath his obloquy to them all: and how reverently he calumniates them, for all is done upon colour of Religion, and as their position is, though not so their disposition, In ordine ad Deum. Of one he saith that his becoming scandalous (he means for being in the Appeal) is for having lost the jesuitical spirit, wherewith he defameth him to have been sometimes attainted; and so of the rest. In effect all that part of the Appollogie tends to this, that by depraving of the persons of some of the principal Appellants, their matter may be thought bad: whereas (in truth) they are and ever were in the eye of all our Church, and even of Protestants, so excellent men, both for learning and all manner of good edification, that I know not what jesuit in the world is worthy, solvere corrigeam calciamenti eorum, much less that may truly say, Black is their eye. Wherefore (good Cousin) if the book chance to come to your hand, do it the correction as to read it with judgement; in so doing, you shall find it no whit worthy so much as an ordinary civil approbation, much less of the Appellants answer. Which notwithstanding, they are in hand withal, in favour of the rude and ignorant Catholic, whom such matter with the method proceeding from such persons as aught, and are thought to be religious, and the same supported by too many more worshipful than wise Catholics, is apt to seduce: so homely offices do the Jesuits put these good men unto, who else would I wisse be a great deal better occupied.  
Well, the point of Schism cannot by all likelihood, be now long in difference, it being at this instant in his Holiness handling, where how little soever, and but bo-peeke-like, the jesuit speaks of it by his Appolloger, he must be forced to say therein what he can or dare, and that in the audience of all the world, and so to his shame, I doubt not; so little doubt I of his Holiness high prudence and providence in so important a matter as it is, importing the peace both of our Church and Country: and the rather, for that his Holiness can not choose but see the eyes of all Christendom upon him in this behalf, besides the infinite prayers of zealous Catholics throughout England concurring hereunto at God's hands.  
Great was the judgement and goodness of God, that whereas the Jesuits had abused the Sea Apostolic, by their so surreptive procurement of the Archpriestship at his Holiness hands, they in the same irreligious spirit of theirs, to administer that authority no less abusively, as by libel, and unjust censures against innocent Priests, whereby to deserve to be cited (as now they are) to the bar of justice both concerning the one and the other, which else (peradventure) had not come to pass; so much was their latter act, not only Peccatum ex se, but also, Poena peccati, to the former, according to that of S. Augustine in his confessions, Domine tu inssisti & sic est, ut poena sua sibi sit omnis inordinatus appetitus. Which being so, what a folly and shame is it, that the Jesuits not being here in our Church and Country, a party able of themselves for all the power of Spain to make good the offence, that our fathers of the Seminaries must thus abbet them one against another, and so highly to their own injury and disgrace? Call ye it a meek spirit to be so humble? or rather is it not baseness and treason to the Catholic cause, as well as to themselves, as great as may be imagined? Call ye this john Gersons imitation of Christ? or is this an authentic carriage of his Cross? This, if ever any, is mere dispersion and not aggregation, subversion, and not edification, pusillanimity, and not zeal and valour in the cause of God. Which notwithstanding the Jesuits quail, and are rather retrograde then onward in the quarrel, it being so very unjust as it is.  
There is no question, and we know it well, that both with their teeth and nails they still labour to hinder the business from the Apostolic Bar; wherein they do but condemn themselves and their cause afore hand; inasmuch as stood they upon a good ground, they should rather rejoice to see their innocenc●…e so called in question, and examined to God's honour and theirs in the foil of the Appellants: who on the other side, were they not most innocent from Schism, and all other their adversaries imputations, is it likely that they would ever have engaged their existimations, their friends, yea and their lives (as they have done) at so high and austere a Bar as that of S. Peter's? Was it ever seen that the man of a guilty conscience would prosecute a trial, and that with so many miles travel as from England to Rome, by sea and by land, far from all friends, and against a professed and mighty enemy, who seeks nothing more than his death, such as the Isuites are against these good men? Or rather is it not ever seen, that the man of guilt draws back and dies, to think of holding up his hand, still holding down his head before a judge? In few, what greater testimony of a secure soul and innocence, can the Appellants give unto the world, than their present Appeal, and personal proceeding therein? yea, how much honourable is it in them, over and above such their innocence from schism (which no doubt they will make good) they to be withal in this business of the Appeal, Muri pro domo Domini, and also for their country against those fiery fathers?  
In respect whereof, though as touching the first, viz. the point of Schism his Holiness (haply) should inhibit and interdict all pens and tongues in favour of the Jesuits and Archpriest, it seeming to be a mere ecclesiastical matter, and so within the sphere of his Apostolic activity and office to be seen and obeyed in; yet for the other of our country, such his charge were not of force, other then of courtesy; forasmuch as it is a mere Secular cause and of State, and it an express charge of Christ to all subjects, Reddere quae sunt Caesaris Caesari, aswell as Quae sunt Dei Deo; as also the ingenerate law of nature for all men to be loyal to their country. So as in this case there is no law, either of grace, nature, or morality, that can tie us from opposition both with pen and tongue, and howsoever, against these fathers as touching this point, whom we know to be no less infested foes against our Princess and country, than Spain itself is at this day, and such as labour nothing more than to betray that sweet portion, this sweet plot, our country to Spain, a mere foreign and Morisco nation.  
Nay more, it is a point wherein haply his Holiness and his predecessors have been (I will not say too blame) but overseen, inasmuch as what misery hath this latter age befallen our Church and country through new opinions in Religion, nor he nor they have yet duly seen to forestall it, as still mistaking the course for it; that is, not by lenity and ●…yle toward our Princess, which by all likelihood would more have prevailed, especially at the first, yea or yet, but by the clean contrary, as by Bulls and censures of excommunication and deprivation against her Majesty, through the instigation (no doubt) of Spain and lesuits. Great pity it is that so little politic that holy Sea hath been and is in civil causes; namely, betwixt these two nations, as also between others heretofore in the like jars (as ye may copiously read in histories) through her partialitic in affection: and yet no marvel neither, considering that well we wot his Holinesse-infallibilitie is only peremptory through the holy Ghost in matters merely of faith, & not of fact. So as in the carriage of a matter ofstate, more easily may he err by being a Priest in function, rather than a Secular Prince, whose kingdom is of this world. Very prudently (we grant) did his Holiness intercede betwixt France and Spain these last years, to the happy pass of peace that is as yet between those two nations; and why might not his Holiness have the like happy hand between England and Spain, using the like indifferency and zeal to the same effect? Which with great reason (me thinks) his Holiness is to do, considering that it is as equal good (for the honour of England I speak it) to gain the Queen of England's favour by his love and kindness, (if so it please God) as to retain 〈◊〉 the King of Spain, and the house of Ostrich by so doing firm 〈◊〉 it. What though her Highness be a woman, is she therefore the less worthy to be fair spoken by the Apostolic Pastor, whose pipe ought to be all melody (if it might win her) or rather not the worthier for that? Much more then, for being so eminent a monarch as England's Queen, and descended of Progenitors so●… singular Catholic and well deserving of that Sea, by their extraordinary benevolence and bounty to it in former ages. At least wise her commanding a nation, and a navy so mighty as England's, whereby she hath hitherto made good her disgust and opposition to that sacred Sea, to the notable prejudice thereof, aswell throughout most parts of Christendom, as here at home in her Highness own dominions, may in all policy enforce so kind complement at his Holiness hands toward her Majesty.  
This latter consideration although it have not so well prevailed with their Holinesses toward her Highness, yet well we see that the example of a Princess and her sovereign Father afore her so by it disgusted, and consequently their detriments done to that Sea, hath inclined his Holiness that now is (being withal of himself Clement both by name and nature in octavo) to somewhat more than ordinary and meet indulgence toward other Princes: as for example his, and his predecessors continual dispensations to the Princes of the house of Ostrich, to match so very near in blood as cousin germans scarce once removed: and also this other day his Holiness dispensing the French King to marry with his Florentine now his corregnant, his former wife yet living, and the like: whereby in so yielding to their frail affections, we see how some he gains, and other some he retains together with their signiories and estates in good terms and temper to the Catholic Church. Whereas the clean contrary and rough hand having been, and yet being holden by their Holinesses over her Majesty and her worthy Father, we see and rue to this day what holy Church hath lost by it, which otherwise in the one it might have preserved, and gained in the other. Do not we the Catholic subjects of this Realm endure at this hour under her Highness' displeasure with that Sea through her corrosives, in lieu of lenitives unto her, her very heavy hand both over our livelihoods and our lives, whereby we are driven to great patience, as by our allegiance aswell to her, as by our Religion to God we are bound? This is all we have gotten these four and forty years, by the seveirtie of the supreme-Pastors to our Sovereign, and this it he loseth. No no (cousin) these are not the days as heretofore, when Princes were willing as well in secular as in spiritual causes to be for the most part S. Peter's leegemen. This is the age of discession from S. Peter's chair, an age of obdurance, and if ever Antichrists Antelope. Wherefore it behoves his Holiness (in all modesty and under correction I 〈◊〉 speak it) now another while to shift the rains into his left hand, and benignly though somewhat sinisterly to retain Christian Princes in the right Catholic way, and in particular so to win our Sovereign, if it please God: and not to suffer himself to be miscarried by Spain and Spain's implements the Jesuits against her. At leastwise I could wish, and I pray God, that howsoever his Holiness may continue to err herein, we the Catholic subjects of this Realm may still remember our duties, and despise the pipe of Spain. Then would I not doubt but God's finger would come in between, and work her majesties Princely heart to his glory and our ease, which now that Spain and the Jesuits would seem to take this office out of God's hand; they rather mar then make good.  
The remedy against which mischief is in our power, it being in our wills aswell as in our duties, not to be worse than Turk or Painim, as in such disloyalty and misnature to our Prince and country in the behalf of that Gothicke and Barbarian nation Spain we should be. Well, are the Jesuits Dijtitulares, as being so termed after jesus, but (sure) no way Dijtutclares in this their gospel. far better gods in that kind were the Roman geese, which with their cackle awaked the garrison of the Capitol in defence of that mount against Brennus his Escalada by night; and more worthy a great deal they to be held for goddesses therefore among those heathen people (as they were a long time after) then these fathers for gods, amongst us that are Christians, whom by this their so unnatural position they would transform to worse than geese. For, what bird may be said so much to defile his own nest, as a man to be so very a varlet to his own country? The Jesuits nevertheless would have it so, and to this effect it is more than probably suspected, that the King of Spain hath by their disbursements his pensioners; and feed men here amongst us; yea, and the Jesuits themselves stick not to vaunt that they have a finger not only in the Catholic commons of this Realm, but also in the State, wherein (but specially the latter) I dare swear that Mentitur iniquitas sibi. God of his infinite goodness (I beseech) never to suffer the Crown of England to have such a circle about it as any so bad Statesmen, nor ever may English Nobility be so stained.  
True it is, and we are not ignorant by the examples of Sicily, Naples, Lombardy, and the low Countries, that highly doth the Spaniard dig●…ie the natural Nobility of th●…se Provinces, indowing them over and above their own patrimony (though very ample) with double as much pension from Spain: but to what end? Truly, to no other, then that by so retaining the affections of the nobles loyal to him, he may by their hands (being naturals) the easier tyrannize over the Commons to their utter bondage and beggary, as in th●…se parts we see it. This kind of complement may perhaps allure a base minded Statesman (as none such we trust belongs to the Crown of England) to hearken to such the jesuits suggestion in Spain's behalf, but never a true nobleman indeed. For whosoever such he be, that values the honour of his a●…mcestrie derived to him in blood, and withal the honour of such his office ofstate, whereby he is incorporate to the Queen, and sworn a father to his country, it is not possible that he can be so jesuited. Neither is it probable that any Catholic or other commoner of but common sort, sense, and civility, can be drawn thereunto, notwithstanding that in the point of a child's duty to his parent, and also of a servants to his master; it is strange how jesuitisine hath debauched a great many Catholics that I know and have heard of. I know the Catholic children of either sex, and those (some of them) in their ripest sense, and of extraordinary religious show and reputation, who since their becoming jesuited, have very scandalously not only neglected their fillall duty and reverence to their parents, but which worse is, clean set them at nought; such swollen and puritane-spirits those fathers have put into them, upon opinion (belike) of their being God's darlings, and assured of their salvation; or else upon persuasion that they being their spiritual parents, they ought in regard of them to misregard their carnal, by how much the spirit is more honourable than the flesh. It is no marvel if men so impious against the law of nature, do teach their pupils all foul manner toward the civil Magistrate, as also if they dare to preach it for good religion, a man to be a traitor to his Prince and Country. But very much it were a marvel if Englishmen, especially Catholics, who (as such) ought to be the best and loyallest subjects under heaven, and such as all Princes may be glad to reign over, would be depraved by their so Morisco doctrine, as favouring so much of Spain, and the bastard Sowbucke, Spain's so lewd Apostle.  
For setting aside the infinite scandal and dishonour, for such a Realm as this to vail bonnet to any foreign nation in the world; what may we probably expect at Spain's hands were it under her awe, than tyranny in octavo, whose way-makers being religious are men of so foul desert both to it and our Church? All the good that we may be certain of, were Catholic Religion (which I grant were the greatest good under heaven) but with it such oppression, and that under the pall and pretext of Relgion, as what can be more irreligious? or what Catholic may endure it? Yes, (you will say) we shall have Indie gold by the means; I grant ye, but how? so dearly bought as we had better be pleased with our English copper. The same when we have it, to be forth coming to the Spanish magistrates extortion, and perhaps to every rascal Spanish soldiers rapine; or haply in lieu thereof, the horn to your forehead, or the rape of your daughter, or the buggery of your son, or the Sodomizing of your sow, with thousands such like insolencies and shames, as are 〈◊〉 natural to that torrid nation, and you had better be dead then endure. There would be such wresting then of Reddite quae sunt Caesaris Caesari by the jesuits, that all that ever you are and have, should thereby come under the execution of Spanish tyranny, even to the accises upon salads, eggs, pudding-pies, shooing-hornes, and the like plain and petty wares throughout the Realm: whereas our Saviour Christ gave that precept in reverence to true, lawful, natural Sovereigns, and not to tyrants and usurpers, especially foreigners, such as the Spaniards would be if it should come to that.  
How much more comfortable construction may we that are Catholics at this day in England make of th●…se words of Christ, being both by his instant example when he uttered them, and more fully afterward by his Passion, at what time though he were God, and might (as he himself affirmed) have commanded legions of Angels at his Father's hands in his defence against Caesar and the civil magistrate, yet would not so do, but chose yielded himself like a most meek Lamb to the shamble, and in particular at his apprehension rebuked S. Peter for drawing his sword against Malchas, though in so good a quarrel as of him his Lord and Master, being (I say) by all these his examples taught, that we ought in God's cause rather paeti then agere fortia against the civil sword; passion rather than action seeming by all his precedents (as man & whose kingdom he himself said was not of this world) to be the more honourable point of fortitude. Non veni solvere legem, sed a●…implere, said our Saviour in another place, and also by his Apostle elsewhere, Obedite Praepositis vostris. Besides, that the Pope's holiness hath neither implicité nor explicité, as Christ's Vicar other commission out of Christ's own words, then that which Christ said himself to have, viz. no kingdom of this world but merely Pastoral, and for which the Prophet forespelled of Christ, that he was to sit in David's throne who was a shepherd: whereby his Holiness is also to use and delegate but only pastoral arms by Christ's own appointment, that is Peram & baculum, and as all shepherds do, to take his sheep-walks as he finds them, down as down, and dale as dale, and not to transfer the same as S. Gregory Tha●…maturgus did a mountain by miracle, and as to bring Spain into England, and the like, according to this new gospel of the Jesuits were to do. No no (cousin) Saint Peter had no keys commissioned him by Christ as a Caesar, but as a Shepherd, as appears plain by the words of his commission: Pasce ones me as, pasce ag●…s me●…s: neither is his Holiness at this day a temporal Prince, but only in little Romania, and that by the bounty (as ye may read) of our countryman Constantine Caesar.  
Lastly, neither is it safe policy in his Holiness, as he favours the Church his charge, to attempt any such tradition of England over to Spain, considering that our Sovereign is truly a Lioness that knows her strength and how to use it aswell as ever any her predecessor-Kings of this Realm did, and as already more than partly the Catholic Church through God's permission hath found it, and his Holiness sees it, and we yet feel it as aforesaid.  
Wherefore (good Cousin) to conclude my opinion and conscience unto you upon this point, let all English Catholics aswell for that we are Catholics as English, explode and prosecute this doctrine of the Jesuits here amongst us in Spain's behalf as imposturall and disloyal, and flat against the grounds both of grace and nature; and let us stick as well to our country like true English, as to the holy Roman Church like true Catholics to the death. Let us be still armed with passive fortitude, viz. patience toward our own true, lawful, and natural Princess though never so heavy handed over us, rather than in our impatience to call in a stranger, and a demi- Moor upon us whose language we understand not, and whose humours and fashions we shall never be able to abide. In so doing though it should be the will of God her Majesty still to continue harsh towards us, we shall give God and our consciences honour both now present and in the latter day, as by the testimonial of our true allegiance and Religion, bark the Puritans never so currishly against us as they daily do.  
You have seen (I am sure) their late Memorial exhibited to her Majesty, and the two LL. Archbishops, persuading farther vexations and grievances to us Catholics then hitherto have been accustomed, even to the pass of occluding unto us all hope of her highness grace and clemenie for ever, which sounds as much as to drive us to despair; a point which they very unchristianly and no less unpolitickly define to be the only securing of her Princely person and estate against all both foreign and domestic hazards, as though we were the only disloyal subjects unto her Highness in either of those kinds. But such their malignant reasons and imputations leave we (Cousin) to her majesties examination, who in her high Prudence cannot be but satisfied of our loyalty (setting Jesuits aside) by the proof of these four and forty years, as also see how dangerous a thing it is to a State, to drive so great a part of subjects as Catholics are in this her highness Realm to desperation were we not Catholics, who by the grounds of our Religion would (Good willing) be as little disloyal to her Majesty in such our despairs (would her Highness drive us thereto) as we have hitherto been in our longanimity and hopes for her favour: whereas what Puritans would prove in the like case unto her Highness, it is greatly to be doubted, considering their frantic spirit, and what bellows blows them. But (we thank God) that not they, but Protestants steer the present state, who being less foregone from God and us than they (how foolishly soever this memorialist would make their Religion all one) is withal so wise as to judge of that their memorial as it is, remembering how little Queen Marie profited this Realm in Catholic Religion by her severity against Protestants; it being the nature of persecution, rather to pullulate more and more spiritual errors, then to retrench them: much more verity itself according to that of the Psalmist, Fluminis impetus laetificat civitatem Dei. Besides that, neither would such the Puritans course ere a whit prevail (I presume) so much as in State (setting Religion aside) with the jesuit party, which indeed is the Spanish, and that whereof they make least State; forsomuch as (we are sure) howsoever the memorialist pleaseth to term them Catholics of Religion and not of State, that they would collogue with any such course, by either oath or other external sign whatsoever should be required at their hands, according to the laws of their mental evasions and equivocations grounded upon their Ordo ad Deum, which permits them any dissimulation; and also according to the examples they have hereof given in Scotland, by allowing and avowing it lawful for Catholics there to communicate with Heretics in their external service, which any true child of the Catholic Church would rather die then do, as holding it flat Apostasy. I am sorry to say thus much of them going as they do for Catholics; as also that grossly is the memorialist mistaken, to affirm our variance with them but dissembled to the State, and by dispensation from his Holiness; which if it were so at the beginning (as what wise man would ever imagine it, considering we are both one Church, and that under persecution, and the scandal it would give) yet now both the State and all England sees, that if (as such) we entered at the first like two friends into a fence-school to practise with one another in jest, and to deceive the beholder; such our jest is now turned into earnest, our foils to edge, our venies to wounds.  
But leaving this point of State, wherein the Puritans and Jesuits both do thus wrong us to the world-ward though not to God, I have no more to say unto you concerning the same at this time, than what in my former letter I largely wished, and in this a little afore I began to say, that is, that howsoever the world goes, we show ourselves (as hitherto we have done) loyal to her Majesty, and respectful to her law, and the civil magistrate under her in whatsoever trial of our faith; and not malapert, saucy, and peremptory, like as many jesuited Catholics have done, as though a good matter needed not also good manner. Constant it behooves us to be, Usque ad arras, to our conscience if it come to that, but not currish, and surly, as in scorn of the law and magistrate we live under, whom such carriage doth no whit edify, but rather more and more exasperated to our harms. Besides, that it sounds a man in so doing to be guilty of his own death, and to die not so much for Religion, as for an uncivil fellow. So died one of the 14 gentlemen, who being questioned of his Religion by a high Commissioner, thought it not zeal enough to avouch it Catholic (which he did) unless with this addition, that he thanked God he was not a sheep of the scabbed flock of Geneva. Brief, our obedience and service ought (according to the Apostle) to be discreet, and as much as may be to edification, aswell by our moral good deportment, as by our religious. The Protestants that suffered in Queen Mary's time for their errors in Religion, were in this point many of them to be commended, they fashioning their terms very reverently to the civil Magistrate: and shall we then that are Catholics be to learn of them? No, let us remember that we are subjects to a Princess, no more an usurper, yea, more applauded to the Crown by all England, and in especial, the same set upon her royal head, and she anointed by a Catholic Bishop, than ever that good Queen was, who attained to it through the pikes of a competitor. Let us withal hope that (seeing blood will have blood) the Protestants hand which we are now under, will one day be satisfied for the Protestant blond, in my opinion, too profusely shed, and other their vexations in the aforesaid good Queeens' days, and so perhaps appeased. But specially in so singular a good cause as this of our Catholic Religion, if no assuage or courtesy should ever befall us from the Protestant, let this be our rest, not to be ashamed to be torn members under so thorny a head as our Lord and Master jesus. Which the better we may do and be, if we will hearken like good sheep to the pipe of our true Pastors of the secular Clergy, namely, the Seminaries yet another while, leaving the Jesuits as false ones, and who in their singularity and worldly wealth (wherein they settle like Bettles in soil) have clean forfeited and forsaken the spirit both of their Founder and of the Catholic Church, and so are given over by God to themselves, & ad insanias falsas, as yet a little more I will show you and so make an end.  
First then to begin with what I now last touched of their singularity and commonwealth, it is not to be doubted but amid all their evangelical labours in India, they have a special eye to their Bonum societatis as they term it; but whether truly In ordine ad Deum that is the question. Not that I would have you construe this Item unto them as in detraction by way of extenuation of their weldoing for Christ's Church in those parts, but truly as it is, that more than somewhat or competent they respect their temporal boot in that spiritual traffic. Which to do in a religious mediocrity might well (I grant) beseem them, forasmuch as Dignus est operarius mercede sua, especially if they would use their gettings as they ought and would have it thought sincerely In ordine ad Deum, as the Benedictines did their riches heretofore in England, in almes-hospitalitie and all good edification, I mean the gold, and pearl, and spice, and such like Indian-wares wherewith they so copiously every year enrich their society here in Europe from thence. But if it do appear (as too plain it doth) that by reason of such their riches from thence and what they no less secularly gather here in Europe, they neglect God's honour by preferring their own afore it; then (lo) must we needs condemn both such their gatherings in India and here, and much more their said Ordo ad Deum as falsely and hypocritically by them pretended; and consequently think, that Qui cum iis colligunt, spergunt. If it appear to all Europe that by means of such their wealth they trouble all Europe by setting Kings and kingdoms at odds; by sowing of factions wheresoever they come; by ambitioning above all religious orders in holy Church In ordine ad daemonem, Aemulantes still Charisma●… pessima, and dominion even over the secular Clergy on which for their greatest honours they depend; if they busy themselves in disposing and deposing of Crowns and Sceptres betraying one nation over to the hand of another, yea, their own dear country, and all this in jesus name; brief, if they be scarce good lay men in their carriages, & but in bare title religious; if all this or but half do appear true, how then (I pray) is their riches to be said In ordine ad Deum? or how are they the men they vaunt and would be taken for? Who that hath but one eye sees not how that by so abusing their wealth, they abuse God and his glorious name, after which in their singularity they have chosen to be called? Who sees not that by being so unworthy stewards of worldly talon, they are much more unworthy of the spiritual favours, faculties, & prerogatives indulged unto them by holy Church more than to any other order of Religion whatsoever; insomuch as in regard of the same (being spiritual and holy talents) they may truly say to God if they were so humble and penitent, or since they are not, any other for them, Domine quinque talenta dedisti mihi, ecce alia quinque super furatus sum: for what hath a religious person to do with the fat of the earth, albeit he would use it never so well? much less when abuse it as these do. Such fat doth but infatuate them from heaven, making them look toward it with fat cheeks which they should do with lean. Who sees not how that their neastling in pallace-tops by means of such their wealth, is not therefore their being true and kind storks; insomuch as they from such their tops and towers, pay not like the thankful stork tribute to the place, neither kill they up all the frogs and other vermin in the country about; but chose would destroy the best things there, as here in England we see the lamentable proof at this hour in their libel against the honours of our best fathers the Seminaries who brought them over hither, as also in the Catholic Church of Holland which they have likewise so foully disordered with their schism and faction at this day, that it is at this present in an Appeal against them under her Apostolic Vicar before the Pope's Legate a latere in those parts, who to his infinite grief to see it, is now in redressing the same.  
So haughty that society is grown by reason of her wealth, and the countenance of the house of Ostrich (whose coat and cognisance it hath worn from an egg, as aiming to rise and fall by and with the greatest) that wheresoever in all Christendom it sets footing, it strait seeks to innovate all, and to captivate aswell the Laity as the Clergy to her homage. Here hence it is that all men's faculties must vail bonnet to it, and their good names be under her praise or reproof. It is not enough where a College of these fathers is, a Citizen to be noble either in blood, by office, or rare manners, no nor to be never so honest, innocent, and of a safe conscience to God and the world-ward, without their superscription or letters patents, which sounds as though a man should be more beholding to them then to God, to a Icsuit then to jesus: whereas, bearing the print of their praise, it skills not how very a fool, or knave, or both a man be. All men's honours and abilities must depend on them, and their republic, or else be reputed reprobate. Yea, the secular Priest (as I a little afore touched) which is the supremest dignity in the Church of God, and it whereby a jesuit Priest is more reverend, then for being a bare jesuit and no Priest, (which he can never be but by the imposition of the Seculars hand, uz. the Bishops over him) such a one (I say) not to rise up to him, and give him the congee and upper place in all meetings, is to be esteemed an unmannerly puppy, and proclaimed by their drum●…e for a scandalous person over all the face of a country; so exorbitant is their pride or ingratitude, choose ye whether. Examples hereof are so many, and so daily here in our country and in our Church notwithstanding the affliction it is under, that to recount ye them, were more tedious than a wonder. Was it not (for example) notable pride and peevishness in a certain jesuited priest Northward now an assistant to the Archpriest, who being there in a worshipful woman's house, where were also a secular Priests residing for the most part, he upon some general terms of hers to him in confession, sounding as though she were scandalised in the too peremptory carriage of one of the three in her house, to refuse to absolve her, unless she would there at his feet declare, whether she meant it by him (as indeed she did) a point which she refusing to satisfy him in, as mere impertinent, nay unallowable in that Sacrament; was fain to stay his inordinate leisure and pleasure for an absolution: besides the pride, was not this notable sacrilege to so high a Sacrament?  
In like manner this other day, a parcel of alms coming to a certain prison in London, and delivered to a jesuited Priest of the last years condemnation, to be by him distributed amongst the Catholics his fellow-prisoners; a jesuit who was likewise a prisoner in that place, demanded that money of him as in way of exception, that he being a professed jesuit was the worthier man to distribute it. The other on the other side stood upon the honour of his condemnation, alleging that in that respect (though no jesuit he, other then in Voto) he was the more worthy. Thus stood they upon Puntoes so quarellously, and so long in this high affair, that they could take no rest a nights, and that all the prisoners there were very much scandalised thereat, who being for the most part jesuitical, and the brabble referred in the end to their disciding, awarded for the substantive jesuit against the adjective, notwithstanding his dissigned martyrdom, which I am greatly deceived if ever God suffer to take effect, as long as he continues jesuitical. Out of this spirit it is that father Cowbucke for all the disparaged of his birth (which not his basptisme could wash away) and other his scandalous carriages aswell since his jesuitism, as formerly when he was an heretic in Oxford, ambitioneth the Cardinalate, forgetting how that to be a bare Priest (though no such peer) he being a known bastard is against the Canons of the Church; although to be a jesuit (being such) well and good he may. A proper person (surely) to be a Cardinal, or to carry so great a tail after him as he doth at this day in England: howbeit (insooth) as good he to be such a ringleader for Spanish faction here, the matter being so lewd as it is, and he (setting his priesthood aside) so base, as for his General or other outlandish jesuit to be the same, who are no whit English. Well, the man is a jesuit, and therefore to be esteemed whatsoever his birth or behaviour be, and they worthy the Stropado, ●…ay the Garotto that dare to censure him. See what a thing it is to be a jesuit, and what an Ordo ad Deum (as they use it) in disorder to the Church and of a common wealth.  
This is that society of Fathers of which it must be said, that by God's special providence it came up with Luther, as a curb to his and from him all the ensuing heresies of this age, by which it hath morched along like a mattock cheek by jowl, rooting them up instantly every where. A fond foundation of a praise, as though Beer did not also come in much about that time, which notwithstanding immoderately taken and so abused, though good and wholesome drink of itself, is as the Jesuits are at this day pernicious, intoxicating the brain. This is that society that must be termed of Fathers in God's Church, they being no whit her good sons, and which would rule, not knowing yet how to obey. This is that society that thinks it becomes it well in jesus name to grace her Generals, and other her inferior members to the world's eye, with most curious and costly pictures and statues amongst the greatest Lords and Heroes of Christendom, which is a monstrous vainglory, and which all other religious in the Church, are in their humility ashamed of. But their kingdom being (it seems) wholly of this world, let not such their vanity seem strange unto you, neither yet strange a many other their like vainglorious fopperies. In few, this is that society that must be thought most holy and perfect of all other orders, yea or then a general Council, because (forsooth) they say, it is the most hated corporation, and the most persecuted of Heretics and the devil of them all: which argument we might well grant them for good, were it not that the society is also no less disliked of the Catholic church itself. Moreover if that reason might hold, aswell may we infer that Lutheranism was truest Religion in Queen Mary's time, because the most persecuted then: but Causa, not Poena facit Martyrem saith S. Augustine; and our Saviour, Ex fructubus eorum cognoscetis eos. These be the true rules that Heretics and Jesuits are to be known by of all Catholics, namely, as enemies the one, scandals the other to the Catholic Church, the one without, the other within the same. And yet these others sway mightily (we see) with ignorant Catholics in their good acceptance and commendation, according to that, Stultorum plena sunt omnia. At a word it is such a society, that were S. Augustine now alive and to write anew his City of God, he would pen it down, and make it known for the most imposturall corporation that ever was within the same, and as pernicious to it (if it should hold on unreformed) as any malignant limb that ever hath been thereunto. For which ye may see what great reason the French King had to expulse them out of his most Christian kingdom, and how little reason the Catholic King hath to give them the countenance he doth, whereas the rude Indians if they but understood the French Kings reasons for his expelling them, would (I persuade me) do as much amongst them.  
Another querke this society hath wherewith to win to be admired, and that is her prophecies. Great Prophesiers the Jesuits are and fortune-tellers, to wit, not of trifles, as of stolen or lost neckerchiefs, handkerchiefs, crosse-clothes, pin-pillowes and the like, like Gipsies or Witches, but of the changes and deaths of States and Statists, though for the most part most foolish and false, whereby you may see from whence their illuminations come, and with what holy-ghost their familiarity and correspondence is whereof they so much boast. For example, they one while prophesied of the last Lord Treasurer of England the Lord Burleigh, that for being not so much a persecutor of the Catholic Church in general, as in particular of their society, by God's angry doom he should die Herod's pedicular death: another while that he should be executed at the Court-gate in her majesties displeasure and to the infinite contentment both of Court and Country, who notwithstanding (as he lived a great Councillor) so to the eye of the world died a fair death, and was laid out a fair coarse, and buried with great honour. So likewise of her majesties end how disasterously they have prophesied, and do expect, I am sure you have heard and do disgust as much as I. But what talk I of Protestants, seeing that also upon very religious Catholics they have augured no less fatally, for being their known or but suspected distasters? If but a pin prick such a one, or his tooth ache never so little, it must be strait thought God's anger to the party, and that all the Angels of heaven have a finger therein in revenge of his odious soul to God. Whereas what mischief soever happens to any child or darling of theirs (though never so prodigious, and the party never so lewd) must be reputed but ordinary and natural, yea and Gods blessing unto him as in probate of his virtues, and not in plague to his sins. Thus rarefy they (as it were) all adverse persons to their doctrine and proceedings, either to the devil or to nothing, and blub up their own imps in presumption like rice or pease in piss.  
I know the Gentlewoman my ally, who in this strange ballowne-like spirit (being extreme jesuitical) vaunted these vain ascensions of her soul to heavenward. Imprimis, that her first ghostly father, being but a bare Secular Priest, brought her but on her way to heaven; the second a jesuited Secular, brought her to heavens gate; but the third a professed jesuit, he, oh he of all the good men that ever lived, she was beholding unto for heaven itself.  
Was it not as puritan a spirit in another jesuitesse sometimes my good acquaintance, who in the case of her daughter's preferment in marriage, refused to hold parley with a very worshipful gentleman in a motion made by a Secular Priest concerning a match between his son and her said daughter, for no other reason in the world, then because such a Priest, and not a jesuit was the means: which jesuitism of hers the Gentleman scorning aswell for his own honour, as for the honour of the Secular Clergy, gave her over with an affrent as she deserved.  
The like puffed spirit, or rather à fortiore was that of a jesuitical Priest now in Framlingham, who in a letter of his to a kinswoman of mine, persuading her to jesuitism in the present schism, hath these Pharisaical terms unto her, or the like (as I perfectly remember) in his own commendation: O my good God, how much hast thou honoured me above thousands of my brethren in thy service, how may I not hope for my long sufferances for thy sake, my watchings, prayers, fastings, to be thine for ever in thy glory; Oh see what virtue is, and how boldly it may bespeak God's justice. All which nevertheless I would have you think I attribute to God's goodness and not to my own deserts, etc. How like ye (I pray) this spirit of a man? Do ye think it tastes any whit of the holy Ghost, or of his spouse the Catholic Church? Have ye ever read of the like in any Saint of God, Confes●…or or Martyr? believe me I have not. A jesuit so to commend himself, how is it not to condemn others? and to be too peremptory a Prophet of disasters, especially to his distasters, though commonly as false in the one, as Pharisaical in the other? How is it that they condemn not only other men's bad, but even their best actions, not proceeding from the instinct of their spirit, but farther, dare (as I say) to prophecy Gods dread dooms thereunto, and to them, Oh monstrous singularity to presume so high, or if not monstrous but meet, why may not (I pray) by the same reason a Secular Priest or his friend aswell not censure that society for most impious, unfortunate, yea and reprobate for the paucity of Martyrs that have been of it in England all this time of affliction, neither any Saint of it as yet so much as their Founder canonised in the Catholic church since their institution to this day? Why may not we aswell by the same reason calumniate even those three or 4. Martyrs (which are all that have been of their society here in England) to have died rather to their shames for their sins, then to god's glory, which (though unconfirmed as yet by miracles for Saints) God defend that absolutely we should. Yea God descend we should so much as censure M. Atkinson the late Apostata priest, their renowned darling both before and since his Apostasy, for a reprobate, seeing that Non est abbreviata manus Dei at any time toward a repentant sinner. Howbeit, not that withal we are bound in conscience to extenuate his lapse & scandal as but a trifle, which some jesuits lately have done, and that by their express letters in his commendation into Ireland, which are forthcoming. But all their crows must be white, which whether black or white (being but crows) much good (I pray God) may it do them. In effect, there is nothing so religious, so honourable, and to God's honour, but impiety may deprave, nor any thing so criminal and abominable, but it may be-honest at least in show, especially upon pretext of Religion and holiness as Jesuits use to do all their evils.  
But those fathers must not be repaid with their own measure, nor is it meet, it being so much out of measure as ye see. If the Seminary or Secular Priest should so render unto them, the example would be too scandalous and domageable to God's Church here amongst us, they being (as it were) the very brow of it, and as a beacon upon mount Zion. So should not our Church be without continual Schism, nor the State civil without imminent hazards from abroad and corruption at home; so very foul for the most part are all their examples, which to expiate how many of these good men have lost their lives as in equal condemnation with the jesuits from the State? And in particular so should detraction be the greatest Lady in this land, it being the most jesuitical vice of all other, & of the most variety and facility to be practised; for ye may do it by supposals. Suppose ye (for example) that one of the Appellant priests do resort to my Lord of London, it is just thereupon to report and swear, that he hath already recanted at Paul's Cross and is turned Protestant, or married to a wench and become a cuckold, and so of the like whatsoeverye list, so the rule and standard in your conscience be Ordo ad Deum.  
And for I speak of detraction, I will here relate and condemn unto you, hoping you will do the like with me, one of the foulest precedents that ever you heard or read of in this kind of jesuitism. The Authors whereof in general are all the whole jesuitical faction at this day in England as for labial slander of the party detracted; but in especial, and in way oflibell but three or four. One is father Cowbucke in his late infamous Appollogie, or what other jesuit is thereof the Author; another the Manifester of folly and bad spirit, etc. the third, the aforesaid Cowbucke, or the Archpriest (as some think) in the Latin Appendix; and the fourth and last is one Versteghen, alias Rowland a Cooper's son, and a binominous fellow, worthily so marked and known to the world were it for no other spot orstaine of his life then this one alone. Of this fourth libel and libeler only I here mean to certify you, letting the other three pass as thoroughly already either answered or in answering to M. watson's lasting credit (who is the man thus jesuitically infamed) by those of his own reverend coat and company.  
This Versteghen then, alias Rowland (the honest Cooper's son here at S. Katherins in London) rising up only by brocage and spierie for the Hispanished jesuits, living now as though he were an Hidalgo in Antwerp (as who may not be a gentleman so far from home) having read or heard of a certain passage in M. watson's Quodlibets, where he feels himself touched rather for a very foppery indeed, than any enormous crime (as may appear to the Reader) takes the matter so highly in blemish to his jesuitical reputation, and withal pepper so in the nose as ye shall hear. He writes me hereupon his letter, or rather his libel over into England copy upon copy, in which (omitting how by the way he calumniates the party of the Appellants in general) he most sacrilegiously terms the said good man M. Watson, an Apostata unworthy of Priesthood, one who hath made shipwreck of his soul, a buzzard, a dissard, a liar, a base companion, an outcast of the world, hateful to God and man, a contemptible, base, obscure, and ridiculous creature, a raver, a railer, a slanderer, detestable, abhorrible, perfidious, malicious, venomous, shameless, wicked, false, vile, a scholar of women and fools, a notorious lying knave, a judas, and no ways to be balanced for worthiness and credit to father Parsons; a fit cadence (believe me) to such a strain.  
Good cousin, before I proceed any farther in reproof of this wretch, do not (I pray) your ears glow already (being so very Catholic as you are) to read these terms against an anointed Priest? Do ye not already condemn and spit at so jesuitical a spirit? The fellow I have known a long time, and withal to have been ever an imp of the Jesuits; else how is it possible that professing himself a Catholic and a Gentleman, nay and to suffer for the case, he to be so impious to holy Priesthood as these terms import him? Could any Heretic, Turk, Painim, Atheist, Witch, Devil have been more sacrilegious? or any scavinger more uncleanly? or could any though never so enormous a Caitiff have been more abjectly taunted then with these terms? What think you when such a vermin as this, shall dare offer such indignity to holy Priesthood, than which what higher dignity have ye in the Church of God? A man would have thought that had M. Watson been never so guilty, and deserving those Epithets, yet the sacred Order of Priesthood, whereby he abides nevertheless medicinable to all that sacramentally apply unto his salve, by virtue of that Character which still remains indelible upon him unto his grave, would have had so much privilege with a Catholic man as to have forborn him those terms; especially the dissard (for I will render him but his own measure) vouchsafing in his said libel upon one Digs a rank Puritan, & persecutor of Catholics the title of Master. But oh God, oh infinite corruption in holy Church, when such spirits are suffered, nay nurtured therein: when a religious Society, and that of jesus can beget such brats! How may we not fear, yea and in a manner swear that Cecidit civitas sancta, when whereas heretofore the lay did therein now and then debauch the religious, now the relgious do debauch the lay, and that as bad as bad may be; namely to the outraging of what is most holy, to wit, Priest and Prince; the later as we lately enough saw in the murder of the last French King, and latelier might have seen in the now regnant; and also in our own dear Sovereign sundry times by the jesuitical hand had not God's hand been the stronger: and the other (not to go far for examples) thus in M. Watson.  
Cousin, let me with your patience chide this buzzard a little, though a great deal he deserves, in zeal and honour of Catholic Religion, which no whit warranteth such a scandal; as also in humbe love and reverence of the party depraved, whose virtues I have long tasted of to my much spiritual edification, and therefore may justly challenge to be admitted a witness in his behalf against this libeler. Were Sir Thomas Moor alive, I am sure he would herein take my part, who so catholicly reverberated Luther's gross terms against the anointed person of King Henry upon the Apostata himself; howbeit an office he took no pleasure in, and much more (no doubt) would he have been rough with the outrager of a Priest. And why not I the same, who (I thank God) avow myself no less Catholic, though nothing near so good a Catholic as that good Knight? why (I say) should not I by his example have also a pen to employ in a Priest's defence, aswell as he?  
Why how sirrah Versteghen or Rowland, or (as thou darest to term an anointed Priest) thou notorious lying knave, whether hath jesuitism thus carried thee against thy true spiritual father a secular Priest? whether from Catholic, duty, yea and all humanity? Are not these terms of thine Percussio Cleri in the highest degree? for which thou hast deserved the censure of the Canon & a great deal worse to be inflicted upon thee. Hast thou (thou base and obscure creature) forgotten our saviour's saying, that wherein thou misdoest to any one of these, thou misdoest to me, and that who saith to his brother; Racha; is re●… g●…ennae ignis, much more who saith it to his father? Wouldst thou thyself wert thou an Apostata, a buzzard, a dissard, a liar, a base companion, an outcast of the world, hateful to God and man, a notorious lying knave, a judas, yea a dog, and no ways to be balanced for worthiness and credit to father Parsons, etc. be patient to be thus called, thou being much part of all these, and but a lay mechanical Gana-pan which is a Spanish Epithet that full well thou understandest, and in English an earne-bread or bread-earner, and yet darest thou to give a sacred Priest such atributes? Art thou not ashamed (thou outcast of the world, and no ways to be balanced, etc.) after having thus wounded thy father, to vaunt thy géntrie in the end and blazon thy coat-armour, who hadst thou been a gentleman aforetime, hast herein forfeited not only all that vain honour, but even the name and honour of a Catholic, and deservest to be hissed and exploded both out of all civil company and the Catholic Church? How is it that holy Church hath not incharged the Ostiarius to whip out of it so impious a vermin as thou against Priesthood, aswell as the jew, the usurer, and the dog? How is it that by this thy foul precedent all Catholics may not judge thee for a man that wilt as little stick to deflower thine own sister, murder thy mother, prostitute thy daughter, or do and be worse if worse may be? How is it that the Jesuits themselves whose imp and instrument thou art thus to massacre thy true spiritual father, do not for their credit's sake (at least in show to the Catholic Church) tear thee in pieces? Wretch that thou art so far forth to forget thyself and the Catholic Church thy mother, as to contemn thy father. Wretch that thou art, whom God almighty's curse upon Cham's issue for deriding his father's frailty, could not terrify from thus doing the like. Wretch that thou art, whose heart, whose head, whose hand could be so wicked. Wretched goldsmith that thou art, never hereafter grave thou any holy figure, having been herein so highly unholy. Wretched Painter, never paint thou but Owls and Asses, after having been so scurrilous. Wretched Cooper's son as Versteghen, or (perhaps) a Tinkars as Rowland, never assist thou more at holy altar, nor to be partaker of any Sacrament at a Priest's hand, having set Priesthood so at nought. Wretch that thou art, shun thou henceforward the Communion of Saints, having thus spit on a Chalice which is the cup of life. Are these the ty●…es thou payest unto the altar? Is this thy kiss unto the spouse of Christ? or weenest thou (haply) that Honora patrem & matrem is not meant spiritually by a Priest and the church, but only carnally by the Cooper thy father and his wife? or rather art thou (haply) ashamed of thy Baptism, and of all the absolutions and holy Ostes that thou ever receivedst at a Priest's hands, why thus thou shouldst abuse a Priest like one that were turned worse than Turk? Fie on thee wretched Catholic, wretched Gentleman, wretched Englishman, wretched Painter, wretched Cooper's son, and all for being so jesuitical. Thinkest thou not (thou vile and venomous companion) that aswell as I and with me all good Catholics here on earth, the very Angels of heaven do not cry shame and vengeance to light on thee? Fearest thou not that either thunderbolts from heaven should pash thee, or stones in the earth rise up against thee? Fearest thou not that thy name (whether of the two or what other I wot not) is already written in hell, and a place there prepared for thee, for having thus scandalised all the Catholic Church on earth, and the Court of heaven, unless thou repent and notably satisfy them both? Which how canst thou less do or better, then like the Scorpion whose blood rubbed upon the body it hath stung, cures the wound; so thou with the pen wherewith thou hast transgressed against holy Priesthood, make the eternal Priest of the order of Melchizedecke (who is to judge thee another day) and Master Watson the same under him present amends? Else be thou still as thou art a contemptible, detestable, abhorrible fellow, and one every way to be balanced for unworthiness and discredit to any worse than father Parsons, especially to him for base birth binominisme. And over and above all this, omitting what plague hangs over thy head in heaven, and is at thy foot in hell, receive in steed of the coat thou boastest of, this other from me, more fitly (I wisse) agreeing to thy bellows and painting stuff, and to thy father's tubs and hoops, though he good man never dreamt (I dare swear) of any gold-barres in a scutcheon in all his life, but rather of halfpenny silver in his purse.  
Versteghen alias Rowland, etc. his Coat.  
HE bears a dunghill fumant proper of two parts; on the first a Tub-hoope poudered-scabs, nitty; on the second a Pencil between two Kearne- crickets rampant, mordant; the first Capital, the latter pectoral, proper. Upon a Tub on a Torce of his colours a dasie-Picker, crouchant, lowsant, and coughing backward through his posterior rags upon a Gyrisole. This Gyrisole is a Plant that still waits on the Sun.  
And this in lieu that I was not at thine elbow when thou wrotest that impious libel, whereby I might have rashed the pen out of thy fist and pricked out thine eyes therewith, be mine and with me all good Catholics easy censure unto thee till thou cry Peccavi, which we will expect. Indge ye (cousin) what shame we can do him less, who hath done so high scorn to our father: howbeit (I assure ye) it is shame pretty competent to the fellow considering his vain glorious humour, and the gentilitiall Puntoes he stands on being but a Cooper's son, and likewise for all his horns, which for his wife's honour (whom I never noted but virtuous) transial, I am not apt to believe.  
Now to satisfy you somewhat or rather to the full of M. Watson, whom Uersteghen, alias Rowland, etc. hath thus abused; for the credit of what I am to say, I give you first to understand, that I have known this reverend Priest these fifteen years, namely from the time of that his slip, which this wretch so injuriously upbraideth unto him as a flat Apostatical fall, such (for example) as judas, julian, Luther, yea and many Jesuits (which were too long to name) with infinite Archheretikes and others have fallen into, from which kind of enormous lapse he is and ever was in heart most free, and not as S. Peter's, S. Marcellines, and thousand others now glorious Saints in heaven, and near a whit the less honoured therefore in holy Church; in which latter kind this slip and frailty of M. watson's was; since which how priestly his carriage hath ever been, as also before, all that then and now knew and know him can and will witness. To the utter shame then and confusion of the devil and all his Versteghens, rowland's, etc. that dare so gracelessely presume to upbraid him, whom in all show God hath pardoned, and his sweet spouse accepted of again to the setting forth of both their glories, as is apparent in the many souls converted, altars erected, and other charitable works done by him since that time, I will here set ye down the true narration of all that accident.  
He the said M. Watson was apprehended in Sussex, traveling on the way to a certain worshipful Gentlewoman's house (as was supposed but not proved) and so brought up to London, and committed close prisoner in Bridewell; where to the end to secure from hazard by his own personal cautions and caveats (for means of message he had none in that place) certain dear Catholic friends of his then in the city, who by a secret note (he understood) were called in question about him▪ to make way hereunto, he yielded in his overtender love to them, to go to the Protestant-seruice there in the prison; which such his frailty (for frailty I must needs term it, seeing it was so, and often have I heard the good man himself with tears and extreme remorse so term and acknowledge it) took this effect, that presently upon this his yielding he was permitted the liberty of the city, yet that but with his keeper neither, by means whereof he was able to instruct his said friends how the better, and with the more congruence to his deposition already taken concerning them, they might answer for themselves, and be secured as they were. This (sweet Cousin) was the quality and quantity of his fault, and not any mis-faith he ever bore to Catholic Religion, or a mind to hurt any Catholic, or yet to remain one minute of an hour in that dangerous estate longer than he could get out of it; but only a frail love (as ye have heard) toward the temporal, and partly also the spiritual good of his Catholic friends, whom (he feared) might by this temptation of trouble for his sake have failed. Which turn to them assoon as he had served, see here God again: the goodman using the benefit of his said liberty comes in place of other Priests his brethren▪ & there before them all acknowledgeth his frailty, and according to his humble and penitent heart was by one of them (now a blessed Martyr in heaven) eftsoons confessed, and again reduced from whence he was slidden. After which his happy resurrection, being wished by his ghostly father and the rest to scape away (as well he might without danger of any at that time) yet would he not, neither was it the will of God. For, what advantage (think ye) would these malignant satires have had against him if he had flipt away (as few in that case but would) seeing that notwithstanding his constant resolution then, and perseverance in the same to this present hour, they still bark against him envying at his happiness. But God whose judgements are Abissus multa, would (it seems) have it so, to the end he to be a curb to the Jesuits as (sure) he hath been after innumerable wrongs and slanders patiently put up at their hands. And whether it boded some such matter in father Garnes his storming at Master watson's return into England (as afterward he went over but s●…aid not) or what other glory to God and to himself in time to come, I leave to define; being verily persuaded, and so I am sure would you if you knew as much as I, that Digitus Dei erat hic, he to be in England at this day. And thereupon no persuasion prevailing with him for his escape, voluntarily returning again to prison, he there the very next Sunday solemnly in the midst of seruice-time came into the Chapel, & publicly before all the Protestant-congregation calling out aloud unto the Minister to hold his peace, with great Emphasis and fe●…our of spirit recalled himself from death to life, utterly abjuring his aforesaid submission as a most lewd equivocation and dissembling with his Lord God, professing and confessing withal our holy Catholic Religion in every part and parcel thereof, and himself (how unworthy soever) an anointed Catholic Priest. All which he did with so good grace (as having tongue, voice, and action at command,) that the devil was highly confused, and he thereupon committed closer prisoner than before. What would ye more? what gained the Protestant or jesuit now hereby, or rather what not God? After which his most Catholic confession made, a man would have thought that in respect of the extremer usage he was thereby to expect in that prison, he would now at least (fearing his frailty by former proof) have inclined to an escape, namely having private means wrought for it, and he instantly persuaded thereunto; yet would he not until the Assizes were passed, alleging for himself that the devil and his adversaries should never have that advantage to upbraid him with running away, so long as there was any likelihood of his public arraignment and open death. So as he remained there in that loathsome prison till the summer Assizes were come and passed, to wit, the space of two and twenty weeks, expecting with the greatest alacrity in the world what God would award; in which space having no comfort but from him, what unusual sufferance he was put unto above all that ever I heard of any English jesuit, I here omit to show you, both for the honour of the State with whose privity (I am sure) such indignity could never have been offered to a freeborn subject, (as by her heavy censure upon the honourable Lady Lattimers' two Aldermen, Skinner and Catcher is evident) as also in religious regard to the good man himself, who in his priestly modesty can be content the same to be concealed from the world, sufficing that the Angels of heaven and his own conscience can witness it to God's honour; and lastly for that according to the heathen Poet; Ante obitum nemo supremáque funera foelix. Notwithstanding, partly you may guess how great it was by the jesuits their extreme reproaching him ever since, who in their voluptuous pusillanimity can neither abide themselves to suffer the least affliction for Christ and the Catholic cause; but abhor those that do: the examples both of the one and the other are too manifest and too many here in our Church & country what so ere they are elsewhere. A shame that a religious corporation should so join hands with the Devil against the virtuous; as on the other side oh eminent glory to M. Watson to be so maliced, especially considering the laudable use he makes thereof, as in the demonstration of an invicted mind; his opposing against their present Schism in our Church, and Spanish faction within our country; his detection of their impostures; and every where his meeting their evils with good; as for example his furthering an annual Alms to be bestowed on father Cowbucks mother and sister toward their sustenance, who else had gone a begging.  
At a word, as touching the point of the Appeal, and of Spanish state against these fathers, he hath been and is a very ecclesiastical Machabie at this day, and so much the more forward herein, by how much he with not passing some three or four more, far afore any of his brethren foresaw the jesuits projects concerning the one and the other, to wit, the Spaniard to rule the civil roast of this Realm, and they the Ecclesiastical. It is very true that while Cardinal Allan lived, neither he nor other his grave brethren whom he had made of his mind (for I think not any besides M. Doctor Bagshaw, M. Bluet, and M. Much he found so with him foresighted) would in modesty and for reverence they bore unto him their so worthy father intermeddle herein, referring it all to his prudence, whom they knew disgusted with these fathers, and as they guessed upon the same grounds. But so soon as God had taken him away whom our English Jesuits stood in awe of, whereby they were now become (as they thought) their own men to ward the execution of those their two plots, which till then they carried but only in design, and but preparatively as far as they durst for fear of him: then (lo) the said reverend Doctor, and the others with him forenamed, with one or two more unnamed, thought it high time to be seen as at this day they are in opposition against their fatherhoods, like true Catholic Priests and Patriots, assuming unto them in especial this reverend brother of theirs M. Watson, both in regard of his perspicuous judgement in so important a business, and the integrity and confidence of his heart where once he takes, which was never yet seen but with the right. And so bravely have they undergone the present Appeal to the sea Apostolic touching the premises of our Church and Country, but specially of the former against these Spanish fathers; God prospering their ongate with accrue of Associates daily more and more of their Seminarie-brethrens, like to a little current which g●…ding along the 〈◊〉 but shallow and narrow at the first, is by 〈◊〉 and little augment by confluence of unexpected brooks to a great river, so as it is able at last to make itself way through all opposition to the attaining of the Ocean. In process whereof had not M. Watson alone of late showed himself a very complete man both in head and heart against the tepidity or rather timidity of some, who aforetime were thought no small Atlases in this business, by means whereof they were well-nigh jesuitically overwrought, or rather undermined (take ye whether) to the ieoparding of the cause; I do not see what the Appellants need to have done at this hour in Rome, nor yet how the jesuits with their Archpriest had missed (I will not say) a Gudgeon, but an olympiad. But hereof (cousin) you may (haply) he are more hereafter, whereby you may see what M. Watson is, and how well worthy for his virtues, of the Jesuits obloquy. Were he a virtuous Priest (as he is) and not their Opponent, they (perhaps) would be at peace with his virtues, as weening with their silence to smother them from the world; but now that he is such even his virtues must be reproached for vices most inormous. ay, I, hinc illae lachrimae or rather 〈◊〉 Iesuitic●… against him euer●… but especially at this instant more than against all his other Appellant brethren in England; here-hence their sly suborned missi●…es and messages unto him under colour of friendship, warning him of danger to his life whereby he to fly away; here-hence their plotting to make jealousies betwixt his brethren and him; here-hence their imputing to him all spiritual and temporal either miscarriage or misfortune to whatsoever private Catholic; here-hence their forging matters of his overthrow with his honourable and most especial friends: brief, here-hence their unchristian defaming him both by tongue and pen and their ●…uting his Quodlibets to be generally condemned by the Appellant party and namely by the Appellants at Rome▪ who it is very likely that not having themselves seen them other then by the corru●…pt relation of the adverse-iesuite there, they may (haply) with an (if) have disa●…owed them; howbeit their Appellant brethren here in England▪ and also in France and Flanders (whose authority and credit as touching the Appeal is and aught to be reputed equal with theirs) do no ways distaste them save only here and there somewhat an over-cough and harsh term, but chose approve them for sound and Catholic. Let it not therefore skill what the malignity of that party do impose either upon M. watson's person or his pen, which seems to consort wholly with the Puritan not only in all spleen against him and his brethren of the Appeal, but even against the Catholic church itself to the ruin of her Hierarchi●…al 〈◊〉 (for example) whether the Puritans wish not M. watson's 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jesuits; whether likewise they 〈◊〉 〈◊〉 of his 〈◊〉 〈◊〉 they, than which what can be more for M. watson's Catholic and priestly credit, and the credit of that 〈◊〉 〈◊〉 wherein can the jesuits more 〈◊〉 themselves to the Catholic Church then in seeming so much ●…he Puritans, who 〈◊〉 the most in●…st enemies thereunto of all the Se●… in this 〈◊〉 〈◊〉 as ●…f (I will 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 less the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both English, 〈◊〉 whatsoever 〈◊〉 〈◊〉 that have been fro●…●…he beginning and 〈◊〉 condemned by them aswell as by 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉, 〈◊〉, 〈◊〉 〈◊〉, 〈◊〉 and the like, may in some sort be said Mala bona to the Church of God, in that their 〈◊〉 and ●…diction doth 〈◊〉 refine and purge it from 〈◊〉, for which our Saviour in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the jesuits on the other side may we be●… Bona mala thereunto: 〈◊〉, as in regard of their institution●… and for ●…ing ye●… reputed ●…mbers of the Church though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in England▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 wealths, not only in political 〈◊〉 〈◊〉 in moral 〈◊〉, for which our Saviour expressly said, 〈◊〉 〈◊〉 〈◊〉 without any 〈◊〉 in th●… behalf as to 〈◊〉 In effect 〈◊〉 is an evil which doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholic 〈◊〉 both in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is abuse●… 〈◊〉 a mischief the●…unto 〈◊〉 〈◊〉 〈◊〉 for matter of faith, yet of fac●…. Now what difference is between such 〈◊〉 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 judge you 〈◊〉 〈◊〉 that I can 〈◊〉 〈◊〉 that generally all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to th●… 〈◊〉, whereby ●…it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it the ot●… 〈◊〉 jesuitism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The examination of which difference more in particular would 〈◊〉 〈◊〉 v●… both into a dump, seeing that thereby w●… should perceive the ground of all heresy to be first the abusive life of the religious in God's Church, which both gives the No●…ller such (as fo●… 〈◊〉) 〈◊〉 〈◊〉 and 〈◊〉 of Pra●… th●… 〈◊〉 〈◊〉 〈◊〉 religion and also ●…n ●…esse to the Laity b●…ing like●…se scanda●…ed and depraved thereby to embrace and entertain the same. So as I se●… up, 〈◊〉 〈◊〉 to the ●…cliffist upbraiding us with th●… enormous 〈◊〉 〈◊〉 religious 〈◊〉 God's Church, we should be so strait laced as not to acknowledge him as much, seeing that even at this day in our 〈◊〉 〈◊〉 Church 〈◊〉 have Jesuits such that withal it makes near a whit the more in app●…on of his erroneous doctrine, no more than a beetle or share 〈◊〉 to be said the ●…est be●… because bred eue●…ore in cow-shards etc. and li●…dse 〈◊〉 which re●…ts of ●…ng thoroughly co●…ed and 〈◊〉 〈◊〉 of heart, to be said for the same cause the delicater soiled. To co●… th●…, 〈◊〉 Ma●…ster Watson to be thus wronged and ●…ted of 〈◊〉 〈◊〉 jesuit as the Puritan and be thus Verstegh●… upon; though unhappy they herein a●…es day; but that (they think) is but one day, and great while to come, without thinking that when it ●…th come it is a day 〈◊〉 and 〈◊〉 home.  
〈…〉 other side Versteghen , and to his Du●…h M●…s 〈◊〉 〈◊〉, whom 〈◊〉 any 〈◊〉 gentleman of our nation in those parts, though he appeal to them all in his commendation, he is fain to cite in particular and by name (being a stranger) to make good unto him that complement: sufficing that M. Watson is neither base borne, nor yet the son of a Cooper, much less a notorious 〈◊〉, a buzzard, 〈◊〉, 〈◊〉 companion, 〈◊〉 any way to be balanced for to Fa. Parsons; but the clean contrary, that is a gentleman, an honest man, and which is most of ala reverend Catholic Priest; and hitherto a blessed Confessor and a good Patriot, as ye have heard: sufficing also that you attribute this prodigy of a temerarious spirit against holy Priesthood, not so much to Versteghens 〈◊〉 〈◊〉 and diaboli●… nature, as to jesuitisine, which in her Pharisaical Ordine ad Deum, would bring all magistracy both spiritual and temporal either under it or in contempt.  
This same Ordo ad Deum, and with a jesuit, that it makes them all and not so 〈◊〉 〈◊〉, as Robi●… Good follow, For here-hence are all his equivocations, where in his tongue 〈◊〉 〈◊〉 way and 〈◊〉 meaning another, that ye know not where to find him; here-hence his perjuries and perfidiousness, and here-hence his ●…ney catching and gilb●…rting of his foole-friends for worldly wealth, and therehence his upper evils. Therehence his will, and abili●… to make 〈◊〉 〈◊〉 〈◊〉 Princes as private persons, not only to the corruption but to the ●…struction of commonwealths, and therehence his game to ●…gh them all to scorn when he hath so done. A shame that Bonum societatic Ies●… should subsist upon so vile support as 〈◊〉 〈◊〉 Ordo ad Deum, which was never 〈◊〉 on by their 〈◊〉 〈◊〉 Igna●… in their institution. A shame that a religious person should so 〈◊〉 his eye against his vow upon the world, and so ●…ip his soul in her suds, so irreligiously gather wealth together and spend it worse, that better a great deal it were all in the bottom of the s●…; ●…pended upon the vanity of Alcun●…e? or the Tobacco lease. Such 〈◊〉 of worldlings were those Em●… & vende●…es which our Saviour whipped out of the Temple, or rather worse of the two are these for being such even in the Chancel of God's Church, by being (as they say) religious. It is no marvel if such manner of merchant●… have made many a prodigal child, distraying them from their true fathers, and bankerouting them ●…eane both of their temporal and spiritual patrimonies. It is 〈◊〉 maruel●… if in materi●…ll poi●…ts of Catholic faith they oppose against the Angeli●…ll 〈◊〉 and be therefore at this present indi●…ed before his Holiness by the Dominic●… in Spain for 〈◊〉 and sundr●…e other kind●… of heretics, and also for Impost●…rs by the Sor●… of P●…●…nd ●…nd all the French Clergy▪ as we credibly 〈◊〉 〈◊〉 〈◊〉 it 〈◊〉 maru●…ll tha●… our Sa●…iour hath not by his Vicar the Pope's holiness all this w●…e whip●… them out of the Church, as it is to be hoped he will ●…re long at least out of our Church and Country here, the aggriefes of each against them depending at this instant before his Holiness so ●…ustly and ●…aturely as they do. In the menage whereof if any defect should be in his Holiness (which is no whit f●…d) it i●… well 〈◊〉 at least our Secular clergy in the behalf of the one▪ and ou●… State of the other, have yet be●…es (thanks be to God) di●…ed their hazards and disposed them to the redress which redress how and in what manner it is, or may be advised upon by the State 〈◊〉 〈◊〉 the point of State▪ I am 〈◊〉 of the Council that ca●… tell. ●…lesse hereof I rest●… persuaded, that if it should be 〈◊〉 to be wrought by 〈◊〉 heavy hand (as by all likelihood it is like to be, if 〈◊〉 Holiness redress it not 〈◊〉 Rome by his excellent discretion. I mean aswell the point of State against Spain, as of our Chu●… 〈◊〉 b●…th which the App●…ale contains,) there will be a difference 〈◊〉 by the S●… between the de●…ites and ●…he Seculars, and the●… 〈◊〉 of each (though all one in Religion) how ere the Iesuit●… say no. For●…●…hat reason (I pray) even mor●…ay the State have, to 〈◊〉 us who ●…e afflicted with and for it against a common enemy, and who, even with our lives would make it good to have our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world. Howsoever, hap what hap may, thus happy 〈◊〉 the App●…●…e, that if the afflict●… should p●…e alike, we to end●…re it 〈◊〉 〈◊〉 conscience, and at friends before God and the world to our 〈◊〉, and the Jesuits as they are: we to suffer what we should suffer merely for the Catholic cause and fo●…●…o disloyalty to the S●…e, at hitherto we have and over will make show; and they 〈◊〉 Catholics 〈◊〉 but yet Spanish, and disloyal. So as the State shall be sure to gain no honour by our destruction under her edge; but God shall, and we (we doubt not) at God's hand.  
As for the point of our Church, to wit, the jesuitical schism and scandals therein which is 〈◊〉 point (we wot well) the State esteems not a point being Protestant, but could wish us in that respect hanged one against another; the redress thereof (as I say) is at this instant sub judice, the impostume of the imposture being now a year broken, and so long a running to Rome, where (by God's grace) it will find perfect cure. No other means in the world was for it then this Appeal to his Holiness, who (as appears by the last letters from Rome) hath already given the Appellants benign audience, partly by the French Ambassadors means there, who stands stiffly for them to his Holiness against the Spanish; but chiefly of his own godly and Apostolic nature who is wholly Clement. True it is, that he hath withal committed the examination and report of all the matter to two Cardinals, who be both the King of Spain's Pensioners, and the one his subject, that is, the Cardinals Burghese and Arragon; which you are not to marvel at greatly, considering that what Cardinal almost have ye in that court who is not that King's Pensioner. Great hope notwithstanding the Appellants write they have of indifferent dealing, the rather because certain romans are joined in commission with those Cardinals. And as for Rome itself which is now thoroughly and throughout possessed with these our English occurrents, it hath already discovered her affection on England's behalf against Spain, and her implements the Jesuits as concerning the point of State; wherein neither Rome, nor any other Province of Italy, save only Spain's own part, and that perforce wisheth Spain to prosper. Insomuch as we must think her Majesty is not altogether un-well wished in those parts, but hath had, and (I suppose) hath still some friends even in the Pope's consi●…torie. Oh how much more might her Highness be beloved and friended there, and of all the Catholic countries of Christendom, were she but half the Catholic her Predecessors were. Also how much may we presume to show ourselves grateful to her Highness, for any grace she would please to deign us, so great a portion of Christendom being Catholic as is, and likewise all the Saints of heaven have been such. Cousin, we must pray God heartily for such her highness disposition towards us, but specially for her conversion to our holy Catholic Religion. What pity is it that a Princess, otherwise so full of all princely endowments as her Highness is, and of so excellent an apprehension, should mistake or be misled in so principal a point of princeliness as Catholic Religion, varying therein from her so worthy Progenitors. Verily it cannot be but if her Highness had been at the first mildly proceeded withal by the holy Sea, and submissively by her Catholic subjects, who a many of us were too soon turned jesuiters and so Spanish, to the attempting of disloyal plots against her State and person, whereby her Highness was driven to trust wholly to her Protestants holding us all suspect; but by this time God would have opened her royal eyes to have seen into the grounds of our holy Religion, and not opposed (as she hath done) against the same. All the world but Jesuits and the house of Ostrich admire her honours and her reign nevertheless, the one so princely the other so prosperous: yea her very enemies do it, as for example I myself did see in Anno 88 a Spanish Alferez of the garrison of Newport, executed with the Garotto in Bruges, for no other matter objected against him, than a certain poem which (being a fine Poet) he had penned in commendation of her Majesty amongst and afore all the rare Heroines of Christendom. Also I have often heard my father tell how Don julian Romero a Spaniard likewise, sometimes Castilian of Antwerp, admired and commended her for the most rare Paragon of princeliness, since the time he once beheld her Highness and her Court here in England. Then for strangers and no foes; my uncle Sir Richard Shelley sometimes Lord Prior of the Knights of Malta whiles he lived, was a loud witness how highly the Signiory of Venice respected her and her amity, being himself as loyal a subject to her Majesty, and as respectful of her honour and safety to his dying day as any subject in this land; for the Jesuits disgusted him and he them, and enforced him from Rome. Likewise in 86. I saw one Fabio a Venetian Abbot, Secretary (as I remember) to the Cardinal d'Est of Ferrara, burned in Rome for intelligencing matter of State unto her Highness from thence. In like manner, in the Prince of Leeges Court and Council her Highness had, and (I think) yet hath her especial friends of State. In effect, all the world but the house of Ostrich and Jesuits (as I say) is her friend, whose malice God (I doubt not) will still from time to time make frustrate against her, as hitherto he hath done the almighty Armadas of Spain, and the big-boned menaces of the Poland-King now some two years old. And so (as I was a saying) doth Rome at this instant apprehend, and applaud that part of the Appeal which concerns her Majesty and her State against Spain in favour of England, though otherwise like a good mother-city greatly disliking and lamenting the mis-faith of England: in so much as one night a certain Romaine-gentleman affixed a brief libel upon Pasquines' buttock, in derision and scorn of father Cowbucke his treacherous agency for Spain so against his country, which in plain English is as followeth.  
If there be any Citizen here in Rome, that is minded to purchase the Realm of England; let him repair to the Rector of the English College here within the City, and he in jesus name will afford him a good pennie-worth.  
Whereby (cousin) you may also gather and be glad, how vain the Jesuits vaunts hitherto have proved of the Appellants their commitment to either the inquisition, or the galleys, or both, upon their arrival at Rome, whom that holy City so kindly entreateth, and his Holiness too. I told you in my former letter what Braggadochioes they were, whereby you might guess the goodness of their cause, considering that Bonum vinum non aget haedera.  
To this pass the Appellants have brought their business as yet, not doubting but to effect it ere long to their full desires, now that sub indice lis est who together with their cause is so very just. Insomuch as the Archpriest and Jesuits pottage begins already to cool here at home, and they become more mild, labouring now another while praece & praecio to draw as many as they can unto them both of the Laity and Clergy, and to that end have offered and daily do offer to restore to the one their pensions again, to the other their faculties which by the Archpriests hand they had withdrawn; yea, they have in a manner wide opened their Mammonian-Exchecker in prodigality to each, it being (they see) now their best arms; like as the old romans did their Temple of janus, which they never opened but in time of war. Ah, ah, (cousin) have English Innocents' found this in Rome (as it was never otherwise likely) and is also the Spaniard ejected by English arms out of Ireland, the Rebel likely ere long to follow after? wherein how forward our party is to serve her Majesty, and myself in particular to lead the jesuited that loyal march against her enemies, (were I thought fit and worthy to be employed,) it is not unknown to some of the State, if not to her majesties own self. And thus ye see, how neither Rome the Sea Apostolic is under the Jesuits cinct (as they presume) nor yet God at all under the Spaniards girdle. And likewise thus you see, and so may her Majesty and the State that our fathers the Seminaries are not altogether, yea, or ere a whit traitors (as the Jesuits with them have made them be thought) but the clean contrary, that is, altogether loyal; who thus of their own pure English nature and allegiance, and at their own charges have passed the jesuitical and Spanish pikes hitherto (unwitting to them, yea and in their displeasure, as whom they have banished the land, to wit, the Appellants who are a part of them) and undergone this service for the same, and their country. What pennyworths (trow ye) might the jesuits and jesuited here expect at her highness hands if she knew of these occurrents, who thus by their disloyalties urge her other honest Catholic subjects to such hazards to show their loyalties unto her? Not that her Majesty ways the business or the success thereof a button, whose Royal estate (as hitherto) she still means (by God's help) to make good, and to subsist of itself secure and English against jesuits, Spain, and all the world, without being beholding to Rome; though (please God) she would. Nevertheless it may be that casting down by chance her Queenly eye upon these our Appellant fathers, and us their children's thus loyal carriage to her State, she will in time be pleased to be less heavy Princess unto us, if not indulgent, how ere she still distaste our Religion and the Sea Apostolic. Which whether it be the will of God or not, ever let us that are true Catholics persever as we are and ought no less true English; and pray that long and happy may her majesties reign still lengthen over us.  
In particular still do you (Cousin) for your part your endeavour amongst other good Catholics, to reclaim your jesuited friends from that their imposture (as some you write you have already done) wherein you have done both very like yourself, and greatly to God's honour. ay, for my part have likewise (I thank God) performed herein some larger portion of my poor and lay talon, since my reducing you; which (I thank you) you please to attribute to me, and I take it as an honour, forasmuch as most (we see) have hitherto run with the dog, and but very few with the hare. The more part of the Clergy is now come into the Appeal, having subscribed thereunto, and to their Appellant brothers, so as now daily more & more the jesuitical party loseth ground and shrinks in the wetting, and we may take comfort in it. Also we may take comfort and thank God, that our party aswell the Laity as the Clergy, in all this time of jesuitical persecution hath stood thus firm in our faith and so free from scandals, the temptation having been so much the greater and more dangerous, as being within our own bowels: whereas that party hath and daily doth Apostate too too much, and both at Framlingham and elsewhere agrees like cat and dog within itself. Nay more, to note the providence and blessing of God on our behalf, there daily comes in unto us of the Protestants full many, in approbation aswell of our loyalty to the State (which they heretofore generally held suspect) as of sundry points of our Religion. Who would not be a party in so good a cause, and for so good fathers as these of the Seminaries, whom we may worthily esteem and reverence as a notable portion of the Catholic Church against whatsoever imposturall malignity of jesuit and Archpriest? as for my own I do, and so do ye (good cousin) seeing that aswell the gentleman and soldier, is to expect and achieve his part and portion in heaven by his services to God's Church, as even the Pope's holiness by his high and pastoral offices thereunto. Fare ye thrice heartily well, this last of june 1602. and (I pray) put not this letter in print as you did my former, which only I acknowledge to be mine, and nought else upon this argument of the Appeal, howbeit you seem to say that one or two more of the printed books are supposed abroad to be mine.  
 
Postscript.  
AS I had finished this Letter, see where a packet is come from the Appellants at Rome, containing a confirmation of his Holiness disc●…ssion & censure of M. Lister's schism against him, and the Archpriests maintaining it, which ere long you may read reported in the end of M. Colletons' book forthcoming upon that question, verbatim out of the original from Rome; which notwithstanding, for that it is come unexemplified by his Holiness Breve sub anulo piscatoris, or rather from S. Peter himself to the Archpriest, most of that peevish party hold off to believe: though who can tell whether his Agents have not certified him thereof from Rome (at least if to tell truths be in their commission) and he in his proud melancholy (the news being no gratefuller nor more glorious on his part) will not give it passage. This is the reason why in this packet, the Appellants in Rome hearing as much, promise us his Holiness Breve in confirmation of his said censure, and likewise for the abrogation of his latter Breve, which I toldye of in the beginning of this Letter, promising you a copy of the Priests appeal from hence to his Holiness touching the same, and their reasons for it, which now shall not need. But is it not strange that the jesuitical will not receive these satisfactions without a Breve from his Holiness concerning the schism, as though the case were all one as the Appellants was in their holding off to acknowledge the Arch-presbiterate without that high instrument, it being a case expressly within the Canon to be so notified for authentic, and no otherwise; and this such, as any moral certainty may suffice for it, being but a moral matter. But this is all the spite and revenge that the Archpriest and Jesuits in this their extreme disgrace can do the Appellants, to put them to the charge of a Breve, which (truly) were I of their counsel, I would wish them to spare, to see how far the jesuitical presumption would wage against the Sea-Apostolicke, and wrangle with it. As for the point of Schism decided, you may see by it how erroneous a society these Loyolians are, and how no assurance it hath at all of the holy Ghost, wherein it vaunts itself so equal with the Pope and a general Council, seeing the holy Ghost hath herein so judicially condemned it. Also you may see by this, how corrupt a man the Archpriest is, who in so gross an error bringing schism with it, could let himself be so instrumentally led by those fathers against his own dear brethren of the Seminaries, and the famous university of Paris, all for a little foppery of Prelature, and how in this respect he is most unworthy of the same. Lastly, you may see hereby that Brag is not always a good dog, nor yet the inquisition nor the galleys of force against innocence (as the jesuits presumed) especially where the holy Ghost sits in judgement. Be this (good Cousin) all our comfort till we see farther of the Appeal, toward which take ye this piece of a letter from a gentleman in Rome, as a handsil or in part of good speed in the mean time, against the still flying falsheads of the jesuitical, in the earth, in the sea, in the air.   

A piece of a Letter of an English Gentleman in Rome to a friend of his in France of the same Date.  
furthermore, whereas the Priests in consideration that father Parsons had spread so many foul speeches of them abroad, demanded of his Holiness that the said father Parsons should set down in writing all he had to say against them, to the end they might in like sort answer and clear themselves; and that in thirty days respite he had given up what he could say: the Pope understanding all, said, that he was already satisfied touching all those points by that which he had heard before, and so not suffering these accusations to come unto the Priest's hands, imposed there an end of such calumnies. By this you may see the Priest's matter goes forward with honour and just reputation, and I hope shall have no worse end; their demands being reasonable, the Cardinal's just, and the ambassadors countenance and favour so singular that they fear no oppression, nor doubt but that justice will prevail, etc.  
M. Bluet is expected shortly at Paris with his Holiness Breve aforesaid for England, and M. Doctor Bagshaw goes to Rome in his place, where (I fear me) he shall not find father Cowbucke forthcoming; he being (as it is credibly reported) embezzled away from thence by his General, or rather flat run away upon a notable check lately given him by his Holiness. The apology is answered in Lorraine by M. Doctor Elie, and there are some of the books ready bound and priest for England by the next Post. To conclude, all our news being hitherto so good and so authentic verities as they are, and the rest that follow after like to prove no less, let us believe and applaud them, and as for those that will not, as being Bettle-blinded with the jesuitical and Archipresbyteriall-mist, away with them (Cousin) to the next market.  
God save the Catholic Church, the Queen and her Estates, and grant us his peace. Amen.   

A THIRD LETTER OF Mr. A. C. apologetical for himself, against the calumnies contained against him in a certain jesuitical libel, entitled, A manifestation of folly and bad spirit, etc.  
MY very good Cousin: I ever thought that your divulging my former Letter to you in print, would bring me into the sphere of jesuitical obloquy; insomuch as I have hourly since the edition thereof looked and listened for their contumelies against me; which now at last they have from a full gorge discharged, but withal against so full innocence and secure a conscience (I thank God) as the shame shall return unto themselves. Not that I rest clear nevertheless from condemnation in the eye of God and mine own conscience for a misdemeaned and sinful life otherwise, then whereof this jesuit impeacheth me, for which I may justly say with the royal Prophet, Peccatum meum contra me est semper; Ecce enim in iniquitatibus conceptus sum, etc. And again: Delicta iwentutis meae ne memineris Domine. Yet, as touching these his imputations, I boldly may and do give him the lie to the honour of God and your satisfaction, and that by protestation, except what shall be excepted: being exceeding glad, and that (as I hope in the holy Ghost) to be thus onerated and consequently honoured with jesuitical slander with and for so many holy Seminaries and Saints as they have so served, and daily do; nay, with and for my most holy mother the Catholic Church, whose sacred Hierarchy they no less contumeliously impugn. Oh (Cousin) how highly am I bound to God who hath thus respected and exalted the indignity of these my younger years and lay vocation to deserve ill at the hands of so inward enemies to his eternal spouse, and her best members? Why may I not hope in this respect, that were I (as I am) the vilest sinner in the world, much amends is made therefore unto my heavenly father. And so I take it, knowing them to be for the most part (at leastwise here in our Church) flat schismatics and seducers; and for such already partly condemned by the holy Ghost as by my last to you, you understood; and also express Spanish enemies to our Princess and Country: in regard whereof how little credit they deserve to have in any matter, especially matter of reproach (which is the subject whereupon they are reproved at Rome on the behalf of our Appellants) I leave to your consideration. Which advantage notwithstanding I for my part will not take against them in this my Appollogie to you, having innocence enough on my side, which hath notably laid them open to my reproof and execution otherwise, as now ensuingly you may read and perceive. Thus than he begins.  
There followeth in the number of these libels one set forth by A. C. entitled, (An answer to a letter of a jesuited Gentleman, etc.)  
See you not (Cousin) how this fellow even in the front of his reproaches, contradicts himself in affirming me for a Libeler, notwithstanding that he acknowledgeth my name to the book, uz. A. C. which two letters was enough for a Catholic writing upon an argument so little pleasing to the present state and time, whereby to be exempt from the note of a Libeler; unless I would by setting down my name at large have wilfully braved the civil-power and penal laws, and said thereto (as it were) Lo I the man, come, attach me, and do the worst ye can. It sufficeth that in my original to you my name was at large, as you, and it yet extant (I suppose) in your hands can both witness; so as your doing it as you have done 〈◊〉 in the printed edition (seeing you would needs publish it) with only two letters for my name, I therein agnize both your love and discretion. Moreover your adding my motto the title, doth likewise quit the edition from libellious, aswell as my (Fig for fortune) which heretofore came forth with no other face, and yet was never taken up for a rogue, no not by any jesuitical beadle that ever I heard of. Whereas if you look into sundry books of theirs which from time to time have come forth without any name or known livery at all, as the contents thereof are wholly infamatorie or traitorous, so in that respect are they to be reputed inormous libels: for example, Greene-coate, Philopater, etc. which are all or the most of them attributed to father Cowbuck. Then as for the present author, this jesuit, what name of his or but two letters of his name (I pray) find ye to this his (Manifestation of folly and bad spirit,) whereby he not to deserve to be burned in the hand for a vagabond? Notany. No nor any durst he show, manifesting so bad spirit and so much folly in that Censure of his as he hath done for fear of the infamy that might attach him, which notwithstanding he hath not escaped at God's hands who knows both his name and his nature. Were he not a most lewd companion, and of a most guilty conscience, he would (no doubt) not have shamed somewhat to have shown his face aswell as I, who had I feared the worst of any Jesuits spite, or the badness of the matter in that my letter handled, would have made it a quarrel to you for that A. C. and wished myself as little in sight, as he hath shown him. Wherein he hath shown himself not so honest a man as Uersteghen, who like a right Cooper's son stuck not to set one of his names to his infamatorie letter against M. Watson, as in my last letter I discoursed unto you; but more to brag of his gentry. Sure this jesuit carrieth with him cauteriatam conscientiam that he dares not pluck off his vizard for fear of showing to the world a face more ill-favoured than it. Which notwithstanding, partly he is discovered for such as he is, at leastwise if he be the man I take him for, uz. a man, who being the misbegotten of a ploughman and he a Cuckold too upon the body of a plough-woman, hath accordingly demeaned himself; fust in begetting two bastards male and female upon the body of his own sister, between his age of seventeen and three and twenty, which was the cause he ran away (as fearing the sheet, etc.) and so became a jesuit: secondly or rather formerly and continually, by being a common alehousesquire, and the drunkennest sponge in all the parish where he lived; thirdly, for being an heretic of the family of love all his life till he became a jesuit, which was the leaf he turned. Into which society (it seems) he was the sooner received, for having been of that family, and also for the behoveful use those fathers saw they were likely to make of his seditious and libellious spirit in their commonwealth, which subsists much upon that kind of prop. Well, what he wanted hereof at the first, their fatherhoods have perfected in him so fully now, that beshrew me if I know a more accomplished detractor in the world. Add hereunto their Ordo ad Deum whereby all a Jesuits evils must be reputed from the holy Ghost; and the very name of a jesuit to import infallibility in faith and charity, so far forth that what he believes, saith, or doth, be it never so much to the blemish of any person, yea to the prejudice of a whole commonwealth, must not be thought to need any collateral credit; and that is the reason why (for example) this jesuit scorns to set his name to his book like an honest man, as though it were no libel without it, being of a jesuits doing. It followeth.  
Who if he be the man that we do guess, we do not greatly marvel, etc.  
He doth well (believe me) in saying (that we do guess) for that being a bastard, he is (as you know) filius populi, and consequently a plural creature and of more names than one, and therefore (we); or else that knowing the points he meaneth to affirm to be mere false and slanderous, he would by his (we) draw partners into his shame, amongst whom the holy Ghost being always pretended to be one, judge you what blasphemy this his (we) is. Poor praise and comfort it is to have copartners in evil though real and not forged evil; even as poor as a man to think to purchase himself a good name by depraving of others; in both which kinds this jesuit hath transgressed propter bonum societatis. For, as for the first, howsoever he pretends some jesuited secular Priests to have their pens in this his libel; yet that rests at the Readers courtesy to believe; knowing the jesuits sleight, how still they seek to set Seminary against Seminary by labouring to have their mischiefs jointly against them all, to seem the ones against the others: whereas (in very truth) it is but the jesuits sole act together with his particular Paraclete; except (haply) there be here and there a Seminary so corrupt, unhappy, and foolish against his own and his brother's honours or any others, as to be so jesuited in malediction.  
That after so great variety of state and former life as some of us have known him in, etc.  
As for the variety of my state and former life, I am (I thank my God) not ashamed of it, the same not having been variable in jesuitical gross scandals of schism or mis-faith in the Church of God; as God, my conscience, and all that know me can witness, nor ever shall by God's help. Neither was the variety he taxeth me of, other then suitable to my years from time to time: for your satisfaction wherein, I must here (the libeler so urging) rip up my whole life unto you, as followeth. First, at my age of thirteen I was taken from school, and sent up by my good Aunt (whom you knew) to an Inn of Chancery, from whence I was shortly after by my cousin T. S. to whose care I was committed, admitted of Lincoln's Inn; where I continued no longer than whiles I could steal over into France to my father. Where being arrived he within some few months after took me along with him into Flanders, where in the Duke of Parma his Court lying then at Tornay, the Lady Franc●…lina the Duke's reputed mistress taking contentment in my English dances, which at that age did not ill beseem me, she at my father's request procured me a Pages place about his Alteze. In the nick whereof came letters from my Cousin R. S. at Rome, who hearing that I was come over, and desirous to see and enjoy me there with him for the near kindred that was betwixt us, and the love he formerly bore me in his mother's house my Aunt aforesaid, had procured me a pension of ten ducats a month of his Holiness if I would come and live in Italy; and to this effect were both his letters, the one to my father, the other to me. To be short, my father leaving the election of these two concurring courses to my own will, commending unto me both the one and the other, with proffer if I chose the latter to make his Holiness ten ducats a month fifteen of his own exhibition; I stood not long upon the choice▪ but for having already seen enough of the Duke's Court, & being curious to see renowned Rome, the Pope's holiness, and generally brave Italy, easily made that my choice. Whereupon my father by the way of Rheims from whence there was then a mission ready for Rome, and I to have that good company, sent me away toward Rome with crowns in my purse, whether I arrived upon a horse which I bought of father Cowbuckes brother. To Rome then when I came, Rome I saw and Rome's holy things; two Popes, the one dead the other alive, and whatsoever else sacred or profane was to be seen in that vast city; of all which (I give God thanks) I made me that Catholic edification which I could being but sixteen years old, and but a year and a half Catholic; still urging my aforesaid Cousin when I should see Naples and the rest of Italy, and enjoy my pension. But neither Naples nor any rest of Italy might I see, nor yet S. Peter's penny, which the fathers (understanding that my father was then dead in the Duke of Parmaes' camp before Antwerp) put into their own purse, forcing me to continue a scholar in the English College; which I did the space of a year and a half, or thereabouts, till I got away as ye shall hear. And this was hitherto all the jesuits favours unto me, having both put me besides my Page-ship to the Duke of Parma (which was a preferment for the best subjects son in Flanders, and none had it but such) and also cozened me and the Pope both of his pension. judge ye then how truly he faith, that the jesuits were his best friends for many years beyond the seas, where he needed their friendship, and never wanted it.  
For some of us knew him first, a little wanton idleheaded boy in the English Roman College, so light-witted, as once (if we remember well) he went up into the pulpit with a rose in his mouth to make the tones (as there they call them) before all the College.  
A little wanton idle headed boy and light witted (as he remembers) I promise ye (Cousin) an important point to be remembered, which (surely) had not this charitable jesuit and his (wees) remembered for me, I myself do, and do acknowledge it, beshrewing the age of sixteen years that I was no staider, and not him for being so very a fool at six and forty or upward, as to upbraid me of so venial imperfections; who himself at but a year older, to wit, at seventeen was so much a more wanton and idler headed than I, as to get his sister with child as afore is shown: wherein he seems to be of that father's spirit, who being himself a monstous blasphemer, derided and checked his little son for swearing by Gods nigs. If to go up into the pulpit to make the tones with a rose in my mouth were such a fault, what I pray had it been if I had gone up with a thistle, especially the business I went about being so very very important.  
After that he fell to such devotion, as he not only took the oath of the College to be a Priest;  
My falling to devotion especially in Rome and in the English College, was such a fault (I trust) as might easily deserve pardon at God's hands, and partly satisfy for my former wanton, idle head, howsoever this father reproacheth it; and as for my taking the oath of the College to be a Priest, that (Cousin) is a lie as broad as an acre of land. For neither was I an Alumnus of the College, being the Pope's pensioner (as ye have heard) why I should be put to any such oath; neither yet my years and inclination then suiting to so high and holy a vocation, being by the libelers own saying but a little wanton idle headed boy, and light witted; which their fatherhoods perceiving me to be, as also how still earnest I was to come away, is it likely that they in their holy-ghostly wisdom would administer such an oath unto me without saying twice at least utquided perditio haec? By this you may see that were there any such oath tendered unto me at those years, what discreet fathers the jesuits are, and how slightly they set by holy priesthood (which is the greatest dignity on earth) as to impose it upon boys, I had been a child of the Church not passing two years before this supposed oath, and little account was I able to make (God wot) of my faith, or to judge of an oath, and yet (forsooth) did take the oath to be a Priest. But the truth is, this is a flat lie, inasmuch as I perfectly well remember that when that oath was proposed to others (being all of good years, and all Alumni of the College) my Cousin R. S. aforesaid took me with him out of the Church, and only tendered me the ordinary oath of the inquisition, that is to continue Catholic, and in subjection to holy Church and the sea Apostolic, which oath I took, & do maintain, & will (by God's holy grace) unto my death. For, as touching the other oath my Cousin knew very well by my continual discontent how ill I brooked the pains of the College, & how hourly I laid at him for my pension to live at large, for which he was the man that never moved me any such question as to be a Priest.  
But also pretended to be an Augustine Friar.  
The former and this are two lies with one breath, but on he is a jesuit. All the shift he hath to save his credit in this latter is his saying, that he hath a fearful conscience to avouch things he knows not for certain. The man is willing enough, yea fain he would have this reproach to pass upon me, (though to be a Friar I hold it an honour, and myself unworthy thereof) and to that end hath penned it down; and yet (forsooth) he hath a timorous conscience, like the clown who was not ashamed to fill his paunch with pease-pottage so full that it almost cracked again, and yet made dainty to cough downward for fear to show what windy stuff he had eaten. Now as touching his said supposal of my becoming an Augustine, a very fool may discern therein his too manifest folly and bad spirit: for is it likely that having first taken the oath of the College, I would so soon, that is, in one half years space have been forsworn as to become a Friar, the whole time of my continuance in Rome being but one year and a half or thereabouts, and the first year little enough (by all intendment) to settle my wanton idle light witted head▪ afore I could be fit for either the one or the other so high vocation. To show you then how false either of these imputations are, you must understand that in my discontentment to be so made a schoolboy, and cozened both of the Pope's pension and my liberty; I taking a devotion to S. Monacha, S. Augustine's mother went often to the Augustine's Church in Rome where her body lay, and there falling acquainted with a Venetian Friar of the Monastery, I understood that he knew my Uncle Sir Richard Shelley in Venice; by whose means I afterward often writ unto him, informing him of my discontentment with the Jesuits for their so abusing his Holiness and me, but especially after my Cousin R. S. his departure for England. To which my aggriefe in the end after sundry letters that passed betwixt us, the Lord Prior of Malta (for such was his title) most lovingly complied; sending me by this friars means three and fifty ducats where with to get me from Rome into France, with request that I would make Venice my way, affirming that forasmuch as he had no other kinsman in those parts, he would leave me when he died if I liked to live with him all that he had. With these three and fifty ducats I departed the College, Rome, and Italy▪ where at parting, father Cowbucke being come thither but a little afore, and also D. Allan who within a while after was created Cardinal; the one gave me his malediction, the other a thousand blessings. And this (I protest) was all the leave and Uiaticum the fathers gave me at my departure from Rome, this their paternal charity where with the libeler more in particular underneath upbraideth me. Yea over and above all this, father Cowbucke was the man who perceiving D. Allan his credit to be more with me than his, wrought him to be thus far forth his instrument as to dissuade me my going to Venice to my Uncle which he understood I intended, and my said Uncle expected, so ill the father brooked either that good Knight or my good fortunes, or both. I was too blame in that respect to the good Doctor, both for my duties sake to my Uncle, and also for my profit, though minding to have returned of purpose unto him out of France the next year after, before which time the good Knight died, leaving all his riches to a mere servant; so unfortunate was I, or rather so unfortunate a jesuit to me, whom this jesuit terms my friends who never failed me. And this was all my becoming, either College, Priest, or Augustine Friar, and thus much can M. Duke sometimes my entire friend in earth, now a Saint in heaven witness of my going to the Augustine's, to whose privity I imparted all that my proceeding. Insomuch as at a word aswell might the libeler have affirmed that I would have become a Nun for S. Monacha●…s sake, or a jesuit for father Cowbuckes, as an Augustine, especially if withal he knew what law reigned in my loins, and what spirit colophized me at those years with S. Paul. In vain therefore doth this manifester of his folly and bad spirit, stroke (as it were) his beard after so gross a slander, & advise younkers to beware by me how they slip back, & contemn when they are in their sister; even as vainly as I have noted the vainglorious Spaniard to do the like to his beard, pick his teeth, pat and stretch forth his paunch, and struck off crumbs from his clothes after an egg, as if he had dined with a Lord Mayor of London. But most of all vain and malicious he is, after two so express lies to commend himself for (a timorous conscience as to affirm things that he knows not for certain) which neither could his fatherhood vaine-gloriously enough do, unless withal he condemned me of a lavish conscience in the contrary. Ah poor father and poor praise, so to borrow or rather steal grace by the disgrace of others. Were there no greater faults in a jesuit then this, please God I had but so much of S. Augustine's spirit as to discover it to the full to the Church's caution and edification. But of the two orders the likelihood that was, was rather of my becoming jesuit, especially if I had been as forward in accepting as some were in proffering me that scandal. For very well I remember that whiles I lived in the College, father Agazarius (who was then Rector till toward the latter end at what time father Cowbucke came in his place) the fat father Minister, whose name I have forgotten, and my Cousin R. S. Perfect of the studies all three most fauningly wooed me to like of their Society, to which end they did me the favour (for so they reputed it) as to admit me into their spiritual exercises, whereof (God I thank) I made much better use unto my soul then so, noting (as young as I was) the strange spirit of some youths in the College their chief darlings; as namely Anth. Maior whom they made Consiliarius primus or secundus of the congregation of our Lady in the College (which was a favour) who since is Apostated even wilfully, and beneficed here in England. Likewise young as I was, I could well see what foul use they made of the said good exercise of our Lady's congregation for the maintaining offaction amongst both the scholars and Priests, and for the jesuiting of the best wits and best bred youths from the true intent and institution of the College. Also I saw how vilely (for example) they abused M. Doctor Bagshaw and Doctor Cicill, putting them to all the boyish exercises of the house, and in the end expulsing the former of them with others from thence. In few, young though I were, I noted by other in cautelam to myself from becoming either jesuit or jesuitical, that what talon they saw in me apt for their turns if (being such) I should not happen to employ it religiously, and so to the reputation of their Society, that it would stead them aswell to be employed in dishonesty, so the dishonesty were exquisite and extraordinary, as their instructions could help to make it; so much that Society is the refuse of religiousness, and therefore worthily the last religious order in holy Church, and their founder not likely to be canonised for a Saint till it be cassie●…ed. As than it is but a work of supererogation a man to confine himself to any order of Religion, so is it but a bonum inculpate omissum to be of any whosoever have any such devotion, as (I protest) I never had; howbeit to be a jesuit, I do not see how that consideratis considerandis, uz. the evils of it as Jesuits are now a days for the most part, it is not a Malum realissimé commissum.  
From this spirit of religious and ecclesiastical life he fellbacke soon after to the spirit of Poetry, forsaking the ordinary study of the house.  
Alas poor Poetry, what il hast thou deserved at this jesuits hands, who so many of his coat are Poets at this day, though sorry ones (God wot;) but chiefly, how false a lie is it that I betook me to that study in the College. True it is that the ordinary study of the house I as little professed all the while I was there, as I did the course and institution thereof as is afore shown, and as all the house could witness: whereas had I (as this libeler lied before) sworn the one, it is likely that I would have applied me to the other, which is an argument against his said assertion, or was Poesy (haply) astudie fit for an Augustine? Neither is it true (as I was a saying) that I betook me to Poetry in that place, but to history. Since my return into England I have indeed set out a Poem, entitled, A fig for fortune, in attestation to the world of my Catholic soul to God and his Church, and of my resolution against the jesuitical obloquy which heretofore attached me for no other fault in the world then refusing to concur with a jesuitical instrument in firing the Queen's Navy throughout the South and West of England. If this be the Poem he glanceth at, belike it is for that in describing therein somewhat the dignity of the Catholic Church in the religious orders thereof and those by the term of discoloured vest, which sounds for the most part monks and Friars, the jesuit seems excluded thereby as going all in black: or else (perhaps) for that by the way I give in that Poem her Majesty some praise and honour as for temporal state, which a jesuit cannot endu●…e in the behalf of the house of Ostrich. Well, this Poem (Cousin) was as yourself may very well remember called in by the Protestant for the Catholic matter thereof, howsoever the method was not (I confess) so schollerly as might answer a good Poet's expectation; howbeit scholarly enough as from a soldier and no professed Poet, and for one of my years then, and also such as might beseem as great a Clerk as he to whom it was directed, though otherwise a noble parsonage, and whom I am apt to honour for his worthy grandsires sake, whose name I wear. But Basto non placuit jesuitis nor Puritans; which (me thinks) were those fathers not religious so much, as but reasonable good Catholics it might in regard of the matter though not of the method; and were it but for that it was a soldiers work such as sometimes their good founder was; as also in regard of (the herrings tail) which what stuff it is the title shows, & yet they highly esteem and give it countenance for being penned by a lay disciple of theirs.  
For which he was dismissed and sent by the Charity of the fathers to the College of Rheims, thinking thereby to save him from further falling.  
This dismission & charity of the fathers is a fourth lie, and confuted afore in their retaining me in the College at Rome against my will; detaining the Pope's pension from me; the curses father Cowbucke gave me at parting in stead of a Uiaticum, and his frustrating my fortunes at Venice; all which the good fathers did for the love they bore to S. Peter's pence, which by my departure from thence found their way home again to his Exchequer. Besides, how call ye it a saving a man from falling, to let him travel all that way alone and without company where he presaged he should break his neck; both which charities in one father Parsons performed to me.  
But being arrived there, he presently became an inam●…rate, and fell in love with one of Cardinal Allans nieces▪ and proceeded so far therein, as he presumed to write a letter to the said Cardinal to request his consent that he might marry her, but the Cardinal took it in high disdain, etc.  
The premises of my fortunes overthrown by the jesuits considered, was it a fault in me to seek to raise it by matching with the Cardinal's niece, who was both fair and virtuous, & all manner of ways lovely, aswell for her own sake as for her uncles? or was I too old, or not old enough at seventeen & upward to love? or by the same reason that I could not brook a scholars life, much less an Ecclesiastical, was 〈◊〉 not likely that I might love? or was I so base and ignoble of birth or education, that I was more too bold and too blame to love the Cardinal's niece, them either M. Thomas Throckmorton, or he that now enjoys her? or was my love unto her lawful whiles her uncle was yet but D. Allan, and unlawful afterward when he was a Cardinal? or is love so gross an affection that it deserves reproach? or finally was the gentlewoman a jesuitesse whereby unworthy to be beloved? Truly (Cousin) no: had you known her, or but seen her, you would not only have excused me against this calumniator, but commended my fancy. Absurdly therefore doth he twit me as faulty herein, and as reproachfully tax the good Cardinal of disdain, who knew and loved my father too well, as to disdain any son of his, or think him a disparaged for his niece; yea, who was so humble a man as that he disdained not a worm. But this is not the first calumny by hundreds of a jesuit against the honour and goodness of that excellent Cardinal, who was ever an eyesore unto them, because he di●…tasted them, and was of worth to make them fear him. If then my presuming to write to the Cardinal for his good will to the match were such a fault, how heinous a fault had it been (trow ye) in this Jesuits eye if I had enjoyed her without his assent, or rather how not worthy his approbation I in her stead to have loved my own sister? No, no, the good Cardinal was not the man so altered by his honour, as that he could so soon know how to disdain a Gentleman and an honest suit, though what a jesuit so exalted might do in the like case, it may very well be made a question. Also it may be a question, upon what new good will to the Cardinal, this jesuit seems to be thus careful of his neetes, as to be angry with a Gentleman for loving her in way of honesty, who was so dishonestly careless of his own and his sister's honour as ye have heard. I am sure any man that loved my Lord Cardinal better than I persuade me this jesuit doth, if he but knew M. Gabriel Allan his grace's brother aswell since as before his Cardinalate, would at least not have thought me unworthy to have been his nephew; neither yet son in law to the gentlewoman's good mother whosoever knows her: who for my own part have sped aswell, and better in this respect, as not being my wife's kinsman whereby I to need any Bull of leave and dispensation for my matching with her as I have heard her husband had. And as for his livelihood, I do not hear that it is for the more part other then what the ability and love of his uncle D. W. in those parts can afford him. But being (as he is) a Gentleman, much good cheer may his wife do him, and I no whit envy his fortune.  
As he gave order that he should be put from Rheims.  
The truth hereof I never tasted, as departing from Rheims of my own accord, and not put from thence by any order of the Cardinals; & therefore do give it the lie; so as this is the libelers fifth lie. Besides, what authority had the good Cardinal to put me from thence living there at my own charges, and loving his niece in good manner; which to do, was (I trust) no misdemeanure, and whether otherwise I misdemeaned myself, I appeal to all the English there then. The truth is, my abiding in Rheims was no other nor no longer than till I might either win the Cardinal's niece, or get a pension in the low Countries, which latter very shortly by my loving brother in law M. R. S. his means to the Duke of Parma, and not by any jesuits I obtained. Whereupon I departed from Rheims in the love and good will of M. Bayly then Precedent, and also of all the reverend fathers and scholars there, after having lived and loved some five months in that town. From thence I went to Paris, and so to Rome, upon occasion of business which I had there; and from thence back again into Flanders.  
From whence he went into Flanders, and became a soldier, first amongst the English under Sir William Standley, where his inconstant head suffering him not to stay, he went to serve amongst the Spaniards, and had beside by father Holts help a pension of five and twenty a month.  
That I went immediately from Rheims into Flanders is a lie also as ye next afore heard; so as this is a sixth lie, though venial, which may pass for a virtue in a jesuit. Well, to Flanders I went, be it so; and had the Duke of Parma his pension, it is true; but neither the five and twenty crowns a month he mentioneth (for it was but twenty) nor yet that by father Holts means, but by my kind brother in laws afore named. Wherein to make amends for the last venial lie you may note a cabbadged lie of his one within another, as almost what error or evil of a jesuit ever goes alone. How I demeaned myself in this course of life, you may guess by the Libeler his not impeaching me, howbeit I confess that I lived there somewhat less scrupulously then before time; and that through father Holt his helpless hand to gentlemen in the place he was in; who could see their pensions rust afore his face without scouring them with one good word to the Duke in their behalfs, which daily he did for lacks and upstarts. If my unconstant head were too blame for carrying me from an Irish regiment to a Spanish, it must needs follow that the Spaniard is a less worthy soldier than the Irish, which assertion of the jesuit how his founder being sometimes a Spanish soldier whiles he was on earth, would take at his hands if he were in place, and generally the Spanish nation you may imagine. At a word (Cousin) it deserves the Stropado in the Infantaes Court and camp, but I'll be no blab: only I wonder if this were such a fault, what manner fault he would have made of it if I had shifted me out of a Spanish regiment into an Irish. Thus may ye see how nothing comes amiss to a jesuit-calumniator, who thus can tax me of a light and unconstant head, for going to gravity itself, the Spanish nation.  
And so having eaten of the King of Spain's bread for divers years, he cometh now to pay him and the Jesuits with this infamous invective, which he hath printed.  
If I have been ungrateful to the Jesuits, you have seen for what benefits of theirs unto me, even such as were I not a Catholic and knowing the law of Charity, they might rather expect my revenge. But God defend that in my own case I should be so little charitable; as also on the other side if in honour of my two dear mothers the Catholic Church and my Country against both which they have committed treason, and daily do, I should not show myself doubly aggrieved and angry with them as grace and nature binds me, I were much to blame. This then and no private grudge (I protest) is all my ingratitude and uncharitie against these fathers. Correct they themselves in these my imputations, that is, cease they their schism in our Church by submitting them to their true Superiors and ours the secular Clergy without ambitioning above them and slandering them by libel any more; cease they their setting brother against brother, friend against friend, etc. with their zizaniaes of faction; cease they their making boot and havoc of Catholics estates by the abuse of their spiritual exercises unto them, and as executors; cease they their quirks and quiddits, as mental evasions, equivocations, tergiversations, and the like, but especially cease they their Pharisaical hypocrisy, and detractious tongues and pens: thus much for the Church. Then for my country; cease they their Spanish faction against it; cease they their persuasions and swetie endeavours of a conquest of it from Spain; cease they their murderous treacheries against the anointed person of our Sovereign, and consequently the heaping coals on all our heads at her hands for their sakes which hitherto they have done; in few, become they good Catholics and good English as they ought, and then if I be ungrateful or uncharitable unto them, the blame and shame be mine; whereas continuing to be these manner of men, I also continue this manner of man in their reproof, giving their fatherhoods leave to take me as they find me: also giving this father the lie in terming my book an infamous invective; the contents thereof being but against their schism and Spanish treasons. So as this is a ninth or tenth lie and that a traitorous lie, as being in reprehension of my loyalty to God's Church, my Prince and Country, which is all the purport of that my treaty, wherein also he lieth in saying that I printed it. Again, I give his fatherhood the lie in taxing me of ingratitude to the King of Spain, whose bread I acknowledge I have eaten, but how? in the sweat of my brow, which was no very dainty bruesse you may think. Howbeit as gratefully I eat of it as if it had been an Oleo podrido of the concoction of the Phoenix, Pelican, bird of Paradise, Larks, Quails, Venison, Sturgeon, Anchovaes' and Tobacco, the Bezoar and Philosopher's stone; and well worthy I was of his bread, serving him (as I did) in a quarrel wherein my own Princess was interested against him. But let that pass, and let it suffice that I take it as a slander to be reputed ungrateful to the King of Spain, seeing that gratitude is a great moral virtue, and much commended in Catholic Religion. For setting my loyal duty to my own Sovereign and Country aside, and as far as this respect will give me leave, I acknowledge the King of Spain's bounty unto me, and do highly honour him as the most Catholic King of the world, neither whiles I live, will I ever draw sword or serve against him or his estates; only to my own Princess and her estates he must give me leave to be loyal. Greatly in the honour of a gentleman I scorn the imputation of ungrateful, but specially of disloyal in so high a kind. When so the case standeth that of necessity I must be the one or the other, I trust the choice is not to be stood upon. That such is the state of my Prince and Country at this instant with Spain, that I must needs be ungrateful or disloyal to the one or the other, my discourse unto you (which this Libeler terms an invective) avoweth. At a word, it would ill beseem me to be herein other than my father's son, who as little liked that England should be Spanish as I do, which was the cause he was committed to the Fleet in Queen Mary's days, for having too bold a voice in the Parliament against her Spanish match, and who likewise some two years afore he died noting the jars to grow hot betwixt England and Spain, became a loyal suitor to her Majesty for his return home from Spain's pension to her grace and favour his Catholic conscience reserved; but her Highness did not so deign it, but gave him leave to die where he did. Brief, if you will see ingratitude indeed, and that not in picture but in proper person, behold it in the Jesuits against the good Seminaries and all the Church of God at this present, and also against our Country, (at least if they repute themselves English) all which their ingratitude you may see without spectacles were ye a hundred years old. Now cometh he to my letter.  
He divideth his whole discourse into three points in his first page, to wit, Appeal, State, Jesuits; adding thereunto this sentence, Recta securus, which if Recta be understood in the Ablative case, it agreeth not unproperly to his case, who seemeth to run securely and without fear in the right way to perdition.  
If he had as rightly construed my Mot, as he hath reported the title of my book, he had not seemed the jesuit, but as such he must be still catching and running upon the Ablative Recta from the right: but on.  
Whereunto do lead him on, not only the vanity and inanity of the young man's head, but his poverty also, in respect whereof (it seemeth) he would gladly get in with some of them that be in authority, whereunto he thought good to make this Prologue, and his brother's living is a great allurement.  
The vanity and inanity of the young man's head hath not been such that it ever led him with the jesuits into Schism against the Church of God, or into treason against his Prince and Country, nor (by God's assistance) ever shall; but chose was ever able to discern them, and willing to deserve ill at their hands in these respects; and that merely for God's sake and my souls, and not for the worlds as this Libeler calumniates me. As little is it the tenuity of my estate that could lead me into temptation so far forth as to comply with authority for the bettering thereof against honour and conscience. What a Jesuits school might profit her scholar in that kind I may easily guess, but sure I am the Catholic Church dispenseth no such spirit. Better profit (I hope) I have made of Catholic Religion to my soul, then so to slide from my promise in Baptism to the world and the devil: yea more stand I upon the honour of my ancestors and of a gentleman (setting Catholic duty aside) then to transport me in so foul brocage to the prejudicing of any person, even for a Prince's favour. How ungodly then the jesuit reproacheth me herein, both my conscience and my life hitherto do attest to the world; but chiefly his saying that (my brothers living is a great allurement). Oh monstrous uncharitie thus to sow jealousies between brethren, as though there were not privy vipers enough that daily do it and easily may in respect of the far distance between us, unless a religious jesuit should do it in print. Of which enormous imputation (for so I take it) to purge me unto you (good Cousin) and by your means to as many as by the same may be scandalised in their opinions of me, here by protestation I except thereunto & assever even as I am and hope to die a Catholic and believe no otherwise to be saved: by my Saviour in the Eucharist: and by all the Saints in heaven, that never in all my life have I gone about directly or indirectly to supplant my brother and his issue of his inheritance in all this time of his absence, but chose have as far as he ever entrusted me done my brotherly best to work him home again, as bearing the mind to be beholding rather to God then to myself for my fortunes. No no, my brother's religion to God, and his loyalty to his Prince and Country I too well know, why I should so wrong him, and therein my own conscience more. A blank importing treason to this State he when as it was most loyally rejected, refusing to subscribe thereunto, whereupon good father Cowbuck within a while after threatened to sit on his skirts, and partly hath made it good since (as I heard) in detaining from him a legacy which sir Francis Englefield in his death bestowed upon his wife, so very a traitor was this Cowbucke in the one, and so lewd an executor in the other. judge you now with what honesty I may go about to supplant so good a brother, so good a subject, and in few, so good a Catholic as hath left together with his country all his fair fortunes therein merely for the Catholic cause; in which respect I acknowledge him the wel-worthie head of our house, and worthy to continue so, and consequently judge you then whether this libeling jesuit be an honest or civil man thus to traduce me to the world and in paticular to him by the parsimony of my fortunes, as though it were not easier by Christ's own parable for a poor man to be honest and so to enter into the kingdom of heaven, than a rich Camel. True it is that my father out of his ample estate might in his loving care and providence have left us his younger sons more liberally provided than he did; but he did not, as minding to leave us partly to our own make. Neither was it ever yet my hap to be made a rich man's executor whereby to better my estate that way, and to brave it in girdle and hangers of thirty pound price as a jesuit hath done; neither bear I so jesuitical a conscience. Moreover (I trust) that four score pound and upward a year is not altogether a miserable estate for a younger brother living single wherewith to live an honest man; less than which I never yet spent any year, and yet (I thank God) my debts are not great, and since my marriage my dear mother's love hath bettered it. Besides, you know (Cousin) by what executor I am yet the worse by five hundred pounds.  
The first point concerning Appeal and matter of Schism is already determined by his Holiness especial Breve, to wit, the Appeal rejected, and the controversy of Schism prohibited from further dispute under pain of excommunication ipso facto, into which this man must needs have incurred if he knew of the said Breve when he wrote his book, and if not, then at leastwise the book itself remaineth forbidden under the same pain and punishment.  
As he hath belied me hitherto, so see how he here slandereth the Appeal touching the matter of schism with a lie also, affirming that it is determined by his Holiness, but how? to wit, the Appeal rejected, which how this assertion hangs together, I pray ye judge. judge how if it be determined (as indeed it is on the Appellants behalf against the Libelers) it can be said to be rejected, all rejection being properly of a bill not inquirable in Court, oh gross and inconsiderate equivocation. As for his Holiness inhibiting the question to be further disputed on under pain, etc. how gross reproach were it also to his Holiness if he had not first defined it, namely to have it said of him, that to priest's appealing unto his Chair for judgement in the behalf of their infinite innocence against Calumniators, in the behalf of the liberty of the Church, and also of his Holiness own honour, he after so many miles travel, and that at so great charges and hazards of theirs unto him in this respect, to reject their bill, without doing them the equity as to read it. On the other side if it be true that since his Holiness award on the Priest's side (which is most certain true as in M. Colletons' late book you may read the order) he hath withal inhibited (as this jesuit suggests) all further dispute upon the question, under, etc. it is well and good; but here of I will inform me more than of a jesuits bare word which deserves no more credit than ye have heard. Howsoever, (I am sure) he lieth broadly in affirming that any such Bull of prohibition was out, or at leastwise promulgated before the edition of my letter by you, whereby I to have incurred the censure therein contained if I knew thereof, for that if his said Assumpsit be true, it is also true that he himself and his faction have à fortiori incur●…ed the same, forasmuch as this libel of his is come forth (as ye see) since my said letter, and also their Appollogie, Appendix, etc. all containing matter of the Appeal prohibited; and yet he and they (at least wise as he here for himself and them suggesteth) taking notice of such a Breve: whereas I for my part do take no other notice of any such matter, than all the party of the Appeal hath or doth either now or then, and do submit me accordingly. In the mean time why my book should be by any such pretended Breve, more censured and forbidden under penalty then this of his or the rest on his side coming forth since mine upon the same argument (as is said) especially mine being for the Appeal on which behalf his Holiness hath ordered it, and theirs on the contrary, judge you (Cousin) how likely this sounds.  
Albeit this were not so, yet were it lost time to answer this quarreler, who not understanding the substance of the controversy, tatleth without any purpose at all, saying therein much less and worse than others of his crew have said or written before him.  
Bonaverba quaeso, be not angry (good jesuit) but bear your rebukes patiently at a soldiers hands, both for that your founder was sometime such, and likewise for that your misdemeanures are rather military then Ecclesiastical or religious, and consequently within the sphere of military discipline. You are a society that would shake off the yoke of your true masters the secular Clergy, and impose it upon them, which is preposterous and must not be as long as there is ere an honest soldier alive that will defend them, and herein the hierarchy and liberty of holy Church. Now (Cousin) whereas he saith that I understand not the substance of the controversy, & have ta●…led without any purpose at all, his Holiness censure so conformable to my discourse, or rather my discourse to his censure gives herein his fatherhood the lie, which is a kind of lie against the holy Ghost; as thus by military scholership I prove it. He that speaks or writes according to S. Peter, speaks and writes according to the holy Ghost; and he that affirms that so spoken or written is to no purpose, lieth against the holy Ghost. But what I have written and said in my letter concerning the point of schism, hath been according to S. Peter (uz. his Successor) and consequently according to the holy Ghost; ergo this Libeler in saying that I have written and spoken to no purpose in my said letter concerning the point of Schism, hath lied against the holy Ghost. The Minor I prove, for what I there writ concerning that point, was, that the Appellants were no schismatics, rebels, nor disobedient in forbearing to accept of the Archpriests authority upon the Cardinal's bare letter before the coming of the Apostolic Breve, and this is verbatim his Holiness censure touching the same point. Sanctissimus visis & consider at is rationibus vestris (uz. of the Appellants) declarat vos neque schismaticos, neque rebels, neque inobedientes fuisse ante adventum Brevis Apostolici, etc. Furthermore, the libelers alleging one of my reasons for the schism to be on their side, with his cutting off with an, etc. the most material words of the same, showeth his sincerity what it is; but his reproof thereof is much more absurd, for this is all he saith: And hereby the discreet Reader will see how wise an un-iesuited Gentleman this is to instruct his Cousin the jesuited Gentleman in matter of schism. If in my said discourse I have said less and worse touching that point then any other, I am glad that the case was so good on the Appellants side that both the least of my pen was enough, and her best not good enough to be seen therein.  
Another of my reasons touching the point of State he citeth, whereby I inferred that if Christ expressly rebuked S. Peter for cutting off Malchas his ear, the quarrel being so good: à fortiori, S. Peter and his Successors have no authority Trade●…di gentem in gentem by conquest for Religion: which proposition under correction of holy Church, I rest farther ready to maintain, and that for the honour of the sea Apostolic, uz. that P●…non habet à Christo potestatem tradendi gentem in gentem armis & in foedum propter Religionem. If this be hacking (as he terms it) at the Pope's authority; judge you then what a hacker thereat that Spanish jesuit is, who openly and for sound, doctrine maintained it first to his auditors in the school, and at this instant obstinately in the inquisition doth (uz.) that Non est de fide credere hunc Romanum Pontifice●… esse Christi Uicarium. This (I trust) is more than hacking at the Pope; this is a flat cutting off his head. But mark (I pray) how learnedly the Libeler refutes my aforesaid reason: these are his words. And do you not see by this reason that this young gentleman soldier, is fitter to cut off boy's ears, then to reason of State matters; or to back at the Pope's authority by such arguments as these are. These are the venies this hacking father gives me, which he thinks are deep wounds, and which to do he so stretcheth forth his arm that (as ye see) he strains it, the reproach lighting on himself. But let us see what followeth.  
But what saith he of the third point about jesuits? Oh here is his vein indeed to rail, and revel against them, who (good men) have been always careful, so far forth as in them hath lain to stay his shuttle brains, and to make him careful of some Christian constancy, but all in vain as it seemeth.  
Still the father urgeth the society's favours unto me, their care to stay my shuttle brains, and make me careful of some Christian constancy; ah stale hypocrisy, gross extortion, and proud beggary of good desert where none ever was, but the clean contrary; ah humour of all humours, and ceremony of all ceremonies the most extravagant and ridiculous that ever I heard of Sure, this is a gullery new brought over by the fathers from beyond the straits of Magellane, and as yet not thorough christened here in Europe. I wonder how they brought it so far by sea, and under so torrid zones without tainting, or what po●…dring or p●…boiling (haply) they gave it aforehand. No no ●…sin) it hath taken wind and ●…kes; powder or spice it they never so art●…lly, you and all may smell the sleight of it: which is noise other th●…n by such their arrogated goodness toward me, they to seem (good men) and consequently my aversion from them to seem ungrateful, and as from God; but chiefly my verities to you of them thereby to be disabled and reputed invectives as from an ungrateful person, they having in truth no just disproof of them at all as for example ye shall ●…eare: Ye read in my former letter unto you (which this fellow terms a libel) of a certain familiar jesuit who erected a kind of family of love by his might-lectures to his fair fema●…e auditors, & what became of it; now hear (I pray) his disproof; these are his words 〈◊〉 you hear this lascivious companion going about to discredit good and virtuous men, and in them the whole Catholic cause? as though I or any man else ever lay with his sister besides himself, why thus he should term me lascivious; or as though a Jesuits bore negative (as these words of his sound not so much) could be authentic against a positive assertion, and an affirmative so peremptory as this of 〈◊〉 is, without further proof; or as though the honour of the whole Catholic cause consisted on a few pelting jesuits; oh proud and peevish pen! And so of some other my allegations, which being in the affirmative he would have either his bare denial, or else his (How is it likely?) or, Do you think this is a Catholic? or such like surly evasions to ouer-beare: which must not be, a jesuit being now prettily discovered amongst us what quiddit he is and of what mould. He must not think to bear it hence forward amongst Catholics in England with his bare Ipse dixit as heretofore, but must aswell as other honest and plain meaning men be content to come down from the bench, & yield reason for what he saith or doth. It is neither his Pharisaical hypocrisy, his title of religious, nor yet the favour of Spain & all the house of Ostrich that can give him credit against honesty, honesty being the staff which will never warp, but still abide strait and stiff against a world of adversaries. So thought they to tread down the Appellants first from their Appeal, next in their Appeal touching the point of Schism, but you see now the contrary, and therein their shame so great, as not all the Ostrich feathers in the world can swagger out. So good is God & ever was to his servants, to his little David against Go●…as. In which respect how happy may I think myself in having thus risen on the Appellants side, and served them (whom this mate still terms seditious) to the poor power of my pen, and in them all the Church of God. In the libelers exceptions whereunto I marvel here by the way why he answereth me nothing concerning the point of Spanish faction whereof I so really impeach his society, and namely his fellow father Cowbuck, and the same with me all the party of the Appeal. Oh oh, it is his guilty conscience, and that so much the more guilty and treacherous, by how much he would fain smother this article rather by silence then by blushing. Likewise it is a point which they have concluded to let sleep till a change, at what time (all being then likely to be in uproar) they will awake it again with some new Spanish Doleman, sufficing that they retain their Spanish faction sure in the mean time against that day, to which day for the delay of it, they give the daily pox, and that plainly and without all manner of mental evasion; and so likewise to all those that have already detected such their disloyal project. It followeth.  
Do you think this is a Catholic, but only in the very rind and paring?  
No no, this is a copesmate shrouded in a Catholics coat, an Apost●… in his heart from God and all piety, etc.  
How say you (Cousin) by this gallant, by this (I will not say) Deus Deorum in Zion, but Daemon daemoniorum in Aegypto, who thus presumptuously takes upon him to define the conscience of any man like God himself, who only is Scrutator renum & cordis. His saying that I am not a Catholic other then in rind and paring; that I am a copesmate shrouded in a Catholics coat (if he mean copesmate in disgrace) and that I am an Apostata in my heart from God and all piety, are all most gross, inormous, and diabolical slanders, such as my conscience, and in the behalf of it all the Angels and Saints of heaven, yea God himself gives the lie unto. For since the time of my union to the Catholic Church, which was in Anno 1583. by the hand of old and good M. Woodward in Rone in Normandy, I never either in schismatical or heretical word, deed, or assent, scandalised the same, but have ever held and reputed such my Religion as the apple of my eye, and as a brooch, pledge, pillar and seal of salvation to my soul. Yea, rather than I will ever upon temptation of the flesh, the world or the devil, disparaged myself herein to the Catholic Church, I trust in God to endure a thousand deaths. In testimony of which my Catholic conscience, I here by these presents avow the same unto you (good cousin) and to as many as may happen to read this letter, praying you and them to bear me record hereof at the latter day when all flesh shall arise to judgement. If the actuals of my life have not been so conformable to this my professed faith as they ought, it hath been my extreme frailty I confess, for which God I thank that he hath left medicinable Sacraments in the Church whereby I may rise and renew me from time to time; yet, sure I am that to dislike of so schismatical and treacherous prevaricators as Jesuits are at this day both to our Church and country, and to oppose against them as such with all my ability with and for the sacred Seminaries my true spiritual fathers, is no ways an act of ill life so much as venial, much less Apostasy from God and all piety, but the clean contrary, that is, Catholic and bounden duty in the highest degree. Let therefore this libeling jesuit look into his own conscience, and check these his slanderous imputations to me, first there, and then to the world-ward, and as for his satisfaction to me, he shall find it easy at my hands, who do daily pray God to forgive me my trespasses, as I forgive all trespasses against me. Till when let him not vaunt (as above ye have read) of atimorous conscience, to affirm things that he knows not for certain, especially if tending to the reproach of any; and in religious humility think himself (as all men ought) the veriest sinner of all others.  
And finally his deadly and devilish hatred to jesuits in general and to father Parsons in especial, to whom notwithstanding he was wont to profess great obligation for his spiritual good, as he is not ashamed to conclude thus of him: In brief, if he have been a judas to God's Church and his country to the disparaged of the Seminaries, etc.  
That I being so very Catholic as you have heard, do hate jesuits as Jesuits, that is, as they ought to be good religious men according to their institution, and their founders rules confirmed & privileged so indulgently by holy Church is another falsity, and I repute it as a slander. Marry, that I hate them as men generally debauched and digressed from their principles, and consequently as most scandalous transgressors, this I acknowledge to be very true, and my duty as I am a Catholic, being withal sorry even in my soul and with my heart for the honour of my holy mother the Church, that there can be a religious society in it so scandalous as this aswell to all her children and friends, as to her foes; but specially in a Church so much under execution as this our English is. Yea so far forth I am sorry herefore, as that to redeem the same, I take God to witness, I would willingly endure a many Anathemaes both temporal and corporal in this world God's grace and love reserved. And as for father Cowbucke I deny and malign him not the credit of his book called the Resolution; but do agnize his pains therein taken, whether as a collector, or but as a translator, to be meritorious and fruitful, and in particular myself to have been more than somewhat profited thereby in spirit in the time of my catecumenage; and so also have many been by buchanan's seven Psalms, who notwithstanding became himself an Apostata in the end. Other, either spiritual or temporal debt to him or his society I acknowledge none, but the clean contrary, that is, disgusts and injuries, both to myself as A. C. and also as I am a member of the Catholic Church and my country, either of which that Society, but especially this man have notoriously scandalised and prejudiced. In which respect I might justly distaste and impeach them in my former letter to you, as I did in manner of an Appollogie for the Seminaries, to whom in all duties both to our Church and country we are chiefly indebted. And if (haply) they have erred in any thing to the hurt of either of them, it hath been in bringing in of jesuits, and giving them here the countenance they have to the discountenancing of themselves, and generally of the Catholic cause through their ingratitude, singularity, and avarice. Being which manner of men and therefore justly banished out of France, and distasted of the most part of Christendom; how is it that their reproach may be a blemish to any, or rather not their praise a reproach? Truly (Cousin) if they hold on as they have begun, and that withal the world by their means grow not worse than it is already, I do not doubt but we shall see it so ere long; if they be not cassierd the sooner, so much is their corruption exorbitant and ready to run over. Good God that such a society of men after so many scandals and foul deserts of theirs in France and elsewhere for Prince-killing, sedition, etc. can be thus of credit in England, where also they have assayed no less and daily do before our eyes, besides their present schism in our Church: whereas the Seminariesover and above the high honour of their secular and pastoral priesthood, and their institution thus for the shamble in God's cause and for our souls like vowed good shepherds, are truly good men and our good fathers, in all aswell moral as spiritual practice, gatherers & not dispersers, with whom to be afflicted by the jesuits and our common adversaries, highly we ought to hold it a glory to God and us; and as for my own part I do, reputing this Libelers contumelies against me for their sakes for such, being glad that you amongst other my good kinsmen and friends are so open eyed (standing upon your honour to be wise and virtuous) as to discern not only a jesuits gross and gouty faults, as (for example) a lie, but also his finer and quintessenced gulleries as daily now you do. You may see and be glad to see it, how far these fathers are already chased by ours, that like a fox almost spent in the hunting, they have now no other shift for the life of their schism, then to bepiss their tails and besprinkle therewith the hounds that are ready to fasten on them in the eyes, wherewith (if it may be) to put them off. Such foxlike pissing-shift is this Manifester his quil-full oflice, uz. express lies blown not only upon me (being a lay man) in this said Libel, but also upon sundry good Seminaries who have likewise hunted their foxe-ship, and yet do with their sedule pen. It was other with these foxes in the beginning of the day, when being fresh a foot, and the hunt but scarce up, they had many a witty wile, many a pretty frisk, and many a sly subterfuge, as mental evasions, equivocations, tergiversations, hypocrisy, and the like, wherewith to deceive the hound and save themselves, whereas now they are come to their pissing-shifts of lie & libel as is said. Corage (good Cousin) & think their death that is their final check & shame for all their schism and sins at the Apostolic Pastors hands now at hand, seeing that to so gross and beastly shifts they are fallen as express lying against their pursuers. It was my chance this other day riding upon the way to overtake a jesuitical ally of mine, a gentleman well descended, and who had suffered much for the Catholic cause at the hands of our common adversary, first in sundry prisons, and lastly at the Bar; and falling into communication with him upon these matters of the Appeal, I found him the man who in little more than two miles riding did blunder out and that most ass●…uerently seven as gross lies as gross might be, and that to my certain knowledge whom they all concerned. Now because for many respects I love the Gentleman, I heartily wish him dis-lesuited for altogether, but especially of this vein which is too gross, and so likewise his fat sister I wish she would hang her picture of the jesuit in the grey gown now another while in the garret, seeing that the presence and sight thereof hath heretofore given her leave to Ass and befool too many Seminaries Priests far more reverend and good men (I wisse) than he; who though they were bad, yet better terms might beseem a modest Catholic gentlewoman on men of their coat. Thus much to her because I likewise love and wish her well, and in particular to be rid of her old corn wheresoever she be; for it is a shrewd pain and makes the foot go much awry.  
By this you may see what a proper Cato this Manifester is to be either tasked by his superior jesuit, or to take upon himself to censure others, who is himself so censurable a companion aswell for the enormities of his censure, as of the whole course of his life. In effect you see that the sum of his said censure is a manifestation of his own and his society's folly and bad spirit most immense upon the subject of detraction and defamation, which is the grossest and drossiest argument that my pen can handle, and most properly and essentially libellious: whereby it appears that a jesuit at this day is not only digressed from the fineness of his institution and primitiall honours as religious Ignatians; but also from fine and vertue-like vices, wherewith they first of all began to be nought, to too too course and scandalous, which ere long will bring them to as gross contempt. Not but that this Manifester seems for his part to continue even as he first began, that is, no better nor no worse; you having heard afore somewhat of his foul birth and life, and now seen somewhat of his libel, at least if (as in the beginning I said) he be the man. I was once almost of opinion and so were others with me that this Libeler had been one Garnet the provincial-father over these schismatics here in England; for that I sometimes knew him by the name of Patre Robert●… a great chalker upon a wall in the Gregorian-Colledge at Rome▪ and consequently (being a jesuit) was likely (I thought) to be the man thus libelliously to score up other men's vices or rather their virtues for vices, and not his own, which mostly every religious man ought. But by reason that his charactering was always with chalk, and this authors seems to be with a coal: therefore I quit him of this scandal; though not of many others as gross, which gladly also I would for my cousin R. S. his sake sometime his fellow-father in earth, with whom he came over into England (if I mistake not) and which kinsman of mine I presume is by this time a Saint in heaven notwithstanding some soul faults of his as from his jesuitism. All the fineness that may be so called in this libellious Manifestation is that the author thereof being a mere jesuit, would have it thought by his (wees) to be of some secular Priests doing, and consequently of Seminary against Seminary, or at least ways by this sleight to work it so, or if not, yet thereby to involve the Seminaries in their blames and scandals in the opinion of the vulgar, which forasmuch as Stultorum plena sunt omnia, they hold for the better boot, because the greater. But as they have their forged (wees) wherewith thus to gull the world; so (assure yourself) there will not want true (wees) on the Appellant-side to detect from time to time such their gulleries to their shame: which to do, is so far from being Cham's manner of fault toward his father No, (they being no ways such good fathers) as that those (wees) need not to fear Gods like curse upon them therefore, much less those father's own curses; yea, not to discover them I hold rather a matter of irreligion, and to deserve God's anger, whom of his great goodness we are to beseech rather he to frustrate such their sleights, than we to discover them, the notice whereof can no whit edify our common adversaries. Also we are to beseech God in the behalf of such jesuitical (wees) and the like sleights to the disunion of our brethren farther than already they are, he to inspire the Seminaries animam vna●… & cor unum against their common foe, as already we plentifully and gladly may see it, considering quam bonum & quam i●…cundunt est habitare fratres in unum. Well, you may see by this (as I was a saying) how all honest supports begin to fail the jesuits in their schism, and they forced to trust now daily to lies, Mammon, and fools. Blessed be God for it (sweet Cousin) and a fair encouragement may it be to us to expect hereupon their farther foil than what they have already received at our father's hands and the holy Ghosts, as touching the decided point of schism▪ namely all their other aggriefes against them being now (as we hear) committed by his Holiness to his high court of Inquisition, to be examined according to the humble sure of the Appellants by their two Latin books, the one to his Holiness, the other to that Court itself, both which (I suppose) you have seen? This commitment of the cause by his Holiness, the jesuit-partie here swaggers upon mightily at this present, as upon a point in the Appellants disgrace and to their glory, which (God knows) is but with a weeping inward, considering that our party hath brought it to this pass, full ill against their wills: howbeit, they have their ruffians to face it, and their too too many sots to believe it in their praise.  
And now where you find such ungrateful, traitorous, and judas-like nature, etc. what disputing is there with him?  
A conclusion very suitable to the premises, and such as no Catholic or charitable person may with a safe conscience answer Amen unto: for that thereby he should incur the guilt of all his libel, which not all the countenance of Spain and Ostrich can ever make good against me, at least in the eye of God. So as, true and undoubted is my triumph over it in this my answer, it being so full of verity as God sees it is, wherein if I have been so bold as to give the jesuit the lie as I have lineally met with the same, I trust it hath been with charity enough; though with the less courtesy; charity being that Adam which can give every thing her proper notion. And as for scandalum magnatum I am sure it is none neither; for that a jesuits greatness (at least this Libelers whom I suppose) is none at all, unless in scandalgiving.  
Thirdly, Percussor Cleri I am likewise none in so doing, for that if it be any percussion at all, it is Percussio percussoris cleri, such as this jesuit hath been in all this libel of his, except only in this part of it which hath touched me who am lay, and it hath been me defendendo. Wherein how justly I have exonerated myself unto you, of all his imputations by these my answers. I refer to your exactest examination. Examine (I pray) whether with jacob I have all this while contended with a good Angel or a bad; yea be ye a jesuit the while to make the worst construction you can of these my lines. Let the libeler who ere he be, or any, or all the Jesuits in the world for him, that find themselves aggrieved with either the many lies I have in this my Appollogie given him, or otherways impeached him in my defence; accuse me by an Appeal to the Apostolic bar, and see whether I fear either the inquisition or the galley to answer him. Let him try whether I cannot better defend both this and my former letter to you concerning their scandals, then either M. Lister his treaty of schism, or this jesuit his Libel were he called in coram thither for it. Eighteen capital lies and one venial have I given this Manifester, as the apparent proofs and my protestations, besides God and my conscience can witness, which is pretty competent for not passing two leaves of his book concerning me, and more than so many venies to him from me. Guess you may how many than he hath written in the whole of others being all Priests, and consequently by all likelihood men of less exceptions unto, than I who am a soldier. His lies are these.  

Imprimis, that my letter to you which is imprinted is a libel.  
2 That I stand for the seditious.  
3 That I took the College oath to be a Priest.  
4 That I pretended to be an Augustine Friar.  
5 That I betook me to Poetry in the College.  
6 That I was dismissed from thence by the jesuits.  
7 Item by their charity (uz.) Uiaticu●….  
8 That I was put from Rheims by order from Cardinal Allan.  
9 That I went from Rheims to Flanders.  
10 That I had there a pension of five and twenty crowns a month.  
11 That I obtained it by father Holts means.  
12 That I am ungrateful to the King of Spain.  
13 That I printed an infamous invective against him.  
14 That the Appeal is rejected.  
15 That my imprinted letter to you was prohibited by his Holiness Breve so as he assumes.  
16 That I understand not the substance of the controversy touching the schism.  
17 That I am a copesmate shrouded in a Catholic coat, and an Apostata in my heart from God and all piety.  
18 That I hate Jesuits in general if he mean as jesuits; or father Parsons in particular as a jesuit.  
19 That the Jesuits have been my best friends many years.   
His other calumniations of me, and o●… of Cardinal Allan.  

Imprimis, that I went up into the pulpit to make the tones with a rose in my mouth.  
2 That the Jesuits sent me to Rheims to save me from farther falling.  
3 His reproach to the Cardinal that he disdained my suit to his niece.  
4 That I showed an unconstant head in going from the Irish to a Spanish regiment.  
5 His gross comment upon my Mot Recta securus.  
6 That I made that imprinted letter to you as a Prologue, whereby to get in with some in authority for the bettering of my estate.  
7 That my brothers living was allurement unto me thereunto.  
8 That I am a Catholic but only in the rind and paring.  
9 His cavils upon certain passages in my said letter unto you, and his no disproofes of them, but sly cuasions.  
10 That I took occasion by my said letter to ●…aile at the Jesuits and Archpriest.  
11 His leaving me to God's judgement.   
Other gulleries wherein he hath shamed himself.  

Imprimis, his not setting his name to his Manifestation, etc. whereby it is a flat libel.  
2 His (wees) as though not he alone wrote the libel, but would have it thought written by Seninaries.  
3 His affirming his (wees) to be of a fearful conscience, as to avouch things that they knew not for certain after his express lies foretold.  
4 His hypocritical and detractious advise to younkers to beware by me of sliding back upon his surmised and premised lies.  
5 His hypocrisy and detraction in praying God that I trespass not ere long in matter of faith, having failed as he pretends in the point of Charity.  
6 His contradicting himself in affirming that the Appeal concerning the schism is determined and yet rejected.  
7 His affirming that my foresaid letter to you is prohibited by his Holiness Breve, and yet his insinuating that his and other books of his faction which are come forth since it upon the same argument, are not.   
His uncivil and scurrilous terms of me.  
That I am a libeler, a scold for the seditious, a little wanton idleheaded boy, and light witted; a lad, unconstant, splenative, spiteful, malicious, vain, inane, a quarreler, a tatler, ●…it to cut off boy's ears, a hacker at the Pope's authority, a railer, a reviler, shuttle brained, a lascivious companion, a discreditor of virtuous men and the Catholic cause, beastly, sensual, a Catholic but in the rind and paring, a copesmate shrouded in a Catholic coat, an Apostata, impudent, a deadly and devilish hater of Jesuits, ungrateful, traitorous; judas-like, etc.  
Now tell me (Cousin) whether ever ye read two such leaves in all your life, and whether you think this fellow have not passing well profited in jesuitrie, alias Scaningerie, who notwithstanding is not ashamed to prate of modesty, and (perhaps) expects to be so answered. This is the fruit of that singularity wherein a jesuit will be called (forsooth) a father, albeit his society be the purest order in the Church of God; fie on such fatherhood so rooted, so fruited. Were I not a Catholic, I should be proud (I promise ye) of such a father's reproach and malediction, which in the integrity of my Catholic conscience I as much scorn at their hands, as I scorn to be any whit depending of their good word for my reputation, they being such prodigious schismatics as they are to our Church, traitors to our Country, and (as it seems) most professed liars, at whose hands how can a praise but stink, and a reproach but resent most sweetly?  

Brief, will you know why thus this father lies?  
His father was a plough-lob full of louse,  
And be a groom who at every ale-pot lies;  
He eke did lie with his own sister twice,  
Whereby he did become his nephew's Sire,  
And therewithal a famous father-lyre,  
At least if I do dot mistake the Squire.   

See what it is to be a misbegotten,  
It mis-begets again, forgetting clean  
All manner of measure save the only pott●…,  
And makes a very sister▪ a very quean,  
Fie on that pen, as also on that other▪  
That can deflower the honour of a brother,  
Weening with bastard-wees the shame to smother.   
Having thus Apollogetically, and plainly as you see, and withal as briefly as I can exonerated myself unto you of this jesuits libellious imputations, I here promise you upon occasion thereof to present you and all the world ere long with a Manifestation of the jesuitical commonwealth, whereby you shall plainly see upon what manner of props it subsists. God defend that my conscience and my pen should not therein merely intent God's glory, the good of his Church and of my Country: so as I may and will boldly show my face without any manner of wees, or nameless vizard, and be known to be of Zion by my voice against such inward Babylonians as they are My Ordo ad Deum in that Treaty shall be such, and my face so manifest, doing it propter bonum societatis▪ vz, for her reformation (if it please God) that scratch it what jesuit soever list my conscience, and the approbation of all good men will heal it as fast. For there are Stapletons and wright's enough in the world who have gone in amongst them, and come forth again noting their pollution. My style shall be (as you see) plain, but civil and honest, and better crossed and blessed of God (I trust) then to blunder out a falsehood for a world. There will not want truths enough and too many in their reproof, though I pray not a lie in aid. The contents of the book I send you herewith as a foretaste or ante-past or Antelope thereunto.  
We leave him to God's judgement and so an end of that.  
Shall we still take a jesuit for an honest or civil man withal his faults? Might he not aswell and better and more Catholickely have left me to God's mercies, at least if he think himself a sinner too, and needing the same aswell as I? or did I ever lie with my sister? drink myself drunk in his cup? or write nineteen lies against any man's good name in but two leaves of paper, why he should thus leave me to God's judgement? or if I had why not rather to his mercies? Call ye it charity so to leave a man to God, knowing Quam horribile est incidere in manus Dei viventis & videntis? or is his own innocence such that he is able to answer God in his accusations unum pro mill? In few, is this wished like a good father? or is this diliges proximum tuum tanquam teipsum, firsty yourself to condemn your brother for an Apostata from God and all piety, etc. and then also to leave him to God's judgement? unless (haply) you acknowledge your said judgement rash and unjust, and therefore would refer him to God to judge him better. No, no, this is jesuitical uncharitie, and agreeable to that of father Cowbucke his presaging my neck to be broken adown the Alps many years ago (as afore is touched) who live yet notwithstanding, and (as I hope) in God's blessings, for all I dislike a jesuit: which (to conclude) I do not see how I am not bound to do in the behalf of our true spiritual fathers the secular Priests, whom (having been ever stagers in God's Church) these upstarts would supplant, by robbing them of their Pastoral and paternal honours, which must not be; neither yet they to betray our country to Spain. In either of which quarrels I for my part do hold it (as twice before I said) an honour to be with our said fathers afflicted by these false fathers; and do mean (by God's help) like a true Catholic soldier to maintain my stand in the one, and like a true English in the other on their behalf. Do you the like (good Cousin) and every good English Catholic besides; considering the foes we deal withal are brazenfaced, and all their brave is in the Ostrich feather. Fare ye well.  
 
Postscript.  
Master D. Elyes answer which in my former letter I foretold ye was forthcoming to the jesuitical apology is now come over, entitled, His notes upon the same, wherein he hath shown himself the excellent good man he is, and ever was in zeal of God's Church, and the Seminaries honour, of which letter he is a baze or fundamental stone. Which notwithstanding, a larger answer to the said Appollogie is in hand by the Priests here at home, and very shortly forthcoming. With these notes of M. D. Elies is combined M. D. Bagshaw his Appollogie for his good name; as also D. Bishops, and M. Pagets, whereunto the jesuitical lies and libels have driven them there, aswell as me and others here at home: the book I send ye herewith. The Appendix is likewise in answering; and as for the Manifestation, the answer thereto is already finished, and ready for the press. The news from Rome is as by this piece of a letter from a special gentleman in Paris of instant date, & in answer to a letter of M. watson's unto him you may perceive. M. Bluet is on the way hitherward, from whom we have had no letters these two last Posts. Only it is assured us from Rome that Parsons is condemned; the manner and particularities thereof we have not as yet. M. Bluets arrival will afford it us all, and give us all cause to rejoice. The rest of them stay (as I think) there still, for so it is held expedient for the farther state of the business. I am glad to hear that the book lately printed here is so well accepted of among you there at home, as I see no reason why it should not, considering who they were that penned it: and this is as much as is to be written from hence at this time touching common affairs. Now for the rest, etc. By this (Cousin) you may see what a monstrous gull or foist that of the jesuits was which of late, yea yet possesseth both the court and country against the Appellants: but what will ye? Mentitur iniquitas sibi; and according to the Prophet, Omnis homo mendax, that is, as I may here construe it, quatenus a jesuit or jesuitical.  
Both these letters are submitted to the censure of holy Church, and the misprinting to the courtesy and discretion of the Reader.   

The Table of my forthcoming Manifestation of the Jesuits Commonwealth.  

CHap. 1. Of the Founder and Institution of the Society of jesus, and the approbation thereof by the Sea-Apostolicke.  
Chap. 2. Of the fruitful services the Society hath done to the Sea-Apostolicke till the time of her declination, and of some rare men of it at this day.  
Chap. 3. Of the many faculties, privileges, and prerogatives indulged from time to time to the Society by the Sea-Apostolicke.  
Chap. 4. How and wherein the Society differeth from all other religious orders in holy Church, and consequently how unlikely to continue any long time perfect.  
Chap. 5. Of the Societies retaining to the house of Ostrich and Spain.  
Chap. 6. Of the Societies first stair downward, to wit, her singularity and overweening.  
Chap. 7. Of the Societies two Poles, to wit, her Pharisaical Ordo ad Deum, and her fiscal or ingrossall Bonum societatis, about which all her other evils do revolve and gyre.  
Chap. 8. Of the lucre the Society makes of the education of youth and free school.  
Chap. 9 Of the lucre the Society makes as Executrix to Camels, and her form of complying with them.  
Chap. 10. Of the Societies art and lucre in sowing of Factions.  
Chap. 11. Of the Societies art in brutes and reports, and the use it makes thereof.  
Chap. 12. Of the Societies art of defamation, and the use it makes thereof.  
Chap. 13. Of the Societies sleights of equivocation, mental evasion, tergiversation, vulpecular-fawne, and the like.  
Chap. 14. Of the Societies hypocrisy, and abuse of the Sacraments, and other spiritual exercises, and the lucrative use it makes thereof.  
Chap. 15. Of the Societies interdealing in Court and State, and her opposing commonly against the State it lives under, and to what end, though (as it hath been seen) to her hazard in the end.  
Chap. 16. Of the Societies treasons, murders, and perfidiousness in State, and her Doctrine according.  
Chap. 17. Of the Societies Magical art of Auguri●…; and her use thereof.  
Chap. 18. Of the prodigious spirits the Society puts into her ghostly children.  
Chap. 19 Of the Societies variety of appendents and servitors, and their several offices throughout Christendom, together with their Pensions and entertainments.  
Chap. 20. Of the Societistes their shifts and cautions to colour any evil member or matter of theirs both à priore and à posteriore.  
Chap. 21. Of the Societies schisms, heresies, and other impostures within and against the Catholic Church.  
Chap. 22. Of the likelihood of the Societies bringing in of Antichrist.  
Chap. 23. Of certain excellent men who having been Probationors in the Society, and noting the corruption thereof have left the same.  
Chap. 24. How Cardinal Tollet a jesuit, Cardinal Borhomeo, Cardinal Allan and others disliked the Society, and namely Borhomeo his expulsing it out of all his Arch-Diocesse of Milan, and her ejection out of France, together with many religious men's pens against it at this day.  
Chap. 25. Of the peril of the Societies continuance over our English Seminaries, both to our Church and Country, with a brief narration of her mischiefs hitherto to either of them.  
Chap. 26. Of the means to extirp the Society out of England, namely by the Seminaries continual Appeals to the Sea-Apostolicke against it, and otherwise by civil course.   
FINIS.   

Faults escaped in printing.  
Page 8. line 24. D. Fishers, read, M. Lister's. p. 15. l. 19 Sowbucke, read, Cowbucke. p. 19 l. 8. I behooves, read, it behooves. p. 29. l. 13 humbe love, read humble love. p 45. l. 15. own I, read, own part I. p. 54. l. 11. Apostolic which, read, Apostolic as for matter of religion, which. p. 56. l. 38. other in, read, others in p. 60. l 26. five and twenty a, read, five and twenty crowns a. p. 69. l. 10. yet favour, read, yet the favour. p. 73. l. 20. old corn, read, Oldcorne. p. 80. l. 27. letter ●…e, read, latter he.