AN ANSWER TO A LETTER OF A JESVITED GENTLEman, by his Cousin, Master A.C.  
Concerning the 

APPEAL;  
STATE,  
JESVITS.    
Recta Securus.  
Newly Imprinted. 1601.   

An answer to a Letter of a jesuited Gentleman.  
GOod Cousin; I have received your letter of the first of this present, written in a spirit too derogative from the honours and innocence of the Appealant-Priests, & supererogative in the praise of jesuits, as it were above jesus. Wherein you show yourself uncharitable in the one, immoderate in the other, uncatholicke in each. But perhaps you hold yourself herein excusable, as being so affected either in obedience and reverence to, and of your ghostly Father (who happily is a jesuit) or in respect you are willing to run with the greater number. If the first, take it with you that the jesuits in this case of the Appeal, are Principals on the one party, & so in justice to be thought partial: if the other, what so errs as the most? You are (good Cousin) to captive your senses rather to the species, then to the Number of any object, and so far forth to judge yourself in the right or wrong, as you apprehend the same right or wrong: and to run with the most (making that your ground) is very vulgar. True it is, that to err with authority is less shame, though no less blame, and therefore your better excuse may be upon Master Archpriest; which notwithstanding is also unallowable in this case, both for that the Apostle wills us, that servitus nostra sit rationabilis, and likewise forasmuch as Master Archpriests authority was both obtained sinisterly ex part of the Procurers, though not of his Holiness grant; and it as factiously administered ever since. The ground of which faction began since our good Cardinal's death, first of all in Wisbicb, where the jesuits being taught vindicta divina; Aemulari charismata meliora then jurisdiction over the secular Clergy (they being religious, and so within the compass of an express Canon to the contrary of such subordination) have since procured this Arch-priestship by sleight and surreption at his Holiness hands, and invested it in Master Black-well to their use. This is that man, who to show himself no less grateful to those Fathers his Founders for such his office, than he hath shown himself most glad and greedy of the same, hath by avowing their wrongs against the Appealants, notably prejudiced the Catholic Church of late here amongst us, and like an ungentle bird bewrayed his own nest. Whereby both for the one and the other, he hath brought himself to be also a triable party together with them at the apostolic bar; who else (had he been the man he ought) might for all the blemish of his authorizing, have been admitted of both parties for competent Umpire betwixt them of all aggriefes. But see what a thing Ambition is, and how servile are the obligations that it makes. here-hence is all the Catholic Church on fire amongst us at this instant, whiles the jesuits having offered the wrong, master Archpriest in obsequious correspondence to them for being such their creature, maintains that wrong against his own brothers; so much against all nature is his love rather in ascent then descending.  
here-hence have proceeded his thundering suspensions, and prejudicial decrees against them, to the entangling in a thousand scruples the consciences of the ignorant, and less learned sort of Catholics; here-hence the bandiing of lay and clergy one against another throughout the Realm; here-hence the unchristian calumnies, and reproaches, together with the withdrawing of wont charity on the jesuits party, or rather their more & more drawing to them by flat fraud and rapine, quae sua sint, non quae dei. Brief; here-hence is proceeded the lamentable damage to all our Church, both in her former and future fruits amongst us, for which all Protestants (being the Chorus hereunto) lowdlie laugh us to scorn. Whiles (God he knows) these good Fathers the Appealants in their wisdoms and charity can advise no fit means to right all these scandals together with their innocence, than their present appeal, being taught by former experience how that to compromise aggriefes amongst themselves here at home, or to send privately to Rome about the same, is but to make the jesuits way to farther miscarriages, and give their insolencies the more ground: whiles namely father Cowbuck their brother serves them as gaoler for our complainants at Rome, and here in England M. Archpriest is no head over them to check their exorbitance, but at their courtesy (they having made him that head he is) but he rather a votary Fautor of all their misdoings, whereby they rest here amongst us the most lawless and incorrigible men in the world.  
But oh (say some of them) there is a General of our order, called Aquaviva, who upon complaint to him, is to order us in any part of the world wheresoever, if we misdo. Forsooth, a goodly reference: an Italian man living in Rome, to be complained unto of wrongs done here in England, which were a matter both exceeding chargeable and hazardous, in regard of the distance between, and likewise unlikely of due redress, he being no whit English, nor otherwise competent for the same. Besides, that such complaints to be carried to the jesuits General by our Priests, were to thrall the Ecclesiastical liberty to their jurisdiction, in that it might seem Agnitio Authoritatis to them (being religious) which were absurd.  
Seeing then the jesuits here in England have no other law nor awe in their carriages then their own consciences, it is no marvel if they have given these scandals, especially having too such Patrons, the one here, the other at Rome, as aforesaid. Yet, who would ever have thought that in a Religious society, so titularly professing jesus above all other Christians, there could have been found so notabiles percussores Cleri? Was it fit (trow ye) for a Religious person, so uncharitably, and so unlearnedly, as he hath done, to tax by libel so many reverend Priests as thirty: I may say one hundred, so deeply in their reputations, as by express terms of Schism, Rebellion, etc. to the Catholic Church? And further; after a pacification of the said scandal (whereunto the good men though much to their private prejudice, yet for the general peace of the Church were willing) another of the same society with many other their fautors at their instigation to revive the same since to the pass it is now come? Or were the Priests so incorrigible men, as (were it true that they were schismatics, Rebels, etc.) there was no privater means left to reclaim them, nor no charity other then by libel? they offering to purge themselves of such imputations by disputation, which was denied them by master Archpriest, as a tumultuous request. Again, if they were such, yet what had a jesuit to do to censure them, being no head but a member, and that not of theirs, but of another body, and but only a borrower of their institution and honours in coming thus to England's vinyeard, their own not being so worthy? Surely, the jesuit thought that Propter quod unumquodque tale, & illud magis tale; that Master Blackwel having his authority from them, à fortiore he might administer the same. Be it so, yet was it not competently, nor condignly administered in that manner, as by a libel so despiteful, and so unlearned; as for the unlearnedness whereof, I can (sure) make no other of it, then paenam peccati to the author for the spite. Had he been borne into the world with teeth & nails, his spirit could not have been more Satirical, nor yet his terms through malice more unschollerlike. And for such the learned university of Paris hath censured the tract both to the Authors and the Fautors disgrace.  
Greatly therefore was Master Archpriest to blame to give it countenance at the first; but more, since the said censure. Who but he would have showed himself so abject minded for office, not procurable, but already procured, as to engage his existimation in so foul a defence of but his Benefactors against his own brothers, & so famous an university? Call ye this either in the one or the other fraterna correctio? is this una or altera admonitio? is this Dic ecclesiae? whereby so virtuous, so learned, and so many Confessors of Christ to be at once denounced, as Ethnics & Publicans? Can the Father's advise upon no worthier revenge against the Appealants for their concurring with God almighty's miracle against their ambition in Wissbich, wherein to make use of the Arch-priestship, then thus by Libel? Or could Master Archpriest also against the same parties, for their not acquainting him with their counsel concerning a subordination to be porcured from Rome (he weening himself worthy to have been not only a party in that consult, but the very head and soul thereof, as should seem by his Concaleat stomacho unto them since) be so gross in his revenge, as to support such a libel? Ah poor advise, or rather too prodigal spite. Cease (Cousin) cease henceforth those your Fathers their equivocation to the world, whereby under colour that the Archpriest is a secular-Priest, they would have his authority thought to shine but obliqne toward their Society, and too direct toward the Seminaries, in matters that may arise in difference between them; seeing both his attainder to that dignity was ex professo procured by their means; and but interpretatively by the Priests (as their Agent himself hath confessed) as also his homely administration thereof in thus avowing their libel, and other his partial carriage in their behalfs against them ever since assevers the contrary. But justus est dominus, & justa judicia eius; the Blackewell or pit that they digged for others, themselves are fallen into; being like to learn ere long what it is Mentiri in spiritumsanctum, as too flatly they have done in abusing the apostolic Sea, by such their interpretative colloguing with it for the said Authority toward the maintaining of libel and faction. Which nevertheless forasmuch as it was well granted by his Holiness, though ill obtained by them (he doing it in opinion of their honest information whereof they failed) I list not here to dispute it with you, but in reverence to Rome admit it with all faults in full force and virtue, seeing the Appealants themselves (being the parties most wronged) have so done, not doubting but his Holiness, (as he is wholly Clement) will upon due information aswell touching the said Authority, as other their aggriefes therewith complained, right both them in especial, and all our Church in general against the jesuits, and Archpriest, happily with the demolition of that Arch erected on so muddy a foundation. Suffice it, that in the mean time we hold such an Authority fit enough for such a manner of adeption, and administration; and too prejudicial both to the present state of our Church, and the future of our Country: and as for his avowrie of the libel, the same to be both unclerkly, and unnatural; yea and schismatical in him, subject to far more satisfactions as well to all our Church, as to the Complainants, than he and his twelve Assistants are ever able to make. Such a dozen to such a thirteenth was never seen in the Church of God to this day, either for Ecclesiastical or civil faction; but what shall I say? Imparum infida amicitia, and therefore like head, like horns. And wherein may we comfort us, but to think that (in his Holiness providence) such a head of faction will not long hold. It is but our patiences of the laity in the mean time, by the example of our Ghostly Fathers the Appealants, and our zealous union with them against so foul a scandal. The first, though the jesuits and Archpriest deride as a virtue perforce (they for their parts not brooking to be forced to any virtue) yet the latter haply they may rue. As for Patience, it is certain that Father Cowbuck ask the two messengers at Rome his Prisoners upon what hope of friends, or countenance they came thither about such a business; and they answering their Innocence only and the goodness of their cause, he laughed both them and such their answer to scorn. Even so likewise Master Archpriest here at home. Oh, (saith he by his Agents) cannot Seminary Priests professing so passive a spirit of persecution and Martyrdom for Christ's cause (as they do in their very institution) put up some wrong for jesus sake. Truly yes: were it not that in cases of scandal Beatius est non dare quàm accipere (howsoever the jesuits in money matters hold it other) and also, so long as the persecution proceeds not from a society of jesus, and in jesus name; a name which hath always thrown out devils, never brought in any. It is no ways fit that so glorious a name should be thus abused, as to be made use of ex part dati scandali: and more tolerable were even murder at an enemy's hands then at a brothers, most of all at a Fathers, such as all jesuits (though but score-yearlings) call themselves.  
Have the Seminaries bred up Master Blackwell and his dozen Aydants, thus in steed of being themselves Martyrs to martyr others? And what others? Their own Brothers: and how? In jesus name. Good Cardinal Allan never founded the Seminaries for such impiety, nor yet endowed he them by his Presidence with such a spirit; who (doubtless) were he now alive and saw this disfigure in his brood from his institution so all of love, so all of charity, would scarce know it to be his, or knowing it would weep salt tears, and repent him at the heart that ever he coupled jesuits therewith, who even in his life time began to distaste their factious fashions, and namely notably Father Cowbuck. At a word (my good Cousin) little reason have the Seminaries to show themselves so mute and neutral toward their Appealant-Brothers in this business, as most of them have done till now of late, seeing that even as such, the Libeler (if they mark it) assevers them to be no less than Rebels too; much less so very opposite as many of them are, and notably the twelve Assistants, of whom not one (that I hear) is a party for them: little reason (I say) have they or these to be such, considering that therein they betray their own and the Seminaries honours wholly to the honouring of the jesuits, and forget that implicitè every one of themselves in particular is involved in the same disgrace. For, to have it spread throughout all the Christian world, that thirty English Seminaries are at one clap become Schismatics, Rebels, etc. to the Catholic Church, what a blot will it be aswell to all that are of the nursery, as of the number? and in especial, how much may it contrist the holy Ghost over the Seminaries, and also justly alien from them their benefactors were such a scandal true? Namely, the Pope's Holiness how deeply may he feel it in his apostolic and paternal spirit. Whereas on the other side it not being true, that so many, yea or any of the Libellés are such schismatics, Rebels, etc. to our holy mother as the libeler doteth, how hearty ought the whole body, and all the members of the Seminaries applaud the same, and unanimously concur to propulse the reproach. But (alas) too many of them (we see) are bought and sold to the jesuits thus from their brothers, and their own honours; they having the Ecclesiastical purse of our Country wholly in their pocket, like the Steward in Scripture, who betrayed his and our good Lord and Master, and these others so deject, nay abject minds. For, were they truly zealous, it were possible enough for them to hold out against the double persecution (to wit) both that of the Protestant, and this of the jesuits and Archpriest, with and for their brethren, especially such brethren as (without offence be it spoken) are the very cream of our Clergy. Not that I think any of them so unlearned, no not of the Assistants, (who it seems were most called to the place for their insufficiencies, though in faith sufficient enough for such employment) as to judge the Appealants Schismatics, etc. by the book, whereby to be parties against them, or neuters; but only of mere pusillanimity. This Mammon is such a Monarch, that it bribes and bridles all but Capuchins, tainting their humours and honours both; especially where Authority concurs, as in this wrong of the jesuits Master Blackwels (such as it is) doth; who whom their largesse allures, or parfimonie not, his Authority makes good in each. For, as for his late answer to the Appealants book, that importeth no such reason or satisfaction why they should think his proceed, and consequently their party thereunto any ways just against their brethren; it arguing only a mere ostentation of his Arch-priestship, and a bare Ipse dixit, and nothing else; so full is every line besides of absurdities and contradictions as touching the matter; only the sayings of the Doctors he hath therein not used, whereby nor abused, which is a marvel.  
Great pity therefore it is, and a scandal; our Clergy (which for being a persecuted Clergy should be the more unite as per antiperistesin) to be found guilty in this case so much concerning their honours, of that vice which the Scot noteth national and natural to our people (that is) like dogs all to take part with the injuring dog against the injured; or rather not like hogs (which quoth he the Welshmen are) to aid the fugitive and weaker hog against the stronger. Great pity likewise and a shame it is unto our Seminaries, who being Luminare maius in our Fermament than the jesuits, they notwithstanding to eclipse and obnubulate them therein, by dissevering them, as thus by libel they have done. Brief, that jesuits who in their institution are but Confessors (uz.) but Graduates, Besonos and Proficients toward perfection, should dare so basely to blemish the Seminaries, whose institution is far more haughty (uz.) Pascere gregem and ponere animas suas pro ovibus suis, which implies perfection already acquired; as, than which, maiorem charitatem nemo habet: they (I say) to blemish them so libelliously as is said, not only by severing them thereby one from another, but (which worse is) by setting them one against another.  
Is Christ's supreme Vicar in earth a secular Clerk, yea, so far forth secular, as being once chosen out of a Monasticke-order to that Sea (for a jesuit Pope never yet had ye any) strait his Monasticke-nature dies. And also are all Bishops under him in the Universal Church such, whereby they have authority (as such) to visit and correct the religious person, and not the religious them; that thus the religious should insult over our Seminaries (being likewise such) and that without encounter, nay with their own assents? I speak it boldly, and I hope, abest invidia verbo; not so glorious by odds is the jesuits society as the Seminaries, either for institution, or practise (especially practise here in our country) whatsoever it be elsewhere. For the institution, as afore is touched; for practise, as for example. Show ye me from Father Ignatius time their founder to this day (which is now well nigh a hundred years since) half so many Martyrs throughout the whole world in all that time of the Society, as have been of our Seminaries within these thirty years here in our country: omitting that even to this day, there is not so much as one Canonised Saint of the order, Confessor, or Martyr; no not their founder himself: whom nevertheless with a great many more of the Society, I reverently think to be such, and as such, do very humbly commend me to their prayers. Which defect of honour to their Order (which all other religious Orders have) they would excuse by saying (as some of them have done) that the Canonizing of Saints is but a superfluous pomp in the Church, which may very well be spared. Wherein (surely cousin) besides that it found'st hereticallie and against Catholic religion, they have little reason even in morality, seeing that every gallant Champion is well worthy of his Bay. And therefore as little reason have they to bear themselves so superlatively above all other holy Orders, were it but for the Puneisme of the society, which blemish to countervail together with all other blemishes in it, they have given it the name which is above all names, and holy above all holies, the name jesus. In which name well I grant them they may justly and victoriously go against all God's enemies, but not against his friends; especially bearing no more crosses along with them wheresoever they go, than we see they do: quaerentes in most places quae sua sunt, rather than quae Dei, both worship and wealth. Whereby they have purchased them a hard opinion of all religious Orders, even so far forth as to be written against by some of them in most parts of Christendom ex professo, and in particular are banished for such out of all the most Christian Kingdom of France, as also for their Spanish faction there; where for all their great means, and flattering Ballads of late made and exhibited to the King, they are not like to get in again this year, nor yet the next, he hearing of their turbulent carriage here in England. Only they hold in here and there with the good Capuchins (being at odds with all other orders, and oftentimes among themselves) which is their greatest credit, and which they may easily do, for that (as one of those good Friars on a time confessed) they covet to have all, and these nothing. Upon this ground likewise it was that the excellent good Bishop of Bamberge in Germany being laboured unto some few years ago, by the importunate commendations of the house of Ostrich, and other Catholicke-states of the Empire, for their admittance into his most reformed diocese, he answered; no, I brook no such Quiddits.  
To conclude then with that I began to say; seeing the jesuits are a society so inferior to all other religious Orders, and yet ambitioning above them all in the bare name of jesus, scorning (belike) in their singularity to be called after their founder, he being as yet no canonised Saint (as aforesaid) and namely an Order far inferior to the Seminaries both for institution and merit to our Church and Country (as already is partly proved) though not in privileges from the Sea Apostolic (wherein howsoever otherwise they come short in merits to other orders, it will be sure to be never a whit behind to any) it is (I say) great pusillanimity in the brothers of the same, cedere suo iuri so much, as to give them the pre-eminence in our Country for ecclesiastical rule, either in their own name, or to their use, as Master Blackwels is; much more to suffer themselves to be so infamed by them as by flat libel, and which worse is, by their own partaking therewith. Is it not enough that the jesuits disgrace and supplant them with their zizaniaes in their own Colleges, living under their Ferrule; that they expel them thence at their pleasures; that they beat them almost to death; but also in their Country they will assay the like? and even not there manumize them from their wrongs; Pharaoh himself being no longer cruel to the Israelites, then whilst they lived in his land, save once, when in revenge thereof the red Sea miraculously devoured him, and all his host. Is it not enough that for every one Martyr of those Fathers, there have been twenty at least of these Brothers to our Church, and yet they to usurp the honour of all, like the Spanish-Souldiour in the Lowe-countries, who hath been always the least part in his Liege's service there, and yet the most in the praise? Is not all this (I say) and a great deal more of the jesuits unkindnesses, and undeseruing both of our Seminaries, our Church and Country, enough; but needs to all this they must add libeling upon them too, forgetting that Qui dixerit fratri suo Racha is reus gehennae ignis? I could wish, and I verily hope they will value themselves above the japonian, and other Indian Clergy, who know no other Pope than the jesuits, and take their bare words for Canons. At least I could wish that in this case of so real reproach to their whole body, and prejudice to their Apostolike-haruest in our vineyard here, they would (as I hope in God they will, abjuring Mammon, and all other sinister allure, and adjure of both jesuit, and jesuited Archpriest) join with their wronged brethren in a confident and unanimous defence, and not suffer their honours which is also their own, so basely to be bandied out of our Church and Country; namely, by an intruding society, were it but in honour of their excellent Founder, our late Cardinal, a man no whit inferior to their Father Ignatius, but rather afore him in all manner of rare desert to the Sea-Apostolicke, for which he was worthy to die a Peer of the same: à fortiore then, they being the natural brood of our English Church ex traduce from Saint Augustine and Mellitus, continued rather then founded by the said good Cardinal to our Country in all this age of persecution. Surely (Cousin) rather then this shall come to pass through the indiscreet obedience, or rather pusillanimity of the Seminaries themselves toward the jesuits; there will not want amongst the Catholicke-laitie spirits to undertake the defence, in honour both of our Church and Country, and namely of the Appealants our so reverend Patriots, and ghostly Fathers: who, though they for their parts have all this while been content in their exceeding charity, but to hold the buckler to their ears against the Societies blows; yet these haply will not stick to return them in their behalfs a sound veny at least. Yea, seeing those Fathers have thus presumptuously broken quarter with ours, and that in our own Country (they being mere Spanish) let them either yet make amends (if at least it be not too late) or else be sure that they sit fast; for that (saluo the Appeal) they are like to carry as good as they bring, for all our good Cardinal be dead and gone; such being Lex talionis; dens pro dente, oculus pro oculo: and again a mere moral justice, that Quisquis quae non licet loquitur, quae non lubet audiat. We Catholics standing as yet on the one side of the River (the Appeal depending) and the jesuits on the other, I do not doubt but God will give us the day when once we come to closing; or if not, at least God shall lose no honour by our foil, so humbly will we all with our Appealant-fathers' yield us obedient to the disgrace, and the Apostolic Sea; which spirit (I pray God) they bear. The Society hath given scandals enough, and daily doth throughout all the parts of Christendom, which if they were but half made into a nosegay, would (I doubt not) yield so unsavoury sent unto English noses, that we should esteem such flowers not worth the setting in England's garden. But this debt they may yet forestall if they will, and all harder measure that may therewith befall them, by licking out their Racha so irreligiously written, and more impudently maintained against our Fathers, and withal absolve themselves in so doing, from their reatus gehennae ignis. Well, ipsi viderint. They know very well that Non dimittitur peccatum nisi restituatur ablatum, and that confession of a fault is the least part of Penance, save letting the wrong fall; which (we see) they would now gladly do, if that would serve the turn, but it will not; for that as the French man saith: Desbender l'arque ne guerit pas le play: To unbend the bow, heals not the wound. More charity were it in them by a penitent confession, though with the less satisfaction (which once our Fathers for peace-sake would have accepted) they to shame the Devil rather than themselves still by the contrary: for to stand upon Puntoes in sin, especially such a sin as brings Schism with it, what a shame is it for a religious person in a persecuted church; who though it were no wrong at all, but right that he hath written, yet had he Saint Paul's spirit, who wished Anathema esse pro fratribus suis; he would not stick to confess it a fault (though none) and also satisfy for it as such: much more Master Archpriest (the matter being bad) had he the spirit of that good Pope, who of an Arrian-Prelate (as he was) being by the strong hand of the Empress Eudoxia (as I remember) exalted to the Sea Apostolic, was no sooner invested therein, but did strait renounce his Arrianisme, and decree the Catholic faith against it; had he (I say) but half his spirit, he would now in his authentic authority do both himself and his brethren right in this matter against the jesuits his makers, howsoever afore time he stood for them in the wrong. But he is all for Gloria patri, and as for Filio he seems the flat Arriane, for which great pity it is, that Fratrum quoque gratia rara est. Nay, he that can pen express Sermons, and utter them openly in blemish of the party present (being a Gentlewoman of Nobility in this land) which (as she herself hath protested) was the only cause of her turning Protestant: he also that can by his letter expressly incharge one of his Assistants (as he did) to calumniate and defame a certain reverend Priest by name (whom I know) he (I say) that can thus do, no marvel if such a judge be of counsel to a Libel, and a countenance thereunto. No marvel also if he be an unfortunate Father to his ghostly children, as to one he was to my knowledge, and that I rue; who after a long and worshipful confession of the Catholic faith in the Tower of London and other prisons, in the end fell under his hand. Lastly, no marvel if such a one for want of good neighbours be feign to praise himself, as lately he hath done, and that in the first place too, afore his founder Father Parsons, in a certain tract entitled Pius grief, which by the confused huddle of the Doctors sayings therein, and the stile, is held to be his.  
But to the jesuits again. Dico meam culpam being their own lesson, and so boyish a penance, as they use it, me thinks they should not shame to say it when it comes to their turns, as now through their misdoing it doth; much less should they persist so stiffnecked in defension peccati, it being a sin in the highest degree against the holy Ghost. But seeing they do so, as choosing rather to shame themselves then the Devil (such is their charity) truly (Cousin) I do not see, but some lay-cauterie as well as the religious Appeal depending, is requisite to be applied to them (as aforesaid) though better a great deal, and more meritorious were voluntary penance from the heart, then that which so perforce they may have cause to take to the heart. Some show of grace they have already made in proffering a parley of peace to the Appealants; but it is indeed but grace in show, nor gratia gratis data; but a mere servile grace, extorted out of the just fear they have of the Appeal (which by Braves nor by their great friends they see they cannot suppress) and also for the high injury they have done to Saint Peter's chair touching the same; for which they are like to be put to such a penance upon the issue thereof (I fear me) as besides to see the Appealants faculties and honours restored unto their innocence by the apostolic Pastor (which they have taken away) theirs, and the Archpriests vice versa, to be suspended and attainted as Schismatical, etc. In which predicament I am persuaded they have been ipso facto from the first: for which cause (for my own part, I assure ye Cousin) I make it a scruple in my conscience to communicate with any of them in Sacraments till they be humbled, especially the jesuits, holding it (as they do) lawful uti scientia in confession, as much to say as to make use of men's Confessions.  
As for Master Blackwell himself (setting aside the libel which in the libeler was Schism primariò and principaliter, and also in his brother Father Cowbuck, for procuring himself to be gaoler at Rome, to the precursor-messengers thither touching Ecclesiastical liberty, together with his dismissing them in the end from thence unheard, disgraced, yea, and with express prohibition to return to their country, and that without exhibition to live else where) setting this aside which was express Schism in them primariò, was it not (I pray) if not Schism in Master Blackwell (for that he is since a received superior, as may be objected) at least schismatical in him secundariò, and as in use to schismatics, so far forth in countenance of that libel, to discountenance an Appeal made to his Holiness concerning the same (all Appeal being intrinsecè, Agnitio authoritatis in the highest degree to the Appealé, and the greatest Plea of justice both civil and ecclesiastical, that is, to discountenance it (I say) by suspension of the Appealants faculties spiritual, and also their temporal relief from their friends for the same; to interdict so honourable a censure as that of the University of Paris was toward the forwarding of the same Appeal; to diswarne the Appealants book, being dedicated to his Holiness own eye in the real nature of an Appeal, to be read of the Catholics of our country as schismatical, nay heretical; to slander the sacred Sea with a flat lie, affirming that he had received a resolution from the mother-city, against the said censure of Paris toward the backewarding of the said Appeal? Brief, to approve the tract of Schism, whether true or false against his Brothers, it being to the so great and general disorder of our church both in the Clergy and in the laity, especially the libelés, beseeching him to call in the said treaty so disparageable to their reputation, and all the Seminaries, together with their showing themselves corrigible by their offer of disputation, whether it were schism or not, and his refusal of each as aforesaid? Was not all this (I say) with a great deal more, à primo ad ultimum schismatical in him, as being to the disunion of an united body; at least Excommunication to him as in prejudice of ecclesiastical liberty (in which nature all Appeal is) and (sure) flat schism in them, viz. the jesuits, both for that cause, and also for that by their said libel they on their parts principally procured the said disunion in God's church here amongst us, dividing the members thereof one against another? Was not all this schism, & schismatical in him, or them, or both, whether the Appealants be Schismatics or no? Which (verily) they are not if these be, because the question is not ad diversa, but ad contraria in eodem subiecto, (uz.) whether in the case whereof they are both agreed, the Appealants be Schismatics or none. Nor serves the reason afore parenthesed of the Archpriests now authentic headship for his excuse from schism; for, though it may be granted, that in such cases whereto his authority is of force (as it is but ad officia certa & determinata) members to concur with his misguidance in those cases be no schism in him; but rather those members schismatical, that go against the same (though justly) the unity in that case seeming to stand on his side in respect of his authority especial (as a head) to those cases, which unity they divide by their opposition: yet in a case which is merely out of his authority (as a head) such as this of the Appealants is in fundamento; to wit, he being therein a principal party, and so not just he to be his own judge, (uz.) as a head, Master Archpriest both may be, and (under correction) I take it, is a schismatic (carrying himself as he hath done) and all they that take with him though the greater number; for that herein he is to be taken not as a head (the matter not being in his jurisdiction as such) but as an equal member, and that triable like the rest: so as his dividing his fellowe-members in such a case not as a head (though a head) but as a member himself, from being an united body as aforetime; I do not see why it should not be schism in him; much more forasmuch as this separation both of himself, and others from the united body by his partaking, and procuring part to be taken with the libel, was at the first when he was indeed but a member, and no complete head in esse, but only in potentia, and that in voto proprio more than any others (uz.) in the interim of the Cardinal's constitutive-letter, and his Holiness Brief; so as it is not his being since an authentic head can salve the Schism which he then incurred as a member, especially he persisting therein by express censures against the Appealants in the behalf of the libel: but rather more and more the same is heavy upon his now headship, by how much, Omne animi vitium tanto conspectius in se Crimen habet, quanto maior qui peccat habetur. Nor ever was it holden in the Law, a good acquittance of a widows debt; much less a justification of her breaking (for example) her neighbour's wives head in the time of her widowhood (uz.) in the interim of her two Husbands, to say she is now a remarried Wife: but so as her second Husband is liable thereunto (as her head, and in her right) and he answerable for all the same. The like or very little different is this case of Master Blackwels, whereby (I do not see) but if he were a schismatic in the interim aforesaid as a member of the Seminaries, and (as such) so notable an instrument of the jesuits who were schismatics, and so he a schismatic in their right though not his own: à fortiore now (as a head) he is such; he continuing the separation (as such) a great deal more: at leastwise take him as you will, head, or member, in the right or in the wrong; to impeach ecclesiastical liberty as he hath done in thwarting this Appeal, whether importing right or wrong in the Appealants (which the trial must show) is Excommunication to him, and all that take his part. And also whether a head never so authentic, or his case never so good; he to suspend an Appellant, and otherwise to censure him, yea, to decree against him lite pendente; was unjust dealing, and he subject to Excommunication therefore ipso facto.  
Then again for the jesuits, that they are notable schismatics in this case; it is not their disclaiming from being members of the body of the Seminaries, but of another body, uz. their own society, that can excuse them: for that, to be a schismatical member to a body, it sufficeth to be membrum genericum to that body, though not specificum; and such they are, being members of the Catholic Church with these; so that as such they are schismatics in the case in the question, they having made a separation in the Seminarie-members, whereby the union of their body is in hazard to be dissolved, and consequently of our whole Church throughout England. To plead that they are individua vaga, and undependant of any body at all (as in truth they seem to be here in England, so lawless is all their carriage) would sound much better for their not being Schismatics, for so might they be held in the nature of Painters and Poets, of whom the verse is: Pictoribus atque Poëtis Quodlibet audendi semper fuit aequa potestas. Or to stand upon defence of the Tract, and so to think by maintaining it for good to clear themselves of Schism against the University of Paris; that were most of all absurd, neither show they any such want of wit & grace, but rather labour all the ways they can, and as far as their Pride will give them leave, to hinder it from coming farther in question; although their faction founded thereupon they no whit desist, but rather augment it more and more for other their private interests. Or say, that they should maintain it good to the end, and to a decree at Rome on their behalfs; yet cannot that honour to them countervail one half of their mischievous carriages, & the damages they have done to our church in the mean time concerning the same; so much may a good matter be marred in the ill handling; and so have they done (were their case good) whilst (for example) labouring to prove there is a God, they raise up the devil: but their case is not so good, being simply bad; bade afore, and bade after.  
Brief then, light the Schism where it will, on the jesuits, or Master Archpriest, or both; certain it is that in the case of the Appeal, the Appealants are none, both for the reason's afore-alleaged, and also forasmuch as they do Appeal. Moreover if they were such, what needed Master Archpriest to suspend them at all, they being suspended ipso facto for their Schism? Or what needed the Provincial of the jesuits, by his letter since craving a reconciliation, acknowledge the Appealants zelatores gloriae Dei aswell as himself, or any of his; and as such to recommend him (if I mistake not) to their sacrifices; seeing that all communication with Schismatics, namely in devotion (which is an act of Religion) is by an express Canon of the church inhibited to Catholics upon pain of Excommunication, aswell as all communion with heretics in that kind. Lastly, if they were Schismatics, what needed the Archpriest and jesuits in their Implements, so lavishly to rail at the Appealants as Appealants, and not as Schismatics, as yet to this hour they do; though with somewhat a lower and a hoarse voice, as almost out of breath. On the otherside, if it be no Schism in them (as out of question it is not) wherein then are the Appealants to blame to make their defence public; the offence being public (as is said) both in substance, and in circumstance to their public reproach? Say, that the Libeler wrote it not in any such spirit as of a libel, nor that he meant it should ever become public, being written but privately to his friend; yet it is not that can salve the blame, nor his, nor his Abettors shames; seeing that howsoever, it becoming public since, a public stain thereby inflicted upon the parties by their public defence thereof hitherto; and a public precedent thereby given not only to detraction, but to all manner of vice besides the Schism.  
Nor is the world ignorant of the jesuits quirks in this kind, they using to make show of but done in private, and in jest, what they mean should pass public, and in earnest, namely if the matter be not justifiable; as for example, Father Cowbucks letter to Master Doctor Bishop at Paris, touching his excusing the disgraces done him at Rome as not proceeding from him (it being most false) did he not write his said letter of untrue excuse unto him, but first acquaint all France and Flanders, and a great part of England, with the contents thereof by copies, before ever the original came to the Doctor's hands; in so much as he knew the substance thereof by sundry both copies and reports of others, before he received the same? Also of later days, to colour their murderous battery of Master Lambart in Salamanca, for not hindering certain youths under his prefecture there in the College from being Benedictines (whom belike they had rather should have become jesuits being very towardly youths) have they not since his martyrdom herein England, falsified a letter of his by inserting thereinto certain words, nay whole sentences of their own, in hyperbolical and super-exalted praise of their society, and so copied it abroad for his? True it is, and there is no question but that the Saint forgave them that outrage at his death, from the bottom of his heart; but how? Even as Christ our Saviour, and Saint Stephen by his example did their persecutors, praying for them, and not as his so singular good friends and heavenly Patrons, as that forgery would make him. Blame not then the Plaintiffs for their public defence by published books; seeing it is meet that public wrong should use public means toward public amends, and the rather, for that the Archpriest since the publishing of those books in his answer to them, boldly and bravely sticks not to say, that even that book to his Holiness was not like ever to have come to his hands, but by his means; wherein he most scandalously derogates from the Pope's honour, as to have him thought his fellowe-Pupill to the jesuits.  
Now, whereas it is reproached the Appealants, that in process of this their business of the Appeal, they pray (as it were) in aid of my Lord of London, and other capital Protestants in the Land, by using extraordinary access and commerce to and with them; it is true, that seeing the generalty of Catholics is so unnaturally distasteful of their innocence, it hath pleased God to raise them up if not friends, at least commiserators ex lapidibus terrae; not that the parties so aggrieved, or any their friends, have (I dare say) received any damage thereby, but contrariwise some of them good turns, and perhaps may in time more and more. Such is the spirit of these good men, ut retribuant bonum pro malo, and so good and great is God, and ever was toward distressed innocence, as to raise it up friends citra expectationem, in confractionem malignantium. So raised he up these latter years England (the old enemy of France) to aid and establish France her distressed King, against not so much a religious as a Spanish league, to the pass of peace he and it enjoy now. And who knows, whether haply out of this so moral commiseration of the Protestant, it may likewise please Almighty God by the ministery of these his innocents, to work his extraordinary and unexpected glory in them, & generally to the Catholic cause, qui potens est ex lapidibus istis suscitare filios Abrahae? As great, and as unlikely matters as this hath the hand of God wrought, and namely in this kind in Saint Eustace, whom (as we read in his Legend) God for his mere morality (being then a heathen man) called by famous miracle to his faith, and in the end crowned him a glorious Saint. And though the jesuits make use of this point in the Appealants reproach, insinuating the consequent Apostasy of some of them even at Paul's Cross; and hereupon do copiously discourse to Catholics in their vainglory, how much more blessed a thing it is to be hated, rather than favoured of heretics, and the Devil, as they (for their parts they say) are, yet for all that, it is well known how much they labour the contrary under hand at this instant, giving out that what hope there is of a toleration to us from the state, is wholly by their means, and not by the Appealants; so cunning they are to make use of every occurrent to their own glory, rather than their brothers, yea, or then Gods. It is very well known with what vaunt of their great friends and faculties both here at home and abroad, namely in the Popes, the Emperors, and other Christian Princes Courts, they have lately offered their service to the State, and that with what extreme extenuation of the Appealants their abilities, and friends to perform the like; and withal it is well known what opinion the State hath of such their offer; as also of their brother Father Combuck his offering not many years since by his letter and messenger (both which are yet extant) he to be her majesties true Intelligencer from Spain. It were strange if he or they could so gull our State being so passing prudent; or that they could perform so notable contraries in eodem subiecto, as to deserve well of Spain and England both (being each others enemy) namely by malignant means to each underhand, which as yet (we see) no indifferent and sincere hand hath been able to do. Notwithstanding, admit that their Fatherhoods, for all their hitherto disloyal and mere Spanish undeserts at out States hands, could thus work themselves in credit, and employment with, and by it; or that our State were driven to so desperate terms as to need to use their services, having been and still being such manner of persons; then were it (forsooth) no scandal at all, nor no degree from bliss to cooperate with heretics; but contrary wise they to be esteemed for excellent men, men of high and deep reach, of acute policy, of rare performance: brief, the very angular-stone (which only Christ was) ex quo utraque fiant unum. Whereas the Appealants to be the men in that kind, and so to God's honour (as is expected at so good Priests, and Patriots hands) is to be relapsed, and even flat Reprobates.  
Be it said then, upon thus much feeling of the jesuits pulse, that it is rather of envy, then of scorn; and least of all of commiseration or zeal, that they reproach the Appealants intercourse with Protestants; wherein (whether soever of the two it be, being upon so ungodly ground as their own mere glory and interest, and not Gods) they show their infinite uncharitie; which (truly) is no marvel. It is no marvel, if men so imprudent transgressors of the law of Charity (as the Jesuits have hitherto appeared to be) and likewise of the law of Nature toward their Country (as now next shall be shown) do repine at moral virtue consisting of them both. No marvel, if they that have crossed Innocence in S. Peter's Court, do deprave the Protestant-Compassioner thereof here in Christ's Camp, though a great deal more justifiable (yea near a whit unbeseeming) are the Appealants in the one, than they in the other; seeing that all aggrief, whether it be sustained for right or wrong, deserves pity, and such pity is a virtue were it in the Devil: whereas to bar a Plaintiff of access to the bar of justice, by imprisoning him, and not suffering him to tell his tale (whether his case be good or bad, which cannot be competently known except iuridically) was notable foul dealing in Father Cowbucke, and more than a Turk would have offered. No marvel (I say) if thus debarring God (as it were) to do innocence right, they reproach morality in the Protestant, and the Innocent for making use thereof; so good Christians they are both in the one and the other, and so opposite to God's honour. Whereby I conclude, that that saying of S. Gregory (I ween) Qui ●inima spernit, paulatim ruit in graviora, doth no whit touch the Jesuits in this case; seeing they, because they will be sure not ruere so, begin à gravioribus first (uz.) the breach of Charity, and justice in the highest degree (as is shown) and so next proceed to impugn morality, weening thereby (belike) and 'tis good policy too, with the greater blame to extinguish the lesser, and to make it seem but one.  
Besides (which is another point of their Charity) there hath not happened any persecution, no nor the fall of any private Catholic through frailty in our church since this their Schism, but they impute it all to the Appealants, and to their intercourse with Protestants; so viperous an imp is Detraction, not so much in itself, as in these Fathers; who being the Detractors, seem longe● wound to hold out then Detraction itself. Never was an express vice so graced in the Clergy, nor so likely to be sainted as now; it beginning in a jesuite, and maintained by the Apostolike-Pregnatorie. What vice, nay what villainy, deserves so much as a scruple in the conscience of the laity, if this precedent hold good in the Religious? Or why should Father Cowbucke, reading himself taxed in the Appealants book to the Pope's Holiness for a bastard, and by intendment à Parson's Son; for a binominous person; a person exploded, and expelled the University of Oxford with Bells for his turbulence; and lastly, a fugitive person from the Army of God here in our Country; all the same being most true, and thirty persons affirming it against his worship, being many against one, and they all Priests: seeing that one single jesuite, and that a simple one too, hath dared to impeach even those thirty, nay (God knows) how many, of a far fouler blemish than all those put together, (vz) of Schism, Rebellion, etc. to the Catholic Church our holy Mother, and that most falsely and foolishly. And yet (forsooth) must his Libel pass Cum privilegio Prothonotarij Apostolici, in his slander so capital and general, as against so many worthy Priests; and also against the Censure of the famous University of Paris to the contrary: without that they may be admitted to their trial, or be favoured in their innocence so much as of Protestants: and these others in their said matter of truth, importing both a lesser blame, and that not to a multitude, but to one sole jesuite, it being ready to be averred face to face in the highest Court of conscience in the world (uz.) the Inquisition; the same (I say) not only not to be believed, but also not allowed to be read amongst Catholics: so much the said Parson or Parsons-brat, and his Archpriest for him, stand upon the Puntillio of his cardinalatical hopes, against all faith and charity.  
Oh God, how truly are the Jesuits Aesop's adder in this case to our good Fathers of the Seminaries, who bringing them home into this their house our Country, no sooner felt they the warmth thereof (that is) the fat of the soil (which they seem to respect more than the dew of heaven) have thus Insidiati calcaneis eorum, and stung them for their love. They like simple-civill Englishmen doing them at the beginning all the honour that might be, whereby to bring them (being strangers) in acquaintance with our Country, as by the Appellative of Fathers (forsooth) at every word, and otherwise giving them in all their meetings the pre-eminence and upper hand (all but at Tyburn, which is a Post-past they are not greatly liquorish of (it seems) nor worthy, as appears by the few that have suffered in all this time, and both by Father Haywood and Smith, their self-procured banishments from it, as sitting down (belike) in the eye of God without their Nuptial garment; and namely Father Cowbucke his pushing the table from him, and flat running away, without so much as with a bare by your leave, Sirs) have wrought them such an existimation, as now (we see) cuts their throats, through their ungrateful making use of such their courtesies against them. And so vain a Nation are we, and ever were, to praise outlandish wares though less good (nay bad) above our own.  
But time and experience (I doubt not) will teach us to be wiser, kinder, and more religious; they being likely to show us ere long both in the present Appeal of our Priests, by that the Pope's Holiness have justly cut what they have unjustly shuffled and packed; and also by other our farther proofs (I fear me) with repentance if due prevention be not used, that the jesuits are a far fit Society for India, then for England. And such was our good Cardinal's opinion of them, who much against his will (being then but Master Precedent) was overruled in consorting them with the Seminaries for our Country; he for his own part, holding it no fit tillage, Arare in bone & asino here in our Church, but all with Seminaries, considering that Pari iugo dulcis tractus. But in the mean time how little worship, nay how great blemish this Schism amongst us is and will be to our Church (being under so sharp affliction) you partly see already, and may imagine more, whether party so ever prevail. For what know we what use the State will make thereof, whether rather not to extinguish both by the means, then to tolerate any? All our comfort is, to think that the hand of God (whereunto no good thing is impossible) can and will in honour of the much blood of his Seminary-Saints that hath ascended up to him now these forty years out of our Church, stint extremes and turn all to the best; who perhaps permits the Society and Archpriest to be thus obdurate in their Schism, both to their final shame, & to the greater good of our Church and country, than yet we are worthy to apprehend. For (I assure ye Cousin) as touching the latter, latet anguis in herba, which but by this means could not well be descried. And though it seem to us but a matter upon the By to the Appeal, yet (I doubt not) but it is a principal in the eye of God, and needing his especial intervention.  
It is (Cousin) at a word the whole state of our Country, which the jesuits labour (whether in zeal to their Founder who was a Spaniard, or in gratitude to Spain's benefits, and generally of the house of Ostrich to their society) to subject to Spain; and in such faction, and in such hope have under pretence of Catholicke-Religion already won unto the Spaniard much ground in our Country; which (now that the plot is grown to a head in the Archpriest) they strongly maintain, and daily gain more and more in the hearts of Englishmen. A shame that either Religion should be so profaned, or English nature so stained: grace never using to prevaricate nature, but to accomplish it.  
First therefore, as touching the Bull of Pius 5. and the same since confirmed by Gregory the thirteenth against her Majesty: as neither the Spaniard, nor any other foreign power is either by express, or implied terms thereof incited to dominion over this land, as little are English hearts thereby disallegeanced so from her Majesty, as to concur with any foreign Inuadour. For, though the said Bulls upon her majesties Excommunication therein promulged, do de facto assoil the subjects of this Realm from their homage unto her; it therefore follows not that they must, and aught to be parties against her Majesty, and their Country to a foreign power, howsoever pretending even Religion, or other civil good thereunto; for that were to construe the Pope's act so overmuch in religion and grace, as to the destruction of nature, which were against the Maxim aforesaid. For, a man to go against his own Country, is and ever was holden in the civil part of the world an act Contra ius gentium: and also unnatural, yea and against all grace. Besides, that Christ never did delegate any such power to Saint Peter, as Tradere gentem in gentem, that being a mere temporal revenge, and he but his Vicar spiritual. Yea, he expressly rebuked him for drawing his sword, and cutting off Malchas his ear. Christ saying unto him, Tibi dabo claves regni caelorum: and Pasce agnos meos, pasce ones meas, sounds clean in another sense. Moreover, Mihi vindictam & ego retribuam saith our Saviour to all; à fortiore to the Clergy: and by his Prophet else where, justitia & judicium correctio sedis eius; Ignis ante ipsum praecedet, & inflammabit in circuitu inimicos eius, etc. So as Saint Peter's Commission against transgressing Kings and kingdoms, is no more than only to denounce by Excommunication, and other the like Ecclesiastical censures, God's displeasure against them for their transgression, and not to exercise the secular sword at all: namely in such a manner of revenge as is said, but leave that to him who only hath power over Princes and Principalities, to convert and subvert at his pleasure. And even the Sea apostolic itself hath been subject to transmigration sundry times under the hand of God, and as it hath seemed his angry hand too, as well as profane states; the supreme Pastors having themselves been often forced to forsake Rome whilst it was a sacking, and even at one clap were away at avignon almost 80. years: which if translation of States were so absolutely in the Pope's holiness power, it is not likely he would (neither yet God) have permitted his own Sea to be so disparaged; ne would the demesnes thereof be so small as they are at this day.  
And whereas it may be objected, that the Prophet Samuel elected, erected, and consecrated David King of Israel in privation of Saul for his prevarication, ergo, the Pope's holiness may tradere gentem in gentem: that follows not, for that neither this act of Samuel was such a tradition (David being a Patriot of Israel, and no foreigner) as also forasmuch as David did not execute that his Royalty in any such manner as might argue blood and conquest, he having him sundry times in his power, & might easily have slain him if he had would; but as we read expressly in the story, did bemoan, yea, and revenge the death of Saul, and all because he was Gods anointed; such as her Majesty is over us at this day, by the hand even of a Catholic Bishop.  
So likewise the translation of the Roman Empire by Leo the fourth, to Charlemagne and his successors, which was the greatest translation of temporal state that ever was done by the Papal hand (for that of Constantine's was of himself in bounty to the Church) that (I say) of Leo, was no such tradition as gentis in gentem, it being but titular only, and not in defeasance of the Grecian Empire, either in her Imperial title, or demesnes; the said Empire continuing certain hundred years after in each, till in the end vindicta divina dissolved it, giving it over for heresy in verè alienam gentem both for rites and language (viz.) the Turk, who to this day is Lord of it all.  
I enforce not thus much unto you (cousin) touching the Pope's holiness civil sword, as to derogate any whit from it, or presumptuously to take upon me to dispute his Commission otherwise then under correction, and in all submission to holy Church if I mistake; but only in advancement of S. Peter's chair and his keys, unto which I profess a full and firm believing soul, in reverence and reference whereunto, as also in loyal love to my Prince and country, and zeal to the Seminaries fructification hitherto by the word, being likely to perform it in time to a wished end continuing as they have begun, and with what else may happen Englishlie to the same end upon the buy; I say again I do not see, how that that chair & those keys to be imbrued in blood, and to achieve Conquests, especially such a tradition as of England to Spain by the sword, can any ways stand either with Christ's, or his said vicar's honour.  
Again, neither hath the practice of the supreme Pastors from S. Peter to this day been such that ever I read: Ignem veni mittere in terram, & quid volo nisi ut ardeat, being a fire that Christ never meant as out of two flints by repercussion, or out of steel by hard-edge; but such a fire as he sent down in form of disparted tongues over his sacred mother and the apostolic assembly at Pentecost, and that which Saint Augustine our country's Apostle brought over to Eleutherius our king from Saint Peter's sea. Such is the fire that burns in jesus name, and such the fire that flames from forth the Seminaries amongst us at this day. Volentes trahit (saith S. Paul of the holy ghost having his spirit) nolentes non cogit. The jesuits mistake grossly if they think that God is to come to his spouse in turbine, & tonitru, for such shall be the coming of Antichrist another day, but in levi aura quasi susurrans.  
Saxony that was subdued to the Catholic faith by arms how short time continued it therein? being the last of all the Germaine-provinces that received it, and the first that forsook it. In like manner at this instant, hath not the Poland king received notable damage, and daily doth, both in his own and the Church's estate, at the hands of his natural subjects the Sweathlands, under the conduct of his uncle Frederick whom they have chosen their Protector (and as now the news is their king) against him, coming at the jesuits instigation to conquer them to the Catholic faith? Hath he not lost not only all that his natural heritage (this of Poland being his kingdom but by election) from ever being by all likelihood Catholic again; it being now by means of such his provocation the rather rooted in heresy: but also part of Liefeland too which before was Catholic, besides his honour, and all his charges of war? Such (forsooth) was the jesuits religion in this case, and so set they on the king to revenge their wrongs rather than his, or Gods, and the irreverence those people did them (as they informed) coming to take place, and to preach amongst them by virtue of the king's letters-patents.  
And thus if the Pope's holiness had any such commission (as is said) the jesuits do usurp it, they having (I am sure) no Breve of his to show, whereby thus to set kingdom against kingdom for religion, as Poland against Sweathland, and Spain against us. The knights of the Temple, & of Rhodes, & those of Malta at this day (though they be the vowed soldiers of Christ & his church) never bore so quarrelous and irreligious spirits: neither yet the jesuits founder though he were sometimes a soldier, left them any such rule. But least of all is the Spaniard so peaceable a man amongst his neighbours, as that he need to be nowd on to quarrels by the religious. Howsoever, that is not the way (cousin) the spirit of Christ being meek and humble, and what manner of gospeling he propounded to his Apostles, and what arms (viz. a scrip and a staff) you may read in the Acts. Moreover, if propter iniustitias, etc. as in 2. Reg. God to deliver a nation over to the hands of another nation, be his curse to that nation so given over, and not his blessing; is it meet that the Patriotts of the same should exhibit themselves instruments thereunto; all people being bound to comply with their country as with their mother in all God's blessings, and not his maledictions?  
Now then, seeing it doth or may appear unto you, that the king of Spain neither de facto hath, nor de iure can have any authentic title, or colour of title from the sea-Apostolicke to the royal Crown of this land as for religion (which of all pretences is most forcible) much more easily and justly may you condemn the jesuits for persuading amongst us a Spanish title thereunto in blood, which the Spaniard himself never to this day yet pretended either in himself or his predecessors: and lastly if such their supposed title, together with the aforesaid from the church fail, than (forsooth) the benefit of Spain's conquering us, which of all other positions is most absurd.  
Touching their title in blood then, were it never so new and so true, it is sufficient answer thereunto to say, that in respect they are mere strangers, and of another nation (I mean the king and his sister both) such their title is void and of no effect, as well as for France to implead their Sallicke-law in bar against England's title unto it. Again, prescription were also a competent estopple unto them, they pretending from king john, and Edward the third, and yet neither their ancestors nor they themselves having laid in their claim to this day, which during the division of the houses of Lancaster and York, at what time (it continuing long, and the whole land likewise thereupon divided in civil wars) it was a fit season for the Spaniard to have done, & set in foot, considering that vis divisa debilis, and also being then nearer the stem of this pretended title, which would have made the better show. Brief, if titles so far fetched might take place for a Crown, I wisse there are in this land a many poor persons at this hour that might be served before Spain. And as for king john, though he were not the best Prince either to the Church or our Country, but unfortunate to each, and to himself most, yet will we not hold him so unblessed of God, and unhappy, as that from his loin should be entitled a forraine-pretender to this realm: ne ever built he London bridge for a Spanish Conqueror to trample on, as I have often heard that nation boast of such a day. Much less king Edward that our victorious king may his ghost abide to see England under a foreign rule, who subdued foreign powers and Crowns to it. Be this enough said and more than needs touching Spain's title in blood to England, seeing that even a mere English pretendant to deduce a title so far off, and after so many changes amongst us, without making claim any time between were absurd: much more so mere strangers, & present enemies as both they are to our state: for which, as little reason we have as for their religious pretence aforesaid, to be any way parties to their reigns over us.  
Touching their conquest then, and the utility thereof to our country (which is the last point the jesuits persuade, the other two failing) they do well (verily) to suggest it utill at least (if so) seeing that vulgus amicitias utilitate probat, rather than honest and honourable which at all it would not be, but contrariwise a mere wrong in them to attempt, and slavery in us to endure. So noble an Island as this, which (to use the Spanish Chronographers own words) was one of the 3. prime plumes in the helm of the Roman Empire at her greatest, the other two (quoth he) being Spain, and France: an Island which before any of them was able to free itself from that Empire, having ever since (all but the time of the Heptarchy) stood selfelie-Monarchike, and in paragon with either France or Spain, and other the greatest Monarchies of christendom as well for the honours of war as of peace: a nation which hath twice conquered France, and as for Spain, was able to free her neck from the Danish yoke (the Dane being a nation full of valour) within one 24. years, the Spaniard not performing his like freedom from the Moor (being a base and obscure nation) under 700: a nation which was able to bring in a Dolphin of France with all the martiall-flower of that kingdom to make use of here at home even in civil wars amongst ourselves, and that done safely to acquit itself again of him & them, which what nation in christendom but England would have adventured? a nation whose Empire hath extended from the I'll of Thule to the Pirenean-mounts simul & semel, and that in settled peace, as we may read in the reign of king Henry the second: a nation which hath been able to send forth armies and Armadas as far as the holy land, and performed more service for God and his church there then any other, nay then all other christian people concurring in the same: a nation that hath made other countries both afraid and beholding to it, and as we read great Princes, yea and an Emperor her Pensioners: a nation that hath furnished Saint Peter's sea with two excellent good Popes, and the Catholic church with as many Saints and deep learned men (and at this day doth) as any country in christendom besides, it being the first begotten child of the same, & our Lady's dower: brief, a nation which at this day even under a woman, and (as the Spaniard and jesuits pretend in her unjust undertakings) hath hitherto been able to make her party good against all the world, maintaining itself in peace when all her neighbour-states round about her are on fire: such a nation (I say) to cease now at length her Monarchicke-honour, and become vassal to Spain or any nation in the world be it by title or conquest, or whatsoever pretence, yea of religion; oh how dishonourable and abominable were it to true English-nature and valour, and scandalous to all the world.  
Provincial (I say) for so should it be were it either under the brother or the sister of Spain, seeing that neither of their states Spain or Flaunders would agree his or her throne to be out of them, and (in faith) for England to be ruled by a Prince out of the land (which never yet was seen since England was England) as little reason it hath as well for her profit, as for her honour. If in Spain, it is too far off; if in Flaunders, neither yet is that near enough: besides, that all those Provinces make but an Archduke, which is far under the honour of a realm such as England is, whose Crown is, and ever was Imperial, both for weight and fashion. Then to be governed by their deputies, say viceroys (which the Infanta cannot afford being herself no Queen) how displeasing that were on the otherside the calamities of Flaunders may any time these 30. years, and yet at this day teach us. For what cutting off of the Nobility of the land, came in with the Duke of Alva, and what oppression of the commons, and with and for them both, what wars and waste of those estates to this hour? The like perhaps may be alleged of Ireland under her majesties deputies (at least the Irishrie so pretend) iustifiying their present rebellion upon their harsh hand over them; though (questionless) herein they have little reason, but rather do bite and whine at once, & are turned rebels for not knowing in their savagerie when they are well, who were it Queen Mary's days (how ere they herewith pretend religion) as little would they be loyal. They want but to have tasted the Spaniard a while to become true again to England.  
As for the Infantaes estate here (if of the two that be it the jesuits had rather, and that withal her own country would assent to her residence here) besides the absurdities and inconveniences hereof already cited this is another, and not the least (to wit) the unlikelihood of her ever having issue, being issueless at these years, whereby would remain the same uncertainty of an English heir after her that now is. In am whereof, what factions were it not likely she would during her reign over us maintain for her brother, & his heirs succession to the Crown? what jealousies? nay perhaps what not civil wars? she being a party already aggrieved for the supposed wrongs done by England both to her father and her brother, for which she would happily think by this means to make them full amends, or at least if such her practice should not prevail, to show herself in so assaying a very loving sister. It is not her laying open her Low-countries, and her brother's dominions, no not his Indies to our traffic in the mean time (which aswell is like to come to pass ere long (God willing) through their enforced amity with us) can countervail this hazard alone, much less all the aforesaid.  
Nor is it yet half an age, since the Spanish nation being admitted into our country in all love, and in the greatest knot of amity that may be imagined (to wit) by the marriage of their Prince with ours, at what time and that in how short a time, we were as willing to be rid of them (through their ill deservings) as some of our country men with the loss of their lives showed themselves a little afore unwilling of their coming, we may yet very well remember. We may yet very well remember the chargeable use they then made of our country in their own wars both by land & sea, & our loss of Caleis the while. We may yet remember their insolence amongst us, & proud misgovernance to the contempt of our nobility, much more of our commons; for which no sooner was that knot between the two nations broken by the death of that blessed Queen, but strait they were made to know how great disgust they had given us, with the loss of some of their lives for a farewell. If then coming in as friends, they deserved as foes at our country's hands; how much more coming in as foes (though near somuch under the covert of religious friends) may we think to find them cruel and tyrannous, namely having had since, so much matter of revenge ministered them from hence as they assume? Or why did they not then (if their title were such to the Crown of England as the jesuits suggest) make use of that opportunity for their subjecting us? But (sure) it seems 'twas not the will of God, both for that they took no such counsel then, and also (if they meant any such matter) God sequestering the Spanish Prince from out the realm, and taking away the Queen all at one time. Nay more, to note the will of God in this behalf, he also took away the issue he had (as I have credibly heard) by our Queen; as it were to show that he would not have England any way Spanish, though England itself never so feign would. Great and ample dower he likewise laid unto England's crown by the match, and yet it was not God's will that all that should win England Spanish. How much more may we then hope in God never to see it such by being laid to Spain, especially so basely and abiectlie as these hotspur Fathers would have it; seeing that Spain laid to it in so wooing wise could not make it Spanish.  
Moreover, what reason were it that Spain should be so great above all her neighbours, as by the possessing of England? nay, what prejudice were it not to all christendom, considering the proud and tyrannous humour of that nation? Say that we for our parts should have Catholic religion by the means, & with it peace and traffic with all christendom, and all christendom the same with us; and perhaps all christian Princes peace with one another too, which by our practices (say the jesuits) hath been, and daily is infringed. Grant we all this, doth it therefore follow that Spain is sure to have ever a good king over her, to administer such her greatness in good manner? yea, is Spain ever sure of a Catholic king under whom to continue Catholic itself, and all her estates under her? In the five & twentieth year of the reign of our Sovereign Lord and King Henry the eight, Catholic religion was as unlikely to have been suppressed in England, as it is at this day in Spain under Philip the third, and yet (we see) how soon after it followed, and what it is now come to. The like may chance to Spain under a king according: and by the same reason why may not we also hope for Catholic religion yet once again here in England, as they not expect the Protestant? it being no more impossible, nay more probable for a Protestant-Prince to return Catholic, seeing that magna est veritas & pravalet, then for a Catholic one to turn Protestant, it being too true that ruimus in vetitum semper, cupimusque negata.  
But say that Spain should be so fortunate in her Sovereigns as to have them ever Catholic, whereby Catholic religion still to flourish in their dominions; yet neither doth that take away all other mischiefs which may follow of their greatness, as breach with their neighbour-Princes, and so wars abroad (and be but for employment of such spirits as happily would else through peace be tumultuous at home) & consequently oppression of their subjects for the maintaining of those wars, especially their subjects lying so far off as England, & governed by their deputies, together with a thousand such like mischiefs which are incident to great monarchs as from their greatness, and having more than they can well wield though near so Catholic and good otherwise. And if it be so (as the jesuits calumniate) that England alone troubles all the world, how much more (trow ye) would all the world be troubled, were Spain and England one under a quarrelous Prince? or rather how would not England then have her part of troubles with all the world which now is quiet? Great are the hazards that are from greatest monarchs both to the Church and the civil state of the world, for that their taking to be bad (as most men are naturally so inclined, especially when above control) carries all in like manner with them, making their greatness the counterpoise, or over-biasse to goodness, as we read in the Greek Emperors, whose aptness to heresy wrought continual schisms in the church, till in the end God gave that Empire with her Emperor over for the same to the Turk, as aforesaid. So likewise afore them, the Roman Emperors, who being many bad to one good, what disorder wrought not their example, and authority throughout all their Empire? for which it pleased God at last to dissolve it, and convert it into many kingdoms and Provinces as now we see it; whereby though one state or kingdom should miscarry under an unhappy Prince, yet the rest may tarry good and prosperous.  
If then such hath been the providence of God, to depose the Roman Empire from her greatness for her sins as from her greatness, and hath disposed it into distinct states and Provinces as in reformation; why then do the jesuits so labour to erect a Spanish Empire against such the providence of God for the evils he saw in the Roman? or rather why not let England continue English, and work itself Catholic again (if it please God) in English manner? Are they so much of God almighty's counsel, as to know whether is more to his honour, the proceeding practice of the Seminaries (as hitherto) for the good of his church and our country, or the Spanish sword? Or rather what christian spirit is not able to distinguish whether of the two is more perfect? and how little behoveful, nay how unlawful is the drum and ensign where the word is likely to speed, as here amongst us it daily makes fair show to do. Brief; a Heathen man could see it to be better, and say thereupon: Cedant arma togae, concedant laurea linguae.  
Which such their Spanish reign if it should once come to pass in our country (as I beseech God I may never see it either with or against our wills) how hard, yea impossible a matter it were to evict that nation out again, Sicily, Naples, Lombardy, and the greater part of the Low-countries doth at this day teach us by their lamentable, & extreme bondage; not that Spain's valour maintains such her dominion over them, but her Indies. Most of all absurd therefore it is to think it likely, that which Father Cowbucke by his papers & agents so labours to persuade (viz.) that of their own good nature they will selfelie avoid the realm, after having once established the Catholic religion in it, which (saith he) is all that the Catholic king desires. Oh unsavoury assertion, & arguing rather that simplicity which ought to be in a religious person, than the subtlety that is in him. As though if a reconciled foe be never to be throughlie affied; a present enemy for pretended wrongs, and who daily seeks and assays to be revenged, may having once the law in his own hand) be so far forth trusted as with a kingdom; seeing that for it what faith, what justice ever took place in this world? Or as though the pretence to continue our said holy religion amongst us, may not as strongly persuade him (were religion his mere motive) to settle in this land, as to come to invest the same.  
Oh (cousin) show ye me where ever religion and arms marched so together; show ye me where ever ye read of a Prince that vanquishing a country by the sword, ever left it but so; which properly is no leavings but loss. Especially a crown so sweet and so hard to win as England's, is it likely the Spaniard would not esteem it worth the holding? or leave such a realm as this to itself, contenting him only to have it to friend when he may enjoy it subject? Believe me (cousin) they are no such Aesop's coxcombs, as finding so rich a jewel as England, to leave it as a thing of nought; they having used the Indies long, and being better jewellers than so: nor are they so temperate a people, neither yet is Spain so much the Paradise of the world (it being for the most part a very barren and desert soil) that they should hold England so little worth as not worth the holding. If England's amity heretofore with Spain have not deserved a worthier opinion at her hands then so; at least her late enmity hath: during which what boot we have made of it both by land and by sea all the world knows; what it of us it may put it in her eye. Besides, the dear proffer the Spaniard made for England as England, as well as for revenge in 88 with the loss both of their honours and lives, and the infinite charges of their Armado, shows plainly at what price they were willing to have purchased it, at a less than which it is not likely that they would ever have left it. Tush tush, it is very well known that the Spaniard so esteems of England, that not being able to make it Spanish, he could be content that even Spain were English, for some, yea sundry honours which it hath, and Spain wants. At least their wise and valorous king the Emperor Charles so esteemed of England, that in his precepts to his son the last Philip on his deathbed, he stuck not to make this one, and that the greatest earthly one unto him in these words. And (son) in brief; Paz con Yngalatierra, y guerra con todo el mondo; as much to say as; Son, be at peace with England, and war with all the world. How base were it then in us to disesteem our nation so, as to wish it under another, which so highly, so noble an Emperor commended? and which the jesuits themselves find to flow with milk and honey unto them, even under persecution? There is no question but greatly may religion sway a Prince, but yet not so as to leave a Crown. We read of many that have transgressed, yea, left all religion for a Crown, but of very few that ever left a Crown for religion. Yea, most Princes hold it a point of religion, never to leave a Crown till a Crown leave them.  
See then (I pray) how silly an Orator father Cowbucke is in this his gentle persuasion of the Spaniard, and how ungentle a mind he bears to his country (being indeed no gentleman) and lastly (somewhat to excuse the man) how well it steeds him to seem the religious in this Paradox for his credit's sake, though thereby he discredit his religion in but seeming so. Neither for your credit-sake (cousin) will I any further persuade you herein, least in so seeming to undervalue your judgement in a clear case, I should seem not only the discourteous unto you, but also uncivil. For, what generous nature in the world would endure his country to be conquered by strangers? or what sot imagine in a conqueror a voluntary abandon of a Crown, seeing that in such a case above all other worldly cases whatsoever, Non minor est virtus quàm quaerere, parta tenere.  
Passing politickelie notwithstanding deals the king of Spain, seeing his right to this realm and his successes of war for the same have hitherto been no better, to entertain religious men in the pursuit thereof; for that it is much what a religious person once turned politic may persuade with the vulgar, making pure religion and devotion his colours, than which no Oratory can so enueigle affections not only to covet, but also to undertake matter even against nature. And on the other side, too cheap were England won to Spain with so piping: neither need the king of Spain greatly repine at the few Caricks, and towns we have taken and spoiled of his; neither yet at his Catholic charges in maintaining two English Seminaries at this day to our Church in his country, if he can carve himself so easy and so ample amends: Which (as touching the Seminaries quatinùs under jesuits discipline) and also his foresaid Armado of 88 if his charity be so great toward us, or rather not his ambition (for before the miscarriage of that Armado on our cost those Seminaries were not erected in Spain, but since) are there not (I pray) other kingdoms aswell as England, upon which he may likewise practise such his Armadas first, and then after also erect them the like Seminaries, namely with jesuit-superiours over them; which if the one were without the other, or that the Seminaries had been erected before the Armado, were no such suspicious dealing, but (truly) very fair and friendly play like to the last French kings in that of Rheims; but as thus England may well say. Timeo Danaos & dona ferentes; and the rather for that father Cowbucke hath of late gotten divers of the youth's hands of those Seminaries to the Lady Infantaes title (as we hear) which (alas poor man) will never earn him the price of a Cardinal's hat, much less the honour to wear it.  
But (as I say) if the king of Spain's zeal be such as needs he will be doing; why there is Denmark and Scotland two ample kingdoms both heretical; why hath he no jesuits there, or why sends he no Armadas thither? Oh (belike) he sees that they have kings to defend them, and England but a Queen, but a woman; whom (happily) being such, he would have the world think he came a wooing unto that year: which (truly) besides the manner being so martial, was also unlawful in the main; seeing it is not allowable for any Catholic, much less the Catholic king, the king of Catholics to marry two sisters (though the one were Catholic) without dispensation, much less perforce. Or if he will say that not those kingdoms but England hath wronged him, what is that (I pray) for Englishmen to betray therefore their country unto him? or why should not we the rather for that reason suspect his pretence of religion in his coming? Shall the son because the father hath done his neighbour wrong, join with that neighbour to cut his father's throat? God defend: or were it religion or morality in that neighbour to make such use of the son? truly no. And yet such is Spain's dealing with our country and us at this day, and so good Casuists are jesuits.  
Grant we (as the jesuits suggest) that our country hath and doth maintain Spain's rebels against her, sacked her towns, invaded her treasures both by sea and land; yet were it so, and that it became subjects to define their Sovereign's affairs of state; all that an English-Catholicke man might do in this case, is but to be sorry at the injustice, & rather abide the fortune of his country for the fault (what God shall award) then be a traitor to it therefore; and it is innocence enough in him not to be guilty of his country's sin, howsoever he rue it in her shame. And who can tell whether happily the next age may raise up an English Sovereign whose amity with Spain may more avail Spain, than these pretended damages come to▪ At lest wise Chronicles do tell, how that Spain hath of ancienty more than once or twice been beholding to English favours far above these trespasses, which we never read it requited yet, till now that England pays itself. All the requital that may be so termed is the two Seminaries which at this day it maintains to our Church (as aforesaid) if at least he disparaged it not with an usurping intention, whereof the Armado of 88 and the jesuits practices (whom he hath deputed over those Seminaries) make too palpable show. But howsoever these his Seminaries may be thought requitals to England's former favours; sure I am they are no benefits so of worth, as for which English Catholics should be traitors to their Prince and country in Spain's behalf: much less the king's pensions to our people in his dominions, which being greater in title than they are in truth, I do not see but their far slighter services may deserve them then the sale of their dear country, and their honours.  
I speak this by proof (good cousin) both in myself (as you know) and too many my good friends that yet are in his, and his sister's service; the more was my fault when as it was, though thereby the more my experience in dislike of that nation. Furthermore, thus much I assure ye of my certain knowledge, that in the action of 88 against our country, the king of Spain made no such show or countenance to our nation then serving him in his army in the Low-countries, as also in the Armado, as to make us think, ●ee came either in love or religion against it (as the jesuits here suggest both in that and in the next pretended) but the clean contrary, that is, revenge and rapine. For, besides that neither in the one, nor in the other there was any Brief of his holiness promulged, ne (as afore is shown) ought to have been promulged in allowance of that action, whereby the Catholicke-subiects of this land to have been bound to concur thereunto; the Spaniard in each part notoriously deserved the clean contrary at our hands. My eye was a witness of a notable affront done by a Spanish captain unto my Lord of Westmoreland in Bruges, at the very instant of the Armadas being on our coast (the Duke of Parma then lying with all his Court there, and his Camp there abouts) namely, upon his show of disgust that he was no more regarded, the service being for his country.  
In like manner did I not then see after our firing the Spanish-fleet in the narrow seas, the young Prince of Ascoli at his fugitive-arrivall to Dunkirk the morrow after, where the Duke of Parma entertained him on the strand; him (I say) in answer to the Duke's question what news of the Armado uncap himself, and grinning toward heaven swear by it, that he thought not only all the four elements were Lutherans that night and all that morning, but also God himself; so blasphemous was his Spanish-spirit, much less religious as to come to conquer a country for religion.  
Better yet of the two, & merrier was the Duke of Ossuna (who at this present serves the Infanta before Ostend) his representation, and answer to the then king of Spain within a while after; who being the first man that arrived at the Court with the successeles news of the Armado, stuck a distaff at his side, & a spindle at his back in steed of rapier and dagger, and so showed himself to the king while he was at Mass. Whom the king after Mass ask what success God had sent, he merrily pointed his majesty to those his arms, saying and swearing that since they had fought so womanlike, and that a woman had foiled them, they were worthy before God and man to wear from thence forth none other. Whereupon the king hastily stepped to the altar, and taking a silver candlestick from off the same, swore a monstrous oath that he would waste not only all Spain, but also all his Indies to that candlestick, but he would be avenged of England; such was the Catholicke-kings religion (forsooth) toward our country, or rather his profane ambition & despite: for which it hath pleased God (who neither allows conquests for religion, as may appear by the successes wars of Christians in the Holie-land of yoare, much less for mere ambition) to speed his two like attempts since as bad as that first. This latter news of Ossuna in the manner said, came reported into the Low-countries from the Court of Spain, and confirmed by sundry letters to gentlemen in the Spanish regiment where I then served.  
I will not tell ye (for I cannot) how many unthrifts came to the Duke of Parmaes' camp from out all the Provinces of Christendom, in hope and vaunt to make themselves whole by England: what waging for our noblemen's heads; what questioning Sir William Stanley's soldiers where the riches of our country most lay; what lust after our womenkind, yea our Ladies by every rascal soldier; and what villainy not? I saw and heard all this (cousin) and a great deal more, and worse, and therefore I may safely say it and swear it for a certain unto you. Moreover, to confirm this assertion of Spanish-impietie toward our country, I will give you a Flemish instant for the same. My father was the man whom I have often heard tell, how that the morrow after the Spaniards entering the town of Mastreicht in Brabrant by assault, he there saw in cold blood a Spanish soldier, to whom a poor Burgar of the town came suppliant on his knees in the open street, and besought him for his life, protesting that he ever was a Catholic from his cradle, the said wretched Spaniard to murder him nevertheless, saying: oh Fleming, then will thy soul go the white way, and much good may it do thee.  
I conclude then, that if the Spaniard be such toward Flemish Catholics, & also no kinder (than is said) toward English as yet in the pursuit of his dominion over us (when in all wisdom he should use us most benignelie, though but dissemblingly, whereby the rather to win our affections, which is the easiest and surest conquest of all other) what other may both Protestant and Catholic expect at his hands here in England another day upon his achievement by arms? No less unworthily have the jesuits carried themselves in those parts, and elsewhere in the king's dominions toward our gentlemen, doing them so many indignities and disgusts as I shame to tell, though meet they were to be known in honour of our gentlemen's patiences, as well there as here at home for the Catholic cause. Only here and there a skip-lack they have advanced to fodder and clothes scarce competent, for being their obsequious Implements in whatsoever disloyalty they would employ them against their country, while gentlemen of estimable parts they have misregarded, yea discarded for being more loyal. In vain therefore do the jesuits persuade us the king of Spain's honourable usage of our nation after a conquest, who together with them afore the same entreat it so dishonourably: and more than vain, yea accursed were we to be so caught with their pipe (as they pretend of grace) as to incur mis-nature.  
Stand we (cousin) stand we that are England's upon English, and let all foreign rule go by: stand we upon the express Statute of our country (being Catholic) inhibiting all foreign temporal jurisdiction within the same. Stand we against, yea strongly withstand we Fa. Cowbucke and his Societies unnatural practices in Spanish behalf, and whatsoever foreign nations almighty Armadas, remembering still that facilius est excludere quàm expellere: and also still remembering how if the Catholic church have condemned the Albigenses of old, and the Caluinists of late in France; the monocular-Taborite Zisca in Bohemia; john of Leyden, & Th. Muncer in Germany, and others elsewhere, as well for managing religion by arms, as for heretics; how much less lawful it is in the Catholic king (being a child of the church) so to do: and how very zwinglians the jesuits are that thus preach Christ unto us with a Bible in one hand, and a sword in the other: lastly remembering still the honour and duty of a Patriot, the honours of our forefathers, and singularly the honours of this our dear country England. I, I, let every cup have his own cover, and every country his own king. I water were good to drink with wine (quoth a good fellow) God himself would have put it into the grape; but every simple is best. And far more Catholic, and far more natural it is, to hope one day to be beholding to our own State for Catholic liberty, then to a foreign, with so desperate conditions and against all religion. If we ourselves within ourselves banished religion, why may not we ourselves within ourselves bring it in again, the Protestant now being no more unlikely to be avoided, than the Catholic than was. I mean (if it so please her Majesty) or at least but to tolerate it, which as well here as in France and other neighbour-States, might well stand with that in request without hazard, yea with security to her royal person and estate.  
But this is a point merely in her majesties grace to comply withal, and to too happy for us to be easily expected at her hands, considering her highness inurd displeasure with the Sea-Apostolicke even ab incunabulis; also since, for the Bulls aforesaid; and now lastly and that daily, for the disloyal practices of the jesuits against her estate, which we all rue without difference. Hard it were (I say) for us to hope for so happy a day, considering also how all the three estates of the realm are engaged in the contrary, and all the laws of the land stand expressly opposite and penal hereunto. Nevertheless it doth me good to think, how if such a grace might be fall us but even tolerably, and in never so mean a manner from our own natural Sovereign, how much more gratefully and gladlier all true Catholics would accept it, then at an invadours hands never so indulgentlie. Her Majesty for her own part (doubtless) is passing meek and gracious, both in respect of her sex, and now her venerable age, that had not disloyal practices displeased her, 'twas possible enough that her condescent might have been so benign unto us long ago; the rather remembering how heartily her Highness was applauded to her Crown at the first by Catholics, and the same set upon her Royal head, not by a Protestant but a Catholic Bishop.  
Moreover, her Majesty hath a wise Council which cannot but see, that though for the present time the estates ecclesiastical and civil both of our country being so thoroughly settled as they are, it is meet (they think) and easy (we know) to keep the Catholic under and suppressed, yet what hereafter in a change, and in a troubled State our party may work itself, they may rather perhaps guess, then prevent. Sure I am we are not so ignoble a party in the land for all the persecution these forty years, but that the unity thereof with the rest at such a day will perhaps be as requisite for our commonweal as any other. The consideration whereof, together with others no less important may somewhat prevail with so prudent a Council as her majesties is, if not for a toleration of our rites, at least a mitigation of our aggriefes in the mean time, and the rather for that sufficit diei malitia sua.  
Howsover, this likelihood we have of Catholic religion yet once again in our country by our own, not foreign; neither yet warlike but peaceful and even voluntary means, in that both English Saints-seed is plentifully sown for it any time these forty years, and also many Convertites come in daily, and out of question infinite more would, were it not that Leo est in via (viz) the penal laws of the land. But what is that to the will of a Prince? or what Princes heart is not in the hand of God? Who erected all of nothing can he not translate any thing▪ Can he not convert the instruments of his anger, yea malice itself to grace, and to his honour if he please? It is neither the archers hand, nor yet the aim givers, but God alonely that directs the arrow where to light; not but what they do is their deed nevertheless. I say thus much (cousin) by what we have seen of late happened in our country in favour of the Catholic faith even by the Protestants hand, in suppressing (though not in that sense) the great Puritan-partie, being the greatest enemy to our Holies of all the heresies in this land. For which great pity it was, so noble a subject as the Earl of Essex, and with him so many worthy gentlemen to be made use of by it in his discontents to the end we saw. Such spirit have Puritans, & so unfortunate was that poor Earl: and namely so unfortunate those few Catholics that of ignorance (I dare swear) of his project stuck to him in those suds. Had her majesties Catholicke-subiects but a quater the grace that Puritans have in this realm, yea but her bare connivence, I assure me their gratitude would not be so pure▪ but pure in deed; they being so loyal as they are (setting jesuits aside) even under her frown.  
And as for her Highness after so many triumphs over both her covert and overt enemies, fairly (me thinks) with her royal honour it may stand what even now I touched of a religious-toleration to us her poor Catholic subjects; seeing that very proper it is to a lions noble nature as well parcere subiectis, as, dobellare superbos. Having hitherto done and daily doing the latter (through God's secret judgements) to do the other now can no ways seem in her of force or fear. Wherein notwithstanding if her Highness please not to be so indulgent Princess unto us, and that our prayers are not yet worthy to be so far forth heard of God (through the ill deservings of the jesuits in our church, and at her majesties hands) what part and portion of duty remains unto us other then that we have hitherto performed? (viz) still our instant prayers to God for it, and for want of it Patience, knowing that In patientia possidebimus animas nostras: also continuance of passive-fortitude being willed to be Forts in bello, & not to fear those qui occidunt corpus, anima autem non habent potestatem: likewise of Perseverance, seeing the qui perseveraverit usque in finem saluus erit: and lastly, and still between of Hope, for that spes non confundit. This (cousin) is true Catholic religion in this case, and true English nature and valour, true faith, & true charity: and what the jesuits persuade us toward a conquest of our dear country upon pretence of near so much piety, were abominable disloyalty in us to our Prince; and also base pusillanimity and diffidence in God, we to concur thereunto.  
No no, a State so settled as this under a Princess so magnanimous, so mighty, so fortunate, is not likely to be altered in our favours by jesuitical and Spanish-braves; but contrariwise by our humble suits, services, submission and meek deserts. Thus and no otherwise must we hope to incline her Majesty, and the State to favour us, if not for our religion-sake, at least for our loyalties: and (please God) the Pope's holiness and the king of Spain would heretofore or yet would seek to win her Majesty, both to them and us by fair means, rather than by soul, a course which was yet never taken. My Lord of Durham this Parliament-time made a Sermon at Paul's cross (as I heard) against a toleration to us by the state; I pray God incline his Lordship's heart, & the rest of his rank, and generally all the realm to a more moderation. Of as hard beginning as this hath oftentimes through God's goodness sorted a fair end, and so there may of this if Catholics can but dis-Iesuit themselves now another while toward the State, and seek to be beholding rather to it then to Spain, which latter cannot (out of doubt) be but with utter misfortune to our country. And why should not we the Catholics of England suit our fidelities and love (I say not our religion) to our Protestant-Princesse, as well as the Protestants of France do theirs to their Catholic king; whereby we to enjoy the same peace, yea favours at her highness hands here, as they do at his there? Or is it well done in them to do so, and were it ill in us? Is it either for our honour or ease to be in her majesties disgust, when we may joy in her grace? Fie, that jesuits should transform us into such crayfish, as to make our opinions go so a-skew from our best advantages. For my own part, I am verily persuaded, that as the Israelites mutinies against God in the desert did prorogue at his hands their arrival in the Holie-land, so likewise the disloyal practices of the jesuits hitherto against all religion and nature amongst us, hath not only kept back from us all favours at our Prince's hands, but further incensed her more against us; for which I pray God forgive and amend them. If our Saviour stayed almost 4000 years afore ever it pleased him to come to redeem the world, how is it that these Fathers cannot have patience with our country one 44. years? and if also his redeeming it was by his dying, how haps it that their spirits are set so all upon killing? Truly, the reason is that Christ was wholly for us, and they wholly for themselves; and all his Saints stood wholly on the passive, these wholly on the active fortitude, or rather quarrelous activity.  
And thus (my good cousin) to conclude my discourse upon this point, you may see how harsh a Society the jesuits are, and how speenativelie they run on in their misgrounded conceits and purposes, as well in their revenge against the Seminaries as aforesaid, which they could advise no fit means to do it by then by libel; as also in this of State, and of our church, which (forsooth) but by conquest they can see no other means to right; and therefore have (as we see) very virtuously erected an Archpriest the head of their faction both touching the one and the other, themselves being all the brain thereof, and he (good man) but the bare forehead. I could wish the Fathers not to be overhasty in encresing his faculties from Rome, till either they see another Armado ready in Spain for our country; or that he can use these he hath already better than against his own brethren, and in maintenance of a libel. And as for us (cousin) of the laity, let us as touching the present Schism, do also our parts aswell as the Appealants by their Appeal, to quench this fire in our church by every ones throwing in his pailful of water (as by this my answer to you I profess to do) and as for the latter, let us remember we are Englishmen, and also Catholics, whereby bound to be the rather true English.  
Let us remember how altogether as worthy, and as able are English-mens sons to inherit and predomin England, as Spaniards Spain; and how as hitherto England hath been selfely-substantive, so it to scorn to become now an adjective, much more a subiective to Spain or any other nation in the world. Also let us in favour of our country repute even their Holinesses Bulls so highly tending to the subversion of our country, as surreptive, and granted forth by them as men, and not as Popes: in which respect an English Catholic to go against them to be no more unlawful, then were unlawful the last Emperor Charles his wars against the then Pope. For, the matter being a matter of fact and not of faith, as easy may his holiness err in his proceed therein as any other Prince; especially tending to war, and to a tradition of gentis in gentem, whereunto his commission is scarce competent (as afore is said under correction) nor yet the holy Ghost to be thought therein his inspirer; but rather (as it is plain) some hotspur jesuits, and the Spaniard.  
Such for my own part is my opinion thereof, and such (I thank God) my conscience toward my country, that though it be good fishing (as they say) in a troubled water, and that my estate be such as that to better it I need not be squeamish to wet myself a little; yet rather than be so uncatholicke or unenglish, I protest I had rather never eat bit of fish or flesh whiles I live. And such is also my opinion of you, knowing you to be a gentleman, such, as though the jesuits have or may seduce your religious nature (under colour of religion) in inferior matters; yet in this so capital an honour to your name and nation (I dare say) you will never forget yourself. Neither doubt I, but wherein they have hitherro distrayed you in the matter of the Appeal against the Priests, my love (whereof you are and may be ever certain) together with these my reasons which you have read will reclaim you, or else (truly cousin) you do yourself a great deal more wrong than me.  
I have in my love to you already exceeded the limits of a letter, nevertheless to the end that plenariè conversus confirmes fratres tuos against these Father's unchristian and unnatural impostures against our church and country, I will say a little more unto you of them in general, and also of some of them in especial, whereby you may the better discern their undeserts as well of all Christendom as of us here at home, whatsoever they say themselves their deservings to be in Indie. Which forasmuch as we have no authentic credence of, either from the Sea Apostolic, or otherwise so much as moral, that such their own reports of their well doings there are true, I do not see but the same are as Gerunds that want Supines, whereby their fatherhoods to stand to the reader's courtesy to believe them, especially far traveilers being naturally vainglorious, and vainglory very apt to tell a lie.  
A kinsman of mine of good worship in the North (whom you know as well as I) hath done them the honour, not only resolutely to believe them himself, but more, to translate their tre-annuarie relations from japonia into our English, whereby he hath purchased them a good opinion amongst many his friends to whom he hath imparted the same; which zeal (certes) I cannot greatly blame in the good old gentleman, he doing it in a religiousness, and the matters tending to Catholicke-edification whether they be true or false. Nevertheless their vanity I cannot but condemn if they have written aught other then truth, as (being such manner of men as partly you have already read, and now I'll show you more) it is not unlikely but they have done, though not in most, yet in many things from thence: which also the rather we have cause to suspect, for that divers other religious Orders doing daily their evangelical endeavours in those East-parts as far forth, if not farther than they, (as we may read in the history of China and else where) yet they report not one word thereof, but all of their own: which such their concealing a truth importing so highly God's honour to be known as any thing they do report, is (sure) a privative lie in them; and they that will not stick to lie so, it is to be feared they will as little doubt to tell a positive & a real untruth, if it be either for their honour or advantage, especially having (as they have by means of the far distance) the passport of uncontroule to patronize them. And so (by their leaves) it is to be more than presumed in many things they have done, so unlikely and incongrue are sundry of their relations. And yet in all the Legend of their glorious exploits in Quabucondonoes' Island, we find no mention of any jesuit that ever offered himself slave to a Chinez for his transport over to that continent in zeal to preach Christ there, nor yet of 41. Martyrs of them at one clap; neither yet of two hundred thousand heathen souls baptised by them in (I wots not) how short a time: all which and a great deal more we read of Saint Augustine's Order in the Phillipines' fair afore ever any jesuit came into the Indies.  
Besides, neither is japonia, or other the countries of Indie where they are, such as do stand at this day in competence or Paragon with Spain, as ours and other Nations here in christendom do; for which the jesuits should there (like as here) sow factions for Spanish-State; neither is it there amongst those Barbarians that they care to erect their tabernacles as here in Europe, whereof they are naturals: for which (I infer) they may the rather deserve well in Indie then in Europe, having there nothing to intend quae sua sint, but only quae dei, and the propagation of Christian belief as true religious men ought. Grant we therefore (saluo all exception to the unautenticknesse of their relations) that they are good Indians, & please God they were but half as good English; it follows not therefore that to be true which a certain wise man here amongst us in his unwise treaty assevers; that they are so excellent men above all excellence, that in choice of our Ghostly Father we are bound if any of them be in place to go to them afore any other, and that (forsooth) upon pain of a deadly sin. Who ever would have thought a wise man though but nomine tenus, could have been so very a dotard as to publish such a tract, so absurd as well in sundry others as in this one point in fuper-exaltation of the jesuits. Oh were the jesuits men of due modesty, how could they endure so gross a flattery, it being an attribute more than meet to Christ's vicar himself. But they have a number of such odd Pensionarie-spirits throughout all the parts of Christendom to grace them to the people (they seeeming to profess their kingdom wholly of this world, which jesus never did) that oftentimes with over-gracing them they disgrace them: and so likewise do the jesuits themselves in such their singularity of spirit.  
As for exmple, is it not notable singularity in them to leave to be called after their Founder's name Ignatians or Loyolians (which all other orders are) but by the high name of jesus; a name which no christian creature was ever yet christened (by) but (in) for reverence sake, but by other his Saints and servants names? Also is it not singularity in them, they professing themselves so singular religious, and taking upon them the 3. vows as far forth as any other religious men, not to rise at midnight to the Choir, which all other orders do? Also to go so distinctly habited (that is to say uncould) from all other religious men? likewise to far so far more daintily in their diet than they? And which is most singular of all, to put themselves into the Litanies to be prayed for by name afore all other orders of the church, yea, and afore Domnum Apostolicum too, whom they have expressly left out, and in his steed put in these words (viz)  societatem nominis jesu, and then after, Et omnes Ecclesiasticos ordines in sancta religione conseruare digneris, so mount-Goddardian-high they are in their own vainglory, and yet so moulhill-low in the Church, as yet not a hundred years old; nor yet their Founder to be found in the calendar of Saints as afore is said. For which their blemishes and many more the like, yea worse a great deal (if they did it in that humility) a man might well hold with such their Petition, seeing indeed for to too many not only their blemishes, but also their very gross blots they have great need to be prayed for afore all others, and not for their so excellent deserts. They are so passing vainglorious a Society, that call ye it the very Tetragrammaton of the Catholic church, and of all the christian world, I warrant ye it will near a whit offend their modesty or make them blush, so much have they gotten the Indian-hue, and so singular a dotard is singularity.  
Again, is it not singularity in them (being religious) to affect rule over the sccular clergy; also to bring arms and conquest into the Catholic church, so contrary to all Scriptures, and the practice of the same hitherto (as afore is discoursed) and to that end they to manage matter of State more machivelianlie than Machivell himself? as appears by their erection of the Archpriest (which is also a title of singularity they have given him) and all his carriages according to them and it? In effect, such singular persons proved the knights of the Temple, for which God in the end gave them over into a reprobate spirit, and so they ended; and so (I doubt me) will these ere long, they being little less warlike, but as very singular as they. And as they are a Society thus singular, and singularity is the roof of all evil; so have they their root according (viz) Radicem omnium malorum avaritiam, betwixt which two extremes what medium may be expected at their hands you may imagine, & in part I will show you.  
First therefore, as for Avarice their other extreme, you are not to marvel greatly thereat, both for that no vice commonly comes alone, neither is any vice substantive of itself as the meanest virtue is, as also for that Pride (you know) is a riotous vice, & a great swaggerer, and therefore requires great costs and come in, which but by Avarice cannot well be contrived. Pride then being to have such a prop, the jesuits greatest care is how to give it a good glass, whereby it may not appear in them as it is in proper, but as a virtue. For, so have they coloured their singularity alleging for it the Apostles precept, Aemulamini charismata meliora; wherein it cannot be denied but (Aemulamini) they use, yea, and overuse howsoever (charismata) they abuse. So likewise for Avarice they have their allowance and approbation, though not from the Apostle, but from themselves, & no ways in ordine ad Deum as hypocritically they pretend all their actions, but verissimè ad daemonem (viz) here-hence that they hold it lawful, utiscientia in confession; aliâs, to make use or boot of men in confession, as afore is touched; and how do they it (I pray?)  
First and foremost, when any penitent by their Retrivers means hath made choice of one of them for their ghostly Father, he makes it a dainty matter to exhibit himself unto him on the sudden, but with much ceremony, and many a white capon to forego the way as to the reclusd king of the Abyssines, or rather as to volto santo in Rome, giving the Eligent to understand how his Society is the last order in holy church, and therefore by all intendment the perfectest; for which cause it hath more privileges and faculties indulged it from the sea Apostolic, than the Seminaries or all other religious orders whatsoever, to communicate to their ghostly child. They tell him farther (or rather to seem the modest, cause it to be told him by their said Retriver) that their coming to this vineyard of our church, is a supererogative office of charity in them; they not being bound thereto by express profession, or as members of the Seminaries (which they are not) and therefore the rather to be welcomed and esteemed above them all: that they have extraordinary correspondence and illumination, with & from the holy ghost as from a perpendicular Apex or Zenith over their heads, by means whereof they have also (they say) certain special spiritual rules and exercises, over and above their foresaid external faculties and privileges from Rome; and also super-ghostlie skill to distinguish of spirits, whereby to profit spiritually their child more than all the church besides: and that by their means it was, that we had here in England the benefit of the last years general jubilee, which (by their leaves) every Parson of a parish might for the going for have obtained, so indulgent a mother is the Catholic church ever, but especially at such a time: brief, that the laws of the land stand more penal against them, than all other Priests or Catholics besides (which is untrue:) and that generally they are the most envied and hated members of Christ's militant spouse both of the Devil, the Turk, and the Heretic, than all religious orders besides; yea, or then the Pope himself. All this and a great deal more to this effect like mounte-banks they tell, or cause to be told the ghostly Coney aforehand, whereby to endear themselves unto him, and persuade him that quicum eis non colligit, spargit: and in conclusion they will him therefore, that how long time soever he was a Catholic before, to prepare him now to a general confession (yea rebaptisme if they durst) whereby to prosper the better under their new lore.  
This introduction made (provided always that the Cony thus caught be a good Mammonist, for a jesuite is such a leech, that without Mammon in the vain he will not easily fasten) then cope they, & so next have at all. Then (lo) followeth first a spiritual exercise, commendable (out of doubt) in itself if it be not abused, but the jesuits abuse it all to lucre, possessing the Penitent whiles lie is in it, with so many scruples for his life past and also to come, that he must think himself so very a worm (or rather so very a fool) as not worthy to use his own, but to put all over as well what he hath, as what he is, to him his ghostly father; seeing that both being & having (quoth he) all is but to be a saved soul, which to obtain what soul would not give a whole world? For, quam commutationem faciet quis pro anima sua? And, quid proderit homini totum mundum lucrari, animae autem suae detrim●nlum facere? And therefore (mark the end) vade vend omnia (quoth he) & da patribus.  
With these gulleries (I mean as they use them) my jesuit makes himself sole Steward (and that unaccountant) of all his ghostly childes both soul and substance, and him a very child indeed; so cunning warriners they are above all that ever I knew: for, whereas all other warriners use to catch the Conie with the pursenet, they for their parts catch the purse with the Conie, whereby they are both purse and coney-catches all in one. Is not this their making use of men's consciences wholly to their own interests, like the Ape which being liquorish of a Chestnut in the fire, took a Chit that lay there by a sleep, and with his foot raked it out of the embers, and all to save his own from burning, and to seem to do it mannerly? Or rather is not this a casting men into a trance, & then a flat cutting off their heads? How many men of worth and wealth have they drawn into their society by this guile? or wrought to be their benefactors to their utter undo, not seeking to be acquainted with any but for their own turns? How many in this land, specially widows, & womenkind have they thus fetcht-under, assuming upon them all their estates; the letting and setting of their lands; the paying of debts and servants wages; the marketting, the rewarding even of Christmasse-capons, and what not, all but pios usus? weening it pleasant and commendable in them (though religious) to be so very worldlings what in their lay-child they hold an encumber. But this (cousin) is not yet (you may thank God) their case with you, for that your father is living. Nevertheless how they use him in this kind, with more than licking their own fingers, you may see before your eyes. You may see, and I have heard you tell, both what decay hath been in your father's estate, and also what factions in his house ever since (you know) who came thither, which before time were not. Yet neither your father nor you can find, or at leastwise will not mend the amiss. The truth is that a jesuit is Piscator, but not like S. Peter Animarum so much as Pecuniarum; and therefore his fishing is ever best in a troubled water. And this is the reason that wheresoever he comes he troubles all, being clean opposite to Antelmus a Sea-spirit, who never shows himself but after a storm, and they ever bring storms with them; so as for their sakes the note of the Church, Benedictus may well be changed into maledictus qui venit in nomine domini, not only in England, but throughout all christendom. For, run ye over all the same, and find me the city, the village, the house, where they are either many, or any, but there is also faction. In cities, with all the religious there; in villages, with the vicar, or constable; in houses, your fathers (as is said) for example. Look into our Seminaries, and you shall find how peaceable that of Rheims ever was for not being under jesuits, how fruitful of Saints, & excellent men: and on the other side that of Rome under their Rectorate, how never without faction, and less fertile of such honours to our Church, or rather fertile of false brothers and Apostates; and so likewise that of Spain.  
They have so many quirks and quiddits wherewith to make bate, and abuse religion for their profit and pleasure, that it is very Puritanisme to tell. And for I speak of Puritanisme; have you not (I pray) heard how not long ago a jesuit here in London erected a kind of family of love, lecturing by night three or four nights together to his auditors all women, and those fair ones for the most part? have you not heard the manner of the night-meetings for fear (forsooth) of the persecution by day, & daemonij meridiani? & yet all the day time nothing but revel & feast? At least (I am sure) you have heard of many, and do know some, who missing their wives the while, have scratched their heads where it icht not, and bitten their lips, and swore. Had such exercise been by day as in Puzzo bianco in Rome, it had been well; but the nightnes of it, and that night by night, three or four nights together, & as many days, oh (by your leave) that smacks to too Cornish. But this was soon discovered, and as soon suppressed, though much (I dare say) against the jesuit his love rather than his charity, and also without any check at all to him therefore to this day, either from his Provincial, or the Archpriest that ever we heard of.  
As often as I think of this occurrent here amongst us, applying it to their easy living throughout all christendom besides; me thinks that not father Ignatius Loyola, but some Pomponius Latus, or Macharonicus Festus should have been their Founder; or that they are descended of the Fratricelli those Lumbard-Libertines, with only their name changed into Patricelli: and yet for all that, the good men are partly to be excused too considering their wealth, though not excusable for their wealth. For, omitting what is freely given them, if their consciences be to gather it other ways, and in other countries as it is in ours, I do not see what vow they need greatly to make of Poverty. For, say that a man give them a thousand pounds in Pios usus to be distributed by their hand; if it be with the addition proprios, then there is no question but they are honestly worth a thousand pounds at a clap: but say alienos, and name ye withal what alienos; yet in this case too they make it theirs, by construing themselves verissimè alienos afore all others, as (truly) such they are here in England (viz) aliens from all English-nature, Spanish-aliens, aliens to all that is called English save only English money: for, so are they Denizens more than due or worthy, were it but for such their cosoning-constructions. Again, give a jesuit such another sum of money in Pios usus in the neuter gender, neither expressing proprios, nor what alienos; that also they make their own upon this ground, that qui tacet consentire videtur, and qui contra me non est mecum est. Thus gull they the religious minded toward them both quick and dead; whiles on the otherside what use they make of such Incomes, besides their Bancoes and stocks richly going both here and beyond sea, the present schism & scandals in our Church most lamentably declare.  
I pretermit in particular the large alms that daily hath been, and is given them here in England (a point which belongs to that part of Arithmetic which is called Multiplication) as first my Lord Burleighes-house in the Strand, given them by a gentleman dying beyond the seas, and pretending title to that plot: but this bequeath hath a reference to the conquest; & good reason, for that (I doubt me) they will not in haste wage that title against his Lordship in this time. Three hundred pounds a year of inheritance given them elsewhere; a hundred by another; a hundred marks in another place; & so (I think) in infinitum, all conveyed over to them in uses till the Conquest: in so much as with what is given them, and what they get besides (for all is fish that comes to net with them, be it by excheate or cheating; as many pranks of theirs I could discover unto you in that latter kind) I verily think their profits to amount yearly to half as much as the Queen's revenue by Recusants; so lucrativelie they begin where the old clergy of England left, and for which (together with the many other scandals that proceeded from such their riches) God hath hitherto as we see and feel, given over his Church and our country both, into the heavy hand of heresy: though a great deal fouler and grosser transgress is this of theirs at this day, then that of the old clergy; it being in time of persecution, and that in full favour of the time. And yet for all this so great bounty of Catholics unto them, they are the ungratefullest persons under heaven to their Benefactors, if they have occasion to use them, either here or beyond sea (as I have known it by some) as not a jew more. Nor ever was there more poverty both in the Seminaries, and likewise in the prisons here at home, nor more faction over all then now, that they have thus engrossed all charity to themselves. In which respect I could wish all English-Catholickes especially my friends to be their own Almoners, or else if they needs will do it by the hand of a jesuit, that they bear as well an eye over them, as a heart toward them, for (I assure them) they will else find themselves gulled by their fatherhoods daily more & more. I could also wish that good Capuchin whosoever, that should happen to carry a jesuit over a brook, to examine and search him well for money afore he take him up upon his back, lest he break his rule in carrying coin about him, and be forced against the charity that was in S. France's to slip him down (for saving his said vow) into the stream. lastly, I could wish both the Lay and Clergy of our country to beware of all Zizaniaes amongst them, public or private; present and to come; and to look well into the grounds of the same; in so doing it is ten to one but they shall find either a jesuit, or a jesuited person at one end of the line, so well they love to fish (as is said) in puddle water, and frolic in storms, & which is worst of all, when they have served their turns by any, to laugh the party to scorn be he stranger or their own vowed Implement.  
Infinite is their practice in this kind, and their instruments as many; whom first they make to their hand, and try throughlie before they use them. And that was the reason why that not long ago, a Gentleman of good sort my acquaintance, whom they would very feign have wrought theirs; upon his not making a general confession to his new father the jesuit (as deeming it impertinent though he instantly required the same) what did the good father? forsooth, he took the confession which he made, and absolved him; but yet to show his disgust, brought him not the blessed Sacrament the next day as he promised, neither ever after came he at him. Was this (I pray) religious dealing, or rather not most impious, so to seek to dive into a man's conscience, whereby to discern radicallie (as it were) in the Sacrament what mould he was made of? whether apt to serve their seditious turns or not, without that they need to trouble themselves with any farther trial of the man then thus briefly by the Sacrament, which of all other is the most sincere? Can Machiavelli himself have been so profane?  
If then they dare to dive so sacrilegiously into men's consciences in the Sacraments to serve their lewd turns, you may imagine how true the premises are of their diving into men's purses to the same end; and how much they would scorn to come an Ace behind either Machiavelli or his Master, in any other paltry whatsoever against either religion or morality. What wresting of Scriptures, together with their consciences to their present turns? As for example, the libeler assevers all Neutrals in whatsoever controversy, to be in the predicament of transgressors, yea enemies; because (saith he) Qui non est mecum, contra me est: and yet in almes-matters whereto any of them are deputed distributors (as aforesaid) in the Neuter-gender, they interpret that neutrality in bonam part (viz) as alms meant to them, as much to say as, Quod contra me non est, mecum est. And no marvel if they deal so with the neuter, seeing that even the express dole of the Testator (ad alios) they have the conscience to appropriate to themselves, as is also abovesaid. So likewise of Puneisme, which in all honourable comparatives is and ever was reputed a blemish, they interpret the Puneisme of their Society as an honour above the ancienty of all other holy Orders in the church, even as Mahomet did his law above either Moses or Christ's for being after them both, and none to come (say they) after it. Again for Saints, which is a most sweet and important point of christian religion; they, because they have none as yet in the calendar of their Society, you have read above what they say. In like manner, whereas the Scripture denounceth that man accursed per quem scandalum venit, they in this their schism have procured their Archpriest to suspend etc. the Appealants to the holy-sea touching the same; as though that schism were ex part scandalum accipientis, and not dantis; and so by consequence the curse to belong to the Appealants, and not to them. Brief, they go altogether by their own grounds, and those framed to their own private interests; which though they be in many matters merely against grace, or nature, or both; yet their constructions (forsooth) must allow them just.  
Upon this lawless liberty, detraction which amongst all not only christians but heathen men, is & ever was held a vice, is a necessary virtue to be used oftentimes amongst them. As for example, in the present case of the Appeal, wherein they holding their rule over the Seminaries expedient and for the avail of our Church, ye see how they maintain their detractious libel against the withstanders of such their jurisdiction, and oppose as many foul mouths against them as they can, disordering all our church.  
In like manner, their Position being that her Majesty is an heretic, and an excommunicated Princess, and consequently to be deposed; what jesabeling of her have I heard them use? what questioning whether yet no jehu have subdued her? whether yet not given over by God? why yet she prospereth? why yet she reigns? why yet she lives? what defaming her? what throwing soil at her picture? what avowing her royal Lions and Flowers the Luz, no better worth then to serve for signs to bawdy houses? And not only do the jesuits, and jesuited use her Majesty thus as in her royal and anointed person (as to my express knowledge in these particulars they have done, and worse, which for good manner I omit) but more, for her sake how glad are they both abroad and here at home, when they hear of any miscarriage of our ships or men, by sea or land (though in honest adventures) and also how ready to blemish any news of our good successes by their lying alarms to the contrary, and extenuations in favour of the enemy? Are these men either Catholics, or true English (trow ye) I need not say religious, that thus repine at any (say evils) that God permitteth to be done, but what they do themselves?  
In this kind have I myself been bitten by them, and am to this day, for having some nine years since (as you know) delivered up to the hand of justice (though uniusticed) a certain wretched fellow, who came in the nature of an Enginner, and in a jesuits name his ghostly Father from beyond the seas, to persuade my assisting his firing the Queen's navy throughout England, against the next years coming of another Spanish Armado which was pretended: how have I been ever since in their mouths a relapse, a spy, a treacher? All which, yea, any of which I as much scorn to be, as I scorn such their disloyalty and viperie. But are not these jolly mates the while, that thus a man to go against their unnatural and graceless projects in loyalty to his Prince and country, is strait to be a relapse, a spy, a treacher? So likewise, because they think their Society most perfect, and not needing reformation, how have they not mangled the good Cardinal Borrhomeo who held them other, and was minded if he had lived to have ejected them all out of his Arch-diocese? How basely also have they reproached our excellent good Cardinal Allan with their defamatory letters since his death, for his having the like opinion of them, and making show of a mind he had if he had lived a while longer, to have withdrawn them from the Seminaries, both in the Colleges and in our country? Did not Doctor Haddock (for example) their Votary write thus from Rome to his friend in Spain, with the news of his death? Benè profectò obijt Cardinalis noster, qui si diutiùs vixisset, magnum & sibi & ecclesiae dedecus peperisset. Yea, even the Holiness of Xistus Quintus, they have dared to deprave after his death, calling him in their letters Lupus, and I know not what worse; and all because he meant if he had lived but a few months longer, to have reform them. It is a shame that they have no gag put in their mouths against so saucy liberty of language, namely against so excellent a Pope, and Cardinals as these were; whom as such (to wit the Pope) even a Protestant-civill author here in our country, hath in the latter end of his history of Congo, ex professo singularly commended.  
Then for their lying, that is not to be greatly marveled at amongst them, seeing it is the sister of detraction. Do they not herein even at this instant notably play their parts, in that finding themselves now ashamed of their libel, and the defence thereof hitherto against the Priests and the University of Paris, and fearing the Appeal concerning the same likely to light heavy upon them ere long (it going on amain toward Rome for all their braggart opposition) have they not laboured, & still do by all means possible, both brave and base, here at home and beyond the seas, and namely of late to the Pope's Nuncio in Flaunders, by procuring his letter to the Appealants to persuade them to a compromise, which must not be? and yet for all this do they not in their vainglory give out that (forsooth) the Appealants are they that labour it at their hands, and that they refuse? What impudent lying is this, & other the like, which I could tell you of theirs, which to believe were neither Charity, nor justice, no nor scant good manners? Fie, fie (cousin) I should be ashamed and weary to tell you all their lying legierdemaines, & dishonest dealings which I know, and have credibly heard of theirs, consisting of infinite quirks & quiddits; as mental evasions in their speech, interpretative colloguing, half-faced terms, tergiversations, tentative speeches, whole and demie-dublings, the vulpecular-fawne, detraction with sighs, butts, and the shrug, circular calumniations, holding it lawful to be forsworn in to too many cases, intercepting, rasing, and forgery of letters, and such like; of all which they have an Art, and whereby they take away by such what their doctrine, and what their example (being religious) not only all good religion from amongst men, but also even moral honesty.  
They have likewise their Counsel of war amongst them like the Tentonicke-knights of yore, as appears by their undertakings for England, and otherwise, as is above shown. Wherein their ground (I mean for England) being that this realm is not likely to be won to the Catholic religion by the word, at least not so hastily as behooves for their advantages, do they not solicit daily a Conquest thereof from Spain? and also persuade us that it is both utill and honourable? It is (sure) a saucy part in a religious person to be any ways a stickler between States be it for peace, especially for war it is a most unbeseeming office in him, and such as john Gerson never dreamed on in his imitation of Christ, directed as well to them as to all other religious; or if he had, they know his spirit too well in that point, though little they observe it either in that of any other thing. In somuch as what for such their soldiourlie minds together with infinite their other scandals, the penal-Prophets saying, Ibunt prava in directa is false in them, but aspera in vias planas abundant true.  
For is it not a merry life not to be tied to rising up to the Choir at midnight, but to lie a bed after the Sun? to far well, to be well clad, and all this ex professo, not to fast so much as Fridays, to be a liar when they will, and yet be believed, a detractor, a cheater, a courtier, a soldier, a kil-Prince, and what not? and all without control, nay with allowance and commendation. Brief, is it not a merry life for a jesuite to troll up and down the country from house to house, from good cheer to good cheer, in a gallant Coach, accompanied with gentle and fair women, attended by neat servingmen, his chamber to be decked and perfumed against his coming, yea, and a gentlewoman to pluck off his boots by his injunction (forsooth) for mortification-sake? Oh monstrous irreligion so to forget good manners, and so to make the Lay religious, and themselves Lay. What gallants would these men (trow ye) be in an indulgent time, that are such under persecution? Their acquaint Provincial were he a gentleman, might blush to read these imputations, somuch most of them concern himself, the rest his brethren. A sweet rest (believe me cousin) and yet such as his poor uncle the Tailor at Lambeth fares near a whit the better for. As for master Archpriest himself (whose rest you may suppose is a great deal more, not in paternal Pewter but in pure ore) his brother the Pewterer is able to live of himself. And it is no marvel if the fathers, Gerard, Standish, and Lister could not brook to be imprisoned from such pleasures; the latter choosing rather to be perjured then so deprived. So sweet a rest the Seminaries have not; but a sweeter (that is to say) Tyburn, and so heaven.  
How truly were the Seminaries in diebus illis afore ever jesuit was joined with them chara deum foboles, magni jonis incrementum, and so are yet too a great part of them whom jesuitism hath not attainted; but then specially when they were not to be said in parts, but all one, anima una, and opus unum. Then did charity flourish indeed as well in the laity as in the Clergy, and heresy lose ground a pace; when both Catholic faith and Catholic life marched together in each against it. Then near sounded in our ears the terms, Schism, Rebellion, Suspension, Excommunication, Irregularity, Faction, Appeal, Conquest, etc. All this came in with these Fathers, these Courtiers, these soldiers; unworthy the name of Apostles, of Religious, of jesus. Graceless minded men, whom not the calamity of a church under persecution, nor shame nor fear of correction past and to come, much less the laws of charity and humility can contain from so gross scandals, but needs they must be as bad, yea worse unto us within our church, than our common enemy is without. Please God, Catay or the Cannibals country were their abode, rather than so civil a land as England; they being a far fit Society to persecute, then to be persecuted, and rather to make Spanish soldiers of for the slaughter of those heathen people under drum and ensign, then to be employed in jesus name for our church and country. And (truly) I am persuaded, that if as such manner of men they might be ransomed from hence by our State as they happen to be apprehended (setting round ransoms on their heads) it would sooner rid them out of this land, than any other course whatsoever, and help to bring home from their foreign Bancoes some part of our English-coyne again, or at least wise save the rest from their singers.  
The Archpriest was not ashamed in a certain absurd letter of his to his Assistants, to term our reverend Patriots the Appealants, pestom planè Ecclesiae nostrae, wherein you may note the spirit of the man, how much it odds from jesus by being so jesuited. With how much more reason might these men retort those terms upon his own and the jesuits undeserts, and notably on Father Cowbucke, his, and with him all mischiefs primum movens? For the Archpriest himself is in truth but motum movens in the present Schism (to wit) between the said Cowbucke at Rome, and the Provinciall-iesuit here; betwixt whom, as betwixt two dishes he is served up to our table for such dainty as you see. This is that Arch which the jesuits have made, or rather which makes the jesuits, and with them, way for the Spaniard to pass over into England if God defend not. This is our ecclesiasticall-Triumnirate at this day, verè pestis ecclesiae patriaeque nostrae as they have used the matter, and not the Opponents thereunto.  
As for the first of them, besides the disparaged of his birth and name afore touched, he is so notable a coward, that since his fugacie from Christ's Camp here, he thought Paris too near the broils; for which cause, or whether for that his turbulent humour wanted employment there; he had not been there long, but wishing to be farther off, & rather ill occupied then unoccupied (though the short while he tarried there he wanted not his brabbles with some of his fellow-fathers' in the college) he made it a request to his Rector to let him go to Rome. Which his said Superior seeing no just reason for, and thereupon refusing it him, mark the shift. Within a few days after, he tells the Rector how that by letters from England he had received advertisement that our State had suborned, and expressly sent over certain persons thither to murder him howsoever. And to make this good, he himself suborns certain Suresbies' his special votaries (whereof one I know) de facto to come one evening late to their colledge-gate, with pistols half in sight and half out, and so with angry looks to ask to speak with him. Which accordingly was effected; whom the lay-brother the Porter opening the gate unto, and seeing in that suspicious fashion, came strait unto this reverend person, and told him what he saw: who presently taking him along with him to their Rector, with pale look and trembling member, willed his said brother to tell him what he saw: which the Rector understanding, and no whit suspecting the pack by reason of his well feigned fear the while, strait credited his aforesaid suggestion; and so to so●e his life, that very night conveyed him privily out of the college with money enough in his purse; who on the morrow took his journey toward Rome, where within a few days after he dived up like a Dux all in Buff, as though he had been the greatest champion in all our church. Twenty of these gulleries hath this Parson's brat played both before and since this prank; but thus much for that.  
Perhaps you will object that this was before his Resolutions: what of that? It was since he was a jesuit, & true nevertheless; even as true as those resolutions were none of his own but another man's collections, and he but the bare penner of them; for, had they been his own, he would have show'd it in his life hitherto, or yet at least, seeing that nunquam sera est ad bonos mores via. But whether they were his own or no, or but collections of another, and his only the penning; sure I am, the man might have been much better occupied to have continued his hand still in that vain though he meant not to live according; & more credit it would have been both to him and his Society, & also more profit to our Church here, than his becoming since an ecclesiastical Steuklie, an Archpriest-maker, and a King-munger. But soft, the king is not yet made; there is a certain Queen must be first asked leave for that course in her Park. Nor are the 40000. Catholics, no not so much as one (I trust) nor (God willing) will ever be in so disloyal address, as to entertain the Catholike-king or his sister on our shore, as this man hath suggested unto them. Wherein he gulls them both, seeing that (thanks be to God) England hath as true English-Catholickes in it, as it hath Catholicke-English. Nor ever shall (by God's help) the Archpriest with his conformable dozen make good that plot with all their brains.  
Let therefore father Cowbucke no longer abuse the Spanish king with such vain hopes; neither yet make so dainty of his (Council of Reformation) as he doth. See the doting man: he hath framed an Ecclesiastical- Utopia to himself, whereunto he hath given that title, the same to be exhibited at the next Parliament to be holden after the Conquest (viz.) Anno 1. of Philip the third, importing that all Bishops, Deans, prebend's, Parsons, and generally all the secular clergy of this land, must be Pensionary to the Pope's Holiness: for which he to have a standing revenue and Exchequer here in England, out of which to defray those Pensions; the surplusage (if any be at the years end) to be pursed up to Saint Peter. And four jesuits, with only two secular Priests of their choosing, to be his Holiness Collectors of such his revenue throughout the land, and also the disbursers of those Pensions. He hath besides, I know not what Assessments and in what manner, of all our laity toward this Exchequer; in consideration whereof, all Abbay-lands and other the old Church-lands of England, to bide as they do to their present possessors, and the peterpence released. Over & above all this revenue to the sea of Rome by assessment (as is said) he also awardeth all devotionarie-supplements to come to the same Exchequer, & both the one and the other to pass through the aforesaid Collectors hands. This book he bears in his bosom, as a most precious jewel, and far more chary he is of it, than the Dukes of Florence of their Tully de Republica, which not all the world hath but they. Only once on a time to a very dear friend of his, he did communicate the same out of his sight for a day; which day was a very saucy day, seeing that from that day to this there hath been a copy of it, and out of that copy sundry more, which ere long (I suppose) will come forth in print, and (as I verily think) long afore the Conquest. What for this and other his like fopperies, as procuring boys hands of the Seminaries, yea, and women's for want of men's to the Lady Infantaes title to the crown of England, and also to his Cardinalate, I do not see how a Cardinal's hat will become the man, or how he hath deserved so much as the linings thereof.  
I could therefore wish him (if he aim so high) to betake him to better business then of State; namely, to the penning of more Resolutions like the first, which (truly) was a good work, and better beseeming a Parson then a Parson's son; very good (I say) whether it be good for him to be a Cardinal or no. For, though it be true, that qui Episcopatum desiderat, bonum opus desiderat, yet if he were truly humble he would think himself far unfit for it, much more to be a Peer and pillar of the Church, as most men do that know him rightly, and better than he knows himself. Had he continued still in his Resolutions, a man cannot tell what honour he might have come unto; for, that desert was good, howsoever by his miscarriages since, he hath and daily doth verify the Spanish proverb true in him, that is, Come Santo, y caga Diabolo, as much to say, as: he hath eaten down Saints and voids forth Devils.  
A man would have thought that his disgraced presumptions in Oxford, where he confessed himself matched, yea, and over-macht, would have humbled him for ever, especially being become since a Catholic, nay and religious, and having taught others religious Resolutions; that he of all men would no more faoere ascensiones in cord suo (I mean so bad) but rather seek to rise by falling flat down (as it were) into his grave, knowing upon what foundation the Babell-builders became confused, and on the clean contrary S. Paul rapt in tertium Caelum; and how in especial it is part of the blessed virgin Mary's song, that Deus exaltat humiles. If in the name of jesus this man have not amended, but rather more and more offended, inuoluing all the Seminaries in his and his Societists undeserts in the opinion of our State, namely, for treachery against the State, whereby God's Church hath been and is the more persecuted amongst us, and the good alike with the guilty: if in process of such his peevish practices he hath sought the lives of some excellent Priests his Opponents by sleight and suborned treachery, labouring to make his practices to be thought theirs: if he have deluded the Sea-Apostolicke with false suggestions to the prejudice of the Catholicke-cause, erecting by means thereof jesuitism amongst us, and a Spanish faction under an Archpriest: Brief, if he have been a judas to God's Church and his country, to the disparaged of the Seminaries and their Founder, whose Souls were sincere to the good of each: if he have been a firebrand amongst brothers to the disjunction of their unity, and a great deal worse, and all this in the name of jesus: no marvel if he be a false-prophet in threatening some fourteen years since, ones neck to be broken adown the Alpes, in steed of a Viaticum which he ought to have given him as out of the Pope's Pension, which the said party had through his fingering: but such was his covetousness of S. Peter's pence to his Holinesses dishonour; and withal he so lewd a Prophet. far sweeter spirit had good Doctor Allan, being shortly after called to the Cardinalate, who then and there (to wit at Rome) blessed and reblist the said party against such the bastard's malediction, and all other harms; so as he yet lives to tell him hereof in detestation of his so malignant spirit. lastly, if in the serene name of jesus, this man have all this while been so tempestuous a creature, it is no marvel if Cucullus non facit monachum. Rather is it to be marveled why in that respect Cardinal Bellarmine should say of late that S. Peter's Court needs no Cucullatos to grace it, more than togated jesuits, whereof he himself was once one. For which saying of his, I verily persuade me, that well may his Grace continue as he is a Cardinal, but never to see him higher, so improper, and too jesuitical was that speech of his. At leastwise I dare assure me never to see father Cowbucke the one or the other, he being already high enough, to make his fall seem so odious as it doth through his disloyalty and turbulence. Oh no, the Cardinalate is (questionless) an honour too high above his desert, though inferior to his heart; nay not only (supra) but also (praeter) thereunto: whereby I do not see how it going one way, and he another (viz. he doing all his deeds sinisterly) that they can possibly meet. His greatest credit therefore will be, to say he went (beside) it, or as the Fox did to the grape above his reach, to swear he will none of it.  
And (sure) it is enough for master Archpriest to be so dignified a man another day, who is already come to his Dei gra●ia; which as well ye may apply to bare. Georgius Blackwellus, as to Archipresbyter: so grossly the good man is mistaken in his singularity. It is enough (I say) for him to be a Cardinal, and be but for calling in of late so maiesticallie the Appealants books, forasmuch as (quoth he) the Pope's Holiness hath not done it: which it is very likely if his Holiness had seen reason for, he would either himself have done it, or willed him to do it; namely his Holiness having seen the Latin book (as he himself confesseth) by his means. Again, and lastly, worthy to be a Cardinal, if it were but for his prompt acceptance of the Archpriestship, and maintaining by his said authority, censures, and decretass, so learned a tract as Listers against his own brethren, as yet he doth.  
But what shall I say of master Lister himself for the same? other then that he is very worthy not of any honour at all, but still to abide as he is a jesuit till he repent and amend. What? a libeler and a perjured person too? that is pergo and propero too fast to perdition. Giving his faith in verbo Sacerdotis to be true prisoner to the Knight-marshal, and yet to break that word, that oath, whereby to be the cause, that two reverend Seminaries were that, or the next night apprehended and committed prisoners in his steed, was flat dishonesty. But the good father perhaps had in taking that oath the moon his ascendant, or some mental evasion wherewith to rescue his soul at least from remorse, though not from the devil if he broke it: (as for example) as he was in that mind he would be true prisoner; or that for any thing the keeper should know to the contrary until he were escaped; or that he meant 〈◊〉 run away on his head, but on his feet, or that he would not break away so long as the knight Martial or his deputy stood by and looked on; or that he would not break away as a Priest but as a jesuit; or that he would not scape with a mind over to come again with his will; or that nulla fides fernanda haereticis; or, oh how many o'er might I make upon this point, seeing that as veritas una est & simplex, so is mendacium multifarium; a large scope for a jesuit to scape away by from man, but not from God, & but with shame enough. But what talk I of shame in him, who hath no grace? but rather (as I credibly hear) is the man that stalks up and down for all his scandal, as jocund as the fellow that burnt Diana's temple in Athens for same; or as Nero, who almost laughed his heart out to see how he had done the like to Rome. Were Attilius Regulus alive, he would dart not only all the iron nails of his tub at his head for such his perfidiousness, but also his very eyes. A shame that so a heathen soldier should excel in the honour of his word, a religious Catholic Priest though near so lunatic; especially he having since used his said liberty so little in ordine ad deum, as to libel upon most excellent men, and be a Schismatic.  
A plainer minded jesuit a great deal was he of the two (setting aside his above-told night-works) who being (belike) over-busied with charitable and cheating get, and therefore the less able to attend his function of inditing Sermons, wrote over to Father Cowbucke to do so much as to furnish him with some English ones of his penning, assuring him that he would con them exactly without book, not doubting but that coming from his spirit they would greatly fructify his auditors, and be well applauded. This was a letter from the best jesuit (I assure ye) at this day in England, in that he is a gentleman, though no wiser than you see. The letter is yet exstant, & that in a Protestants hand, no whit (you may think) to his edification.  
As little is it to the edification of the hearers how Father Wartford (he that wrote the Resolution from the mother City) told a very friend of his a little afore his going over, how that he meant to become a jesuit, because he could not brook such a one (naming the party) to take place above him in the shire where he remained, for only being a jesuit, and a man otherwise (he said) of no desert, but a very dunce. Was not this (I pray) to become a jesuit of frailty, rather than for more perfection that he hoped to find in being such a father? I omit the bawdy heresy of father edmond's (viz.) that Lupanaria Romae approbantur, so highly to the reproach of the mother-Sea and City; for that both for it, and other his gross scandals, he hath already felt God miraculous reproof from heaven in the eyes of a many.  
I could thus in particular discover unto you much trumpery of the Society here in our country, but their present Schism may suffice for all: as also for that I shame to seem so much the jesuit in detraction, though to God's honour well it might be done, and (as I hear) ere long such a subject will come forth. For my own part, I reverence the Institution of the Society, as authorized and commended for good and holy by our holy mother, and for having had many good Scholars of it; being sorry that it digresseth so much from her initial and fundamental honours. Not but that there have been some two or three of it, of good and reverend desert to our Church, though not altogether so to our country; their martyrdoms being to them as a pr●mium for the one, and (no doubt) a sufficient Piaculum for the other: of whom one (being my near kinsman) was so temperate in his opinion of this his Society, that in particular, myself questioning him on a time about the case and loftiness thereof, and of her degenerating so from her original by being too to secular, persuading me that it could not long last in the Church; his answer was: yet is it my comfort to think, that whiles it is yet somewhat afloat, my poor Bark may fleet away in her stream to heaven: & if hereafter through disorder it do sink more and more to a shallow, Ipsi viderint that come after. A right modest saying, and importing plainly (besides what else he told me) that somewhat he saw in it which he himself disliked, and for which he feared a shame coming toward it: and so likewise did old john Haywood, when seeing his son jasper now become a jesuit he blest himself, and said unto him though merrily, yet in earnest. jesus jasper who made thee a jesuit?  
And for these two or three Martyrs which have been to our Church of the Society (which I think are all that have been in all this time of persecution) there have been of it a father Cowbucke, who (as is showed) ran away most cowardly from the like honour, and is at this day an arrant traitor to his Prince and country: Father Haywood who got himself to be banished, giving thereby the first precedent (if I mistake not) to others of the like frailty: and lastly, father Lister a libeler and a rank Schismatic, etc. It is most strange to see how this latter, but specially Cowbucke, carry men away with their impostures under the habit of Religious and the colour of virtue; even such (a great many) as what for their travails, and what for their reading, should be both wiser and more virtuous. How do they extol their flat evils before others virtues, and their notorious wrongs before others notable innocence? As for women, their Sex's ordinary frailty excuseth them; they having little or nothing besides a will and a tongue. Amongst whom how many could I name unto you both wives and maids, who being aforetime modest, meek, religious, charitable, yea very Saints under the discipline of the Seminaries; are since their leaving them, and delivering their souls over into the hands of jesuits, become haughty, captious, detractious, factious, immodest, irreligious, & what not? and yet for all this, with the Puritan are sure to be saved. But for men, and such as are or aught to be wise for having years & grey hairs on their heads, and many good means so to be, they (I say) to be strooken so blind with the jesuitical planet, as to prefer so much a jesuits drivell before all the brains and soul of a Seminary, deserves (certes) a motley coat. What talk I of a motley coat? seeing that God is just, and even his hand hath fallen heavy of late upon some of those men, if not to the making them ere a whit the wiser (through their extreme obdurance in their error) at leastwise to their being an example to others (less foregone) to recant.  
I could name ye some of them, as for example; a kinsman of mine own the great Executor of the North, & as great a Persecutor of the Appealants in the jesuits behalf, hath not God within little more (I take it) than one year, taken away first his wife, and next his only Son and heir, whereby his living is excheated out of his name amongst his daughters, he nevertheless continuing as splenative against the good men as ever tofore? It was no less or little less obdurance in wrong with the jesuits against the same parties, in another kinsman of mine, who ought to love the Seminaries better for the good Cardinal's sake their Founder, whom he sometimes served, and pretended to honour: as also to be more affiant in God's providence toward innocence, he himself not being foiled in his fortunes at this day, for all he hath heretofore holden up his hand at the Bar, and passed the pikes for the same; then to persuade one of the Appealants (as lately he did) that the jesuits being so mighty men as they are at Rome and euerie where, he to let fall his Appeal, and so his honour and all. Thus get the jesuits all the coat-cards they can into their hands, weening thereby to outface innocence that little Ace.  
I have blushed unto myself for curtesie-sake to hear the reasons that some of these Gaudies (being my kinsmen) have given for such their jesuitism against the Appealants; reasons (insooth) as were able to make a horse break his halter. One saith, how that the Priest contradict authority and all good rule, which is as just as Germans lips to the matter: another, that he ought not to read their books being prohibited by the Archpriest, whereby neither to know the truth of the case, otherwise then as his authority prompts it unto them; so to agree with authority, though here so much to the prejudice of Priesthood & innocents: another, that he heard a good Queen Marie Priest (being a man well nigh a hundred years old, and so by intendment a dotard) say that (sure) he thought in his conscience the Appealants would fall ere long, and become flat heretics: a fourth, that their commerce with heretics in the process of this business is enough to condemn them and their cause: a fift, that jesuits are good Scholars and good men. Are not these and the like, sweet reasons (think ye) of men otherwise very worshipful and worldie-wise, to be carried away with, from their true spiritual Fathers? or rather is not jesuitism so very a witch?  
Brief; all that is jesuitical must be esteemed rare, though near so homely: their very Lay-brothers, Cursitors, Charlatagni and Apparators, must be all said to be rare men; much more what proceeds from a jesuits own pen (that is to say) from his profound, his religious, his acute, his irrefragable judgement, must needs be double-oh rare: ye need not run far for examples. Father Lister his treaty of Schism so foolish, so spiteful, so reproachful to the Appealants, how have they not hitherto, and yet do be-rare it in despite of the man's moon? Also, how do not other their books which I could name, and (I am sure) you have seen most toyish some, and treasonish other some, pass currant & applauded not only amongst the vulgar, but (which is a shame) amongst the upper sort of Catholics. As for their Agents, I know and so do you, more than three or four, who being men of no good talent, fashion, or deportment at all, but contrariwise rude, malapert, humorous, yea, and dishonest; are nevertheless accepted amongst jesuited-catholickes, for rare and singular men. The fellow that hath a good full mouth, to resound them and their doings, and to calumniate their Opponents (though otherwise a villain) they esteem, and make estimable over all; yea, they make him their Entretenido de la Boca, that is, a kind of Pensioner they have, whom they call of the (mouth) which is a matter of some crumbs unto the party: and generally all their vassals of employment they have a ninth Beatitude in store for (viz.) that living under their beard, they receive now and then a drop of fat that falls from it.  
On the other side, all other men, their doings and writings that smack not of their Society and Fatherhoods (though otherwise excellent and of singular edification) they do distaste, disgrace, yea and dischace with many a mock, and many a Flounders-mouth. Much more their express Opponents, their persons and pens tending to their detection (as namely these late printed books concerning the Appeal) no marvel if with all their kennel they lowdlie reproach, and Porcupine-like dart their quills against them. No marvel, if in such their charity & good manners, they assayed this other day by a forged letter taken up at the Clinke-gate, and delivered to my Lord of London, importing matter of disgrace to a certain reverend person therein specified, and likewise to the supposed author thereof (being each their known Opponents) whereby to cross the good successes of their several futes then to his Lordship. In few, no marvel if reviling, and slandering men for not being of their Tribe, and within their circle; they accurse and denounce Gods heavy vengeance on their distasters. How many (even some now Saints in heaven) have they threatened misfortune unto, as loss of friends and goods, sickness, lim-wracks, sudden death, yea and their souls eternal hazard, for either not being with them, or flat disliking them. In somuch, as there is no mischance whatsoever so much as ordinary, that happeneth to any such; but strait they right holily attribute it to their not being jesuitical: so hypocritical, or rather so magical and their deceptions.  
The comfort against which their so great seduction of our Catholicke-Laytie, is, that the Seminaries themselves (whom indeed the mischief chiefly concerneth as yet) begin now to open their eyes toward their brothers of the Appeal and their own honours, taking the case aright, and subscribing thereunto. Insomuch as from but six or seven of them (which were all that opposed in the beginning) they are now (God be thanked) grown to between six & seven score; which (considering the great number of Neuters, whom the jesuits do not trust) we hold to be as great a party as theirs at this present, expecting daily more and more of those Neuters to come in. God of his great goodness deign it so, that so the jesuits being left in the lurch like Aesop's jay (each bird plucking away his own feather) and alone to themselves in all their treacheries; they may see and be ashamed of their ingratitude and insolence against so loving friends as they, who to give them upper place, and honour in our Church and country, have therein neglected their own, and their good Founders the good Cardinal, but Gods most of all.  
A man would think that were not the cause Gods, his Church, and our countries, but merely man's; that even the deformity of their manners against morality and nature, might alien affections from them, as namely, their extreme ingratitude to their friends and Benefactors, and tyranny to their slaves. For example, certain of the now Appealants than Prisoners in Wisbich, were the charitable men that travailed to bring to light a certain townsman there, who had libeled against a jesuit, and other jesuited Priests their fellow Prisoners in that Castle, which they performed to the condign reproach of the party and yet the jesuits nevertheless, aswell since as before, gave out with great Emphesis, that those men themselves were the Libelers. A fair requital (sure) of courtesy, and right jesuitical; far short, even of that of the Fox, who held it a reward good enough to the Crane for plucking the bone out of his throat, he not to have bitten off his head when he had it in his mouth. It had been a decorum in them, to have showed themselves thankful unto such the parties kind office (though but from the teeth outward) were it but for holding their loves suspect toward them, as than they did, and now much more by reason of the Appeal. You may guess by this how homely they use their own drudges, and how many flaps of Fox-tayles they have in store for their services.  
Here will I, end touching jesuits and jesuitism at this time, being more than time, though no less than due what I have here said, and worse might say of them and it; not doubting but one day, English Catholics will be both wiser to themselves, and more charitable to their true spiritual Fathers of the Seminaries, than thus to wrong them for adulterate and intruding ones. Dear aught to be to us the memories of Allane, Harding, Bristoe, Martin, Stapleton, Vaux, Cope, Reignalds, etc. all excellent Seminaries, besides no less worthy men of the same now living; all whom both quick and dead, this libel and the Archpriests partaking with the jesuits therein, concerns to disparaged utterly, to the honouring of a few seditious and newfangled Sirs, which must not be; but better it were they were all as far as India from us, there to take their fortunes, such (I fear me) ere long, as befell the Templars for their like Libertinism from the sacred sea. It is now above twenty years, since this Society coming first into our country, it hath lain so long time like a tub, heavy upon the grassplot both of it and our Church, whereby many an ugly Toad, Euet, Sow-worme, and other like venom-vermin have bred under it, the grass being clean withered away. High time therefore it is, that it be removed hence to her outlandish place again, whereby both those vermin may either fly with it, or die here; & fresh flowers grow up in the plot, such as before time did, & such as the Seminaries have been all this while, and yet at this day are round about it. Nor let the Archpriest in those Father's behalfs, any longer bite his brothers and whine over them saying: what a God's name ail these men? what lack these men? what would these men have? I answer for them, and so do all honest and true minded Catholics; they ail their honours which the jesuits by libel deprave; they ail the Church's liberty and Hierarchy which they would prejudice and supplant; they ail the peace thereof which they have disordered; they ail the safety and reputation of their Prince and Country, which they have betrayed. All this the Appealants ail, this they lack, and this they would have; yea, this they will have at the jesuits hands if God say Amen. Belike the Archpriest thinks he is at hot-cockles with his brethren like pilate's soldiers, who blindfolding Christ after his condemnation, struck him, saying: Dic, quis est qui te percussit. So he in these his interrogations, though the odds be, that Christ was so used after his condemnation, and these afore; the dice thrown upon his garment after his death, and upon these men's afore trial; he so wronged by soldiers, these by jesuits and anointed Priests. Again, the jews their saying of Christ, Si filius dei est, descendat de cruse: doth not his saying that their book of Appeal to his Holiness could never have come to his hands but by his means, sound as much against their innocence, and their abilities to make good the same? Well, well, had the jesuits but half as just matter against the Appealants, they would soon descendere de cruse; Rome should soon have it, and all christendom ring of it, so expedite means they have both of purse & post, whereas our good men must go as they may, pean, peano, and bear their quips the while, as, what ail these men? what would these men have? But as fluent as they are of their flouts, let them remember that soft fire makes sweet malt, and frustra iacitur rete ante faciem pennatorum.  
To the last point now of your letter, where you say that these scandals in the clergy have & daily do quarre (as it were) the consciences, and quail the constancies of the Lay Catholics, even to the manifest and manifold fall of a great many out of the Church: it is true (cousin) as you say, namely, of the jesuits Pupils, of whom some have (indeed) of late given very gross scandals in matter of Faith, which (I hear) shall ere long be published in cautelam to others. But what? as much is God honoured on the other side in the constancy of his friends and those that stand. Greatly are those souls to be pitied that come not into Christ's fold; but more those that go out, because, who knows the will of his master, and leaves to do it, multis vapulabit plagis: and great pusillanimity it is, that but seeing a fray and not needing to be in it, a man to go hang himself. Oh no (cousin) let no scandal within the Church drive us out of it, how ever it make men dainty to come in; but still let us stick to the grounds of our salvation, which in it and not else where are infallible. Ever let us know the pipe of our Pastor, and follow it in all occurrents over down and dale like good sheep, and in all affairs sort ourselves according thereunto. It was David's zealous prayer ut inhabitet in domo domini omnibus diebus vitae suae; so ought it to be ours, yea, much more ours, drinking (as we do) of the fore-fount of the rock of life, and he but of the hinder: in which drink is no remorse, for that it procures no surfeit. Let us amid the floods of Babylon still remember Zion, sweet Zion here in earth, and her triumphant sister the high jerusalem, and sooner forget we our right hand, than the one or the other of them. At a word, God and his Church need none, but all need them: Omnes egemus gratia gloria dei, and but by the one we cannot attain the other. For, Non habebit Deum Patrem, qui non habuerit Ecclesiam matrem.  
Here (my good cousin) I will end for this time, not doubting but if you communicate this my discourse to any jesuit, it will seem overlong and unsavoury unto his Fatherhood: but as for both jesuit and Spain, I am at a point, having set up my rest upon true-Catholicke & English loyalty. And as little hold I it misbeseeming me (being lay and a soldier) to tax a jesuit of dishonesty, especially in the behalf of the Catholicke-cause and my country; as for a jesuit (being religious) to usurp so arrogantly and contumeliously upon the secular Clergy, and be an Elboer betwixt States. Ill beseems it them to be such, but specially any man to be disloyal to his Prince and country: but what will ye have of Ubiquitaries, other than mis-nature, or rather no nature at all, and all because Ubiquitaries, and for never having a head of their own nation but of a stranger over them, whereby to be directed Englishly. This is the reason that like those ye call Egyptians, they range lawless over all, regarding neither Prince nor people, friend nor stranger, grace nor nature, but only to serve their own turns, and maintain their own commonwealth. Wherefore as a certain Spanish gentleman to his kinsman (reprehending him of a hard-heart, for letting a Moore-slave he had, go so extreme bare and naked in the dead time of the winter, saying that it was a shame unto him) answered; Pass he over the cold as he can, & as for the shame i'll shift well enough with it: the like is my answer to all contradiction hereunto (viz.) pass the jesuits over, their blames, their scandals, their Schism, their treasons both to God and my country, as well as they can, and as for this shame to me in the mean time i'll abide it. Easily can I justify my doing herein, as namely, in that being a member of the Catholic Church, and of my country, I ought (unless I would seem a rotten and a perished one) to feel my part of any prick or spraine that is to either of them; and also by how much to kill a Viper within doors, is a better deed then to kill one in the fields; such as these Fathers are both within our Church, in which they have stung almost to death our true Fathers of the Seminaries; and also in our country our other dear home, which they labour to betray to Spain. Wherein whatsoever I, or any other have said or written, if the jesuits take it (as hypocritically they boast) rather for a Probate of their patience, than a just detection of their guilt: much good may it do their consciences (I pray God) I, for my own part no whit envying such their security, but rather resting very well satisfied of my own. And thus (my good cousin) if I have hereby complied aught to your avail toward the right, as well as I have with God & my conscience, toward the honour of good Cardinal Allan and the Seminaries his blessed brood, namely, the Appealants so innocent and yet so injured men; and also of all our Church and country, against the impostures and disloyalty of the Fathers: I rest a glad man, not doubting but that according to the Apostle, I have all this while been angry and yet not sinned; and also not doubting, but to find this mite of mine with the poor widow (viz.) this depositum of my love to you, and duty to God, his Church, & my country in heaven another day. Very heartily far ye well. London this last of November. 1601.  
FINIS.   

Postscript.  
SInce the departure of the three Bee's onward into their exile, and defence against these Hornets, you have heard (I dare say) of the fatal Auguries which have been blown out of the jesuiticall-trunke after them (to wit) how that no sooner shall they enter into Rome, but strait they shall be clapped up into the Inquisition, or sent away to the Galleys: so much (belike) they have wrought the king of Spain's Ambassador there, to their Spanish faction against these Opponents. But God bless them from all their hazards by the way, and then as for Rome, we make no doubt but to find it just. The Precedents which they carry with them concerning all their business they will engross at Paris of public record, that howsoever their persons should happen to miscarry by the way through jesuitical treachery; yet those may serve for the next that will follow after. Nevertheless, Brag is a good dog on the jesuits side, or rather it is jesuitism itself; though much too blame to calumniate so S. Peter's Bar of injustice aforehand. Is not this worse (I pray) then to converse with Protestants, which is all they have to make their main suggestion of at Rome against the Appealants, for want of better matter? But give we their illuminated fatherhoods leave to brag and brave, and deprave, as hitherto they have done, their matter being stark nought, and wholly subsisting on such supports. Full little know they (for all their illuminations) what grounds the Plaintiffs go on, or what cards they carry with them. Wherefore be not you (good cousin) ere a whit staggered with such jesuitism in the mean time, though near so big-boned, for (no doubt) but you shall see shame the end of it, when upon his Holiness hearing of the Case, the holy Ghost will strike the stroke, whereby it is to be expected that both the Appealants shallbe restored to all their honours again, and these Drones quite heaved out of our English hive, and the Seminarie-Bees confirmed therein against all both jesuitism and Spain for ever after, to the infinite comfort of all true Catholics, and namely all true English men. God of his great goodness grant it so, that no more we may behold this Schismatical and jesuitical scurf on the sweet face of his Spouse our holy mother, but as heretofore in eius lumine videamus lumen.  
Master W. W. his late treaty the jesuits persuade the vulgar and all such as dare not (through the Archpriests inhibition) read it, that it concerns the disparaged of all the Seminaries from the beginning, as well as of the jesuits; namely, that none of them have in all this time of Persecution died expressly for Religion, but all for treason: which how contrary it is both to the whole drift, and the very letter of the book, all readers may perceive. See, how still they would involve the Seminaries in their guilt, and with what sleight and impudence they seek to set them still one against another: insomuch, us one or two of the Appealants party (though not Appealants) are thereby (I bear) upon present terms to s●agger. But what loaf have ye that will not crumble? and what may such their frailty expect at those Father's hands, than the Fox-taile flaps aforesaid. God and their good Angel therefore be their guard against so wayward humour, and make them see that in so doing, well they may mar themselves, but not the matter: and what shame it were for them to go from whence so many depart. To conclude then this brief Apology for (The Important reasons) I say no more, and so may the sincere Reader find it: then, oh slander, oh jesuit; or rather no slander a jesuite.  
All this discourse is wholly submitted to the censure of holy Church.   

Faults escaped.  
Folly 10. l. 13. read Complainants. ●ol. 15. l. 9 read i●. fol. 11. l. 16. read then a blow at a brothers. fol. 45. l. 23. read (I mean. fol. 113. l. 3. read grown to.   


Auspicante Christo Ecclesia, Patriaeque salus.  
Aduocant● Maria Ecclesia, Patriaeque salus.