duty and iustice had against him yet is the contrary course commended and amongst ciuill Gentlemen yea and Nobles generally more vsed viz. to place their guests as strangers and their friends in their own house at table before them vnlesse they be farre their inferiours And once being in companie where were foure secular Priestes at supper with a Noble person a Lord of high renowne I noted that his Lordship would not sit downe vntill they all were set and placed before him though it was not their place no not in his owne house so high to be exalted but such was his Noble mind merily iesting it out with these words How he had heard and seene it that Priests and women had all the preheminences in the land of peace and especially the first in the Church aboue Princes and both at the table aboue all others their otherwise equals but that in the field of war Captaines Coronels honorable souldiers went before them But now that a religious man in respect that he is a religious man should haue or looke for a place of honour or preheminence amongst men hauing by solemne vow renounced all earthly honours and dignities quite abandoned the company of all persons where states of honour or place-taking is of due right respected and wholly confined themselues to a priuate Cell Cloister or Monasterie there to be occupied onely with their bookes and beades for them to looke for places as the Iesuites do it was neuer heard of before this day religious persons hauing no place indeede at all abroad in the world because they haue or should haue quite forsaken the world and only in three times of publike assemblies or affaires they participate with the world and yet therein with the Ecclesiasticall or secular onely not with the temporall state whereunto the Iesuits are more neare incorporate by conuersation practise popular life then secular Priests themselues are one is in time of solemne processions at which it hath bin noted that the Iesuits wil seldome or neuer come because say some who call them Theatins they must take there the lowest place as inferiour to other religious orders Another is in time of general or prouincial Coūcel where how they haue shuffeled for place taking is not so openly knowne because there hath bin but one general Councel since their order first began then probably it being in the primitiues of their institutions they had better lowlier and more religious spirits then now they haue Marry notwithstanding for Prouincials father Heywoods Councell holden in Norfolke and father Westons contention in Wisbich declares what spirit they haue had long agone daily more and more do smell of in their humility for place taking yea and in all other respects of honor reuerence and esteeme in such high Courts and Councels The third and last is in times of Bishops visitations which of all things a Iesuit cannot endure to heare of to come amongst them And whereas all other religious orders do humbly obey their Bishops yeld to their Sūmons yea and seeke to haue visitations made amongst them the Iesuits quite cōtrary will acknowledge no superior but the Pope only no nor his Holinesse neither if he anger them Whereupon one of their great Rabbies in time of the Bishops visitatiō at Doway refused absolutly to come at his Lordship vpon summons or sending for him alleaging in plaine termes for his excuse that he had a superior of his owne order that he acknowledged no obedience due vnto his honor and that he would know his generals will and pleasure therein then he would giue him an answer But when the Bishop replied that both he and his Generall if they liued within his Diocesse should acknowledge an obedience vnto him or else get them both packing thence and that he would lay him fast by the heeles if he were so peremptory Then forsooth this haughty Rabby crouched hūbled himselfe craued pardō of error Let no man take exceptions at this my speech or thinke it needlesse to talke of Iesuits Priests Prelates and Bishops places forseeing England is become wild Priesthood had in contempt religion made but a matter of Atheall pollicie our gallants swaggerers and lusty Brutes neglecting their duty to God and man and a cōpany of new vpstart squibs vnder colour of zeale religion and holinesse fie fie take vpon them to ouertop Pope Prelate and Priest it is high time and very necessary as the times are to put the forgetfull in mind what things in times past haue bene what God and his Church exacteth at all our hands what hath bene by pontificall and imperiall lawes instituted and heretofore by sundrie Parliamentall acts and municipiall lawes of this land ordeined How by all lawes in all nations amongst all professions Priests and such as bare that name amongst Iewes Pagans and Christians of what religion soeuer were alwayes had in highest esteeme saue onely now brought in contempt by the Iesuits Amongst the Aegyptians a Priest was alwayes next in honour to a Pharoao amongst the Caules the Druides had the renowne amongst the Britons three Archflamines with thirty Flamines supplied the place of three Archbishops thirty Bishops throughout Logiers Cambre and Albanus now England Wales and Scotland with other Priests vnder them And sundry other Heathen nations had their Priests in stead of Princes as Kings to gouerne as Presbiter Iohn is at this present and to this day the high Courts of Parliament in England do consist by ancient custome of calling to that honorable Court of the Lords spirituall and temporall vnderstood by the Lords spirituall the Archbishops and Bishops as the most ancient inuested Barrons and some of their Earles and others Graces of this land and therefore alwaies first in place next vnder our Soueraigne King Queene Emperor Empresse Lord and Lady for there is no difference of sexe in Regall Maiesty This being so and that by the lawes Armoriall Ciuill and of armes a Priest his place in ciuill conuersation is alwayes before any Esquire There are 3. reasons of the contempt of Priestes one in that euery Gentleman of any reckening had his Chaplaine in house with him nimia familiaritas parit contemptum and an other in that some were but simple vnlearned god-wot not knowing their owne office nor the laities duty and a third in that many wanting patrimonies and meanes to liue were forced to sing placebo in applauding to all abuses These were the causes of religious fal Priesthoods dishonour which all feele smart of because all offended both Cleargy Laity therein as being a Knights fellow by his holy orders the third of the three syrs which only were in request of old no Barron Vicount Earle not Marquesse being then in vse to wit Sir King Sir Knight sir Priest this word Dominus in Latine being a nowne substantiue common to them all as Dominus meus Rex Dominus meus Ioab Dominus Sacerdos and
that the gift of the Bishoprickes in England as well by ancient catholike as also by recent lawes are in the prince to bestow where her Maiestie pleaseth And therfore committing the controuersie of religion succession and calling to silence in points of pacification and humble suite for release of affliction they yeelding to them the honor of Earles or Barons as their place by gift of the prince doth inuest them withall there is no cause moouing them to disswade from toleration but rather in truth both states and persons ecclesiasticall and temporall in respect of the premisses for the safer continuance in their present interest may conceiue iust cause and many weightie reasons moouing them on the seculars and other catholike recusants behalfe against the Iesuiticall and puritanian faction to commence their humble suite to her highnes for libertie of conscience with a repeale or at least a gratious milde and comfortable mitigation of former sharpe penall lawes made aswel against the seminarie priests themselues as also against all those that receiue or relieue them any manner of way Fiftly to the catholike recusants themselues there is none sanae mentis vnles bewitched with the Iesuiticall vaine hope of future aduancements but may and no doubt but doe and will daily more and more easily perceiue it that this betwixt the seculars and Iesuits was the happiest contention that euer rose and that all discreet vertuous and sound catholikes in deede haue iust cause especially if of a naturall humane breede and not mungrels nor bastards to giue God thanks euery day vpon their knees for this so sweete vnexpected extraordinarie comfortable and to be admired at meanes to all posteritie scil how euer such hart-breaking broiles should haue turned to so great a good on all sides as doubtlesse if the diuell play not the knaue too too egregiously and preuaile more then ordinarie these cannot choose but turne vnto First in receiuing hereby a holesome mithridate or antidotum to the spirituall health and recouerie of many a deuoute soule against the most dangerous infections and by all other meanes irremedilesse poyson of the Iesuiticall doctrine then by banishing out of their mindes this vnsauorie comparison and distinction of persons in bestowing of spiritual graces with ego sum Pauli ego Apollo c. after that by breeding in euery vertuous sincere religious catholike hart a more reuerend regard to priesthood in generall and to their ghostly fathers in speciall then now they haue by the Iesuiticall policies and most Machiuillian perswasions And last of all there would be then the woonted ioy at meeting of priests and catholikes together whereas now and so long as the Iesuits remaine in this land there is none other to be expected but mutinies brabbles detractions defamations watchings intrappings betrayings of one another and nothing but a mournefull blacke sanctus in steede of a ioyfull Alleluia at the conuersion of any soule or furtherance of any good catholike and charitable action THE III. ARTICLE VVHether any religious person may or ought to meddle or haue any dealings in state matters or secular affaires as other ecclesiacticall persons or as now the secular priests do deale or not and if any other may then why not the Iesuits THE ANSWERE TO this interrogatory I answere First that Ex officio de iure no religious person one or other ought or may lawfully deale either in state or any other secular affaires bicause the worde secular à fortiori stat are wordes resumed into wordly actions in their practise and therefore as farre from a religious profession to meddle withall in regard of their vowe of pouertie whose essentials are humilitie silence solitary life renuntiation of the world and a ciuill voluntary monasticall death as for them to breake out of their cloisters and take a benefice without leaue in regard of their vowe of obedience or to take a wife in regard of their vow of chastity c. Secondly as notwithstanding their vow of voluntary pouertie they may haue and possesse lands and all other things in common so may they also carry a kind of state amongst themselues and thereupon being subiects also to their prince and members incorporate to the common wealth wherein they liue their Abbots Priors Guardians and other superiors chosen amongst them to rule ouer them may be admitted by the two states ecclesiasticall and temporall to deale in secular affaires and matters of state as other Bishops and Parsons ecclesiasticall may and so was the custome of old in this land that commonly the Abbot of Westminster was Lord Treasurer of England the Archbishop of Yorke Lord president of the North and sometimes one Bishop and other while an other was Lord Chauncellour of the realme Thirdly yet was neither this a freedome to the monkes of their cloister to liue secularly neither was it allowed of as generall to all religious orders to be aduanced so bicause some are bound by vow to the contrary and as repugnant to their profession they beare no state amongst themselues but liue all in humiliation without possessiōs lands or any thing that smels of the world saue onely a house to shrowde them from cold a church to serue God in and meate and drinke to keepe life and soule together as of almes shal be giuen them c. Fourthly of all other religious orders the Iesuites by profession should be furthest of from all secularity statising or other worldly dealings and yet on the contrary they of all the rest are become not onely most secular and ecclesiasticall but also most laicall temporall and prophane yea most treacherous ambitious seditious and daungerous both to themselues and all others where they liue as these articles here shall discouer of our owne countrey Iesuites more at large THE IIII. ARTICLE VVHether any clergy person of what religion profession or sect soeuer he be for I take it to be all one when we talke of state affaires whether the statist be catholike protestant or puritane euery one thinking his owne course to be best may or ought to labour for planting of his owne religion or onely ought he to seeke the temporall good of his country letting religion goe where and how it pleaseth God it shall THE ANSWERE THere is no question in it but abstracting in this point of statizing from a matter of faith to a matter of policy all men of what religion soeuer supposing they haue and thinke in conscience that they haue the truth on their side are bound to propagate plant and establish the religion they are of to the vttermost of their power yet so as all may be ad aedificationem non ad destructionem And whosoeuer thinkes his religion best must thinke this withall that the meanes of restoring it be it the puritanes amongst protestants or protestants amongst catholikes or catholikes amongst either of these or any other must not be by treasons conspiracies and inuasions The conuersion of any country by such attempts did
afterwards when honors began to take their subordination one vnder another and titles of princely dignity to be hereditarie to succeeding posterity which hapned vpon the fall of the Romane Empire then Dominus was in Latine applied to all noble and generous harts euen from the King to the meanest Priest or temporall person of gentle bloud coate-armor perfect and ancetry But Sir in English was restraind to these foure Sir Knight Sir Priest Sir Graduate in common speech Sir Esquire so as alwayes since distinction of titles were Sir Priest was euer the second And if a Priest or Graduate be a Doctor of Diuinity or Preacher allowed then is his place before any ordinary Knight if higher aduanced and authorised then doth his place allow him a congie with esteeme to be had of him accordingly Thus haue all lawes and legifers with great maiesty ordained a distinction of place regard and esteeme to be had of euery person though much neglected through both Priestes and lay persons faultes that a decorum might be kept for superioritie on earth as it is in heauen and in all places vnlesse in hell where nullus ordo sed sempiternus horror inhabitat and amongst Iesuites and Puritanes who seeke quite to alter change and innouate or quite to take away all both Ecclesiasticall and temporall orders lawes honours and ancient decrees in all things Which by so much the more for the honour of Priesthood and learning wherein the first and chiefe rise of dignitie doth consist because that all true honour and renowne riseth at first from pens or pikes learning or chiualrie Priesthood or Knighthood euery Priest Prelate lay person or other of any talent knowledge or abilitie ought to defend by how much the same is had in contempt either of ignorance or mallice and may be auoided But inough of this matter now to another THE II. ARTICLE I can neuer wonder inough in my mind at these men that will take vppon them a â—â—â—e of perâ—â—â—â—ion aboue all otherâ— which state if a â—â—n looke into it 〈◊〉 search it from top to toe among t them all fâ—esh â—ll not siâ—â—a perfect peace in â—â—â—ll but it is either â—â—â—â—ed or broken or hath one point or other mâ—â— that mishapeth it most notoriously aâ— an eâ—e-soâ—e to al that behold it For whereas the question is indeed amongst diuines whether an actiue or a conteÌ„platiue life bee more perfect and hâ—â—e note that we speake of actiue and contemplatiue as they both respect the church the one in an Ecclesiasticall the other in a Monasticall state as much to say as whether S. Pâ—ter or S Iohn were to God more neere for though â—t be said of Saint Marie Magdalen and applied by 〈◊〉 vnto our blessed Lady that optimaÌ„ partem elegit yet was it by way of comparison with Marthaes life which was an actiue or practicall life meâ—telâ— temporall and therewithall very commendable and good but yet not to be compared with an actiue Ecclesiasticall which includeth both practiue and speculatiue life in it as Saint Peter did of these two is the question whether as the worthier And the common opinion of diuines being this that in some sense the contemplatiue life compared to the Seraphines exercise in all spirituall loue delights is thâ— châ—efest and most perfect as the Seraphines are the highest order of Angels in some other respect the actiue life compared to the Cherubins as their exercise consists in an act of the vnderstaÌ„ding knowledge of things in God alone appropriated to these holy Angels of the second order is perfectâ—â— then that againe another way concluding that as visiobeatisica or eternall beatitude consists in intelligendo intellectu in amando velutate Deum so where both actiue and contemplatiue life are ioyned in one person abstracted from all worldly or temporall actions there and in that party must needs be a preheminence of perfection aboue either the one o the other apart In regard whereof there neuer was any doubt made but that Saint Peter hauing both his vnderstanding wâ—ll occupied in knowledge and loue of his Lord and maister aboue the rest and withall thereupon tending in all his actions to both states of actiue and contemplatiue life he was of and in a more perfect state way to perfection â—hen Saint Iohn was though both of them exercised both these liues and Saint Iohn more prope ly said to be of a contemplatiue and Saint Peter of an actiue life But now for the Iesuits they will haue and take vpon them the name of religious that is of a contemplatiue life and withall will not endure to be called seculars and yet take vpon them a secular state of life which is actiue And further accompany Martha rather then Mary in all things which are meere temporall And so to conclude they are neither actiues nor contemplatiues neither haue they the perfection of any of all the 3. states Ecclesiasticall monasticall or temporall in any of their actions VVHether any other order goeth before these Iesuits in perfection of life and securitie of state or no THE ANSWERE THeir profession is most imperfect their life is most popular and their state most vnsecure and dangerous of any others in all the world this day as now they vse it And to speake of perfection when it was at the best and therefore at highest rate amongst them wherein should their perfection consist that it should be so farre and high in esteeme aboue the same kind of perfection vtcunque in other religeous orders First they do not keepe their houres in vigilijs multis rising either at midnight cocke-crow or other extraordinarie times as all other religeous persons do Secondly they do not keepe foure nor two nor one Lent in the yeare much lesse do they fast the whole yeare through or all their whole life time as sundry do some more some lesse in other religeous orders nor vse any other kind of fast or abstinence more then other secular Priestes yea and all the whole Catholike laity do Thirdly they do not continually weare haire-cloth go bare-footed refraine the vse of any linnen and soft bed as many religeous yea almost all do most of these things Fourthly they neuer vse any contemptible apparell or other meanes to occasionate a contempt to be had of themselues in their owne naked hearts more then any other Ecclesiasticall or temporall person doth Fiftly they imbrace no pouertie more then any and not so much as many religeous orders do For who hath halfe that wealth that the Iesuites haue which they will get by hooke or by crooke one way or other as hereafter shall be shewed Sixtly they are not confined to their Cels Cloisters or Colledges For they will be starke madde to haue their houses staind with the name of Monasticall places as other religious orders are but haue scope to go and liue where and how they list as much as students haue in any Vniuersitie in
Althogh it might haue bene in some sence a speciall point of vncharitable pollicy for the Iesuits to haue reiected that friendly offer to haue brought vp 30. of our English youthes as at Rome because that probably many of those would haue bin Benedictines and haue frustrat the Iesuits hope of hauing al here for themselues without copartners yet was it no pollicie in thē to beate a Priest almost to death for but making the motion of receiuing one into the Benedictines order for that foule fact did openly bewray their vnmortified passionate humours pride ambition malice auarice and other shamefull vices too too bad to be spoken of but most of all to be in any religious person that with the worlds weapons they make their vaunt that they can conquer the world Therefore dare they attempt to bid battell liuing in the world to religious men liuing out of the world and still themselues be no worldlings Herein then consists the miserie which being discouered any man may reade the riddle plaine scil that for asmuch as the Benedictines had all or the most part of the Abbey lands in England bequeathe vnto their Monasteries by sundry deuout holy and vertuous Catholike men and women in times past liuing in this Realme and for that the Dominicanes haue the chaire of authoritie for reading in the schooles especially in Salamanca in Spaine which grieues these pure spirited soules at the very heart and what banding brawling and quarrelling they haue made with them about it were too long to recite and also to them belongs of due right the soueraigne authoritie of the sacred Inquisition and withall to be called Predicatores preachers where euer they go with an higher prerogatiue then euer any Iesuite could or I hope euer shall haue for it were daungerous and great pitie that euer such ambitious men should obtaine such ample priuiledges And lastly for that the Scotists Franciscanes especially the Obseruants haue also had sundrie Frieries here in England as also the Carthusians commonly called the Charterhouse Monkes haue had the like in some sort Therefore was there bona causa cur none of all these or any other religious order that had euer enioyed either house or land in Albions Ile should euer come there again or any other religious order that might liue without the Iesuits for their sakes But all of them as reprobates and of God forsaken must be banished hence and a statute made in that high Councell that none such should euer come within this land after it is conquered by Spaniards and Iesuits sicut placuit Iesuitis The second Act enacted or statute made in that high infernall Consistorie was concerning the Church and Abbey lands scil That forasmuch as there be an hundred Bishoprickes great and small in these three kingdomes of England Scotland and Ireland with well nigh 20000. Parsonages and Vicariges and how many Monasteries Nunneries Frieries and other religious houses it is hard to tell the number Notwithstanding there was a booke brought into Paules Churchyard in written hand to be bound vp and sent God knowes where into Spaine as it may be thought because the partie that brought it was a sideman of the Iesuits the collection wherof as it was there reported stood the party in foure hundred pounds In which booke of a huge volume in a small hand there were set downe all the religious houses that euer haue bene in this Realme what land was giuen vnto them where it yet lyeth who gaue it how long since vpon what condition and prouiso when by whom how much and wherein altered diminished or increased and in whose possession it is at this present These with other circumstances and particulars being set downe no man can iudge otherwise but it was a worke fit for that Synodicall court to haue the perusing and censuring of it And there if any where is their nūber of religious houses like these to be found All which as also nothing else belonging either to the Ecclesiasticall or Monasticall state must be any longer in the hands of Bishops Abbots or other secular or religious persons as heretofore they were accustomed and incorporated vnto their seuerall orders But all must be vnder the holy society of Iesus presently vpon the establishing of the spiritual monarchy Which done their father General or Prouinciall must call out foure Iesuits two secular Priests who must be also demy Iesuites else all were naught These sixe Vicars I pray God not of hell for of heauen they are not they smell so ranckly of Cartwrights and Bruses pure synodall ministery like sixe Dutch Peeres of whom the Prophecies talke or so many mighty Lords shall haue the lands mannors Lordships parsonages monasteries and what soeuer else belonged to Church or cloister resigned ouer into their hands allowing to the Bishops Parsons and Vicars competent stipends pensions to liue vpon according as Bishops Suffragans Montseniors haue allowance in other Catholike countries or rather as the Turkes Bassaes Ianizaries vnder him are maintained And all this sicut placuit Iesuitis as the Romanes in their leagues were wont to write or rather iuxta decretum Medorum atque Persarum à quo prouocare non licet as king Darius sayd Liuery and seisen thus taken by these sixe Tribunes or popular Nobles all the rest must be imploied in pios vsus as father Generall of Rome shall thinke good The Colledges in both Vniuersities must be likewise in the power of these mortified creatures No Bishop nor Parson nor Vicar nor fellow of any Colledge must be so hardy as once to demand an account what is become of their reuenues lands and Lordships If they do this shall be the answer mirantur superiores c. or in plaine tearmes how dare you seeme to inquire how a Iesuite disposeth of any thing being peculiarly guided by the Spirit c. The third Statute was there made concerning the Lords temporall and other of the Nobility Gentry of this land And this Statute did consist of this point especially sci That euery Noble or Gentleman of special account and liuing such as to omit others Sir Robert Cicill Sir Iohn Fortescue Sir Iames Harington Sir Robert Dormer Sir Iohn Arundell now his sonne maister Iohn Arundell called great Arundell of Cornwall Sir Iohn Peter Sir Mathew Arundell of Warder his sonne and heire Sir Henry Constable Sir Iohn Sauage with sundry other Knights and Esquires all which were there limited by that blind prophane Parliament what retinue they should keepe when time came of inhauncing how much should be allowed them to spend yearely and what diet they should keepe at their tables The fourth Statute was there made concerning the common lawes of this land and that consisted of this one principall point that all the great charter of England must be burnt the manner of holding lands in see-simple free-taile franke Almaigne c. by Kings seruice soccage or villanage brought into villanie scoggerie and popularitie and in
neuer come to good effect The old beaten pathes haue euer proued to be the best readiest and surest waies to walke in for the due performance of those designements And the ancient manner of planting the catholike faith hath bene by preaching praier and sacrifice priuate instructions hearing confessions giuing absolutions and exercising of other priestly functions and that done then to commit the rest to God To yeelde all temporall duties and seruices to the Prince vnder whom they liue yea though aliens by birth and strangers to his Nation people and naturall subiects much more then if borne vnder his natiue allegiance And so shall he neither cast of the care and dutifull seruice to his prince and country neither shall nor ought the care feare or respect had thereof discharge him of his duty to God and our holy mother the catholike church and to wish to his neighbour as to himselfe therein Alwaies obseruing the Apostolicall course in conuerting of others to the catholike faith Such a course as Saint Peter tooke first in Hierusalem then at Antioch then at Rome c. As Saint Paule tooke at Damasco at Corinth at Crete at Athens and at and in all countries prouinces and places where he came As Saint Iames the iust called our Lords brother tooke in the kingdome Iuda and Hierusalem and throughout the prouinces of Israell As Saint Iohn tooke at Ephesus and throughout all the churches of Asia vnder him As Saint Philip tooke at Hierapolis in Phrygia and throughout all Scythia As Saint Iames the sonne of Zebedee and brother to Saint Iohn tooke in Spaine As Saint Bartbolomew tooke in India and the great Armenia As Saint Matthew tooke in Aethiope As Saint Simon Zelotes tooke in Mesopotamia As Saint Iude or Thaddaeus tooke in Aegypt As Saint Andrew elder brother to Saint Peter tooke in Scythia of Europe and as Saint Thomas tooke amongst the Parthes Medes Persians Brachmans Hyrcans and Bactrians And in few as Saint Denis tooke among the French Fugatius and Damianus among the old Albion Britaines and Saint Augustine amongst the English Saxons of whom we all came These courses then that these glorious martyrs and blessed Saints tooke for conuersion of countries are for all catholike priests to imitate and to leaue these Iesuiticall seditious rebellious barbarous and preposterous courses to sathan and those infernall spirits from whence they came euer confessing as true sincere and religious catholikes should that innouations are euer daungerous that new fanglenesse in the least point of faith and religion is most pernitious and that nouelties and fine deuises of busie and vnquiet heads are but as May flowers that are gone in Iune carying a faire shew but neuer continue long Therefore let euery catholike priest seeke in the name of Iesus the conuersion of our country but not as the Iesuiticall faction hath sought Let them seeke it by priestly conuersation not by popular deuastation Let them study to teache obedience not rebellion to fill mens harts with inward ioy and peace not feede their eares with outward hopes of inuasions and treacheries to possesse their soules with laments in Apostrophees of compassion with good Saint Gregory who sighed sore for our forefathers being strangers vnto him to see so many soules perish in our Nation euery howre and not puffe vp their harts with preposterous cogitations of moone shine of the water THE V. ARTICLE VVHether doe the Iesuites in this point of Statizacion agree either amongst themselues or with any other priests or lay persons THE ANSWERE TTo this I answere First that it is manifest by the matter it selfe now in question that the secular priests and they doe quite disagree herein Secondly it is to be noted that their agreement amongst themselues concerning state meddles may be taken three manner of waies one way as it concerneth our country in particular and therein questionlesse there is no Iesuite in Christendome but he is of one and the selfe same mind that his fellowes are of scil that they all could wish to haue England Scotland and Ireland vnder them Note by this discourse here following that if the Iesuits had got England we should haue had a gouernment deposition and a Presbyter Iohn penes quem imperium to make these Northerne Iles all one Iesuiticall Monarchy to infeoffe themselues by hooke or by crooke in the whole imperiall dominions of great Britania with the remainder ouer to their corporation or puny fathers succeeding them as heires special in their societie by a state of perpetuity putting all the whole blood roiall of England to the formedowne as but heires general in one predicament together That this is so and that their wish their hope their intents in proceeding their labour in performing their endeuour in perfecting this plot and platforme are equally agreeing to all of them a like though the meanes and manner how to effect be different agreeing to their different natures dispositions qualities and abilities as some to be aulicall others martiall others rurall and againe of those some to be actors others prompters others inuentors or plotcasters c. It is cleere by many generall circumstances As that for one of maintaining the Archpriests authority as all the English Iesuits doe most eagerly whose institutiue iurisdiction is directly proued to extend to this point and practise for their aduancement to the monarchie Then for the Scots Iesuites a man would thinke that if any of that society were against Parsons proceedings they should be the most resolute But notwithstanding this omitting al the rest cōniuing and some most earnestly pursuing auerring imbracing the said Parsons opinion as their speeches to my selfe declared when they were afraid I should haue published my booke in answere to his Doleman for the succession c. Yet euen father Cryton who onely the Scots king did hope well of is proued by Master Cicills booke against him to be as forward as the other on the Spaniards behalfe and most egregiously to mocke flatter dissemble and collogue with his natiue Soueraigne And as for the Iesuites of other Nations it may appeere by the state booke of reformation for England drawne out by Parsons and the generall of the Iesuites in cuius virtute caeteri operantur that they all aime at one marke and one course and conceiue one and the same generall hope to haue England a Iapponian Monarchie as once one tearmed it or an apish Iland of Iesuites An other way their statizing may be taken for their priuate opinions cōcerning the next successor viz. whom this and that Iesuite would gladliest haue their vmpier patron champion to fight the field on their behalfe in bringing the whole realme vnder their subiection And herein bicause arrogancie pride and ambition hath set them all so high on horseback as looke what Prince or Noble can goe away with the English crowne that same they hope to be the aduancer of him most who most did further their pretence and was the greatest